A27369	----	A letter from a gentleman in Manchester to his friend concerning a notorious blasphemer who died in despair &c. Gentleman in Manchester. 1694 Approx. 9 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A27369 Wing B184 ESTC R28329 10526112 ocm 10526112 45205 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27369) Transcribed from: (Early English Books Online ; image set 45205) Images scanned from microfilm: (Early English books, 1641-1700 ; 1394:38) A letter from a gentleman in Manchester to his friend concerning a notorious blasphemer who died in despair &c. Gentleman in Manchester. 4 p. Printed for John Whitlock, London : 1694. Caption title. "Licens'd, Decemb. 28th, 1694." Imprint from colophon. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Socinianism. Sunday. 2007-01 TCP Assigned for keying and markup 2007-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Mona Logarbo Sampled and proofread 2007-03 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A LETTER FROM A Gentleman in Manchester , To his Friend , Concerning a Notorious Blasphemer , Who Died in Despair , &c. Licens'd , Decemb. 28th . 1694. Dear SIR , THough you are more than One Letter in arrears to me already , for which ( according to the Rules of Correspondence ) I might well expect your Returns e're I gave you further Credit ; yet being providentially furnish'd with Extraordinary Matter , I am easily enclin'd to run you one other Letter into my Debt , the Contents of which will be ( indeed ! ) but too Sad and Surprizing . — I am not unsensible that upon such a Melancholy Occasion I could have addrest my self to several , more properly than to your self ; blessed be God , you are not of that unhappy number , that in Works , and even in Words , Deny the Divine Being ; nor dares you entertain the least Thought tending to the Contempt of our Lord and Saviour Jesus Christ , God over All , Blessed for ever ! Neither the Atheism , nor the more pernicious Socinianism ( I was about to call it ) of this Profane Age has Tainted your truly Christian Soul : And yet I think the Terrible Instance I have before me , of God's Indignation against those Damnable Sins , will not to you be disadvantageously communicated . It may , at least , tend to Establish you in your most Holy Religion ; and thus no doubt but it will be dispers'd by you , much more than by one less seriously dispos'd . And truly , I think such a singular Relation cannot be made too Publick in our Age , wherein all manner of Licentiousness does abound ! But before I acquaint you with Particulars , give me leave to tell you , That you may relate what you shall have from me with all the Assurance in the World. My Evidence is a very Honest Credible Person , who saw and heard most of what follows , and who had the rest from Eye and Ear-Witnesses . But I have no Reason to imagin that the Truth of this Divine Tragedy will be call'd into any Question ; it is known over a great part of the County , and was not so long since acted , but that upon Enquiry , full Satisfaction may be had about it from Persons of the best Credit . And now , without more Preface , I shall give you a Faithful Account of Matter of Fact. At Downam , near Clithero , in Lancashire , there liv'd one T. B. ( the full of his Name , for his surviving Relations sake , is conceal'd , ) about Thirty six Years of Age , well known in that Town , at his Death especially by the Office he then bore of Churchwarden . This Miserable Creature , notwithstanding the good Education which his better Parents had bestow'd upon him , had for a great while indulg'd himself in an Excess of Wickedness , but chiefly in a Sacrilegious Abuse of the Lord●s-Day , on which he would use any unlawful Exercises : Nor did his Office restrain him from committing this Abomination , but as if he ( who should have been First in Punishing ) Prided himself in being the Ring-leader of the Sabbath-Breakers , he would not only Privately , and at Home , but in the very open Streets , Revel and Sport on that Holy Day . For this , and his other Provocations , it pleased God so to leave him to the Devil and himself , that he became guilty of such horrid Blasphemy as procur'd ( it is to be fear'd ) his Ruine in both Worlds . The Manner of it take thus . — On the 26th . Day of August , 1694. being Lord's-Day ( the Day of his sinful Excesses ) he gave his Attendance at Church ; and after Service , with the Minister that preach'd there that Day , he went to the Ale-house , where he stay'd not long e're he remov'd to his own House ; in which seeing a Bible lie on a Table , he takes it up , and turning to the 9th . Chapter of St. Matthew , bursts out into this horrid Expression , Christ is a Lyar ! Upon this , says one that was by , How dare you speak such Blasphemous Words ? The Wretch , pointing then to the 16th . and 17th . Verses of that Chapter , ( where our Blessed Saviour saith , No Man putteth a piece of New Cloth into an Old Garment , neither do Men put New Wine into Old Bottles , ) cryes out , Why look here , he proves himself a Lyar in these two things , besides many more places in the Bible . That Night he was struck with much Sadness and Sighing , which grew upon him every Day more than other for that whole Week , in which he kept much upon the Bed , very listless to speak , or indeed , to take any notice of Worldly Concerns . The Lord●s-Day following he seem'd much more Troubl●d in Mind , and Terrify'd in Conscience , and he desir'd a Neighbour's Company all Night : He would have Pray'd , but could not : His Sister , at his Request , read by him , but he appear'd little affected with what he heard . Two Days more he continu'd Tossing about in the Room , keeping much upon his Bed , and Torturing himself . On Wednesday , several Neighbours and Others hearing of his grievous Condition , came into the Chamber to him ; when suddenly he cryes out , Turn , Turn , Turn , ( many times together , ) Shut the Door , Christ is going to leave me . With that , some step'd to the Door and shut it ; but he having his Eyes still fix'd upon it , with a very hideous Noise , cry'd out , It was too late , Christ was quite gone and left him , he was Damn'd for ever ; He is gone , He is gone ; it is too late , it is too late ; I am Damn'd for evermore . This he repeated frequently ; and all that Day he cried out of the Torments of Hell , and that he saw the Flames of Fire there , and that he was hanging over the Flames ; and ( says he ) Hell is a Hundred thousand Fathoms deep , and I am sinking Deeper and Deeper therein . He added , That he saw a Numberless Number there which he knew not , only One particular Person he mention'd , with whom he had been very Conversant , and from whom he was supposed to have contracted abundance of Guilt . His Relations , and the rest with him , were very much affrighted and troubled at his Expressions and Behaviour , but especially to see his Ghastly and Terrifying Looks : They spoke together of sending for the Minister , and some Godly Persons to Pray with him : But he taking notice of what they said , told them , That it was now too late either to Pray for him , or to tell him any thing of Christ ; And for You too ( says he , turning to one of his nearest Relations ) unless you Repent soon . And further , he told them , That if there were Hundreds and Thousands of Ministers to Pray for him , it was all to no purpose , it was too late . After this time , he would not endure to hear of Prayer , or Reading the Bible , nor would so much as suffer any to take a Bible in their Hands ; nay , so great a Torment did the Sight of a Bible , or Hearing of Prayer seem to him , that upon either , he 'd cry out , Let me go , Let me go ; I will not stay here . And the Minister coming to him with a Book in his Hand , he would have struck it out ; and tossing and rouling his Body , he us'd all the means he could to get out of the Room , all along crying out , Do you not see the Fire flaming in Hell , and the Lake of Hell Fire , and the Depth of Hell , which cannot be fathom'd : O Hell-Fire ! Hell-fire ! Fire of Hell ! Fire of Hell ! Oh , how I siak down in it ! Thus he continu'd Crying out , to the great Amazement and Terrour of all the Company , all that Day , and part of the Night ; and the next Day he was Speechless : And upon Friday , the 7th . of September , 1694. he Expir'd , in the Morning . ☞ His Body , for several Hours after his Death , Sweating very apparently . And thus have I briefly made you this fearful Relation , after which I shall but add my hearty Prayers for Our Selves , and for all whose Ears are made to Tingle with this dreadful Report , That we may be preserved continually , by the Grace of God , from Profaning his Holy Day ; and above all , from Villifying the Glorious Person of our Lord and Saviour Jesus Christ , to forewarn Men of the horrid Danger whereof this Miserable Wretch seems to be set up , by Divine Providence , a Terrible and Speaking Monument ! But here I shall bid you Farewell , and with due Respects to your Self , and the good Ladies your Sisters , in great haste , I subscribe my self , Dear SIR , Yours most Affectionately . Manchester , Decemb. 10. 1694. LONDON , Printed for John Whitlock , near Stationers-Hall , 1694. 
A10094	----	The doctrine of the Sabbath· Delivered in the Act at Oxon. anno, 1622. By Dr. Prideaux his Majesties professour for divinity in that Vniversity. And now translated into English for the benefit of the common people. Prideaux, John, 1578-1650. 1634 Approx. 77 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A10094 STC 20348 ESTC S115223 99850442 99850442 15644 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10094) Transcribed from: (Early English Books Online ; image set 15644) Images scanned from microfilm: (Early English books, 1475-1640 ; 1183:15) The doctrine of the Sabbath· Delivered in the Act at Oxon. anno, 1622. By Dr. Prideaux his Majesties professour for divinity in that Vniversity. And now translated into English for the benefit of the common people. Prideaux, John, 1578-1650. Heylyn, Peter, 1600-1662. [20], 41, [3] p. Printed by E[lizabeth] P[urslowe] for Henry Seile, and are to be sold his shop at the signe of the Tygers-head. in St. Pauls Church-yard, London : 1634. Translated by Peter Heylyn. Printer's name from STC. The first leaf and the last leaf are blank. Printer's device (McK. 310 or 311) on t.p. Running title reads: Of the Sabbath. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Rina Kor Sampled and proofread 2002-10 Rina Kor Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE SABBATH . Delivered in the Act at Oxon. Anno , 1622. By Dr. PRIDEAVX his Majesties Professour for Divinity in that Vniversity . And now translated into English for the benefit of the common People . MARK . 2.27 . The Sabbath was made for man , and not man for the Sabbath . LONDON , Printed by E. P. for Henry Seile , and are to be sold at his shop at the signe of the Tygers-head ▪ in St. Pauls Church-yard , 1634. The Preface of the Translator , To the Christian Reader . OF all the controversies which have exercised the Church of Christ , there is none more ancient than that of the Sabbath : So ancient , that it tooke beginning even in the infancy of the Church , and grew up with it . For as we read in the Acts , There rose up certain of the sect of the Pharises , which beleeved , saying , that it was needfull to circumcise the people , and to command them to keepe the law of Moses ; whereof the Sabbath was a part : Which in the generall , as the Apostles laboured to suppresse , in the first Generall Councell holden in Ierusalem : So did S. Paul , upon occasion of whose ministry this controversie first began , endeavour what he could against this particular . Sharply reproving those which hallowed yet the Iewish Sabbath , and observed dayes , and moneths , and times , as if he had bestowed his labour in vaine upon them . But more particularly in his Epistle to the Colossians , Let no man judge you in respect of an holy day , or of the new Moone , or of the Sabbath dayes ; which were a shadow of things to come , but the body is of Christ. Both which expressions of S. Paul , are in this following discourse produced to this very purpose . Yet notwithstanding all this care , both generally of the Apostles , and more especially of S. Paul , to suppresse this errour ; it grew up still , and had it's patrons and abettours . Ebion and Cerinthus , two of the wretchedst hereticks of the primitiue times , and after them Apollinaris , are said to countenance and defend it ; which , doubtlesse made the ancient fathers declare themselves more fully in it , as a dangerous point ; which seemed to confirme the Iewes in their incredulity , and might occasion others to make question of our Saviours comming in the flesh . Hence was it , that Irenaeus , Iustin Martyr , Tertullian and Eusebius , men of renowne for learning in the primitive times ( three of the which are cited in the Text of this following discourse , and the fourth quoted in the margin ) affirme for certaine , That never any of the Patriarks before Moses Law , did observe the Sabbath : which questionlesse they must have done , had that Law beene morall , and dictated by nature , as now some teach us . Afterwards by the opposition made by Epiphanius , in his confutation of the heresies of the Ebionites ; and by the resolutions of Theodoret , on the 20. of Ezekiel , Procopius Gazeus , on the second of Genesis , by Damascen , and our venerable Bede ( which two last are here also cited , Sect. the 2. ) concurring with the former fathers ; all talke and observation of the Iewish Sabbath vanished utterly ; and the Lords day , which had from the Apostles times beene instituted by the Church , in the place thereof , was hallowed , without any rivall . Nor doe I finde , but that all superstitious fancies about that day , were as wholly abrogated , as the day it selfe . Save that Saint Gregory tells us , how some in Rome were so superstitious in this kinde , that they would neither worke upon the Saturday , no , nor so much as wash upon the Sunday , But after , in the darker times , as it is thought by some , Peter de Bruis the founder of the Petrobusians ( he was burnt for heresie Anno 1126. ) began to draw too deepe on these lees of Iudaisme ; which here our Doctor intimates in the 7. Sect. where he joynes the Petrobusian with the Ebionites , who indeed were Iewish in this point . And possibly , from the remainders of this Doctrine , Fulco a French Priest , and a notable hypocrite , as our King Richard counted him , lighted upon a new Sabbatarian speculation , which afterwards Eustachius one of his associates dispersed in England : I call it new , as well I may . For whereas Moses gave commandement to the Iewes , that they should sanctifie one day onely of the weeke , viz. that seventh whereon God rested : They taught the people that the Christian Sabbath was to begin on Saturday at three of the clock , and to continue till Sun-rising on the Munday morning : During which latitude of time , it was not lawfull to doe any kinde of worke what ever , no not so much as to bake bread on Saturday for the Sundayes eating ; to wash or dry linnen for the morrowes wearing . Yea , they had miracles in store ▪ pretended to be wrought on such as had not yeelded to their doctrine ; thereby to countenance the Superstitious , and confound the weake . And which was more than this , for the authoritie of their device , they had to shew a letter sent from God himselfe , and left prodigiously over the Altar in Saint Simeons Church in Golgatha : wherein this Sabbatarian dreame was imposed forsooth upon all the world , on paine of diverse plagues and terrible comminations , if it were not punctually observed . The letter is at large repeated by Roger de Hoveden ; and out of him , as I suppose , by Matth. Paris : who doe withall repeat the miracles , whereby this doctrine was confirmed . I adde no more but this , that could I either beleeve those miracles , which are there related : or saw I any now , like those , to countenance the reviving of this strange opinion ( for now it is revived and published : ) I might perhaps perswade my selfe to entertaine it . But to proceed . Immediately upon the reformation of Religion in these Westerne parts , the Controversie brake out afresh ; though in another manner than before it did . For there were some of whom Calvin speakes , who would have had all daies alike , all equally to bee regarded ; ( hee meanes the Anabaptists , as I take it ) and reckoned that the Lords day as the Church continued it , was a Iewish ceremonie . Affirming it to crosse the doctrine of Saint Paul , who in the Texts before remembred , and in the 14. to the Rom. did seeme to them , to crie downe all such difference of dayes and times , as the Church retained . To meete which vaine and peccant humor , Calvin was faine to bend his forces ; declaring how the Church might lawfully retaine set times for Gods solemne service , without infringing any of S. Pauls commandements . But on the other side , as commonly the excesse is more exorbitant than the defect , there wanted not some others , who thought they could not honour the Lords day sufficiently , unlesse they did affixe as great a sanctitie unto it , as the Iewes did unto their Sabbath . So that the change seemed to be onely of the day ; the superstition still remayning no lesse Iewish , than before it was . These taught , as now some doe , Moralem esse unius diei observationem in hebdomada , the keeping holy to the Lord one day in seven , to be the morall part of the fourth Commandement : which doctrine , what else is it , ( so hee proceedes , and here the Doctor so repeates it in his third Section ) than in contempt of the Iewes to change the day , and to affixe a greater sanctitie unto the day , than those ever did ? As for himselfe , so farre was hee from favouring any such wayward fancie , that as John Barclay makes report , hee had a consultation once , de transferenda solennitate Dominica in feriam quintam , to alter the Lords day from Sunday unto Thursday . How true this is I cannot say . But sure it is , that Calvin tooke the Lords day to be an ecclesiasticall and humane constitution onely , Quem veteres in locum Sabbati subrogarunt , appointed by our Ancestors to supply the place of the Iewish Sabbath : and ( as our Doctor tells us from him in his seventh Section ) as alterable by the Church at this present time , as first it was , when from the Saturday they translated it unto the Sunday . So that we see , that Calvin here resolves upon three Conclusions : first , that the keeping holy of one day in seven , is not the morall part of the fourth Commandement : secondly , that the day was changed from the last day of the weeke unto the first , by the authoritie of the Church , and not by any divine Ordinance : and thirdly , that the day is yet alterable by the Church , as at first it was . Neither was hee the onely one that hath so determined . For , for the first , that to keepe holy one day of seven , is not the morall part of the fourth Commandement , our Doctor hath delivered in the third Section , that not Tostatus onely , but even Aquinas , and with him all the Schoolemen , have agreed upon it . Nor was there any that opposed it in the Schooles of Rome , that I have met with , till Catharinus tooke up armes against Tostatus : affirming , but with ill successe , that the Commandement of the Sabbath was imposed on Adam in the first Cradle of the world ; there where the Lord is said to blesse the seventh day and sanctifie it . Which fancie , by our Author is rejected , and the opinion of Tostatus justified against him , though he name him not . As for the Protestant Schooles , besides what is affirmed by Calvin , and seconded by the Doctor in this following Discourse ; this seemes to be the judgement of the Divines of the Low-Countries . Francisc. Gomarus , one knowne sufficiently for his undertakings against Arminius , published Anno 1628. a little Treatise about the Originall of the Sabbath , and therein principally canvassed these two Questions : first , whether the Sabbath were ordained by God , immediately on the Creation of the World : the second , Whether all Christians are obliged by the fourth Commandement , alwayes to set apart one day in seven , to Gods holy worship : both which hee determines negatively . And Doctor Ryvet , one of the foure Professors in Leiden , although he differs in the first , yet in the second , which doth most concerne us Christians , they agree together : affirming also jointly , that the appointing of the Lords day for Gods publike service , was neither done by God himselfe , nor by his Apostles , but by authoritie of the Church . For Seconds , Gomarus brings in Vatablus , and Wolfgangus Musculus ; and Ryvet voucheth the authoritie of our Doctor here . For so Gomarus , in the assertion and defence of the first opinion against this Ryvet ; De quibus etiam Cl. & Doct. D. Prideaux in Oratione de Sabbato consensionem extare , eodem judicio [ by Ryvets information ] libenter intelleximus . I will adde one thing onely , which is briefely this . The Hollanders , when they discovered Fretum le Maire , Anno 1615. though they observed a most exact account of their time at Sea ; yet at their comming home , they found , comparing their account with theirs in Holland , that they had lost a day ; that which was Sunday to the one , being Munday to the other . Which of necessitie must happen , as it is calculated by Geographers , to those that compasse the World from West to East : as contrarie , they had got a day , had they sayled in Eastward . And now what should these people doe when they were return'd ? If they must sanctifie precisely one day in seven , they must have sanctified a day apart from their other countrymen , and had a Sabbath by themselves ; or to comply with others , must have broken the Morall Law , which must for no respects be violated . See more hereof at large in Carpenters Geogr. p. 237. &c. Next , for the second Thesis , that the alteration of the day is onely an humane and Ecclesiasticall Constitution , the Doctor sheweth in the fifth Section , the generall consent of all sorts of Papists , Iesuits , Canonists , and Schoolemen ; of some great Lutherans by name ; and generally , of the Remonstrant or Arminian Divines in their Confession : whose tendries in this point , wee may conceive with reason not to be different from the doctrine of the Belgick Churches ; in that the foure Professors of Leiden , in their Examination or Review of that Confession , have passed them over without note or opposition . To these besides , are added diverse of our owne ; & e nostris non pauci , as hee speakes it in the generall ; i. e. as I conceive his meaning , such as are neither of the Lutheran nor Arminian partie . Of which , since hee hath instanced in none particularly , I will make bold to borrow two or three Testimonies out of the Tractate of Gomarus , before remembred . And first he brings in Bullinger , who in his Comment on the first of the Revelation calls it Ecclesiae consuetudinem , an Ecclesiasticall Ordinance ; and after addes , Sponte Ecclesiae receperunt illam diem , &c. The Church did of its owne accord agree upon that day , for wee reade not any where that it was commanded . Next Vrsinus , telling us that God had abrogated the Iewish Sabbath ; addes presently , that he left it free unto the Church , alios dies eligere , to make choice of any other day to be selected for his service ; and that the Church made choice of this , in honour of our Saviours resurrection . Zanchius affirmes the same . Nullibi legimus Apostolos , &c. We reade not any where ( saith he ) that the Apostles did command this day to be observed in the Church of God ; onely we finde what the Apostles and others of the faithfull used to doe upon it , liberum ergo reliquerunt : which is an argument , that they left it wholly unto the disposition of the Church . Aretius , Simler , Dav. Paraeus , and Bucerus , which are all there alledged , might bee here produced , were not these sufficient ; Adde hereunto the generall consent of our English Prelates , the Architects of our reformation in the time of King Edward the sixth ; who in the Act of Parliament about keeping holy dayes , have determined thus , together with the rest of that grand assembly ; viz. Neither is it to be thought that there is any certaine time , or definite number of dayes , prescribed in holy Scripture , but that the appointment both of the time and also of the number of the dayes , is left by the authority of Gods Word , to the authority of Christs Church , to bee determined and assigned orderly in every Country by the discretion of the Rulers and Ministers thereof , as they shall judge most expedient to the true setting forth of Gods glory , and edification of the people . Which preamble is not to bee understood of holy dayes , or of Saints dayes onely ( whose being left the authority of the Church was never questioned ) but of the Lords day also : as by the body of the Act doth at full appeare . Last of all for the third and last conclusion , that still the Church hath power to change the day , our Doctor , in the seventh Section , brings in Bullinger , Bucer , Brentius , Vrsinus , and Chemnitius , aliisque nostris , with diverse others not named particularly , as they are ; which thinke no otherwise thereof than Calvin did , and shewes by what distinction Suarez , though otherwise no friend unto the men , doth defend their doctrine : now as the doctrine was , such also is the practise of those men and Churches , devoyd of any the least superstitious rigour ; esteeming it to be as a day left arbitrary , and therefore open to all honest exercises and lawfull recreations ; by which the minde may be refreshed , and the spirits quickned . Even in Geneva it selfe , according as it is related in the inlargement of Boterus by Robert Iohnson , All honest exercises , shooting in Peeces , Long-Bowes , Crosse-Bowes , &c. are used on the Sabbath day , and that both in the morning , before and after the Sermon ; neither doe the Ministers finde fault therewith , so that they hinder not from hearing of the Word at the time appointed . Dancing indeed they doe not suffer ; but this not in relation to the Sunday , but the Sport it selfe , which is held unlawfull , and generally forbidden in the French Churches . Which strictnesse , as some note , considering how the French doe delight in dancing , hath beene a great hinderance to the growth of the reformed Religion in that Kingdome . Which being so , the judgement and the practise of so many men , and of such severall perswasions in the controverted points of the Christian faith , concurring so unanimously together : the miracle is the greater , that wee in England should take up a contrary opinion , and thereby separate our selves from all that are called christian . Yet so it is , I skill not how it comes to passe , but so it is , that some amongst us have revivd againe the Iewish Sabbath , though not the day it selfe , yet the name and thing . Teaching that the Commandement of sanctifying every seventh day , as in the Mosaicall Decalogue , is naturall , morall , and perpetuall ; that whereas all things else in the Iewish Church were so changed that they were cleane taken away ; this day ( meaning the Sabbath ) was so changed , that it still remaineth : and lastly , that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming . All which positions are condemned for contrary to the Articles of the Church of England : as in a Comment on those Articles , perused and by the lawfull authority of the Church allowed to bee publike , is most cleere and manifest . Which Doctrinals though dangerous in themselves , and different from the judgement of the ancient Fathers , and of the greatest Clerks of the latter times , are not yet halfe so desperate , as that which followeth thereupon , in point of practise . For these positions granted , and entertained as orthodox , what can we else expect ; but such strange paradoxes , as in consideration of the premises , have beene delivered from some Pulpits in this Kingdome ; As viz. That to doe any servile worke or businesse on the Lords day , is as great a sinne , as to kill a man , or commit adultery ; that to throw a Bowle , to make a Feast , or dresse a wedding dinner on the Lords day , is as great a sinne , as for a man to take a knife and cuts his childes throat ; that to ring more Bells than one on the Lords day , is as great a sinne as to commit murder . The Author which reports them all , was present when the broacher of the last position was convented for it . And I beleeve him in the rest . The rather , since I have heard it preached in London , that the Law of Moses , whereby death temporall was appointed for the Sabbath-breaker , was yet in force ; and that who ever did the workes of his ordinary calling on the Sabbath day , was to dye therefore . And I know also , that in a Towne of my acquaintance , the Preachers there had brought the people to that passe , that neither baked nor rost-meat , was to bee found in all the Parish for a Sundayes dinner throughout the yeere . These are the ordinary fruits of such dangerous Doctrines ; and against these and such as these , our Author in this following Treatise doth addresse himselfe , accusing them that entertaine the former Doctrinalls , everywhere , of no lesse than Iudaisme , and pressing them with that of Austin , that they who literally understand the fourth Commandement , doe not yet savour of the Spirit , Section the third . This when I had considered , when I had seriously observed how much these fancies were repugnant both to the tendries of this Church , and judgements of all kinde of Writers , and how unsafe to be admitted ; I thought I could not goe about a better worke , than to exhibite to the view of my deare Countrymen this following Treatise ; delivered first , and after published by the Author in another Language . The rather , since of late the clamour is encreased , and that there is not any thing now more frequent in some Zelots mouthes , ( to use the Doctors words ) than that the Lords day is with us licentiously , yea sacrilegiously prophaned , Section the first . To satisfie whose scruples , and give content unto their mindes , I doubt not but this following Discourse will be sufficient : which for that cause I have translated faithfully , and with as good proprietie as I could : not swerving any where from the sence ; and as little as I could , from the phrase and letter . Gratum opus Agricolis : a Worke , as I conceive it , not unsutable to the present times : wherein , besides those peccant fancies before remembred , some have so farre proceeded , as not alone to make the Lords day subject to the Iewish rigours ; but to bring in againe the Iewish Sabbath , and abrogate the Lords day altogether . I will no longer detaine the Reader from the benefit hee shall reape hereby : Onely I will crave leave , for his greater benefit , to repeat the summe thereof ; which is briefely this : First , that the Sabbath was not instituted in the first Creation of the World , nor ever kept by any of the Ancient Patriarkes , who lived before the Law of Moses : therefore no Morall and perpetuall Precept , as the others are , Sect. 2. Secondly , that the sanctifying of one day in seven , is Ceremoniall onely , and obliged the Iewes ; not Morall , to oblige us Christians to the like observance , Sect. 3. & 4. Thirdly , that the Lords day is founded onely on the authoritie of the Church , guided therein by the practice of the Apostles ; not on the fourth Commandement , ( which he calls a scandalous Doctrine , Sect. 7. ) nor any other expresse authoritie in holy Scripture , Sect. 6. & 7. Then fourthly , that the Church hath still authoritie to change the day , though such authoritie be not fit to be put in practise , Sect. 7. Fifthly , that in the celebration of it , there is no such cessation from the workes of labour required from us , as was exacted of the Iewes ; but that we lawfully may dresse Meat , proportionable unto every mans estate , and doe such other things as be no hinderance to the publike Service appointed for the day , Sect. 8. Sixtly , that on the Lords day all Recreations whatsoever are to be allowed , which honestly may refresh the spirits , and encrease mutuall love and neighbourhood amongst us ; and that the names whereby the Iewes did use to call their Festivals ( whereof the Sabbath was the chiefe ) were borrowed from an Hebrew word , which signifieth to dance , and to be merry , or make glad the countenance . If so : if all such Recreations as encrease good neighbourhood ; then Wakes , and Feasts , and other Meetings of that nature . If such as honestly may refresh the spirits ; then Dancing , Shooting , Wrastling , and all other Pastimes , not by Law prohibited , which either exercise the body , or revive the minds . And lastly , that it appertaines to the Christian Magistrate to order and appoint , what Pastimes are to be permitted , and what are not , ( obedience unto whose commands , is better farre than sacrifice to any of the Idols of our owne inventions : ) not unto every private person , ( or as the Doctors owne words are ) not unto every mans rash zeale , who out of a Schismaticall Stoicisme ( debarring men from lawfull Pastimes ) doth incline to Iudaisme , Sect. 8. Adde , for the close of all , how doubtingly our Author speakes of the name of Sabbath , which now is growne so rife amongst us , Sect. 8. Concerning which , take here that notable Dilemma of Iohn Barklay , the better to incounter those who stil retaine the name , and impose the rigour : Cur perro illum diem plerique Sectariorum Sabbatum appellaetis , &c. What is the cause ( saith hee ) that many of our Sectaries call this day the Sabbath ? If they observe it as a Sabbath , they must observe it , because God rested on that day : and then they ought to keepe that day whereon God rested ; and not the first , as now they doe , whereon the Lord began his labours . If they observe it as the day of our Saviours resurrection , why doe they call it still the Sabbath ; seeing especially that Christ did not altogether rest that day , but valiantly overcame the powers of death ? This is the summe of all : and this is all I have to say unto thee ( Good Christian Reader ) in this present businesse . God give thee a right understanding in all things , and a good will to doe thereafter . THE DOCTRINE OF THE SABBATH . OR , A Speech , delivered in the Act at OXON . at the proceeding Doctors , Of CHRIST . GREENE . IO. TOLSON . THO. IACKSON . THO. BINSON . IO. HARRIS . In the yeere of CHRIST , 1622. touching the Sabbath . LEVIT . 9.30 . Yee shall keepe my Sabbath , and reverence my Sanctuarie : I am the Lord. OF THE SABBATH . SECT . I. MY annuall taske ( learned and courteous Auditors ) is ( as you see ) returned againe : whereto being bound ( as I may say ) like Titius unto Caucasus , I must of necessitie expose my selfe to so many Vultures . Divinitie tossed with so many stormes , and by her owne unworthily handled , hath not ( which was much feared ) as yet miscarried . Behold I and the sonnes which God hath given mee . And though shee doe not glory , as before shee hath done , of a numerous issue ; yet shee is comforted with these few , whose modestie doth promise to supply that want , and hide her nakednesse . It is my Office ( as you know ) according to the custome of this place , honestly to dismisse them hence , being now furnished and provided ; after all their labours . And being it is the seventh yeere , since I first attained unto this place ; and that there want not some litigious differences about the Sabbath , which have of late disturbed the quiet of the Church : I hope it will not seeme unseasonable , ( Fathers and Brethren ) to speake unto you somewhat of this argument ; and therein rather to explode their errors , who either seeme to tend , on the one side to Atheisme , or on the other side to Iudaisme , than any way to brand their persons . And that our following discourse may issue from the purer Fountaine , we will derive it from the 19. of Levit. v. 30. ( which doubtlesse , for the greater certaintie thereof , is againe repeated , cap. 26. v. 2. ) Yee shall keepe my Sabbaths . Now for the first word Sabbath , the learned in the Hebrew Language derive it not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being interpreted , is Seven , but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to cease , leave off , or rest from labour : and seemes to have affinitie with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to set downe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to adore , and praise ; all which doe intimate unto us , as well the use of the Sabbath , as the duties also of all those who are bound to keepe it . It is not my intent to lay before you such further Etymologies , as either are afforded us from Plutarch , and the rest of Greece ; who fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to triumph , dance , or make glad the countenance : or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sirname of Bacchus ; or at the least , some sonne of his , in Coelius Rhodiginus , ( whence Bacchus Priests are frequently called Sabbi Moenades , or Saliares , in ancient Authors : ) nor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the Spleene , from the distempers of the which ( as Giraldus thinkes ) the Iewes , though very much thereunto inclined , were that day released : nor last of all , from any foule disease in the privie parts , by the Aegyptians called Sabba ; which Fl. Iosephus worthily derides in his second booke against Appion . It is well knowne from what corrupt Channell these derivations have beene drawne by the elder Iewes ; who by their Bacchanalian Rites , gave the World just occasion to suspect , that they did consecrate their Sabbath unto Revels rather , than Gods service . As for these Sabbaths , they either were the Weekely Sabbaths , or those which in the Scripture are called Sabbaths of yeeres : and these againe , either each seventh yeere , in the which the Earth lay fallow ; or every fiftieth yeere , called otherwise the Yeere of Iubile ; wherein each man returned againe to his owne Possession , and Inheritance , as the Law appointed . There were at least five other meanings of this word , in holy Scripture ; of which , consult Hospinian in his booke de festis Iudaeorum . But for the Weekely Sabbath mentioned in the Decalogue , being it is become to many a Rocke of offence ; it will not happily be unwelcome to the wavering mind , so to determine of the Point , that they may have something whereupon to fasten . There is not any thing now more frequent in some Zelots mouthes , than that the Lords day is with us licentiously prophaned : the fourth Commandement produced , and expounded literally ; as if it did as much oblige us Christians , as once the Iewes . And to this purpose all such Texts of the Old Testament , which seeme to presse the rigorous keeping of that day , are alledged at once : and thereupon some men most superstitiously perswaded , neither to kindle fire in the Winter time , wherewith to warme themselves ; or to dresse Meat for sustentation of the poore , or such as these : which trench not more upon the bounds of Christian libertie , than they doe breake the bonds of Christian charitie . Not so much therefore to abate their zeale , but ( if it may be done ) to direct it rather ; I shall in briefe , and as the time will give me leave , handle especially these three things about the Sabbath : First , the Institution ; secondly , the Alteration of it ; and thirdly , the Celebration of the same : that these my Sonnes ( together with the rest ) may know the better , how carefully they are to walke in this doubtfull Point : neyther diverting on the left hand , with the prophaner sort of people ; nor madly wandering on the right , with braine-sicke persons . SECT . II. And first , the Institution of the Sabbath is generally referred to God , by all who are instructed by the Word of God , that hee created all things , and hath since governed the same . But touching the originall of this Institution , and promulgation of the same , it is not yet agreed upon amongst the Learned . Some fetch the originall thereof from the beginning of the World , when God first blessed the seventh day , and sanctified it . Whence well this question may be raysed , Whether before the publishing of Moses Law , the Sabbath was to be observed by the Law of Nature ? They which are commonly more apt to say any thing , than able afterwards to prove it ; maintaine affirmatively , that it was . For what say they , Is it not all one , to blesse and sanctifie the seventh day , in the beginning of the World , as to impose it then on the posteritie of Adam , to be blest and sanctified ? If all the rest of the Commandements flow from the Principles of Nature , how is this excluded ? Can wee conceive , that this onely Ceremoniall Law crept in , wee know not how , amongst the Morals ? Or that the Prophet Moses would have used such care in ordering the Decalogue , onely to bring the Church into greater troubles . Adde hereunto , that Torniellus thinkes it hardly credible , that Enosh should apart himselfe from the sonnes of Cain , to call upon the name of the Lord , without some certaine and appointed time for that performance . Nor were the frequent Sacrifices , as Calvin thinks , performed by Abraham , and the other Patriarkes , without relation to this day . Tell mee ( say they ) who can , Wherefore , before the publication of the Law of Moses , there fell no Mannah on the seventh day ? Had not the Sabbath , according to Gods first example , beene kept continually , from the foundations of the World. These are indeed such arguments , as make a faire flourish , but conclude nothing . Tertullian , a most ancient Writer , maintaines the contrarie : Doceant ADAM Sabbatizasse , aut ABEL hostiam Deo sanctam offerentem , &c. Let them ( sayth hee in a particular Tract against the Iewes ) assure mee , if they can , that ADAM ever kept the Sabbath ; or ABEL , when hee offered unto God his accepted Sacrifice , had regard thereof ; or that NOAH kept the same , when hee was busied in preparing of the Arke , against the Deluge ; or finally , that ABRAHAM in offering his sonne ISAAC ; or that MELCHISEDEC , in execution of his Priesthood , tooke notice of it . So hee . Besides , Eusebius doth by this argument , maintaine the ancient Patriarkes to have beene Christians ( as wee are ) in very truth , though not in name ; because that neyther they nor wee observed the Sabbath of the Iewes , Hist. lib. 1. cap. 4. And thereupon it is affirmed by Iustin Martyr , in his Dialogue with Trypho , and Bede in his Hexameron , that many of those former times were renowned for sanctitie , which neither kept the Sabbath , or were circumcised . Which also is expressely held by Abulensis . It is true , that Torniellus doth collect from these words of IOB , Where wast thou when I layed the foundations of the Earth , when the morning Starres sung together , and all the sonnes of God shouted for joy , IOB . 38.4 , 7. that in the accomplishment of the Creation , the Angels did observe the Sabbath . But then hee addes , that the observance of it heere upon the Earth , was not till many Ages after . It is true , that Calvin hath affirmed , that it may probably be conjectured , that the sanctification of the Sabbath was before the Law. But many of our later Writers are not therewith satisfied : and therefore it concernes them who maintaine the Affirmative , to make it good by Texts of Scripture . SECT . III. For what weake proofes are they , which before were urged ; God blessed the seventh day , and sanctified it ; therefore hee then commanded it to be kept holy by his people . Moses , as Abulensis hath it , spake this by way of anticipation ; rather to shew the equitie of the Commandement , than the originall . Enosh might call upon the Lord , and Abraham offer sacrifice , without relation to a set and appointed time ; oftner , and seldomer , as they had occasion . And as for the not falling of the Mannah on the Sabbath day , this rather was a preparation to the Commandement , than any promulgation of it . For put the case , that Iacob on the Sabbath had neglected Labans Flocks ; and that the Israelites under Pharaoh , had not made up their tale of Bricks ; neyther had hee escaped a chiding , nor they the insolent furie of their Task-masters . And now , according to the Principles of these Sabbatarians , what would you counsaile them to doe ? Did they observe the Sabbath ? They were sure of punishment from man : Did they neglect it ? They were sure of vengeance from the Lord. Vnto such straits are they reduced , who would impose the Sabbath , as a perpetuall Law of Nature , upon the consciences of their poore brethren . Some men ( perhaps ) will say , that as the Fathers before Moses , had Gods Word amongst them , although not written ; and that it was committed unto writing , when as their severall Families were growne into a Nationall , and a setled Church : even so the Sabbath had a voluntarie observation , from the first Benediction of the same , in private houses ; which after , when the Church was growne , and released from bondage , was imposed thereon , as a Commandement . Suppose it so : Yet still the observation of it , is founded on the fourth Commandement ; which , whether it bee Naturall and Morall , or else Ceremoniall , wee must consider more distinctly : For that a meere and perishing Ceremonie should equally be ranked amongst Morall duties , which are alwayes binding , seemes ( at the first sight ) not to stand with reason . Therefore it is resolved on by the wiser sort , that there is in the fourth Commandement something Morall , and some things Ceremoniall ; the circumstances Ceremoniall , but the substance Morall . It is , as Abulensis hath it , a Dictate of the Law of Nature , that some set time bee put apart for Gods holy worship : but it is Ceremoniall and Legall , that this worship should bee restrained eyther to one day of seven , or the seventh day precisely from the Worlds Creation . A time of Rest , is therefore Morall ; but the set time thereof , is Ceremoniall : Which is confessed by those who have stood most on this Commandement , and urged it even unto a probable suspition of Iudaisme . Aquinas also so resolves it : and ( which is seldome seene in other cases , the Schooleman ( of what Sect soever ) say the same . Whereby wee may perceive , in what respects the Fathers have sometimes pronounced it to be a Ceremonie , and a Shadow , and a Figure onely . Three things hath Calvin noted in it , of perpetuall observation : first , Rest from labour at some certaine and appointed time , that God the better may worke in us : secondly , holding of publike meetings and assemblies , for the exercise of religious duties : thirdly , the ease and recreation both of our Servants and our Cattell , which otherwise would be tyred with continuall labour . And three things also are alledged by Abulensis , to prove it an unstable and an alterable Ceremonie : First , the determining of the day to bee one of seven , or the seventh day precisely from the Worlds Creation ; next , the commencement and continuance thereof , from Evening unto Evening ; and lastly , the precise and rigid keeping of it , in not kindling fires , and such like . Which , howsoever they bee true , and distinctly shew , what still pertaines to us in sanctifying the Lords day aright , and what is abrogated by Christs comming : Yet since the Word affords them not , they rather seeme to set downe somewhat of their owne , than produce any thing from Scripture . For granting all that hath beene said , yet I will looke upon the Text apart , and aske precisely , what it commands us . First there presents it selfe in the very front , the sanctifying of the Sabbath . What Sabbath ? The seventh day . How reckoned ? From the first of the Creation . But this falls just upon the day of the Iewish Sabbath : And so to urge this Commandement for keeping of the Lords day , is to bring in Iudaisme . Whence truely said Saint AVSTIN , Quisquis diem illum observat , sicut litera sonat , carnaliter sapit : Hee that observes that day , according to the literall sence , is but carnally wise . They therefore are but idly busied , who would so farre enlarge the Sabbath , or seventh day in this Commandement , as to include the Lords day in it ; or so to order their account , as that the Sabbath of the Iewes should fall iumpe with ours . As if there were an end of Christian Congregations , in case they were not borrowed from the Iewish Synagogue ; or that the institution of the Lords day were of no effect , were it not strengthened and supported by the fourth Commandement . Calvin is very round with the like false-teachers . Such men ( sayth hee ) as idly thinke the observation of one day in seven to be the Morall part of the fourth Commandement ; what doe they else , but change the day , as in dishonour of the Iewes , retaining in their mindes the former sanctitie thereof . And thereunto hee addes : And certainely wee see what dangerous effects they have produced from such a Doctrine ; those which adhere to their instructions , having exceedingly out-gone the Iewes , in their grosse and carnall superstitions about the Sabbath . But this , the changing of the Sabbath to the Lords day ( which is next in order to be handled ) will more clearely manifest . SECT . IV. Thus have wee found the institution of the Iewish Sabbath in the fourth Commandement , confirmed by the example of God himselfe ; and wee have also noted , what is to bee retained therein , as Morall : it now remaineth to see , what there is in it Ceremoniall , and how abrogated . For if this bee not made apparant , and by evident proofes ; the Conscience would bee wavering , and relapse at last to Iudaisme . For who ( almost ) would not thus reason with himselfe ? I see a Precept , ranked amongst other Morall Precepts , which doth command mee to observe the seventh day precisely , from the first Creation : and since the others are in force , why is not this ? It neyther fits the Church , nor mee , to repeale the Law of God , at our discretions ; but rather to obey his pleasure . What then advise wee to bee done ? Not as some doe ; who urge the words of this Commandement so farre , till they draw blood instead of comfort . Our Saviour best resolves this doubt , saying ; The Sabbath was made for man , and not man for the Sabbath : and that the Sonne of man was Lord of the Sabbath ; and therefore had authoritie to change it , for mans greater profit ; as the Glosse notes it , out of Bede . But heere it is objected , That Christ came into the World , not to destroy the Law , but to fulfill it . To which , wee say with the Apostle : Doe wee destroy the Law by Faith ? God forbid : wee confirme it rather . Christ then hath put away the shadow , but retained the light , and spreads it wider than before ; shewing thereby , the excellent harmonie betweene the Gospel and the Law. Saint PAVL , Rom. 14. and Gal. 4. doth generally taxe the Iewish observation of dayes and times : particularly hee sheweth us , that the Sabbath is abrogated , Coloss. the second : Let no man judge you ( sayth hee ) in meates and drinkes , or in respect of an holy day , or of the Sabbath , which were the shadow of things to come , but the body is of CHRIST . Let no man judge you ; i. e. Let none condemne you , if you keepe them not : because those shadowes altogether vanished , at the rising of the Sunne of Righteousnesse . As therefore Nature requires Meates and Drinkes ; but for the choyse thereof , wee are left free , to Christian libertie : So Reason tells us , that there must be some certaine time appointed for Gods publike service ; though from the bondage and necessitie of the Iewish Sabbath , wee are delivered by the Gospel . Since then wee see the abrogation of the Iewish Sabbath ; let us consider , by what right the Lords day hath succeeded in the place thereof : Wherein I must of force passe over many things , which are at large discussed by others . For to what purpose should I fall upon the Anabaptist , the Familist , and Swencfeldian ? who making all dayes equall , and equally to be regarded , instead of Christian libertie , would bring into the Church an Heathenish licentiousnesse : Or else exclaime against the Sabbatarians of this Age , who by their Sabbath-speculations would bring all to Iudaisme . Iosephus tells us of a River in the Land of Palestine , that is called Sabbaticus ; which being drie sixe dayes , doth on the seventh fill up his Channell , and runne very swiftly ▪ Contrarie , Plinie ; that it runnes swiftly all the sixe dayes , and is drie onely on the seventh . Baronius takes Iosephus part . The Rabbins ( who would prove from hence their Sabbath ) take part with Plinie . Plainely Baronius was deceived , as Casaubon hath truly noted , by a corrupt Copie of Iosephus . But howsoever , for the Rabbins , they are thus silenced by Galatinus . Si fluvius ille dum erat , &c. In case ( sayth hee ) that River whiles it was in being , was a good argument that the Iewish Sabbath was to be observed ; now , since there is no such River extant , it is a better argument , that their Sabbath is not any where to be regarded . Our fanatick and peevish spirits it were best to send , to make enquirie for this River ; while in meane time wee doe unfold , and for as much as in us is , compose the Differences , which have beene raysed in this Point , amongst wiser heads . SECT . V. They then which are perswaded , that the Lords day succeedes in place of the Iewish Sabbath , affirme it eyther as established by the Law of God , and of Divine authoritie ; or introduced by Ecclesiasticall constitution . They which pretend the first , eyther derive their arguments more weakely , from the Old Testament ; or else more warily , from the New : And from the Old Testament they produce two arguments ; one , borrowed from the sanctification of the seventh day , in the first Creation of the World ; the other , from the institution of the Sabbath , in the fourth Commandement . Of those which build upon the constitution of the Church , some doe affirme it absolutely ; as doe the Papists and Arminians ; as may bee made apparant out of the Iesuites , Canonists , and Schoole-men , and the Confession of the Remonstrants . To whom adde Brentius , on Levit. 23. Chemnitius , in his Common Places ; and of our owne Writers , not a few . Others so fortifie and corroborate this Constitution Ecclesiasticall , as if the Church did onely publish and continue that , which by the Apostles was first ordered . But ( as it seemeth to mee ) these Differences are of no great moment : save that the first Opinion inclines too much to Iudaisme ; and doth too much oppugne ( whether more impudently , or more ignorantly ; that I cannot say ) the received Opinion of Divines . For who knowes not that common Principle of the Schoole-men , out of the seventh unto the Hebrewes : The Priesthood being changed , there is made of necessitie a change also of the Law ? Whence they conclude , that at this day the Morall Law bindeth not , as it was published and proclaimed by Moses ; but as at first it appertained no lesse unto the Gentiles , than the Iewes ; and afterwards , was explaned and confirmed by Christ , in his holy Gospel , Zanchius doth strongly prove the same ( amongst other things ) out of this Commandement about the Sabbath . Si Decalogus quatenus per MOSEN traditus fuit Israelitis , ad gentes quoque pertineret , &c. If the Commandements ( sayth hee ) as they were given by MOSES unto the Israelites , appertained also to the Gentiles ; the Gentiles had beene bound by this Commandement , to sanctifie the Sabbath with as much strictnesse , as the Iewes . But since it is most evident , that the Gentiles never were obliged to keepe that day holy ; it plainely followeth , that they neyther were nor could be bound to keepe the rest of the Commandements , as published and proclaimed by MOSES unto them of Israel . Nor doe these hot-spurres well observe , how they intangle themselves , by borrowing the authoritie of the Lords day from the Law of Moses . For if they ground themselves upon that Commandement ; Why keepe they not that day precisely , which the Text commandeth ? By what authoritie have they substituted the first day of the Weeke , for the seventh day exactly from the Worlds Creation ? What dispensation have they got , to kindle fire , to dresse and make readie Meat , which was prohibited the Iewes , by the same Commandement . In case they bee ashamed of these and such like beggerly elements , and tell us , that the Morall duties of the day are onely now to bee observed ; ( not to say any thing of a distinction so infirme , and which the Text affordeth not ) they desert their Station ; and will they , nill they , ioyne with them , who letting passe the veile of MOSES , seeke for the originall of the Lords day in the Sunne-shine onely of the Gospel . SECT . VI. For those that make their boast , that they have found the institution of the Lords day in the New Testament expressely ; let them shew the place . Our Saviour oftentimes disputed with the Pharises , about their superstitious observation of the Sabbath day ; and many times explaned the meaning of that Commandement : But where is any the least suspition of the abrogation of it ? Where any mention , that the Lords day was instituted in the place thereof ? Well . Christ ascended up on high , and left behind him his Apostles , to preach the Gospel . And what did they ? Did they not keepe the Iewish Sabbath , without noyse , or scruple ? And gladly teach the people , congregated on the Sabbath dayes ? Nay , more than this : Did not the Primitive Church designe as well the Sabbath , as the Lords day , unto sacred Meetings ? These things are so notorious , that they need no proofe . The Papists hereupon inferre , that the Lords day is not of any Divine Institution , but grounded onely on the Constitution of the Church . A Civill Ordinance ( sayth Brentius ) not a Commandement of the Gospel . And the Remonstrants have declared in their late Confession , That by our Lord CHRIST IESVS , all difference of dayes was wholly abrogated in the New Testament . All which accord exactly with that generall Maxime , which in this very Argument is layd downe by Suarez , and by him borrowed from the Schooles : In Lege nova non sunt data specialia Praecepta Divina de accidentalibus observantiis ; That in the New Testament there were given no speciall Precepts , or Directions , touching accidentall Duties . Yet notwithstanding this , even in the Church of Rome , Anchoranus , Panormitan , Angelus , and Sylvester , have stoutly set themselves against these luke-warme Advocates , in affirmation of the Divine authoritie of the Lords day . For , ( as it rightly is observed by the defenders of the fourth Opinion ) it seemed a dangerous thing to the whole Fabricke of Religion , should humane Ordinances limit the necessitie of Gods holy worship : Or that the Church should not assemble , but at the pleasure of the Clergie , and they ( perhaps ) not well at one amongst themselves . For what would men busied about their Farmes , their Yoakes of Oxen , and Domesticke troubles ! ( as the invited Guests in the holy Gospel ) would they not easily set at naught an humane Ordinance ? Would not prophane men easily dispense , with their absenting of themselves from Prayers , and Preaching , and give themselves free leave of doing or neglecting any thing ; were there not something found in Scripture , which more than any humane Ordinance , or Institution , should binde the Conscience ? Well therefore , and with good advice , the Acts and practice of the Apostles hath beene also pressed ; besides , the constant and continuall tradition of the Church : That so it may appeare , that in a thing of such great moment , the Church did nothing without warrant from those blessed spirits . Three Texts there are , which are most commonly produced , in full proofe thereof . First , Acts 20.7 . Vpon the first day of the Weeke , when the Disciples came together , to breake Bread , PAVL preached unto them readie to depart upon the Morning , and continued his Speech till Midnight . Why is it sayd expressely , That the Disciples came together , to heare the Word preached , and receive the Sacraments , rather on this day than another ; rather than on the Iewish Sabbath ? were it not then a custome , to celebrate on that day their publike Meetings ; the Sabbath of the Iewes beginning ( by degrees ) to vanish . The Fathers , and all Interpreters ( almost ) doe so conceive it : Though I confesse , that from a casuall fact , I see not how a solemne institution may bee justly grounded . Nor may wee argue in this manner ; The Disciples met that day together ▪ therefore they gave commandement , that on that day the Church should alwayes bee assembled for Gods publike worship . Who markes not heere a great and notable incoherence ? Looke therefore next upon the first to the Corinthians , cap. 16. vers . 2. where wee seeme to have a Commandement : Let every man ( sayth the Apostle ) upon the first day of the Weeke lay by him in store : What ? Collections for the Saints : And why ? Because hee had so ordered it , in the Churches of Galatia . Heere then wee have an Ordinance set downe by the Apostle , to bee observed in the Church : But what is that hee ordereth ? Not that the first day should bee set apart for the Lords service ; but that upon the first day of the Weeke they make Collections for the Saints . The third and last , is Revel . 1. and 10. I was ( sayth the Evangelist ) in the Spirit on the Lords day : And what day is that ? Had hee meant onely the Iewish Sabbath , doubtlesse hee would have called it so : If any other of the Weeke , not eminent above the rest , the title had beene needlesse , and ambiguous ; and rather had obscured , than explaned his meaning . What therefore rests ? but that comparing this place with the former two , Interpreters both new and old conclude together , that here the Apostle meant the first day of the Weeke ; whereupon Christ rose , and the Disciples came together , for the discharge of holy duties ; and Paul commanded , that Collections should bee made : as was the custome afterwards , in the Primitive Church , according unto Iustin Martyr , who lived verie neere the Apostles times . The alteration of the name doth intimate , that the Sabbath was also altered ; not in relation to Gods worship , but the appointment of the time . SECT . VII . What then ? Shall wee affirme , That the Lords day is founded on Divine authoritie ? For my part , ( without prejudice unto any mans Opinion ) I assent unto it : however that the Arguments like mee not , whereby the Opinion is supported . This inference first offends mee , That in the Cradle of the World , God blessed the seventh day , and sanctified it ; therefore all men are bound to sanctifie it , by the Law of Nature : since I both doubt , whether the Patriarkes did observe it , before Moses time ; and have learnt also , that the Law of Nature is immutable . Next this distasts mee , That they would have the spending of one day in seven , on Gods holy worship , to bee perpetuall , and Morall . As congruous , or convenient , all men admit it ; but cannot see so easily , that it should bee Morall , and perpetuall . Nor is it , thirdly , without scandall , that the fourth Commandement should bee so commonly produced , to iustifie our keeping of the Lords day , by the Text thereof . If they required no more , but the analogie , the equitie , or the reason of that Commandement , wee would not sticke to yeeld unto it : But whiles they stand too close to the very letter , they may ( perhaps ) bee iustly charged with Iudaisme . Fourthly , as little like I them , who promise much in proofe hereof , out of the New Testament , which the Text affordeth not . For where is any expresse institution of the Lords day , in any one of the Apostles , or Evangelists ? Yea , or what Text is there , whence it may necessarily bee collected , in case wee meete an Adversarie , who must bee dealt withall exactly ; and will not easily assent , but to solide Arguments ? Nor lastly , am I satisfied with the bare Ordinance of the Church ; which with the same facilitie may bee broke , as it was enacted : Which absolutely to affirme of the Lords day , were too unadvised . Therefore , amongst so doth distinguish with us , of Divine authoritie , strictly and largely taken : that so , not that alone which is found in Scripture may properly be said to have Divine authoritie ; but whatsoever by good consequence may bee drawne from thence , eyther in reference to the institution , or some example of it , or ( at least ) some analogie thereunto . And whereas Calvin , Bullinger , Bucerus , Brentius , Chemnitius , Vrsine , and others of the Reformed Churches affirme , That still the Church hath power to change the Lords day to some other : Suarez doth thus distinguish in it , That it is absolutely alterable , but not practically : that is ( as I conceive it ) That such a Power is absolutely in the Church , though not convenient now to bee put in practise . The reasons of it , two : First , because instituted ( as generally the Fathers grant ) in memorie of our Redemption ; made perfect on that day , by our Saviours resurrection : Next , because not depending barely upon a Civill , or Ecclesiasticall Ordinance ; but on the practice and expresse tradition of the Apostles ; who ( questionlesse ) were ledde into all truth by the Holy Ghost . Which beeing so ; if any waywardly shall oppose us , as if they would compose some Sabbaticall Idoll out of an equall mixture of Law and Gospel ; they may bee very fitly likened to the Iew of Tewksburie , mentioned in our Common Annals : who on a Saturday fell by chance into a Privi● , and would not then permit himselfe to bee taken out , because it was the Iewish Sabbath ; nor could bee suffered to bee taken thence the next day following , because the Lords day , celebrated by the Christians : And so , betwixt both dayes , hee died most miserably , that understood not rightly the celebration and true use of eyther . Of which , the celebration of this day , I am next to speake . SECT . VIII . Prayse waiteth for thee , O Lord , in Sion , and unto thee shall the Vow be performed : O thou that hearest prayer , unto thee shall all flesh come . The life of Pietie and Religion , is Gods publike worship ; the soule of publike worship , is the due performance of the same . They which esteeme not this as they ought to doe , whether prophane , carnall , or schismaticall persons , doe not alone ( as much as in them is ) teare the Church in pieces , which is the seamelesse Coat of CHRIST ; but doe renounce the Heritage , bought for us at so great a price , and offered to us with so great mercie . Hee that endevours to pursue the severall by-wayes and dissonant clamours of particular men , in this present Argument ; entreth into a most inextricable Labyrinth . But generally , those things which others have propounded in some obscuritie , may bee reduced most fitly unto these two heads : First , that wee marke distinctly , in the celebration of this day , what speciall duties are commanded ; and next , what offices are permitted . To the discoverie whereof , these words , Our God , our neighbours , and our selves , like a Mercuriall finger , will direct our journey , amidst the severall turnings of this present World. These three are principally aymed at in those pious duties , which on this day have beene commended to us , or rather imposed on us , by the Acts and practice of the Apostles . First , the Disciples came together , to breake Bread , and heare the Word : Which , without solemne and preparatorie Prayers , were a faint devotion , Acts 20. This is the honour due to God. Collections , secondly , are appointed , 1. Corinth . 16. This is in reference to our neighbour . And last of all , Saint IOHN was in the Spirit on the Lords day , Revel . 1. This in relation to our selves : That so our pious contemplations , borne by the wings of the Spirit , may ascend on high ; even to those Hills , from whence commeth our salvation . Therefore upon this day , Gods people are to meet in the Congregation , to celebrate Divine Service , and to heare the Word ; Almes to bee given , and godly Meditations to bee cherished with our best endevours . From whence ariseth that , as an Accessorie in the Gospel , which was a Principall in the Law of MOSES , Rest from servile workes , and from the ordinarie workes of our Vocation . For since there is not extant eyther Commandement , or example , in the Gospel , which can affixe the Rest of the Iewish Sabbath to the Lords day now celebrated ; and that our Christian libertie will not away with that severe and Ceremoniall kind of Rest , which was then in use : wee onely are so farre to abstaine from Worke , as it is an impediment to the performance of such duties as are then commanded . Saint Hierome on the eighteenth of the Acts , affirmeth , That Saint Paul , when hee had none to whom to preach in the Congregation ; did on the Lords day use the Workes of his Occupation : and CHRIST did many things ( as of set purpose ) on the Sabbath , ( so hath Chemnitius rightly noted ) to manifest , that the Legall Sabbath was expiring ; and to demonstrate the true use of the Christian Sabbath : if ( at the least ) the name of Sabbath may be used amongst us , which some distast . To end in briefe , those things are all commanded , which doe advance GODS publike Service ; and those permitted , which are no hinderance thereunto . Of this sort specially , are the workes of necessitie : as , to dresse Meat , to draw the Oxe out of the Ditch , to leade our Cattell unto Water , to quench a dangerous Fire , and such as these . Then workes of Charitie : First , in relation to our selves ; and heere wee are permitted Recreations ( of what sort soever ) which serve lawfully to refresh our spirits , and nourish mutuall neighbourhood amongst us : Next , in relation unto others ; and heere no labour ( how troublesome soever ) is to bee refused , which may accommodate our neighbour , and cannot fitly bee deferred . Where wee must alwayes keepe this Rule , That this our Christian libertie bee void of scandall ; I meane , of scandall justly given , and not vainely caught at : That wee pretend not Charitie [ to absent our selves from religious duties ] when eyther covetousnesse , or loathing , or neglect of GODS holy Ordinances , are under-hand the principall motives . Foure properties there are ( as one rightly noteth ) of all solemne Festivals ; Sanctitie , Rest from labour , Cheerefulnesse , and Liberalitie : Which verie things , the Ancients ( by those names , whereby they did expresse their Festivals ) doe seeme to intimate . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth to meete , or to bee assembled : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to rejoyce , to dance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to restraine from workes that are an hinderance . And so amongst the Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Assembly ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Expences : From whence , their solemne Festivals were so entituled . And unto all these , whether Recreations , or Entertainments , Feastings , and other indifferent Customes ; it onely appertaineth to the Religious Magistrate to prescribe bounds and limits : Not to the rash zeale of every one , which out of a Schismaticall Stoicisme , not suffering people eyther to use a Fanne , or to kill a Flea , relapse to Iudaisme ; nor on the other side , to every prodigall and debauched Companion , who joynes himselfe unto Belphegor , and eates the Sacrifices of the dead . FINIS . Notes, typically marginal, from the original text Notes for div A10094-e140 Cap. 15.5 . Gal. 4.10.11 . Cap. 2.16.17 . Sect. 4. See Austin de h●res●b . & Epiphanius . Sect. 2. Epist. 3. l. 21. In Rog. Hoveden Anno. 1201. Anno. 1200. Institut . l. 2. cap. 8. Sect. 33. Ib. Sect. 34. Paraen , lib. 1. cap. vlt. Institut . l. 3. Cap. 8. Sect. 34. Gen. 3. Sect. 3. & 7. Goma● . desensio sentent . c. 10. Investig . Sabb. cap. 4. Cap. 10. Cap. 3. . Anno 5. and 6. of Edward 6. cap. 3. Heylius Geogr. in France . Roger● on the Article● . Art. 7. Id. in the Preface to the Articles . Paraen . l. 1. cap. vlt. Notes for div A10094-e4690 Hebr. ● , S●mpos . l. 4. sub finem . Lib. 7. cap. 15. De annis & mensibus . Levit. ●5 . Cap. 3. Azor. Instit. Moral . part . 2. q. 3. Hospin . de Fest. Ethn. & Iud. l. 3. cap. 3. Annal. sacri ad diem 7. In Exod. ad Praecept . 4. V. Damasc fid . O. th . l. 4. c. 24. Irenaeum , l. 4 30. In Gen. 2. q. 4. Ad d●em 7. sect , 2. In Exod. 〈◊〉 Praecept . 4. In Gen. cap. 2. q. 4. Calv. Instit. l. 2. cap. 8. Zouch . Tom. 4. l. 1. cap. 15. In Exod. 20. q. 11. ● . 2. q. 122. art . 4. Institut . lib. 2. cap. 8. sect . 28. Vbi supr● , Instit. l. 1. cap. 8. sect . 34. Marc. 2.27 . Matth. 5. De bello Iudaic. l. 7. cap. 24. Natur. Hist. l. 31. cap. 2. Anno 31. n. 38. Exer● . 15. sect . 20. Lib. 1. cap. 9. Bellar. de cult . Sanct. l. 3 c. 11. Estius in 3. Sent. d. 37. sect . 13. Vers. 12. Tom. 4. l. 1. c. 11. Exod. 16.35 . Matth. 12. Mark. 2. Luke 6. Ioh. 5. Acts 13.17.18 . cap. Hosp. de sest . Christ. c. 9. Montholon . prompt . in Sabbat . De Relig. l. 2. cap. 1. Azor. Institut . Mor. part . 2. c. 2. Zanch. tom . 4. l. 1. c 19. Foxe & Stowe in vita Henr. 3. Psal. 65. In loc . Com. Perk. in Case of Consc. l. 2. c. 16. Rob. Lo●u● in ●ffig . Sabbat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
A33397	----	A serious and brief discourse touching the Sabbath-Day intended to decide and determine all controversies respecting that subject / by Thomas Cleadon ... Cleadon, Thomas. 1674 Approx. 24 KB of XML-encoded text transcribed from 6 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A33397 Wing C4624 ESTC R35646 15508926 ocm 15508926 103608 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33397) Transcribed from: (Early English Books Online ; image set 103608) Images scanned from microfilm: (Early English books, 1641-1700 ; 1148:42) A serious and brief discourse touching the Sabbath-Day intended to decide and determine all controversies respecting that subject / by Thomas Cleadon ... Cleadon, Thomas. [2], 9 p. Printed by A.M. for Edwar Brewster ..., London : 1674. Imperfect: tightly bound with loss of print. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday. 2006-07 TCP Assigned for keying and markup 2006-07 Aptara Keyed and coded from ProQuest page images 2006-09 Celeste Ng Sampled and proofread 2006-09 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Serious and Brief DISCOURSE Touching the Sabbath-Day : Intended to decide and determine all CONTROVERSIES Respecting that SUBJECT . BY THOMAS CLEADON , Rector of Radwinter in the County of Essex . LONDON , Printed by A. M. for Edward Brewster , at the sign of the Crane in St. Paul's Church-yard . 1674. OF THE SABBATH . THAT we may be truly and clearly informed of the Doctrine of the Sabbath , we must consider and receive these following Truths . First , That Adam so long as he continued in the estate of Innocency in which he was created of God , nor was , nor could be under the obligation of the ten Commandments , and so not under the obedience of the fourth Commandment : for can it rationally be supposed , that Adam being created perfectly holy , Gen. 1. 26 , 27 , made after the Image of God , which was perfect in Adam ; his Understanding was as full of concreated light of the knowledg of God and of his works , as was necessary to his present happiness ; and he was suitably perfect in his will and affections ; and therefore while he continued in this perfect holy estate , what need had he of the Ten Commandments ? or of what use could they be unto him ? He knew not what it was to worship an Image , or to take Gods Name in vain ; nor could he know any of the sins forbidden , nor any of the duties commanded in the second Table of the Law ; nor was of it any use to him , who was perfectly holy ; nor did he know that God would set apart one day in seven to be more holy than the rest ; for had he continued in the estate of Innocency more days than that in which he was created , the eight day , and the ninth , and the tenth day , and every had been alike holy to him , and as much a Sabbath to him as the Seventh day ; for he would have been still perfectly holy , and therefore not subject to bodily weariness , and so needed not bodily rest ; nor would he then have needed any of those outward duties and ordinances of worship required of us in the second or fourth Commandments , for our spiritual edification and comfort ; for he needed not either spiritual information or spiritual comfort , or spiritual growth , as we do since the fall ; a perfect estate of grace and holiness hath no need of any of these spiritual helps and means , no more than the holy Saints in Heaven have now need or use of them . And hence two things must necessarily be inferred . 1. That man was fallen from his Innocency before he was commanded to observe the seventh day as the time of the Sabbath or holy Rest , as it was afterwards expressed in the fourth Commandment ; and it is evident , that Gods great design in creating man , was not his continuance in the estate of innocency for one day ; , and therefore as soon as man was created and put into Paradise God made a Covenant with him for himself and all his posterity , That if he did eat first of the fruit of the tree of knowledg of good and evil , he and all his posterity should presently dye , that is , a spiritual death , by being stript of that holy image of God in which he was created ; but if he did eat first of the tree of Life , which stood next to the other , then he and all his posterity should continue for ever in their present holy and happy estate . Now the Devil hearing and knowing that God had made this Covenant with him , and fearing lest Adam should eat first of the tree of Life , and so he and all his posterity should live for ever ; he being full of envy , and malice , and subtilty , he presently entred into the Serpent , and in and by the Serpent perswaded and prevailed with Eve , and by Eve perswades and prevailed with Adam to eat of the fruit of the forbidden tree ; and so they both , and all their posterity , were deprived of that innocent and holy estate in which they were created ; therefore Gods great design in creating man , was , that by his fall he might take occasion to glorifie both his Mercy and Justice in sending his Son into the world to be a Redeemer and Saviour , which he did in promise immediately upon mans fall , Gen. 3. 15 ; and by actual exhibition , when the fulness of time was come , Gal. 4. 4 : And therefore Adam's continuance in the estate of innocency for so short a time , was most sutable to Gods great design in man's creation . 2. This also must necessarily be inferred , That Adam being created perfectly innocent and holy , could not fall from that holy and happy estate by any other way , but only by doing some outward act , in its own nature lawful , which God should forbid him to do ; and God forbad him to eat of the fruit of the tree of knowledg of good and evil , which was in it self lawful , but became unlawful for him to eat of that fruit , by a positive negative precept from God , Gen. 2. 17. For God never made with man but two Covenants essentially differing one from the other ; the first was made with man in the estate of innocency , before his fall , expressed in Gen. 2. 16 , 17 ; and this , if you will , you may call a Covenant of Works ; and this Covenant he brake , Gen. 3. 6. And the second Covenant God made with man in his lapsed or fallen estate , being devoid of all spiritual good , overspread with original sin , and under the guilt of eternal death ; and this was a Covenant of Grace , touching the redemption and salvation of man , a sinner , by the death and sufferings of Christ , both God and Man ; and this Covenant of Grace God did reveal and express to Adam immediately upon his fall , in Gen. 3. 15. and what God hath revealed to be his will in reference to man a sinner , ever since he made that promise , hath been but an explication and amplification of that Covenant-promise made in Christ . Now this Covenant of Grace ( since that first promise made to man in his lapsed estate ) God hath revealed to man a sinner , or rather to his Church and people by such degrees and means as he pleased ; for as for the first two thousand years after that promise , God revealed his will and mind to his people , not by writing , but either by visions , or dreams , or by audible voice , and the like ; but at the end of two thousand years , when God brought his people out of Egypt , they being grown to a great Nation , in their passage through the Wilderness , God established the Covenant of Grace with them in a more publick way , and after a more solemn manner , upon Mount Sinai ; and then , and not before , he spake the Ten Commandments to them with his own mouth ; and also he wrote them in two Tables of stone with his own hand , to be unto them , and to all succeeding Churches , in covenant with him , a rule to walk by , Exod. 31. 18. Now these Ten Words , or Ten Commandments , are no where in the Scripture called the Moral Law ; but by Divine Writers they are so called a morando , because they were and are to continue a rule of righteousness and obedience to the Church and people of God to the end of the world ; and they are said to be moral , not simply and absolutely , but synecdochically , or in some respect only ; and therefore in the Ten Commandments rightly to understand them , we must consider two things : First , The substance of every Commandment : And Secondly , The circumstances of every Commandment . Now the substance of every Commandment is moral , of perpetual Equity , and knowable by the Light of Nature or Reason in man fallen ; but the circumstances are positive , and depend upon Revelation , or Gods positive Commands expressed in the Scripture . This is true of every one of the Ten Commandments ; I shall instance only in two of them , which will give light to all the rest : I shall instance in the Second and Fourth Commandments . First , The Second Commandment concerneth the outward Worship of God ; now the morality or substance of this Second Commandment is this , Thou shalt outwardly worship the Lord thy God only by such ways and duties as he shall command and appoint . And this may be known to fallen man by the light of Reason ; for that doth dictate to him , that there is a God , and that God is to be worshipped , and that he is to be worshipped only by such duties , ways and means , as he shall command and appoint : but for the circumstances of this Commandment , namely , the particular duties and ordinances by which God will be outwardly worshipped , they depend wholly upon Revelation , and the positive Commands of God ; for all the duties of worship commanded of God both in the Old and New Testament , are to be referred to the Second Commandment . So the substance or morality of the Fourth Commandment , is contained in these words only , Remember the Sabbath-day to keep it holy ; that is , Thou shalt keep holy that day of Rest which I do appoint ; and this also the light of Reason may dictate , That it belongeth to God only to set apart and appoint to his people a day of holy Rest ; and all the other words expressed in this Commandment , are but circumstantial , and depend upon Revelation ; as the appointing the Seventh day from the Creation to be the day of holy Rest to the people of God before Christ , was by positive command of God ; for Adam in the estate of innocency could not know by his concreated light , that God would finish his work of Creation in six days ; and yet God doth make that the ground of his instituting the Seventh day to be the day of holy Rest , Gen. 2. 3. much less could it be known by the light of Nature or Reason in man fallen : We read of Aristotle , that great Philospher , who did excel in the light of Reason , that he affirmed that the World had no beginning ; and the Scripture saith expresly , Heb. 11. 3 , By faith we understand that the worlds were framed by the word of God ; and that which we understand by faith , we know by revelation only , which is the ground of faith ; and the Seventh day being a created time as well as the other six days , could not be a holy time to fallen man , but by Gods special and positive Command and Institution . 2. A second thing to be considered for the right understanding of the Doctrine of the Sabbath , is this , That the Seventh day from the Creation appointed of God to be the Sabbath or day of holy Rest to the people of God before Christs incarnation , being but the positive part of the Fourth Commandment , did cease and end as a holy Sabbath at the time of Christs resurrection from the dead ; the reason is , Because though it was primarily commanded of God to be so observed ; yet afterwards a typical sense and use was by Moses from God added to it ; as Circumcision and the Passover , they were instituted to be the ordinary Sacraments belonging to the Church of the Jews and were both seals of the Covenant of Grace ; the first of Initiation , the other of confirmation and growth ; yet being also used as typical during the legal administration , they both ceased with the Ceremonial Law ; and in the room of them Christ ordained Baptism and the Lords Supper to be the only Sacraments to all Christian Churches in time of the Gospel . So the Seventh day from the Creation it was primarily by a positive command of God set apart to be the Jews weekly holy Sabbath ; yet it came to be used also as typical , to signifie to the faithful their spiritual rest in Christ in this ●ife , and their eternal rest by and with Christ in Heaven , as Exod. 31. 13 , Verily my Sabbaths ye shall keep ; for it is a sign betwixt me and you throughout your generations ; which is meant also of the Seventh-day-Sabbath , as is evident in ver . 14 , 15 , 16 ; and in ver . 17 , It is a sign between me and the children of Israel for ever : and it is reckoned up amongst the other Jewish Festival Sabbaths in Levit. 23. 2 , and in Col. 2. 16 , 17 , which are a shadow of things to come , but the body is Christ . And Heb. 4. 3 , 4 , 5 , 9. There remaineth therefore a Sabbatism to the people of God ; and it is evident that this Sabbatism was typified by the Seventh-day-Sabbath in ver . 4. And from these Scriptures it must be granted , That God appointed the Rest of the Seventh-day not only as a sanctified time of his Worship publick and private , but also as a sanctified sign of mans resting on the Seed of the Woman , and of his eternal Rest in Heaven ; and therefore as soon as the Seed of the Woman had finished his Sacrifice , and was risen from the dead , the holy Rest of the Seventh-day ceased , as did all the other types of Moses his Law , Gal. 4. 9 , 10 , 11 ; and in the room of it was appointed by Christ the First day of the week . For to deny that God hath instituted another day to be the day of holy Rest to Christians in the time of the Gospel , is to deny the Moral part of the Fourth Commandment . 3. A third thing therefore to be considered for the right understanding of the Doctrine of the Sabbath is this , That upon the Resurrection of Christ from the dead , God did appoint the First day of the week to be the day of holy Rest to the Churches of Christ to the end of the world ; which yet in his great wisdom is so contrived , that the weekly return of it is but one day in seven , that still man may have six days for his labour , and God may have the Seventh-day to be his holy Sabbath , and this by virtue of the moral part of the Fourth Commandment , and that expressed in these words , Remember thou keep holy the Sabbath-day ; that is , the day that I shall appoint by posi●ive Command to be my holy Sabbath-day : Now that God hath appointed the First day of the week , it being the Eight from the Creation , and the Seventh day from the Resurrection of Christ , to be the Christian Sabbath , hath been , and may be made evident to any one , who can but so far deny himself , as to think that he may err and be mistaken in his opinion , and is resolved to receive the truth whensoever and by whomsoever it shall be made manifest to him from the holy Scriptures . Now for the proof of this Third particular , consider , that the Seventh day from the Creation being appointed of God by positive command the day of holy Rest to the Jews ; and that day being also made typical , and so ceased , as hath been already proved ; it was necessary from the moral part of the Fourth Commandment , that God should appoint another day for his holy Sabbath , instead of the Seventh day from the Creation ; for God only can so set apart and sanctifie a Sabbath day as to bind the inward as well as the outward man to be holily exercised all that day , as it is expressed in Isa . 58. 13 , 14. Now that the First day of the week is appointed and ordained of God to be the Christians holy Sabbath-day , is sufficiently evidenced by these things . 1. That the eight day from the Creation , being the day of Christs resurrection from the dead , is very eminent and famous in the Old Testament before the time of Christ his incarnation ; as ▪ 1. No creature was allowed for sacrifice until it was eight days old , Exod. 22. 27 , 30. 2. The Law of Circumcision was strictly tied to the eight day , Gen. 17. 12 , and in divers other places ▪ 3. The persons of the Priests were not perfectly consecrated to minister in their Office , until the eighth day , Levit. 8. 33 , and 9. 1. 4. The leprous person was not perfectly cleansed until the eight day , Lev. 14. 10 ; nor the polluted Nazarite , Numb . 6. 10. 5. The last and great day of the Feast of Tabernacles , was on the eight day , which was a Sabbath-day , Joh. 7. 37 : and all this to typifie the eminency of the Resurrection-day of Christ , even above the Seventh from the Creation ; and all this did clearly intimate and imply , that God would at Christs resurrection take off the Crown of honour from the Seventh day , and set it upon the head of the Eight day , the day of his Son's resurrection from the dead , having then finished the great work of man's Redemption . 2. It is evident by Scripture , that it hath been Gods frequent practice to set a character or mark of remembrance and honour upon his most considerable works and actions , by setting apart a set and solemn time to be piously observed and kept upon that account : As for his other great works , he commanded only an yearly solemnity , as in Exod. 12. 42 , and chap. 13. 3 ▪ and in Hest . 9. 20. But the great work of the Creation God would have to be remembred and honoured by a weekly solemnity , by setting apart and sanctifying the Seventh day from the Creation to be observed in the weekly return of it , as his holy Sabbath , or day of Holy Rest , Gen. 2. 3. And can we reasonably imagine , that Gods Pleasure , Acquiescence and Rest , in raising his Son , his only begotten Son , from the dead , having finished the great work of Redemption , a greater and a more glorious work than that of the Creation , and of a more dear and precious resentment to God the Father ; that yet this wonderful and blessed work , the very admiration of Angels , should not be honoured with a day of remembrance , as frequent , as solemn , as sacred , and by Gods own appointment , as the other was , how can it but seem very strange to a considerate , believing , and redeemed Christian . 3. The Lord Jesus himself began to celebrate and solemnize the individual day of his Resurrection , by an holy and heavenly conference with two of his Disciples as they were going from Jerusalem to Emaus , Luk. 24. 30 ; And behold two of them went the same day ; the Evangelist gives special notice of the day : and the same day he did administer the Sacrament of the Supper to them : Ver. 30 , And it came to pass as he sate at meat with them , &c. You see that they were then eating ; and then he took the bread , and blessed it , and brake it , and gave it to them ; these words he useth only in the administration of the Holy Supper . Now the same hour saith the Evangelist ) they returned again to Jerusalem , and found the eleven gathered together , and them that were with them , ver . 33 , &c. and ver . 36 , &c. Now why did the Holy Ghost give such particular notice of the day , to be the same day , the eight day , the first day of the week , the day of his resurrection from the dead , ver . 1 , but to signifie that Christ on that day began to sanctifie the day of his resurrection in religious exercises , to lead the way to all that should believe in him to do the like . Now beside this , Christ made two other appearances , and each of them was on the first day of the week , the day in which he rose again from the dead , not mentioning any thing spoken or done by him the six days between ; and why all this , but to put a mark of special remembrance and honour on this day , the first day of the week , it being now to become the holy Sabbath-day to all Christian Churches to the end of the world ; and it is very observable , that after Christs resurrection , and before his ascension , he spake to his Disciples of the things pertaining to the Kingdom of God , Acts 1. 3 , that is , what the Apostles were afterwards to do in the Church of God , both in respect of Government , and Preaching , and Writing ; and then commands them that they should not depart from Jerusalem , but wait for the promise of the Father , ver . 4 ; which they did , as in Acts 2. 1 , 2 , 3 , 4. Now the day on which the Holy Ghost was sent from Heaven , and fell upon the Apostles in that miraculous manner , was the first day of the week , as is evident from the computation of the days of Pentecost , which are here said to have been fully come ( or fulfilled ) , Lev. 23. 15 , 16. 4. It was afterwards the practice of the Saints in the Apostles days , to solemnize the First day of the week in a religious assembling of themselves for Sabbath duties and exercises ; as Acts 20. 7. And upon the first day of the week , when the Disciples came together to break bread ( meaning , after their usual and accustomed manner ) Paul preached unto them , &c. and in 1 Cor 16. 1 , 2 , Vpon the first day of the week , when ye are met together ; namely , according to your usual custom : and in both these places , the exact notation of the day , the first day of the week , did denote to them , that this was and ought to be the day to be kept by Christians for their weekly Sabbath ; for the Apostles had greatly sinned , and caused the Christian Churches to have sinned , if they had not direction and command from Christ to observe that day of the week holy , as being now the Christian Sabbath , 1 Cor 14. 37 , and the other abolished by Christ , as hath been already proved . 5. In Rev. 1. 10 , saith the Apostle John , I was in the spirit on the Lords day , this cannot be meant of the Seventh-day-Sabbath , for it was above fifty years after Christs resurrection when the Apostle John wrote to the Seven Churches of Asia , and then the Seventh-day-Sabbath was generally laid aside by Christians , and the first day of the week , the day of Christs Resurrection , was generally observed and kept by them instead of it ; and therefore this title was by the Apostle John given to that day , without any circumstance , as that which was familiarly known , and grown in frequent use and practice in all the Christian Churches . And as Christ ordained the Holy Supper instead of the Passover , and therefore stiled by the Apostle Paul , The Lords Supper ; so because Christ ordained the day of his Resurrection to be the Christians day of Holy Rest , instead of the Jewish Seventh-day-Sabbath ; therefore it is stiled by the Apostle John , The Lords Day . 6. Ever since the Apostles time , the First day of the week , being the day of Christs Resurrection hath been generally observed & kept as the Christian Sabbath in all Christian Churches throughout all succeeding Ages , unto this day . Now that they all should live and dye in an erroneous & sinful practice , without repentance , so much controverted , and an inconsiderable party of them , much inferior to multitudes of them both in Learning , Parts , Gifts , and Spiritual Grace and Holiness , should yet only be in the right , who hold the Jewish Sabbath , the Seventh day from the Creation , to be still in force , and accordingly do observe and keep it , contrary to the declared judgment and practice of all other Christians , cannot be thought but to proceed either from ignorance , or from pride , or from both , one or both of these having been the root and cause of all the Schisms , and Errors , and Heresies , which do , or ever have disquieted and disturbed the Churches of Jesus Christ . FINIS . 
A16724	----	A second treatise of the Sabbath, or an explication of the Fourth Commandement. Written, by Mr Edward Brerewood professor in Gresham Colledge in London Brerewood, Edward, 1565?-1613. 1632 Approx. 76 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A16724 STC 3624 ESTC S106452 99842168 99842168 6800 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16724) Transcribed from: (Early English Books Online ; image set 6800) Images scanned from microfilm: (Early English books, 1475-1640 ; 702:12) A second treatise of the Sabbath, or an explication of the Fourth Commandement. Written, by Mr Edward Brerewood professor in Gresham Colledge in London Brerewood, Edward, 1565?-1613. 50, [2] p. Printed by Iohn Lichfield, and are to be sold by Thomas Huggins, At Oxford : Ann. Dom. 1632. The last leaf is blank. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SECOND TREATISE Of The SABBATH , OR AN EXPLICATION OF the Fourth Commandement . Written , By M r EDWARD BREREWOOD professor in Gresham Colledge in LONDON . AT OXFORD , Printed by Iohn Lichfield , and are to be sold by Thomas Huggins . Ann. Dom. 1632. AN EXPLICATION OF THE fourth Commandement . REmember , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zechor memento in Exodus , is in Deut. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shemor , obserua , obserue . Morall , is that which pertaineth to Manners , either 1. By the instinct of Nature , as belonging to the inwarde law written in our hearts : or 2 By the instruction of discipline , as being of the outward law pronounced by God ; as that of observing the seaventh day ; so that it may be tearmed Naturall , as being , not of the institution of Nature , but of the disciplining of nature : not of Nature as it was at the first ordained by God , but as after informed by him . Morall , is not every Rule ( in our sense ) that generally doth informe mens manners , that after such a manner the custome of Nature informeth them ; but the naturall information of them ; namely that which by the naturall light of vnderstanding wee see to be good or bad ; and by the naturall inclining or declining of the wil , following that light , we affect of obhorre . Ob The reason of the commaundement ( because the Lord rested the seaventh day ) concerneth equallie Iewes and Gentiles ; therefore the commandement belongeth equally to them all . Sol The Lords resting on the seaventh day , is not the reason of the obligatiō , for that followes the decree of Gods pleasure onely ; but onely of the election of the day , viz : the 7 th ; namely that for that cause it pleased him to exempt that day before any of the other , and charge it with a commandement of rest . So that there it is not assigned ; as the reason of the commandement , why a Sabbath should be observed , but why that day before other was charged with the commandement . By the naturall light of vnderstanding ] not as actuated and perfited by discourse or forraigne discipline , or prescription of lawes , but by the power of nature which belongeth to vs , and is found in all Nations . For although that radiant light which shined in our first parents be fallen with their fall , & the beames of it be gone , yet some sparke of that light remaineth , it is not vtterly extinguished , but ( as after the falling of the Sunne ) some twilight is left , enough to see the generalities of our duty , if we follow it , and if we follow it not , we despise to be directed , by that light , which is enough to condemne vs. Rom. 1. In the Commandement of the Sabbath are considered 1 The admonition for the observing , Remember . 2 The matter commanded . 1. Sanctification of the 7 th day . 2. Vacation from worke , servile worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 The persons : Thou , thy Sonne , Daughter , Man-servant . &c. 4 The reason : Because the Lord rested on that day from Creating . Ob. That commandement is charged only with the admonition ( Remember ) therefore that specially amongst the rest the Lord would name observed . Sol. To that commandement specially is the admonition ( Remember ) annexed , either , because 1 It is not meerely morall and a law of nature , as the others are , but partly ceremoniall , as touching the determination to a certaine day ; And therefore being not so effectually imprinted by nature in the hearts of men , needed a speciall admonition for the observance , least it should slipp out of mind . 2 It was giuen before in the wildernesse of Sin Exod. 16. 23 , 26. with the giving of Manna , and by some neglected , whereof they are admonished by the word Remember . 3 It was not continually to bee obserued every day as the other commandements , but after the intermission of 6. dayes , the 7 th day was to be consecrated to rest ; which they were specially required to remember , least their desire of lucre might cause them to worke on that day also . 4 Because it hath relation as 〈◊〉 the reason of the election of that day ( the 〈◊〉 ) to the former times , the times of the Creation , because even so God wrought in 6. dayes , & rested the seaventh , which they are charged to remember and doe likewise . 5 Because although the transgression of that commandement were in it selfe formally , no more vitious then of the rest , yet in respect of the euill consequences which might follow on the ignorance of Gods law , to the hearing whereof that day was consecrated , it was more dangerous . Ob. No commandement so vehemently vrged by the Prophets , nor the transgression so greviously rebuked as that of the Sabbath , therefore it is a principall precept . Sol. It is most vehemently exacted , because the observing of it was most neglected , not because it was more excellent then the rest . And the transgression most greivously rebuked , not because the transgression of the commandement being absolutely in it selfe considered , was more sinfull , but because considering it respectiuely in relation to the events and consequences , occasionally proceeding of that transgression , it was more dangerous : Forasmuch , as it being the day dedicated to the exercise of their Religion ( the only day of the weeke amongst the Iewes ) both for invocation and adoration of almighty God , and specially , for their instruction in the law of God , which was that day only read in their Synagogues ; vpon the contempt of that commandement , the ignorance of Gods law , being the foundation of all divine Religion , must of necessity ensue . In which respect , the transgression of it was more perillous amongst the Iewes , then amongst Christians , who haue other dayes in the weeke besides the Sabbath , both for publique prayer , and instruction . Touching sanctifying of the Sabbath ; The duty in generall of sanctifying it , is commanded by God : But the particular manner of sanctifying it , is not prescribed by him , but the Church ; The act is Gods ordinance ; The particular manner and limitation of the act touching time , place , order , is the Churches decree ; The thing it selfe , or matter , is of divine constitution , but the manner and circumstances of that sanctification were left to the determination of the Church . The Sabbath day implyeth 1. number , one of seauen . 2. Order , the 7 th of that number , none else : For first , in the relating of that commandement it is never found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but every where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ly The reason assigned for the rest on that day , will not serue for every day of seauen , but only for the 7 th day , namely Gods rest from the workes of creation : as the reason assigned now for the celebration of the Lords day , namely the resurrection of Christ and the descent of the Holy Ghost , will not fitt any other . And thirdly , If the vnderstanding of the commandement were , one of seauen , and not precisely the seauenth day , then had it beene lawfull for the Iewes to haue translated their Sabbath to any other day of the weeke . Thou shalt doe noe worke , thou nor thy Sonne &c. Thou ] is not taken generally as in the other commandements , ( where no difference of persons is specified ) but Limitedly , as signifying the Father , Master , Owner , Freeman , namely that either hath the power to dispose of others , or at least the liberty to dispose of himselfe . 1 Because Thou is either taken in the same sense in the first place , and in the latter , or otherwise , if otherwise , there is Aequivocation committed in the very next words ; If in the same sense , therefore Limitedly , as in distinction of Children and Servants , that is , Parents , Masters &c. for so it is taken in the latter place . 2 Because either the negatiue coniunction ( nor ) excludeth nothing that was not implyed in the word ( Thou ) and then it was added superfluously of children , servants , &c : or if it exclude those that are not implyed in the word ( Thou ) then is it cleere that the word ( Thou ) containeth not children , servants , &c. Fathers , Masters , Freemen , are considered either Personally , as particular men ; so the first clause belongs to them , Thou shalt doe no worke &c. or Relatiuely , as governours of their housholds ▪ so the second clause , Thou nor thy Sonne &c. as if he had said , neither shalt thou doe worke on the Sabbath day , neither shalt thou suffer them that are vnder thy government to doe any . The word ( Thou ) importeth every Freeman , or every man as farre as he is free , and hath power to keepe it , or to dispose of himselfe . For some are free simply , who by their condition are so ; others Limitedly , as servants may be by their Masters permission ; namely , so farre as the disposition of themselues , or their owne actions is allowed them . In which case only Servants come vnder the obligation of the commandement , but yet that is not as servants , but as in some sort free , namely as they are primary authors themselues of their owne workes , and not as Ministers of their Masters worke . The Sabbath is called Holy , not Formally , for any peculiar inherent holinesse it hath aboue other dayes , but Finally , because it was ordayned and consecrated to holy exercises in the service of God. The comandement is partly Morall , Remember to sanctify the Sabbath Ceremoniall : The 7 th day is the Sabbath . The sanctification then of the Sabbath is Morall , but the limitation of it to the seaventh day is Ceremoniall . The commandement of sanctifying the Sabbath was not giuen from the beginning , as it seemeth , 1 Because there was no remembrance that it was obserued by any of the ancient Patriarks . 2 Because where it is giuen to Moses Exod. 16. it is spoken of as a new thinge , as the rulers comming , and report to Moses vers . 22. and Moses answere to them vers . 23. doe plainely declare ; namely that the morrow was the Rest of the holy Sabbath to the Lord , whereof they could not haue beene ignorant , if it had beene vsuall before . 3 Because , it is said to be giuen to the Israelites Exod. 16. 19. to be a signe betweene God and them Exod. 31. 13. Ezech. 20. 12. but it was not a signe to the Israelites more then to other Nations , if it had beene giuen from the beginning to Adam and his posterity . 4 Because , in the beginning there was no occasion in mens labour , to draw them away from the contemplation and worship of God , but that every day might be a Sabbath , for the state of innocency admitted neither one nor other , but man of himselfe was most prone to the honour of God. Ob. God sanctified the seaventh day presently after the Creation , Gen. 2. 3. Ergo Sol. 1 God sanctified it himselfe by resting in himselfe , and producing no more creatures ; but he commanded not Adam to sanctifie it : for where it is said that God sanctified the seaventh day , because in it he rested from all his workes ; that ( because ) seemes not so much to note the occasion why hee sanctified it , as the formall cause or condition of the sanctification , which consisted in the rest of God in himselfe , ceasing to worke more in the Creation of things . Sol. 2 Or if it note the occasion ( which I rather thinke ) yet it designeth not the time of the sanctification ; so that although it be said that God sanctified the seaventh day , because he rested in it from the Creation ( which Moses there fitly obserues , because he writes there of that rest of God ) yet it followeth not that he sanctified it then , when hee rested , but that for that reason hee sanctified that day rather then any other , when he gaue the commandement touching the Sabbath in time of the Law. Sol. 3 Or else hee sanctified it from the beginning by destination to sanctifie , ordayning that to be the day which in the Law he would sanctify ; But not by Actuall explication , to sanctifie or command . In it thou shalt doe no worke . Namely , of thy election when thou maist abstaine , or , 2 ly . Thou shalt not doe thine owne worke ; But yet a servant out of obedience to his master , as a servant , might if he were commanded : neither is that excluded by the commandement ; for whereas in licensing or commanding the 6. dayes worke he vseth both words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to worke and labour as a servant , or to serue , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke simply without any implication of service ; In commanding the seaventh dayes rest , he saith not ( in opposition to the first ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not worke as a servant , but only in opposition to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But had God intended to exclude servants obedience to their Masters , touching workes on the Sabbath day , as well as workes that are freely done , he would haue added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having vsed both in licensing of the 6 dayes worke . And if it be answered that one is implyed in the other , then to expresse both was superfluous in the former place . Thou shalt doe no worke ] that is , thine owne , that is referred to thine owne end , for first , they are forbidden to doe that worke on the Sabbath , which they were licensed to doe on the six dayes : but that was their owne worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 20. 9. Opus tuum . 2 The declaration of Esay . 58. 13. importeth it plainely ; If thou turne from doing thine owne will &c. not doing thine owne workes . And of the Apostle Heb. 4. 10. for he that is entred into his Sabbath , hath ceased from his owne workes , as God did from his . But those only ( in Gods esteeme ) are a mans owne workes that proceed from his owne will ; which he chooseth to doe , and whereof he is the Author : which he doth for his owne sake and satisfaction ; not those which he doth as the Minister of another , to whose commandement and inforcement hee is subject . They are not therefore the workes of a servant as a servant , but the workes hee doth freely of himselfe that are there forbidden . Q. Whether works of labour , or also sinnes be forbidden by the commandement of the Sabbath . A Both , namely , workes of labour , as it is a day of vacation ; and workes of sinne , as it is a day of sanctification ; for that day being specially dedicated to holynesse , proclaimeth sinnes committed on it to be specially sinfull , because besides the transgression of other commandements , which they naturally import , they imply also the transgression of this Commandement , touching the speciall sanctifying of the Sabbath day . So that although the act or labour , or work it selfe be but one , as to kill , to steale , &c. yet the guilt is twofold when it is done on the Sabbath . The seauenth day is the Sabbath of the Lord thy God , &c. 1 Either because it was the memoriall of his rest after the Creation . 2 Or because it was the day of mans vacation . commanded by him . 3 Or because it was to bee dedicated to his worship and service , and not as the six daies to bee imployed in ordinary worke . Thou nor thy sonne , nor thy daughter , &c. In the severall mention of every one with the Pronoune ( Thy ) it is manifest that relation is still had to ( Thou ) mentioned in the first place , and therefore the Commandement was giuen to him , to whom all these belonged . Nor the stranger that is within thy gates , &c. Strangers to the Israelites were either in respect of their Of-spring only , but not of religion , as Proselites , that had receaued the seale of the Couenant , Circumcision , and these stood meerely in the same obligation with the Israelites : or in respect of Religion also , which were amongst them on any occasion of outward affayres ; which were by the Magistrate to be restrained ; not because the Commandement belonged to them directly , but obliquely only , and in relation to the Israelites , to whom strangers worke on the Sabbath might giue occasion , or example to offend . The worke of a servant , as an absolute person ; namely his free and electiue workes , are forbidden himselfe in the first clause ( Thou shalt doe no worke ) But his workes as he is a relatiue person , namely a servant , that is , his imposed workes , which he doth not of his owne will , but by reason of his subjection to his Master , are forbidden his Master , not him selfe , in the latter clause ( Nor thy Servant . ) The former clause then ( Thou shalt doe no work ) is to bee vnderstood of absolute and free doing , wherein the doers worke according to their owne pleasure , not of respectiue , & enforced doing , where there is mingled some passiuenesse with the doing , as when in respect of their servile subjection to their Masters , and feare of their displeasure and punishment , seruants are made to doe those workes , which of their owne will , they would gladly leaue vndone . It is therefore to bee vnderstood of Electiue , and not of Coactiue workes . To obserue one day of seauen , for the Sabbath , is not of the Morall Law. 1 Because that part of the Commandement whereby the Sabbath is limited to the seuenth day , is confessed to be ceremoniall . 2 Because the Number , one of seauen , and Order , the last of seauen , are not otherwise specified in the Commandement then in the very same word ( the seauenth day ) therefore both are either Morall , or both Ceremoniall . 3 Because although some of the Ancient haue affirmed that one of 7 is to bee kept holy vnto the Lord , yet none of them ( perhaps older then an hundred yeares ) haue said it to be Gods Morall Law. The Commandement forbiddeth Litterally , servile workes of the body Labours . Mystically , servile workes of the soule - Sinnes : and so is S t Ambrose to bee vnderstood in Luc. 13. that the Law forbids Servilia opera in Sabbato , id est , peccatis gravari . The Commandement of the Sabbath enioynes 1. Outward worship of God by the name of Sanctification . 2. Cessation from workes as a necessary preparation for that worship : That , as the End , This , as the Meanes . But if wee speake not of the Immediate but remote ende , it is the inward and spirituall , not outward and ceremoniall worship ; which although it come within the intentiō of the Law-giuer , yet not within the obligation of the Law , because it being the End vnto which the Cōmandement is directed and ordained , cannot be the Matter of the Commandement , the Matter being comprised in the Commandement , but the End being outward in relation of it , besides that the inward worship seemeth to be the matter of the first Commandement . Works of necessity are excused al on the Sabbath , because the Necessity excuseth the Condition of their servilenesse , both common to freemen & servants , because every one is bound by the instinct of nature to avoid mischiefe imminent to himselfe , or his neighbour . And workes of Charity because they are enjoyned ( to loue our neighbours as our selues ) by the morall Law , whereas servile workes are excluded on the seauenth day but by a ceremoniall Commandement . And it is but iust and right , that where they cannot consist together ( I meane where they cannot be both obserued ) that the Ceremoniall rather then the Morall be omitted . Six dayes shalt thou labour and doe all thy workes , &c. Is a Permission it seemes and no divine Commandement . 1. Because , else it should bee vnlawfull to exempt any time out of the six daies , even to worship God , and consequently hee should sinne that should dedicate any of the six daies to that service : as it was a sinne to exempt any time of the seauenth day to doe worke . 2. Because in that Commandement were involved a double precept , as being of diverse daies , and contrary duties , and contrary qualities , the one Affirmatiue , the other Negatiue ; which therefore cannot bee the same Commandement . 3. The Iewes that haue collected 613 Commandements of the Law , neuer observed this for one of them . In the sweat of thy browes thou shalt eat thy bread . is the inflicting of punishmeut , not the enjoyning of a Commandement , a denouncing of Malum panae , that he and his posterity was to suffer , not any obliging of them vnto it , as bonum to be done ; as if every one sinned that sweat not when he did eat , or liued not by his sweat . And yet neither hath that any more relatiō to the six dayes then to the 7 th , if it be a Commandement ; or if the meaning of it be onely that man should gaine his liuing by his sweat , is it any obligation for labour all the six daies , if by his labour in lesse space hee bee able to purchase it ! In the sweat of thy browes ] that is , thou shalt doe it of necessity being enforced , by the curse laid on the earth , but not of duty , being enioyn'd vnto it by Gods Commandement , which was no more then the former clause that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in sorrow hee should eat of the earth : or that to the woman , In sorrow shalt thou bring forth ; or that to the Serpent , Vpon thy belly shalt thou go , & dust shalt thou eat . &c. He that will not labour neither let him eat , 2. Thes , 3. 10. ] Not he that cannot , by occasion of Impotency ; nor he that needs not , by reason of plenty ; but he that being able , and needing , yet will not worke , let him not eat ; that is , at the charge of others , for as touching their owne , the Apostle would not interdict them : for is it not just that a man should sustaine himselfe of his owne ▪ or had the Apostles rather a man should perish of famine , then be releived of his owne ? Six dayes shalt thou labour ] If it had intended a Precept , not a Permission , it had beene crossed by Gods own Commandements of refraining all servile workes in sundry of their Anniversary feasts , which of necessitie must often fall on some of the six dayes . And which is more absurd , Gods morall Commandement ( for such the same men acknowledge it to be ) should be crossed by his Ceremoniall Praecepts . The Lords day of what Institution . Christ gaue no such commandement to his Apostles , for neither is any remembrance found of it in the histories of his life and doctrine , the Gospells ; nor record of any such Commandement in the writings of the Apostles giuen or to bee giuen by Christ , or by his appointment to the Church , or to the Apostles . For if it be said that Christ commanded it to the Apostles , although the Commandement be not mentioned . 1 An vncertaintie is affirmed which cannot bee proued , and Christ belied for any thing that appeareth . 2 A doore for the authority of vnwritten Traditions is opened which will be ill endured . 3 The Apostles are secretly accused for concealing Christs Commandement from the Church . For I demand whether the commandement was giuen them to the end to be published to the church or no ? If not , it cannot bind the Church ; for a law is of no force without promulgation , till it bee knowne to be a Law , for how can that Law binde the consciences as the Law of God , which is not declared to be the Law and will of God ? If it was giuen the Apostles to that end , then they sinned grieuously in concealing that Commandement of Christ from the Church , which he delivered them to be declared to the Church . Neither were it enough to be declared by speech onely ( which yet cannot be proued ) but they should haue committed it to writing , being of the importance it was , & seeing it concerned not onely the Church then being , but the whole Church that should bee to the worlds end : whereof their writings were to be directions , but their speech not so . The Lords day seemes to bee celebrated in the Church rather by Imitation of the Apostles , then their Constitution ; for we finde their example for holy assemblies on that day , but Commandement of theirs giuen to the Church for celebrating that day , we finde none . Ob : The Sabbath is an everlasting couenant , Exod. 31. 16. But the old Sabbath was to cease in our Saviours death , therefore , that which succeedeth in place of it , is also of divine ordinance . Sol. 1. The Sabbath is everlasting in respect of the thing signified , that is , the eternall rest of the Elect with God , after the finishing of their labours in the world , wherof the Apostle discourseth in the 4 th to the Hebr : but not so in respect of the signe . 2. Everlasting is taken either Absolutely , that hath no end at all . Limitedly , that hath no certaine end prefixed , or knowne period appointed for the continuance , although in nature or divine ordinance it hath a determined period . The first the Iewes call ( as Burg : notes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ever and ever ; The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , as in this place : So that the Sabbath is said to be everlasting , no otherwise then Circumcision is called Gen. 17. 13. and the Aaronicall priesthood , Exod. 28. 43. & 29. 9. that is , not simply so , during all eternity , or all time , but respectiuely , during all the time of the old covenant , or the time of the Law , while the Israelites were to be Gods peculiar people . Ob : It was Gods ordinance and appointment , that the Apostles should ordaine that day to be obserued in the Church : therefore it is by divine ordinance . Sol. Gods ordinance is either Secret , namely , the ordinance of his Counsell or Providence , in which sense the administration of all things is performed by his ordinance . Revealed , namely the ordinance of his Commandement , declaring such and such things , to be his will. So the Institution of the Lords day is not his ordinance . Hee ordained indeed by his secret decree ( voluntate beneplaciti ) that it should be established insteed of the Sabbath ; but hee ordained it not by his owne manifest decree , that is , his Commandement ( voluntate signi , or revealed will ) that hee would haue it so . The Commandement of the Lords day , may be tearmed divine diverse waies . 1 Either because the Apostles established it , being enlightned , and inspired by the holy Ghost to ordaine it . 2 Or because they had receiued the authority from God , whereby they were enabled or warranted to doe it . 3 Or because it was dedicated or ordained to divine vse , namely the solemne worship of God. So that the preeept of the Lords day is in these respects divine , but yet is not a divine Precept , because the Act of commanding it ; or imposing the observation of it on the Church ; is not diuine , but ( at most ) Apostolicall . Ius divinum , may bee interpreted either . Divine ordinance , in which respect , those things only which are instituted by God himselfe are tearmed to be Iure divino . Divine right ; in which respect those things that belong to the worship of God although the ordinance or Commandement whereby they are exacted be humane , may be tearmed to be Iure divino . So that things consist Iure divino , either Originally or Materially . Originally that proceede from divine Institution and haue God for their Author . Materially ; that belong of right to divine worship , although the right by which they are required be humane Institution ( that is ) ordained of men in zeale of Gods glory . And in the second sense , the Lords day is iustly tearmed to be Iure divino . The worship of God that belongeth to the Lords day is of the Law of God and nature ( Thou shalt worship the Lord thy God ) but the peculiar belonging of that worship to that day , is not of those Lawes , ( that is ) the worship considered in it selfe is de iure divino ; but the Annexion of it to that day rather then any other , is but de iure humano , as being meerely ceremoniall . If Ius divinum be that , or taken for that which is established by divine Authority , the Lords day is in some sort de iure divino : In some sort , namely , not by Personall , but by delegate divine authority ( that is ) not prescribed personally and immediatly by God himselfe , but only by vertue of that Authority which by God was committed to the Apostles for the ordering and governing of his Church : but being taken for divine ordinance , or commandement , it is not de iure divino . To entitle a Commandement divine is required , 1 First that the Authoritie be divine whereby it is ordained . 2 That the Author himselfe that ordaineth it , be so also : that is , that both the power whereby , and the Person that doth immediatly establish it , be divine : which divine authority is confessed to be in the Apostolique Constitutions , but the immediate Authors are denyed to be divine . Now as all other events and Actions receiue their denomination from their immediate not remote causes , as to bee tearmed Necessary or Contingent , Naturall or Violent , Divine or humane : so the constitutions of the Apostles , although they proceede originally from the instinct and inspiration of the Holy Ghost , Gods spirit ; yet proceeding immediatly from the institution of the Apostles themselues , which deliuered them to the Church in forme of Commandements , they are to be termed humane constitutions , and not properly divine . Lawes may be said to be established by God , either in respect of the 1 Institution , when they are ordained and prescribed by him , as that of the Lords day is not . 2 Approbation or Confirmation , when they are allowed by him ; and thus it may bee said to be established by him . Ob. The decrees of the Apostles deliuered to the Church proceed from the Holy Ghost , therefore , they are divine . Sol. They proceede from the Holy Ghost occasionally and mediatly , as disposing the mindes of the Apostles to exact them for the good of the Church ; But Immediatly and Actually from the Apostles . Or else , from the Holy Ghost by way of inspiration but not by way of Iniunction or Commandement . I say by way of Inspiration , from the Holy Ghost illuminating the vnderstanding of the Apostles to perceiue that such a decree would be good for the Church : but not by way of Injunction as charging them to impose such a Commandement vpon the Church . So that here was direction only without obligation , the Holy Ghost assisting but not appointing ; and therefore no divine Commandement . For the establishing of the commandement will no more proue a divine Action because the Apostles receiued the light whereby they established it from the Holy Ghost : then the sight of the eye an heavenly action , because it receiueth the light whereby it sees from the sunne . The Precept of the Lords day was instilled and inspired into the mindes of the Apostles as a thing expedient and worthy to bee commanded , but not as a commandement , or that ought of duty or necessity to be commanded . The decree of the Lords day is of God , or the spirit of God dispositiuely or directiuely , enlightning the vnderstanding of the Apostles & Church to see that it was expedient and profitable for the Church , but not Immediatly or Imperatiuely , by way of Mandate or obligation , as charging the Church to doe it , as in Act. 13. 2. Separate mee Barnabas and Saul for the worke to which I haue called them . So that as it proceedes from the Holy Ghost , it is no commandement , but as from the Apostles and Church it selfe : As when I giue a man light whereby he may see his way , or else advise him to take that way , I doe not therefore impose any Commandement on him to proceede that way . The Precept of the Lords day , being indeed but an Ecclesiasticall or Apostolicall constitution , may notwithstanding be tearmed divine . 1 Originally ; because the Authority whereby the Apostles established it was receiued from God. 2 Because it was destinated to the worshippe of God : Obiectiuely . 3 Materially ; because it is of things belonging to divine not humane affaires . 4 Exemplarily , because it was ordained by Analogie or Imitation of the Sabbath , which in the old Law was commanded by God himselfe . Ob : The celebration of the Lords day was deduced by the Church from the Commandement of the Sabbath , therefore it is a divine decree . Sol : If it were deduced from it by way of Illation , as conclusions are from their principles , it were virtually or consequently a divine decree : but it is deriued from it only by Imitation or Analogie , or by way of Example , as from a patterne ; and yet that derivation was not caused by divine ordinance ( for there is no Commandement of God to imitate that patterne ) but by humane discourse , reasoning , that it is convenient , that in the new Law one day of seauen be reserued for God , because God himselfe so commanded in the old . And that day should be the first of the seauen , because it was the day of Christs resurrection , the New Law-giuer ; or the day wherein God beganne to create the world : or the day wherein the holy Ghost descended visibly from heauen vpon the Church . Ob : By Christs Lawes we are bound to heare his Apostles & obey them as himselfe , He that heareth you heareth me : Luc. 10. 16. As my Father sent me , so send I you , &c. Ioh. 20. 21. Therefore he that transgresseth the Apostles Commandement , doth also transgresse the Commandement of Christ. Sol : 1. The trangression of the Apostles Commandement , is also a transgression of Christs , not Formally and Directly , but Consequently , and Concomitantly , because hee hath charged to obey his Apostles , which proueth not the Apostles decrees to be divine Commandements , but being humane Commandements , to be warranted and approued by divine authority . 2 The Apostles constitutions may bee tearmed divine Commandements , not in respect of their Institution , which is humane , as being the Act of humane will , and discourse , but in respect of their Obligation , because wee are by Christs Commandement charged and bound to obey them . So that ( He that heareth you heareth me , &c. ) is not to be vnderstood properly , as of the Personall or Identicall hearing of Christ , but Analogically as of Christs interpretation or estimation , of that obedience or disobedience to his Apostles as performed to himselfe , and of their despising , as if himselfe were despised , because the honour or dishonour of the Embassadour redoundeth to him that sent him , as in Mat. 25. 40. What yee haue done to the least of these , yee haue done it to me , that is , in mine acceptance and estimation . So that these and the like speeches are to be vnderstood as of Analogie , not of Identity . As my Father sent me , so ] So , in the generall manner , that is , Immediatly from my side , as I was sent immediatly from my Father : or , So , namely in some proportion , and resemblance , not in equalitie : for the Father sent his sonne in whom was the fulnesse of power . ( All power is giuen to me , &c. Mat. 28. 18 ) But the sonne sent his servants to whom was granted a certaine measure of the spirit , and some participation of power : yet in some manner and resemblance so ; as namely , 1 To the same generall end , as to reconcile men to God , and to preach the Gospell , Goe teach all nations , &c. 2 Furnisht with the same power and graces of the spirit ( but nothing in the same measure ) of binding and loosing sinnes , of doing miracles for the confirmation of the truth . The Apostles are considered two waies either as 1 Apostles , that is , Messengers of Christ to preach the Gospell , and the things belonging thereto : that is , the Articles of faith , the Sacraments of Grace , & the fundamentall rules of holy life , that is , the precepts of Gods Morall Law : In which respect , all that proceeded from them was De iure Divino ; they being but the proclaymers , or messengers to declare Gods will vnto men : for in this respect they receaued not only authority to teach , Mat. 28. 19. Goe and teach all , &c. but also the particular points which they were to teach , vers . 20. 2 Governours of the Church which they had gotten to Christ by appointing , and setting downe of Canons , and convenient rules for the good ordering , and discipline of the Church : in which respect they receaued authority from Christ indeed ; but particular commandement touching the Rules , & Lawes , which they were to ordaine , they receaued not , seeing they no where declare , or signifie such Canons , or Commandements to haue beene prescribed by Christ to the Church , or giuen themselues for that purpose , but deliuer them as their owne ordinances : Such as are Not to ordaine a Presbyter or Bishop that had two wiues , Tit. 1. 6. & 1. Tim 3. 2. and so Deacons , viz. and so widowes the wiues of one husband , 1. Tim. 5. 9. The ordinance of seaven Deacons in the Church , Act. 6. 3. To make collections for the poore , on the first day of the weeke . 1. Cor. 16. 2. To salute each other with an holy kisse , Rom. 16. 16. That a woman should pray in the Church covered , 1. Cor. 11. To annoint the sicke with oyle , Ia. 5. 14. The Apostles Constitutions are not divine Ordinances . 1 Because the Church hath altered , and abolished some of them , as 1. the salutation by kissing : 2. The excluding of widowes vnder 60 yeares old , which were after receaved by the Church at 50. Novel : 6. Canon : 6. after that at 40. Concil : Chalced : Canon . 15. 3. abstaining from things strangled , &c. 2 Because the Apostles themselues intimate sometimes so much . As , I speake this by permission , not by Commandement . 1. Cor. 7. 6. To the rest , I speake , not the Lord , 1. Cor. 7. 12. Other things I will order , &c. 1. Cor. 11. 34. Extreame vnction ( as it is tearmed ) was an Apostolique Commandement , Iam. 5. 3 Because neither the divine Authority imparted to them by Christ , nor the suggestion of the Holy Ghost , is sufficient to make them divine Commandements ? Not the Authority , because all the power , & authority of Princes , is likewise from God : Rom. 13. yet their decrees are no divine commandements . And secondly , because Gods Commandements , are declarations of Gods pleasure , what he would haue done ; therefore imparting of Authority to giue commandements , without specifying what he would haue commanded , is not sufficient to make them Gods commandements . Not the inspiration of the Holy Ghost , being but by Illumination , or suggestion ; 1 Because all the good workes of men should by the same reason be divine actions , as proceeding from the suggestion of the Holy Ghost . 2 Because if inspirations of the Holy Ghost be divine commandements , it followeth that so many divine Commandements are given to men , as good workes , or wordes , or thoughts proceed from them ▪ And withall that infinitely more Commandements are imposed by God , to good , them to wicked men . 4 Because Christ gaue not the Apostles alone that power of ordayning Lawes in the Church , as for themselues Personally , but to the Church , in whose name , as being the first Governours of it , they receiued it : for else it should follow , that now the Church , since the Apostles times , is destitute of power to make lawes : and consequently , that all the Lawes brought into the Church by generall Counsells are vniust , because established without lawfull Authority , and that many mischiefes of heresies , and schismes , may befall the Church , which she hath no power , or meanes to helpe . If therefore that Authority of ordaining Lawes was giuen by God to the Church ( in whose behalfe the Apostles receiued it ) it followeth that if the Apostles decrees be divine Commmandements , because they receiued that power from God , that all the ordinances of the Church , by the same reason are divine Commandements . 5 Because if the Law of obseruing the Lords day be a divine Commandement , then it is so , either because it proceeded from God immediatly , without the intervention of man ( which must bee shewed out of the word of God ) or else if it be to be reputed a divine Commandement because it proceeded from God Mediatly , then all humane Lawes , that are good and just , are also divine comandements . By me Kings raigne and Princes , &c. Prov. 8. 15. 6 Because if the constitutions of the Apostles , deliuered to the Church , had beene Gods Commandements imposed on the Church by them ( as the judiciall and ceremoniall precepts of the old Lawe were by Moses ) then would they haue signified withall to the Church , that they had beene Gods owne commandements , whereof they were but the Messengers , or reporters ( as Moses and the Prophets vse was Thus saith the Lord ) for otherwise they should wrong both the Church , who would haue receiued them with the more reverence , knowing them to be Gods owne commandements , and not the Apostles ; and also God himselfe , by not declaring them to the Church , to bee Gods owne commandements , which God had given as his commandements to the Church . But if it be answered , that the ordinance of the Lords day was not an Inspiration only , but a divine Revelation of Gods pleasure touching it ; it may be refelled . 1 Because it is but a voluntary assertion that cannot be proved . 2 Because such a Revelation made to the Apostles , is no divine Precept to oblige the Church ; for if a revelation hath the force of a divine Commandement , yet hath it so only in relation to them , to whom it is a revelation , not to others , except it appeare to them that such was Gods revelation . For I aske , whether by that Revelation , God commanded the Apostles to ordaine such a Precept in the Church touching that day ? Or whether by it hee commanded the Church , but revealed it to the Apostles , that they should publish it as his commandement to the church ? If the first ; it follloweth , that although that commandement be divine in relation to the Apostles , yet in relation from the Apostles , to the church , it is Humane , except God had commanded the Apostles to publish it in his owne name : But if that Revelation was made to the Apostles , not to the intent they should be ordainers or Authors of such a commandement in the church , but that they should be publishers of that commandement to the church , which God had for that purpose revealed to them in his name ; then did the Apostles sinne most grievously that published it not in his name to the church , which they had received from God , to publish as his precept : especially seeing it could not oblige as a commandement of God , which was not promulgated in his name , & as his commandement ; therefore there was no such revelation made to the Apostles , especially seeing neither in the Apostles writings , nor in those Fathers that liued with the the Apostles , or neerest their time , or any other of all Antiquity , there is any remembrance found of any such Revelation or commandement . That which the Apostle saith 1. Cor. 7. 12. ( to the rest speake I , not the Lord ) he spake either without the Inspiration of the Holy Ghost , and then it is manifest , that all Apostolique ordinances are not divine commandements ; or if by the Inspiration of the Holy Ghost , then it followeth that these inspirations are not the Lords commandements . Ob. The Apostles were the instruments , and oracles of the Holy Ghost , because he taught them all things Ioh. 14. 26. he lead them into all truth Ioh : 16. 13. It was he that spake in them Mat. 10. 20. Marc : 13. 11. Therefore their decrees are the commandements of the Holy Ghost . Sol. The Consequence is denied , for teaching is a passible act of the vnderstanding , whereby it is enlightned to see the truth ; but commanding is an actiue operation of the will , whereby it obligeth them to whom the commandements doe belong . So that ( to teach them all things ) is , to enlighten their vnderstanding in all things ; neither all things absolutely ( for then should they be omniscient ) but as our Saviour seemes there to declare it , by remembring them of all things he himselfe had told them ; or all things necessary to the mysterie of redemption , to the Gospell of Reconciliation ; And so to lead them into all truth belonging to the doctrine of faith , or into all truth , necessary to salvation , or , to the performance of their Apostolicall function . And so lastly was it the Holy Ghost that spake in them , not personally , for in Luc. 12. 12. it is declared thus the Holy Ghost shall teach you what you ought to say . But it followeth not , because the Holy Ghost taught the Apostles all things , or all truth necessary for the preaching of the Gospell , therefore he commanded all those ordinances , touching the goverment , manners and discipline of the Church , which by the Apostles were established ; Or because he directed them what was to be beleeued touching faith and doctrine , therefore he limited , and enioyned them what was to be commanded , touching manners and discipline . The Apostles touching Matters of Faith , or declaration of the Gospell to the world , were Messengers onely ; and receiued not onely Authority to preach , but particular instructions also of every poynt they were to preach , from Christ himselfe . But as touching Matter of Goverment , or Administration of Discipline , to bee exercised in that Church which they gathered out of the world , they were more then messengers , namely deputies or Vicars of Christ , and receiued ( by delegation from Christ ) Authority , whereby they were warranted , and enabled to order the Oeconomie of the Church ; but were not limited by personall , and particular instructions from Christ ; how euery thing must be done , but were enlightned onely by the Holy Ghost , to see what was most convenient for themselues , and for the Church , and so to command it . But whatsoeuer they taught , or commanded as Messengers of the Gospell , touching faith , loue and the Sacraments , was de iure divino , because they commanded in that behalfe , nothing but what Christ had commanded them to teach , or command the Church , that is , they were but the reporters of Christs commandements , and not ordainers of them . The old Law contained many determinations , both in ceremoniall Praecepts , touching the manner of Gods worship , & also in judiciall touching Peace and Iustice to be kept amongst men : But the new lawe ( being the Lawe of Liberty ) imposeth not these determinations ; but contents it selfe with three Generall sorts of Praecepts , namely 1 The Morall commandements , that belong to the Law of nature . 2 The Articles of Christian faith . 3 The Sacraments . But all other matters , pertaining to the determination , or particular manner , either of divine worship , or humane judgements , are freely permitted by Christ ( the giuer of the new Law ) to the governers of the church , & to the princes of the nations to be appointed : so that all such particular determinations are but de iure humano . The Apostles haue a twofold relation ; One to the worke of the Gospell ; whereof they are the dispensers , that is , to doctrine ; of which Christ being the Author , and they only the Messengers and Ministers , that which they deliuer is de iure divino ; Another to the Church , whereof they are the overseers and governours , that is , to order and discipline : of the particular ordinances , and determinations of which Goverment , the Apostles themselues being directly Authors ( although they receiued the Authority whereby they were warranted from God ) it appeareth they are but de iure humano . Ob. S t Paul 1. Cor. 14. 37. affirmeth that the things which he wrote , were the Commandements of the Lord. Sol. The things he wrote , namely touching the points he there intreated of , that is , of the vse of Prophecy , and of Tongues : definitely those ; but not indefinitely all ; for to the rest speake I ; not the Lord 1. Cor. 7. 12. Concerning virgins I haue no commandement of the Lord , ibid. ver . 25. but I giue my advice . The celebration of the Lords day had for occasion . 1. The resurrection of our Sauiour that day : 2 The example of his Apostles : 3 The custome of the Church freely imitating ( without Precept ) that Example , who yet solemnized it not in stead of the old Sabbath , but together with it ; as yet is vsuall in Aethiopia and Syria ; And all this while it was obserued , not of necessarie obligation , or iniunction ( for any thing that appeareth ) but of voluntary devotion . But at last it obtained obligation by the Institution of Princes , and Synods of the Church ; The first Emperour that commanded it was Constantine the Great , Cod. lib. 3. Tit. 12. lib. 3. The Synode that decreed it was the Councell of Laodicea Can. 29. Anno Christi 364. The Apostles Examples of assembling to divine service on the Lords day , enforce no Commandement on the Church to doe the like ( else by their example we are also to keepe the Iewish Sabbath ) because examples haue not the force of Lawes , which all men ought to keepe , but of Counsells only and perswasions , not amisse to be followed of them whose case is alike . Touching the preaching of the Gospell vnto the world , it was necessary our Saviour should giue his Apostles , not only authority to preach , but particular commandements and Instructions , touching every thing they were to preach , because their Preaching respected the doctrine of the Church , which is Catholique ; and ought to bee the same alwaies , and over all the world : But touching the Governing of the Church , it was convenient hee should giue them authority , and charge to gouerne it , but particular instructions and prescript Rules were not so necessary , because it belonged but to the discipline of the Church ; for which , either at all seasons , or in all parts of it , the same Rules of Government are not convenient . 1 The solemnity of the Lords day consisteth not by any Precept of theirs ( that is the Apostles ) but by their Example . 2 Or if it did as touching Sanctification by holy assemblies , yet not touching generall Vacation from worke , as in the old Sabbath . 3 Or if both were the Apostles Precepts , yet it followeth not they were Gods Commandements : for although the Solemnity of the Sabbath had beene enjoyned the Apostles by God , to bee translated to the Lords day ; yet it doth not follow , that the old Commandement touching the Sabbath was by Gods ordinance also translated to that day . For if the Lords day be charged with the same Commandement , precisely that the Sabbath was , so that there is no other change saue of the day , then is it no lesse displeasant to the Lord , to doe any light worke on the Lords day then on the Sabbath , as , to goe out of our places , Exod. 16. To kindle fire , Exod. 35. To gather stickes , &c. And every one that transgresseth it , deserueth to dye , Exod. 31 14. 15. For God is the same , who gaue all these charges touching the Sabbath . If therefore the Commandement be also the same , there is as much reason for the one , as for the other . Besides the Lord loueth not one day more then another , therefore if the duties belonging to both dayes bee the very same , there was no reason to transferre those duties , from one day to another . Ob : The celebration of the Lords day hath warrant by Scripture . 1. Cor. 16. 2. Act. 20. 7. &c. Sol : 1. Warrant of Example it hath , that it may be done ; warrant of Commandement it hath not , that it must be done . 2 There are 2 points in the celebratiō of that day , 1 Sanctification by publike devotion in solemne assemblies , for which wee haue the Apostles Practise , but not Precept . 2 Vacation from worke , for which wee haue no evidence , either of Precept , or Practise of theirs . Ob : There cannot be so many reasons for the celebration of any other day , as the Lords day , 1. Creation of the world . 2. Nativity . 3. The Resurrection of Christ. 4. Descent of the Holy Ghost , &c. Therefore the Church could not haue dedicated another day . Sol : The argument is denied : because though these are good reasons for the Election of the day , why the Church should encline to make choice of that day before any other , yet not sufficient for obligation , to binde them to obserue that , and exclude all other , for the Church notwithstanding these reasons , might haue dedicated another day to that solemnity without breaking any Commandement of God. Ob : The Lords day is insteed of the Sabbath , and equivalent vnto it , therefore the sinne is equall in transgressing of either . Sol : It is insteed of it , because it hath succeeded it ; and is equivalent vnto it , as touching the Vse , being consecrated to the solemne worship of God and Rest , as that was ; but not equivalent , either as touching the Institution , because it is ordained not by God , but by the Church ; or as touching the Obligation , because it is not charged , as that was with Gods commandement ; so that there is the like End of both , but not the like Beginning ; the like equivalence of Occasion for both ( the Resurrection of Christ , and the manifestation of mans redemption , being as excellent a worke as rest from creation ) but not equivalence of Authority in establishing of both ; The like vtilitie in obseruing of it , but not the like Necessity and obligation to obserue it . Ob : Esay 66. 23. speaking of the renewed state of the Church by Christ , saith , That from moneth to moneth , & from Sabbath to Sabbath , all flesh should come to worship , &c. Therefore the Sabbath of Christians is established by divine voice . Sol : 1. Hee speakes not onely of the Renewed state ( by Grace ) but of the Glorified state of the Church , as is manifest by the 22 and 24 vers . And that , of their worshipping from Sabbath to Sabbath , is not to be vnderstood Litterally , but Figuratiuely to note not so much the manner , and intermissions , as the everlasting continuance of that worship , by those seasons of worship ( the new Moones and Sabbaths ) that were familiar to the Iewes . 2 Or if it be vnderstood of the Militant state of the church vnder grace , yet 1. it proues the Sabbath of Christians and the worship exercised on it , only to be foreseene , and fore-spoken of by the spirit of God , but not to be commanded by God : Prophecies are no Decrees . And 2 , although it were not onely foreseene , but also preordained by the counsell of God , yet might that ordinance haue effect , without divine commandement , by humane constitution . 3 Or if it imply a commandement of God touching the Sabbaticall worship of God , their doth it also of that monthly worship ( in the New Moones ) which is vtterly abandoned in the church of God : both which together the Apostle doth reject . Col. 2. 16. There is a threefold Sabbath , 1 Externall , of the body from servile worke . 2 Internall , of the soule from sinne , from the guilt of sinne , freed from damnation ; from the Crime of sinne freed from disobedience , by the merit and grace of Christ. 3 Aeternall , from both labour and sinne , and all the paines and passions of this life . The first was the Sabbath of the Law. The second of Grace . and the third of Glory . The observing of the Lords day hath descended from the Primitiue Church , from hand to hand to vs as a Tradition of the Apostles ; namely by Tradition it is come to vs , as their Practise , not as their Precept , and as to hold by vertue of their Example , not of their Commandement . 1 The Christians of the Primitiue Church , were bound to keepe a Sabbath to the Lord , because it is of the Morall law ; 2 To keepe the seventh day , they thought inconvenient , least they should seeme to yeeld obligation to the Ceremoniall law . 3 Yet to keepe one day in seven , the imitation of the like cōmandement given by God to the Iewes , directed them . And , 4 , of them they elected the first day , in memoriall of Christs Resurrection frō the dead . The prescription of one day in seven is but an Imitation of the like prescribed to the Iewes , not a divine commandement . I say , but the imitation of à divine Commandement . But yet the commandement that it imitateth , and whence it hath warrant and direction , being but ceremoniall , the imitating Commandement cannot be Morall . QVAESTIO . Whether the Commandement touching Servants vacation from worke in the Sabbath be given directly to themselues , or to their masters concerning them . SErvants workes are theirs , either Originally , Personally , that proceed from their own election and motion ; or Ministerially , executiuely , that are performed by their labour , but enjoyned by their Masters commission . The first are properly their owne workes , as being the Authors ; the second properly their Masters ; not theirs , as being but Ministers , and performed of them , not of Election , but of necessary obedience , which they owe to their Masters by the law of Nations ; which law of nations , the lawes of God dissolue not ; the first therefore are their owne sinnes , the second their Masters sinnes , Servants may be considered either Absolutely ▪ as persons retaining some degree of liberty , and working frely , or Respectiuely , as servants obeying their Masters commandements , & working by vertue of such commandements . In the first they sinne , in the second not . Workes are ether Of Labour , as the seuerall trades , and states of mens liues , and vocations , by nature not evill ; or Of Sinne , which are evill by their natures , as to steale , &c. The first , servants may performe on the Sabbath without sinne , by their masters commandement , not the second . Ob. The worke done on the Sabbath is sinne : the worke is the servants , therefore the sinne . Sol. 1 The worke considered Materially ; as touching the labour is the servants ; for he performes it ; but considered Formally , as touching the transgression of the lawe , is the masters , for to him the charge and commandement of his servants cessation from worke was giuen , and he it is that imposeth the worke . 2 The worke considered Naturally is the servants that doth it . but Morally it is the Masters that commands him to doe it , or else it would not be done : The servants in Act , the Masters in Imputation . Ob. If the servant ought to worke by the Masters Commandement on the Sabbath , then either willingly , and so seemes to sinne against God in being willing to further the breach of Gods commandement ; or vnwillingly , which seemes not to agree with his duty towards his Master . Sol. 1 Willingly notes either The Propension and free election of will , or The Obedience & yeelding of the wil. In this last respect the servant ought to worke willingly , because he oweth willing obedience to his Master touching labour , not so in the former . So that the worke , which of his owne absolute & primary will or election he would not doe , yet he doth of a conditionall and secundary will , as in respect of the condition of a servant , who is bound ( touching matter of labour ) to submit his owne will to his Masters pleasure . Sol. 2 In worke enjoyned on the Sabbath , there is 1 The substance of the worke , Labour . 2 The Qualitie of the worke , sinfulnesse ; as a transgression of Gods law ; of which , as the first is in Nature before the latter , so the readinesse and obedience of a good Servants will , extends it selfe to the first , not to the latter , id est , as it is his masters Worke , not his sinne . Ob. The servants worke on the Sabbath is the Masters sinne , therefore if the servant consent to the worke , he consents to the Masters sinne . Sol : To that which is sinne Materially , but not to it as it is sinne Formerly ; for it is considered either as the Execution of his Masters command , and so he consenteth ; or as the transgression of Gods Commandement , and so he consenteth not . So that hee consents onely to the worke , Per se , to the sinne Per Accidens , onely as it is annexed to such a worke . The Act then of the consent passeth onely to the worke , no farther , and yeeldeth an approbation no further then to it , no way approuing of the transgression , or sinne annexed with it . As I may loue a learned man , that is withall vitious ; yet I loue him for his learning , not for his vice ; so the servant his Masters worke , as it hath adioyned his Masters profit not his sinne . Ob. Every one ought if he can , to prevent his neighbours sinne , not to lend his hand , or shoulder to the execution of it : But servants worke on the Sabbath is the Masters sinne ; Ergo. Sol. The servant ought to prevent his Masters sin by lawfull meanes , not by vnlawfull : Disobedience touching matter of labour is vnlawfull ; and evill must not be done , for the good that may come of it . The servant therefore may advise or intreat his Master , but disobey he must not ; Neither doth hee in that case lend his hand to the worke as it is his Masters sinne , but as the performance of a servants duty , which is to labour for his Masters profit , when he shall be commanded by his Master . Ob. Ier. 17. 21. 22. All Iudah and Ierusalem are commanded on perill of their soules to beare no burthen on the Sabbath , nor bring it in by the gates of Ierusalem , nor out of their houses , nor to doe any worke , but to sanctifie the Sabbath . Sol. 1. I answere first , the Commandement is giuen touching servants and cattle ; Take heed to your soules ; what ? the soules of your persons ? no , for it is giuen to the Kings of Iudah amongst others , ver . 20. But Kings did not carry burthens ; But to the soules vnder their charge , namely seruants & cattle ; for the seruants are called in Scripture their Masters soules , as appeares Gen : 12. 5 , & 36. 6 , yea the worke that is immediately specified , viz. carrying of burthens ( the peculiar worke of seruants and cattle ) imports so much . 2 The Commandement is giuen touching them to the Kings and the inhabitants of Ierusalem , not to the seruants themselues ; First , because that charge was giuen to them , to whose fathers the commandement of the Sabbath had beene anciently giuen vers . 22. but those were the naturall Israelites , whereas their servants were for the most part strangers . Secondly , because the charge is given to them out of whose houses burthens were forbidden to be carried vers . 22. but those were the Cittizens or owners , not servants . Thirdly , because the charge was giuen to them of whom it is said , They would not heare nor obey , but made their necks stiffe . vers . 23. which cannot be vnderstood of servants ; for would not they haue beene glad of one dayes rest , after a whole weekes toyle ? or had they rather vndergoe cōtinuall toyle and paine to breake Gods commandements , then take their ease to keepe it and please God ? Fourthly , The Commandement it selfe , Carry no burthens , neither doe any worke in the Sabbath , that is , let none be carried , doth import as much . For although the worke touching the Execution of it , were the worke of their servants , and cattle ; yet it is the Masters and owners by a iust imputation , because done by their commandement : and the servants & cattle are but their Instruments meerely vnder their dominion and appointment . So that in Gods estimation , They are reckoned to carry those burthens , which by their Commandements are carried . The Commandement is not giuen to servants as servants , that is , touching workes commanded them by their Masters , 1 Because it is giuen to them , to whom this speech is directed . Thy servant shall doe no worke , but that is the Master . Exod. 20. 10. 2 Because the rest of servants was one speciall end of that Commandement , on the seauenth day thou shalt rest , that the sonne of thy handmaid may be refreshed , Deut. 5. 14. That thy man servant & maid may rest as well as thou . But the end of the commandement is not the matter of the commandement , therefore servants are not commanded to rest . 3 It is giuen to them who are willed to remember that themselues were servants in the Land of Aegypt , and that the Lord had deliuered them from it , Deut. 5. 15. but those were free men , not servants , Ergo , 4. Because giuen to them who had power to keepe it without the transgression of the Law of Nations ( which the Lawes of God dissolue not ) But servants haue not that power ( being meerely ( touching labour ) at their Masters disposition , and his Instruments : contrary , the Masters had that power both for themselues , and their servants . 5 Because it was more agreeable to reason , to giue it to them who had more power , by reason of their goverment , and were like to haue more care of Gods Commandements , by reason of their discretion , and age . But both these belonged to the Masters rather then to the servants . 6 Because servants are often commanded to obey their Masters in all things , touching labour , but no where in Scripture either restrained , or reprehended for such labours performed by their Masters Commandement , but the Masters themselues . Ob : Servants working on the Sabbath at their Masters command is scandalous , and giueth the Godly occasion of offence . Sol. offence is either Actiue , whereby people are occasioned to offend , that is , to sinne . Or Passiue , whereat they are offended that is , displeased . The first it giues not at all ; the latter it giues , but by occasion of their frailty and ignorance that are offended , for although the godly may be iustly offended with such workes done , yet not iustly in relation to the poore servant , that vnwillingly executes them , but the sinfull Master that commands them . Againe , scandall properly taken for Ac tiue scandall , or scandall giuen , is nothing else but an exemplary sinne ; and therefore implieth Materially , sin , that is , offence against God ; and Formally , Example , whereby others are occasioned to fall into sin , that is , sinne against our neighbour ; but improperly taken for Passiue scandall , or scandall ( as they call it ) taken ; is , when that which in it selfe is no sinne , becommeth to any other , through the errour or frailty of the obseruer ( who judgeth not aright ) an occasion of some sin . And of this latter sort of scandals only , are servants workes done on the Sabbath by their Masters commandement , which neverthelesse in relation to their Masters , are full and proper scandalls . Ob : The servant ought not to obey his Master commanding the transgression of Gods commandements ; but when hee commands him to worke on the Sabbath he doth so , Ergo , Sol : It is a transgression of Gods commandement in respect of the Commander , not of the Executer ; or else the proposition is true by transgression Formally taken , but not Materially ; namely for the worke that hath the transgression annexed , not Naturally , but Casually , as being done on such a day . Ob : God hath forbidden the Master to command his servant any worke on the Sabbath , therefore he hath no right to command him such work , therefore the servant may justly refuse it , being commanded . Sol : The argument is denied ; for although God hath restrained the Masters commandement , yet not so the servants obedience , by that precept : and therefore the same service he oweth his Master by the Law of Nations , he still stands bound vnto , if it be exacted . So that the servant can neither reiect his Masters commandement iustly ( because although his Master be limited touching commanding by that precept , yet is not the servants liberty enlarged , or purposed to be so , but by the Masters grant and consent ) nor wisely ; seeing in rejecting , he incurreth his Masters displeasure & punishment ; and in obeying he committeth no sinne . Ob : Rest is giuen to servants by that Commādement . Exod. 23. 12. Deut. 5. therefore they may iustly challenge it , and consequently they may justly refuse worke . Sol : Rest is giuen to servants not Immediatly , by any grant made directly to themselues , but Mediately by commandement giuen to their Masters , not to set them to worke : so that they are to expect it by their Masters leaue and allowance , and not to be their owne carvers : Wherein although the Masters sinne against God ▪ in not performing that deed of mercy towards their servants , which God commanded them to performe ; yet is not the servant thereby loosed from his obligation of servile obedience ; much lesse ought he to make himselfe his Masters iudge in pronouncing of his owne liberty , but if he may challenge it , it must bee by lawfull course , as by complaint vnto them , to whom the ouersight of lawes belong , who yet cannot iustly free him from his Masters service that day directly by with drawing his obedience , but only by restraining ( by some enforcement if cōmandement will not serue ) his Master from commanding . 2 Although they may iustly challenge the rest and liberty , intended for them in that commandement , yet doth it not follow , that if they challenge it not , they thereby incurre sinne ; for they may doe it , but they are not bound to doe it , for intended it was for a favour towards them , to comfort them , not for an obligation , to binde or entangle them , as it must haue proued , if they had beene commanded to disobey their Masters , exacting their labour ; namely , by provoking their Masters heavy displeasure against them . FINIS . Notes, typically marginal, from the original text Notes for div A16724-e160 Gen. 3. Notes for div A16724-e6140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cittizens of Ierusalem , for the Iewes had no word to signifie a citizen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 
A16722	----	A learned treatise of the Sabaoth, written by Mr Edward Brerewood, professor in Gresham Colledge, London. To Mr Nicolas Byfield, preacher in Chester. With Mr Byfields answere and Mr Brerewoods reply Learned treatise of the Sabbath Brerewood, Edward, 1565?-1613. 1630 Approx. 90 KB of XML-encoded text transcribed from 30 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A16722 STC 3622 ESTC S106416 99842132 99842132 6762 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16722) Transcribed from: (Early English Books Online ; image set 6762) Images scanned from microfilm: (Early English books, 1475-1640 ; 628:10) A learned treatise of the Sabaoth, written by Mr Edward Brerewood, professor in Gresham Colledge, London. To Mr Nicolas Byfield, preacher in Chester. With Mr Byfields answere and Mr Brerewoods reply Learned treatise of the Sabbath Brerewood, Edward, 1565?-1613. Byfield, Nicholas, 1579-1622. aut [4], 101, [1] p. Printed by Iohn Lichfield printer to the famous Vniversity, for Thomas Huggins, At Oxford : An. Dom. 1630. "Mr Byfields ansvvere with Mr Brerevvoods reply" has separate dated title page; pagination and register are continuous. Subsequent editions published as: A learned treatise of the Sabbath. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday -- Early works to 1800. 2003-01 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-06 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A LEARNED TREATISE OF THE SABAOTH , WRITTEN By M r EDWARD BREREWOOD , Professor in Gresham Colledge , LONDON . TO M r NICOLAS BYFIELD , Preacher in Chester . With M r BYFIELDS answere and M r BREREWOODS REPLY . AT OXFORD , Printed by Iohn Lichfield Printer to the Famous Vniversity , for Thomas Huggins . An. Dom. 1630. Proue all things , hold fast that which is good : 1 Thes. 5. 21. For the fruit of the Spirit is in all goodnesse , and righteousnesse , and truth , prouing what is acceptable to the Lord , Ephes. 5. 9. 10. Holy Father , Sanctify them through thy truth : Thy word is truth . Ioh 17. 17. These faults I desire the reader to amend before he read the booke . PAGE 9. line 10. leaue out and , p. 25. l. 13. read consecration , for , participation , p. 27. l. 17. r. not of the , for , not the , pag. 28. l. 2. r. commandement , for commandements , l. 7. read Gods command , f. God commands , p. 29. l. 26. read greater , for , great . p 30. l. 3. r. per accidens , for , per accidence , l. 15. r. thereof , for , thereon , p. 32. l 4. r. servant , for , seruants , p. 30. l. 21. r. respected , for , expressed , l. 29. r. in the Sabaoth , for , in Sabaoth , p. 42. l. 5 r. of the commandement , for , of commandent , p. 47. l. 14. r. their , for there , p. 54. l. 7. r. haruest , for , heauinesse : p. 68. l. r. perpetuall , for , perpetually , p 79. figure 9. r. volly , for , vally , p. 81. M r Brerewoods text should be continued , p. 90. r. short , for shord , p. 91. r. for a great part , for , of a great profit , p. 91. l. 23. r. who , for whose , p. 94. ( for ) should be out , ib. the , for , your , p. 95. the gap at ( appointment ) should not be , nor any point . Many mispointings , and lesser faults there are , by the darkenesse of the copy , and the oversight of the Printer , which the iudicious reader may easily correct . A TREATISE OF THE SABAOTH WRITTEN BY M r EDWARD BREREWOOD to M r NICHOLAS BYFIELD preacher in Chester . SIR I am but a stranger vnto you , yet I am bold to trouble you , because you haue troubled me , with as strange an occasion : There is a young man ( one Iohn Brerewood dwelling in this Citty , but borne in that , whom his Father & Graundfather , when they left this World , left very young . And left he was especially to my care , who am his vnckle . That youth I placed here in London , to serue in condition of an apprentice : and placed he is with a man of so good religion report & trade , that if I might haue picked him a master in the whole City , I thinke I should haue chosen none before him . In this mans service hee hath spent two years and more , and ( God shewing him , and in his behalfe me also more mercy then either of vs deserued , ) I began to receiue comfort of him after some sorrow , that his former vntowardnes had caused , and to recouer good hope , after my former doubt and feare ; but yet for all this , Gods good pleasure it was to abate this contentment of mine , and by the youths new follies , to bring me into new perplexities , for being not long since sent to Chester about his Masters businesse , he returned againe so strangely altered , that I haue seldome seene in so short a time so great a change . For so deiected he was in his countenance , so dull and wretchlesse about his businesse , so alienated quite from his master , and so obstinately resolued ( whether by faire means or by fowle ) to forsake his seruice ; that I was not fuller of sorrow to see him so changed , then of wonder to imagine how he became so . And yet the care and paines I tooke by the endeavour of my selfe and of my friends to recouer and to resettle him , was equall to both , and so much more they were , because I laboured to cure a disease , whereof I could not perceiue the cause . For the pretences which at first hee made of the vnablenesse of his body and toilesomenes of his seruice , I know were but fained excuses , or else complaints of lazinesse , as being assured that there are 20000 in this City of lesse bones , that make noe bones of greater labour . But the true cause of all this distemper , fell out to be at last a case of conscience ( and full glad I was that the case proved no worse ) then that he had such feeling of conscience , ( for I had imagined sundry others ) although it grieued me not a little , to see his conscience so seduced , and the point that pricked him was this : his Master on the Lords day sent him forth sometimes on arrands , as to bid guests , or fetch wine , giue his horse provender ( which last his Master remēbreth not that euer he bad him past once ) or about some other light businesse . & he was instructed ( he said ) that to doe these things or any other worke on the Sabaoth day , although it were such work as might lawfully be done on another day ; and although he did it not of his owne disposition , but only in obedience to his Masters command ; yet was a sinne and transgression of Gods commandements touching the Sabaoth , and that he was not bound to yeeld , nay that hee sinned against God in yeelding obedience to euery such commandement of his Masters that day , which by the precept of almighty God was wholely precisely consecrated to rest and the service of God. To this effect ( he told me ) he was instructed when he was in Chester and that you S r were his chiefe instructer , out of which doctrine he deduced ( as naturall reason rightly taught him to doe ) that he ought in such cases to reiect the comcommand of his Master and in no sort to performe it ; which because he could not doe without his masters great offence , and his owne affliction , he saw no other course to be taken but to forsake his masters service , that so becomming his owne Master , he might not be commanded to sinne , against God : Which resolution of the young mans being so peremptory , and obstinate , as for a time I found it to be , if it moued me both to melancholy and anger who can iustly blame me ? For I saw not only a poore youth ( my neere kinsman ) entangled with the conscience of another mans sinne , ( if it be sinne ) but withall his vtter ruine for his condition in this World hardly ventured , his Master wronged , his friends grieued , and my selfe especially indammaged , that am in bond deepely ingaged for him : and yet this was not all that inwardly afflicted me , but some thing there was beside that might well stirre as patient an heart as mine to indignation ; Namely because I perceiued this doctrine of yours , ( whereof this resolution of his proceeded , and his ruine was likely to follow ) neither to haue good beginning , nor likely to haue good ending ; but to beginne in ignorance and to end in sinne , to beginne in mistaking the Law of God & to end in the wicked disobedience of seruams to their Masters , & in the rebellious contempt of the lawes of men . But for the transgression of mens lawes by this doctrine , or the mischiefes that may ensue of it , in the cōmonwealth , I will not meddle : I will not censure the one , nor divine of the other , you are a teacher of Gods word , within the compas of that word I will stay with you and by it , examine with your patience ; whether this frame of your doctrine be grounded on the rocke or on the sand , on the firme rocke of Gods law , or on the fickle sand of your owne fantasie misunderstanding the law , and so whether it tend to the edification or ruine of the Church ; For touching the commanding of the Sabaoth , ( vpon which I averre this doctrine of yours cannot be grounded ) lay it before you and consider it well . And tell me to whom is the charge of seruants ceasing from worke on the Saboath day giuen ? Is it to the seruants themselues or to their Masters ? It is giuen of seruants I confesse , their worke is the matter of the commandement . But I demand whether it be giuen & imposed to the seruants themselues , or to the Masters whose seruants they are ? For if the commandement be not giuen to them , then doe not they transgresse the commandements , if by their Masters they be set to worke , but the Masters to whom the law was giuen , that the seruant should not worke , & consequently the sinne is their Masters and not theirs : so if the law be not imposed to them , then it requireth no obedience of them , It obligeth them not , therefore is neither the transgression of it any sinne to them , but only to those to whom it was giuen as a law . For the better cleering of which point let me aske you a question or two of other commandements , that for their forme are paralell to this , and whereof you haue no preiudice . God commanded the Israelites that no stranger should eate of the paschall lambe ; againe that no Ammonite nor Moabite should enter into the congregation of the Lord , to the tenth generation . Good Sit tell me did the stranger sinne if hee eat of the passeouer being supposed invited ? Or did the Ammonites or Moabites sin if they came into the congregation being admitted ? Did the stranger ( I say , ) and the Ammonites and the Moabites , in these cases sin , of whom the commandements were giuen , or the Israelites to whom the commandements were giuen touching them ; no but it is clearely the Lords meaning that the Israelites should not admit of any gentile to the participation of the Passeouer , nor receiue the Ammonites and Moabites into the congregation of the Lord : Let me aske you one question more , of a case that hath fallen in my remembrance : A precept comes out from the Prince ; That every Cittizen in London shall on such a day keepe his seruants within doores and not suffer them to goe a broad . If not withstanding that precept , some Master sends forth his seruant about his businesse , doth the seruant transgresse the Princes commandement by obeying his masters : Or ought he by pretence of that precept to disobey his Master and neglect his charge ? It is plaine he doth the former and therefore he ought not to doe the latter . For the commandement was giuen to his master not to him , and the purpose of it was to restraine his Master from commanding such seruice and not to restraine the seruant from obeying his Master if it were commanded : there it is apparent that the obligations of commandements pertaineth to them to whom they are prescribed as rules , and not to them of whom only ( as being the matter of the precept ) they are prescribed . Now that that clause of the Commandement touching seruants was not giuen to the seruants them selues , but to their Masters , in whose power and disposition they are , the text and tenour of the commandement doth clearly import ; for marke it well and answere me ; to whom is this speech directed ? Neither thy sonne nor thy daughter , shall doe any worke on the Sabaoth day : is it not to the Parents ? For can this manner of speech ( thy sonne thy daughter ) be rightly directed to any other then the parent , and is not by the same reason the clause that next followeth , ( neither shall thy man seruant nor thy maid-seruant doe any worke on the Sabaoth day ) directed to the Masters of such seruants ? Seeing that phrase of speech ( thy man seruant thy maidseruant ) cannot rightly be vsed to any other ? It is therefore as cleare as the Sunne , euen to meane vnderstandings , ( if they will giue but meane attendance , to the tenour of Gods commandements , rather then the fond interpretations and deprauations of men ) that that clause of the commandement touching seruants cessation from working on the Sabaoth , is not giuen to seruants themselues but to their Masters concerning them . Or if to any darke vnderstanding , which some grosse cloud may ouershadow , this seeme not cleere enough , the declaration yet of Moses himselfe touching the commandement , will make it so : of Moses I say , who can neither be suspected of ignorance , as hauing beene with the Lord 40 daies together in the Mountaine when he receiued the tables of the commandements : & with whō the Lord talked familiarly , as a man doth with his friend : nor yet of corruption as being by the Lords mouth pronounced faithfull in all his house : he therefore in the 5 of Deuter. 14. ( which is only the place of Scripture , besides the 20 of Exodus , where all the branches of that commandement are repeated ) after the seuerall prohibitions touching the workes of sonnes , seruants , cattell , &c. addeth this Epiphonema : That thy man servant and thy maidseruant may rest as well as thou : It is to this ( thou ) therefore to whom this charge is directed that the seruants should rest vpon the Sabaoth ; who can be conceiued to be no other then the master of those seruants , which yet moreouer the reason of that commandement ( touching seruants rest immediatly added ) will better cleare from all exception ; for remember ( saith Moses ) that thy selfe wast a seruant in the land of Aegypt , and the Lord thy God brought thee out thence with a mighty hand , and an out stretched arme : Therefore the Lord thy God hath commanded thee to make a day of rest , for to whom was that spoken , remember that thy selfe wast a seruant in the land of Aegypt , but to them that had beene servants , and now were not seruants ? Or to what intent and purpose is that ( remember ) brought in ? remember that thy selfe wast a seruant , but to moue compassion in them towards their owne servants , and allow them a time of rest , hauing themselues felt the burthen and affliction of seruants in Aegypt , and remembring how glad they would haue beene of some remission ; but if the commandement of rest had beene directly and immediatly giuen to seruants themselues , what needed any perswasion to that effect ? Would not seruants , over set and wearied with six daies toile , be of themselues glad to rest on the seauenth ? Or would they be so hot set on worke , whereby yet they gained nothing , but their labour for their paines , and the profit being another mans , that the commandement of God could not restraine them , but they needed also to be perswaded ? Or if perswasion had beene needful , were this a convenient perswasion to vse to seruants ? Remember that thou wast a servant in the land of Aegypt : which euen now , when they were out the land of Aegypt were seruants ? And ( to proceede with the text ) what other importance hath that other reason , which immediatly followeth . And ( remember that the Lord thy God hath brought thee thence ) out of Aegypt with a mighty hand and out-stretched arme . Therefore the Lord thy God hath commanded thee to make a day of rest . Hath it any other but to declare that the Lord who had redeemed them from their continuall slaueries , hath iust title & right to impose on them the commandement of the Sabaoth for their servants rest ; importing as much , as if he had said , although of thy selfe thou shouldest haue compassion of thy seruant and allow him rest . Remembring that thy selfe wast a seruant in the land of Aegypt , yet art thou more effectually obliged to doe it , because the Lord hath commanded thee . ( The Lord ) that brought thee out of thraldome and vncessant labours in Aegypt , and therefore hath reason to command one daies rest , in a weekes revolution ( Thee ) that by his redeeming hand art set at liberty from that labour and seruitude . Where marke againe that the Lord is said to haue commanded them , who a little before were said to be seruants in Aegypt and by his goodnesse were freed from that slauery ; which reason could not be intended or directed to them , which still remained in servitude . It is cleare therefore that all this perswasion of Moses for servants resting on the Sabaoth , was not directed to the seruants themselues , who to take their ease on the Sabaoth needed neither to be commanded nor intreated ( licence would serue their turne ) but to the Masters whose desire of gaine , by the seruants labour might stand betwixt the Sabaoth and the seruants rest : and to make an end with the text , with the last wordes of it : what is it , that the Lord for these reasons commanded ? was it barely to keepe & obserue the Sabaoth , as it is in the vulgar English , Latine and Greeke translations ? No they are all short , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to make a day of rest . Now to make it to be so , importeth not only to obserue it himselfe , but to cause others also to obserue it , which is euidently the property of Masters and gouernors : wherefore seeing both the commandement touching seruants rest from labour on the Sabaoth day and reasons added , by Moses to perswade that point , ( and draw their mindes to obsequiousnesse ) are evidently directed to the Masters and not ( neither of both ) to the seruants themselues , I take it out of all question as cleare as the Sunshine at midday , that if seruants by their Masters command doe any worke on the Sabaoth the sinne is not theirs , who as touching their bodily labour are meerely subiect to their Masters power , but it is their Masters sin : for their sin it is that transgres the law . They transgresse the law , who are obliged by it : they are obliged by it , to whom it was giuen and imposed , and giuen it was as I haue plentifully proued only to Masters . Or if notwithstanding all these euidences , you will still contend that the prohibition touching bodily labour on the Sabaoth is directly imposed on the seruants themselues , see whether you bring not the Oxe and the Asse and other cattle also vnder the obligation of this commandement , whose worke is immediatly after that of seruants prohibited , and precisely vnder the same forme of words , whose labours yet on the Sabaoth I hope you will not say to be in them sinnes and transgressions of Gods law ? But as the labour of the beast is the sinne and transgression of the Master , to whom the commandement of the beasts resting from labour wasgiuen , so is the labour of the seruant also , which by the Masters commandment he executed on that day ( as being touching bodily seruice incident to mankinde in like degree of subiection ) the Masters sinne , and not the seruants . For distinction must be made betweene the matter and the forme ( if to speake in schoolemens stile offend you not ) that is betweene the act and the guilt of sinne , of which in this case the act indeede , wherewith the commandement of the Sabaoth is violated is the servants , but the crime and guiltinesse is the Masters that sets him on worke , for seeing sin formally taken is nothing else but the transgression of the law or vnlawfulnesse ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle tearmeth it most properly & exactly , even as guiltines is the obligation to punishment , for that transgression , it appeareth manifestly , that his is the guiltinesse , whose the transgression is ; and his the transgression , to whom the law was prescribed as a rule , & that is the Masters , to whom it is not only imposed that he himselfe should doe no worke on that day as a particular man in the first clause : Thou shalt doe no worke , but also that none of his should doe any as he is the Father or Master of a family , in those clauses that follow . Neither shall thy sonne nor thy daughter , nor manseruant nor maid-servant , &c. which latter point touching his keeping of the Sabaoth viz. as the gouernour of his house , had not beene so well provided for , and regulated by the law of God , if these clauses of children and seruants abstinence from labour on the Sabaoth , had beene giuen directly to themselues , and not to their governours . But you will reply perhaps that the commandement touching seruants rest on the Sabaoth , is giuen to their Masters indeede , but not only to them , but to their seruants also . No such matter ; for if it be ; let that appeare and set downe the clause wherein it is manifestly expressed or necessarily implied , that seruants are forbidden all labour on the Sabaoth day , as servants I say touching matter of service or labour imposed on them by their Masters , for that in those workes which seruants doe on the Sabaoth day of themselues and not as proceeding from their Masters iniunction , but from their owne election it is no question but they transgresse the commandement : but those workes they doe not as seruants , that is at anothers command ; but as in the condition of their seruice , or favour of their Masters they retaine some degree of liberty , and haue some disposition of themselues permitted vnto them , so in that respect fall into the clause of free men viz. the first clause of the commandement : Thou shalt doe no worke ; but to seruants as seruants ( in case they be commanded to worke ) which is our question , there is no clause of the commandement imposed . Whereby may easily and clearly be discerned the difference betwixt the equity & wisdome of Almighty God in the constitution of the law of the Sabaoth , obliging Parents , and Masters and owners , for the children , & seruants and cattle that are meerely vnder their powers ; and the rashnesse and iniquity of wretched men interpreting the law as immediatly & directly obliging the children & seruants themselues : for ( good Sir ) consider it well , and tell me whether it be more equall to impose the law of ceasing from worke to the servants themselues , or to their Masters in whose power they are ? Servants are not homines turis sui nor operum suorum domini as Lawyers speake ; they are but their Masters liuing instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle tearmeth them , they haue noe right or power to dispose of themselues , they cannot play and worke at their owne pleasure ( for this is the condition of freemen , not of servants ) but are meerely and intirely for bodily labour and seruice vnder the power & commandement of their Masters and vnder their power for service only : in such sort as they can neither iustly performe any labour , which their Masters forbid , nor omit any which their Masters command , but are vnder their inforcement , and punishment also if they disobey . This I say is the property and obligation of a servant , and that by the law of nations , which alloweth , and ever hath done , Masters over their servants ( as the law of nature doth Parents ouer their children ) not only a directiue , but a correctiue and coactiue power : So then I pray you ( tell me ) whether the commandement touching the Sabaoth was not of common reason , rather to be imposed on them which were at liberty , and had power to obey it , then on them which were vtterly void and destitute of that power , and liberty ? Whether in such a case it were not more reasonable to inioyne the Masters that they should not command , then inioyne the seruants not to obey , for the poore seruants if their Masters command them could not chuse but worke , the law of nations bound them vnto it , which had put them vnder their Masters power , and inforcement : but the masters might forbeare to command , there was no law , that bound them to that , or inioyned them to exact ought of their seruants . It was therefore much more agreeable both to the wisdome and iustice of Almighty God to impose the commandement rather on the Masters then on the seruants , for thereby was preuented the disobedience of servants to their Masters , & the punishment that might attend on that , and the breach of the law of nations , ( all which the other had occasioned ) and yet the Masters were in noe sort wronged : for their seruants remained in their power , no lesse on the Sabaoth , then the other sixe common daies , only the Lord did qualify , and determine the act , or execution of that power , on the Sabaoth day namely to command their servants cessation from bodily labour & instead of that to exercise themselues in spirituall workes of holinesse ; it was I say ( to establish the commandement in such forme ) more agreeable to the wisdome , and justice of God ; and was it not also to his goodnesse , and compassion ? For say that the commandement touching servants vacation was giuen to themselues , not to their Masters , should not thereby poore servants ( to whom every where else the law of God appeareth milde and pittifull ) be intangled with inextricable perplexity ? For suppose his Master inioyne him some worke on the Sabaoth day ( couetous Masters may soone doe it ) especially if they thinke that precept touching their seruants cessation , not to touch them ) or else they may be ignorant of the law of God , ( as Christians and Iewes , may happily serue Pagans ) Admit I say some Master commands his servant to worke on the Sabaoth , what should the servant doe , should he worke ? God hath forbidden him ; should he not worke ? His Master hath commanded him : for the law of God is set at strife with the law of nations , and that poore servant like the Sailor betweene Sylla and Charybdis , standeth perplexed & afflicted in the midst betweene stripes and sinne : for he must of necessity either disobey Gods commandement , which is sinne ; or his Masters , which is attended with stripes . Besides it is absurd that the law of God , should restraine the seruant from obeying his Master , and yet not restraine the Master from commanding his servant vnlawful things : As it is also another absurdity that that day which by the law giuen was manifestly intended to bring seruants release , and remission of their weekely toile ; should by the decree of the law it selfe aboue all other daies breede their greatest perplexities : forasmuch as aboue all other daies ( if their Masters be not men that feare God ) enforced they are ( there is no avoidance ) to venter either on sinne or stripes , for either God must be disobeyed , and sinne cleaueth to their soules , or their Masters ; and stripes light vpon their bodies , either they must obey God , and be plagued by men ; or obey men , and be condemned by God : you will say it is better to obey God then men ; and worse to diobey him that can cast both body and soule into hell , then him that can only for a time afflict the body : true , who doubts it ? But that is not the point I stand vpon ; the point is how it agreeth with the tender goodnesse , and compassion of Almighty God towards poore servants ( whose condition is yet honest and lawfull ) to plunge them into such perplexities , as namely to impose on them a commandement , which they can neither keepe nor breake without a mischiefe and inconvenience ; neither keepe as the seruants of men nor breake as they are the servants of God : neither keepe without sharpe punishment ; nor breake without heavy sinne : all which intanglement of seruants , and calumniation against both the iustice and mercy of God , is clearly avoided , if the commandement be giuen ( as the tenour of it doth simply import ) to the Masters , and not to the servants ; which I haue sufficiently proued , both by the evidence of holy scripture , soe to haue beene , and by the evidence and inforcement of reason , that it should be so . And doth not the practise of holy gouernours registred in the Scriptures , declare , that they had the same vnderstanding of the commandement ? Nehemiah , when he saw among the Iewes at Ierusalem the Sabaoth prophaned with treading of wine presses , carrying of burthens , buying and selling , whom reproueth he for it ? The seruants by whose imployment and labour these things were done , and the Sabaoth defiled ? No but them vnder whose power the servants were , the rulers of Iudah ; and what rulers ? the Magistrats only ? Noe such matter ; but the freemen of Iudah , that is to say the Masters of those Servants : for such ( namely freemen ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there vsed doth properly import , not only the Magistrats or rulers of the commonwealth , for the septuagint which ( being them selues Iewes ) I hold , best knew the property of their owne language ; translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is properly and directly opposed to seruants : & euery where almost in the old Testament where the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found ( which is knowne , to signify a freeman ) and is translated in the greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is in the chalde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is manifestly knowen to be the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but farre more vsuall in the Chaldie tongue . They were the freemen of Iudah then that by Nehemiah were called to account , and reprooued , for the prophanation of the Sabaoth by those seruile labours which ( no question ) had beene executed by their seruants ; but if the seruants by those labours , had themselues transgressed the commandement : had he not done both iustly , to haue made them partakers of the reproofe , who had beene partakers of the sinne ? ( seeing the commandement of God lay equall on both ) and wisely to ; that if he could not restraine the masters from commanding , yet hee might restraine the seruants from obeying , and so haue two strings to his bow ? This Nehemiah did not ( who vnderstood well the commandement ) but rebuked the freemen , or Masters only , and omitted the servants ; and yet , dealt ( you will not deny I am sure ) both iustly and 〈◊〉 for had he done more wisely thinke you to rebuke seruants for not resting on the Sabaoth , that would haue rested with all their hearts , if they had not beene constrained to worke ? Or had hee done more iustly to exact that of the seruants which , ( for ought that appeareth ) the commandement of God exacted not from them ? For what worke is it that men are forbidden of the Sabaoth ? Is it not the same that is permitted on the sixe daies , their owne worke . Thou shalt doe all thy worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & is it the servants worke where about as a servant he is imployed , that neither is vndertaken of himselfe , nor for himselfe ? that neither beginneth nor endeth in himselfe , but beginneth in his Masters command , and endeth meerely in his Masters profit ; and from beginning to end is performed in his Masters feare ? It is manifest that in the accompt of God , it is not ; for God beholdeth the heart , and that is a mans owne worke with him , that proceedeth from his owne will. And therefore in Isaiah : it is the will that is forbidden , about the prophaning of the Sabaoth , that which in the law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy worke is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy will and that most iustly , for the will it selfe indeede is the proper seat and subiect of sinne , which essentially is nothing else , but the inordinate , or vnruly election , or resolution of the will varying from the Scripture , or Gods law ( for this very election of mans will , is the proper forme of actuall sinne ) these outward vnlawfull actiōs of ours , are but the expressions or manifestations or fruits or effects of sinne , sin properly they are not which hath her residence , and inhesion in the soule it selfe , and passeth forth of it only the tincture and euidence & name of sinne they carry with them , because they issue from a sinfull determination of the will , and are no whit further sinfull then they are voluntary . Seeing therefore sinne consisteth especially in the exorbitance of the will , they that are only ministers of anothers exorbitant will , are only ministers of another mans sinne , which so farre only becommeth their owne sinne , as their owne will concurreth therevnto . The servant therefore doeing that worke on the Sabaoth day in obedience to his Master , which of his owne will and election he would not doe , although the worke whereby the commandement of God is transgressed , be in some sort his , yet the transgression is none of his , but his Masters , that exacted the worke , so that although the worke as naturally considered be the servants , yet morally it is the Masters ; The labour of it is the servants , but the sinne of it is the Masters : for the sinne is not the seruants obedience to the Masters commandment , but in the Masters disobedience to Gods commandement , which hath indeede prohibited the worke of seruants in the Sabaoth , but yet the prohibition is imposed , and directed to their Masters not to them , who are only ministers , not authors of their owne labours ; now in the imputation of sinne , difference is to be made betwixt the authors and the ministers . Betwixt the principall , & instrumentall agents . For is it the sinne of the eye when it beholdeth vanity , and of the tongue when it is loose to blaspheame , slander , ly , or of the hand when it is stretched forth to strike , and shed blood ? They may be tearmed the sinnes of these members I confesse , because in these sinnes , these members are abused , but are these workes properly the sinnes of these instruments , or of the dissolute minde ; of those subordinate Ministers , and servants of the soule , that performe their naturall obedience ; or of the inordinate soule herselfe that misgouerneth them ? But you may obiect , that these are naturall instruments , in the workes of the soule , and conferre only power , but the seruant is a voluntary instrument in the workes of his Master and conferreth also will : I answere ; he conferreth will indeede if he be a good seruant , by reason of the obligation of obedience wherein he standeth to his Master , but yet not absolute but conditionall will : not the selfe election , but only the obedience and yeelding of his wil ; and that onely as it is his masters worke : not as it is his Masters sinne ; for the worke on the Sabaoth , hauing sinne annexed to it , & so being a sinfull worke , the servant and the Master must diuide it betwixt them : the worke is the seruants , and the sinne is the masters , for the seruant doth but his duty , in obeying his Masters commandement , but the Master transgresseth his , in disobeying Gods cōmandement , touching his seruants ceasing from that labour : But seeing I haue begunne to obiect I will proceede a little farther in that course , both the more euidently to declare my meaning least it be obnoxious to calumniation , and also to resolue the obiections that may be produced against seruants obedience touching worke on the Sabaoth if my imagination be so good as to finde them , and my learning also to satisfy them . For first , it seemes that servants are touching this commandement in better cond●●●on then other men : if by their workes on the Saba●th they transgresse it not : and transgresse it they doe not if it be not imposed on them , but only on their Masters . Touching them I answere that the workes of servants are of two sorts , some proceeding from them as they are seruants that is vpon their Masters commandement : others proceeding from their owne election : vnto which namely not by any commandement of their Masters , but by the way of their owne desires they are carried . Of the first sort of workes they are only Ministers , of the second they are authors . And touching this second sort I confesse ( although of the former it be farre otherwise ) both that seruants haue a severall obligation of their owne , & that their transgression and sinne is seuerall , & therefore that themselues are bound to answere it to the iustice of God , but whether the sinne of these second workes , be peculiarly the seruants , or that the Master also participate with the seruant in that guiltinesse . It may be a question . for if they be done meerely by the seruants election ( beside the knowledge and contrary to the commandement of his Master ) it seemes to be particularly the servants sinne . But if they be occasioned by the Masters negligence then doth he certainly participate in guiltinesse with his seruant although in a diuerse sort , for it is a sinne of commission in the servant 〈◊〉 vnlawfull act , and a sinne of omission 〈◊〉 the 〈◊〉 neglecting his due care , because by the 〈◊〉 Almi●hty God the Master is bound not ●nly 〈◊〉 command his seruant to worke , but to command him not to worke on the Sabaoth day : well then the workes which seruants doe on the Sabaoth day on their owne election are condemned : the workes 〈◊〉 doe by obedience , are excused by their Masters ●mandement ; but what workes are so excused ▪ Ar● all ? No ; but briefly all those which while they are performed as by the Servants of men , they that d●●●●●m are not impeached for being the servants of God. That is to say the workes of labour but not the workes of sin : for to the first they are obliged by the law of nations , but the second are forbidden them by the law of God , not nakedly forbidden as their labour on the Sabaoth is , but directly and immediatly forbidden them , for it is cleare that all the other commandements being indifferently imposed without either specification or exception of any person whatsoeuer , respect not any more one then another : & therefore hold all men vnder an equall obligation , and so was it altogether conuenient , because they are no lesse the secret lawes of nature , then the reuealed lawes of God. and no lesse written with the finger of God in the fleshly tables of the heart , then in the tables of stone , all of them forbidding those things that by their property and nature , or ( as the Schoolemen say ) ex suo genere , are euill ; but the commandement that forbiddeth seruile workes on the Sabaoth is of a different sort , first because the servant is , touching the matter which it forbiddeth ( labour ) wholly subiect to another mans command : secondly because the commandement forbiddeth not the servant to worke but onely forbiddeth the Master his servants worke ; thirdly because the thing it selfe namely servants labour , is not evill materially and ex suo genere , as the matters of the other negatiue commandements are : but only circumstantially , because it s done vpon such a day : for idolatry , blasphemy , dishonouring of Parents , murther , adultery , theft , false testimony , coueting of that is other mens ; which are the matter of other commandements are euill in their owne nature ; and therefore forbidden , because they are euill in their owne nature : But to labour on the Sabaoth is not by nature evill , but therefore evill because it is forbidden . So that the natiue ilnesse in the other , causeth the prohibition , but the prohibition in this causeth the evill , for labouring on the seaventh day ; if God had not forbidden it had not beene evill at all ( no more then to labour on the sixt , ) as not being interdicted by any law of nature , as the matters of all the other commandements are for although the secret instinct of nature teacheth all men , that sometime is to be withdrawen from their bodily labours , and to be dedicated to the honour of God ( which euen the prophanest Gentiles , amidst all the blind superstition , and darkenesse , wherewith they were couered , in some sort did ) appointing set times to be spent in sacrifice and devotion to their Idols , which they tooke for their Gods ) yet to obserue one day in the number of seauen , as a certaine day of that number , and namely the seauenth in the ranke , or a whole day by the revolution of the Sunne , and with that seuere exactnesse of restraining all worke ( as was enioyned to the Iewes ) is but meerely ceremoniall , brought in by positiue law ; and is not of the law of nature ; For had that forme of keeping Sabaoth , beene a law of nature , then had it obliged the Gentiles as well as the Iewes , seeing they participate both equall in the same nature : yet it did not so , but was giuen to the Israelites , to be a speciall marke of their separation from the Gentiles , and of their particular participation to God : neither shall wee finde either in the writings of Heathen men ( whereof some were in their kinde very religious ) that any of them had ever any sense of it , or in the records of Moses , that it was euer obserued by any of the holy Patriarches before it was pronounced in mount Sinai : But if it had beene a law of nature her selfe , and so had obliged all the Patriarches ; and as large as nature her selfe , and so obliged all the Gentiles : and had it not beene as durable , as nature too , and so obliged vs Christians also ? Certainely it had ; for if that precise vacation and sanctification of the Sabaoth day , had consisted by the law of nature , then must it haue beene by the decree of all Divines immutable , and consequently right grievous should the sinne of Christians be , which now prophane that day with ordinary labours , & chiefly theirs , which first translated the celebration of that day , being the seauenth , to the first day of the weeke ; who yet are certainly supposed to be none other then the Apostles of our Saviour : To turne to the point and clearly to determine it ; the Master only is accountable vnto God , for the servants worke done on the Sabaoth : but for what worke ? Namely for all the workes of labour , but not for the workes of sinne : and how for the workes of labour ? Namely , if he doe them not absolutely , of his owne election , but respectiuely , as of obedience to his Masters command ; for touching labours , servants are directly obliged to their Masters . But touching sinnes , themselues are obliged immediatly to God. Therefore those they may doe because their master commands them : these they may not doe ( although commanded ) because God forbids them . The servants then may not in any case , sinne at the commandement of any Master on earth : because hee hath receiued immediatly a direct commandement to the contrary , from his Master in heauen . For it is better to obey God then man. And there is no proportion betwixt the duties which they owe as servants to their Masters according to the flesh . And which they owe as Children to the father of spirits : or betwixt the obligation wherein they stand to men , who haue power but ouer their bodies in limited cases , and that for a season . And that infinite obligation wherein they stand to him that is both creator & preserver , and redeemer , & Iudge of body and soule ; sinne therefore they may not , if their Masters command them , because God hath forbidden them ( not only forbidden I say but forbidden it them ) But labour they may if their Masters command them , because God hath no way forbidden them that ; God hath indeede forbidden the Masters exacting that worke on the Sabaoth ; but he hath not forbidden the Servants execution of that worke if it demanded or exacted : he hath restrained the Master from commanding it , but he hath not restrained the seruants from obeying if it be commanded , for although I acknowledge the servants worke on the Sabaoth to imply sinne : yet I say it is not the servants fault . And albeit I confesse the commandement of God be transgressed and God disobeyed by such workes on the Sabaoth , yet it is not the seruant that transgresseth the commandement , it is not he that disobeyeth God. For the question is not the passine sense , whether God be displeased with these workes , but of the actiue who displeaseth him . The thing is confessed but the person is questioned . Confessed , that is , that there is sinne committed in that worke , but questioned whose sinne it is . For worke hauing relation both to the Master and to the seruant : to the Masters commanding and to the servants executing ; I affirme that the worke is sinfull only on the Masters part , not on the seruants , namely as it is an effect of the Masters command not as an effect of the seruants obedience . And the case seemes cleare . The matter whereabout the seruants labour is , is the Masters . So is the command that sets him to it . So is the awe and feare that keepes him to it . So is the profit that redoundeth of it . And aboue all the commandements of God whereby that worke of the seruant is forbidden is giuen directly to the Master . And in the seruant all is contrary . It is not his owne worke . It proceedeth not from his owne will. His condition exacteth his obedience about labour , and aboue all God commands of ceasing from labour belongeth not to him , I meane not to him directly , as the person to whom it is giuen , but only as the subiect or matter whereof it is giuen ; for he is one of them indeede , whose workes are forbidden , but not of them to whom it is forbidden , one of whom but not to whom the commandement was imposed . But where the law was not imposed , sinne cannot be imputed seeing sinne is nothing but the transgression of the law ; it is not therefore the servants but the Masters sinne . But there is another obiection , for admit the servants worke vpon the Sabaoth be the Masters sinne , that imposeth it . Is it not sinne to giue consent and furtherance to another mans sinne ? But this servants doe when they execute their Masters commandements , and consequently it is vnlawfull so to yeeld , lawfull therefore it is to resist and reiect such cōmandement . I answere first touching the pointe of consenting that in such a worke is to be considered the substance and the quality , that is the worke it selfe & the sinfulnesse of it , seruants may consent to it , as it is their masters worke , not as it is their Masters sinne , for except these things be distinguished , God himselfe can no more avoide the calumniation of being the author , then poore servants of being the ministers of sinne ; for that God concurreth with euery man to every action whatsoeuer , as touching the substance of the action , is out of all question , seeing both all power whence actions issue are derived from him , and that no power can proceede into act without his present assistance and operation , but yet to the crime , the faultinesse , the inordination , the vnlawfulnesse of the action ( wherein the nature of sinne doth for malice consist ) he concurreth not . But it wholly proceedeth from the infection of the concupiscence , wherewith the faculties of the soule are originally defiled , the actions themselues issuing from the powers , and the sinfulnesse of the actions from the sinfulnesse of the powers , like corrupt streames flowing from filthier springs . It is not therefore euery concurrence of the servants with the Master to a sinfull action which causeth the staine , and imputation of sinne vpon the servant : as when he consenteth and concurreth only to the action not to the sinne : namely likes and approues it , as his masters worke , yet vtterly dislikes it , as it is his masters transgression , likes of the worke for the obligation of obedience , wherein ( touching worke ) he standeth to serue his Master , and yet dislikes of the sinne , for the great obligation wherein euery one standeth toward the honour of God. But yet ( to answere secondly to the point of resisting ) the seruant ought not for any dislike or detestation of the annexed sinne , to resist or reiect his Masters commandement touching the worke : for in obeying he is at most but the minister of another mans sinne ( and that as they say per accidence , namely as it is annexed to such a worke ) but in resisting he is directly the author of his owne sinne , by withdrawing his obedience about bodily seruice from him that is his Lord according to the flesh : euen that obedience wherein both by his owne covenant and the law of nations he standeth bound vnto him , and that without any exception of the Sabaoth more then other daies . And is it wisdome in a seruant to commit himselfe sinne to prevent his Masters sinne ? That is to offend God himselfe least another man should offend him ; no not so , wee must not doe evill that good may come thereon ( especially doe evill our selues that anothers good may come of it ) rather wee must carry two eyes about vs that while wee looke with one to the end ( that is to the glory of God ) , we looke with another to the means that they be lawfull and agreeable to the will of God , and not dishonour him with our sinfull actions , while we would honour him with our good intentions . But yet one scruple remaineth because every person that did any worke on the Sabaoth day , was by the law to be cut off from his people , and to dye the death , every person therefore , the servant as well as the master . I answere that the iudiciall commandement is to be vnderstood of the same persons to whom the morall commandement was giuen ; the commandement touching punishment of them , to whom the commandement the offence was imposed : but I prooued before , that the morall commandement was not imposed to servants as seruants , but to them that were at liberty . All they therefore that did any worke on the Sabaoth were to dy the death by the Iudiciall law : they I say that did it : not they that were made to doe it ; which were as well passiue as actiue in doing of it : namely they that did it of election , as free that might obstaine from worke and would not , not they that did it of iniunction and necessity , as seruants that would abstaine from worke and might not ; whose condition was such that they would not worke by their masters direction , might be made to worke by their masters compulsion , for a hard case it were if poore servants to whom no commandement to cease from worke was giuen by God ; and yet might be compelled to worke by men , should dye for it , if they did soe worke . It is therefore to be vnderstood of them that worke willingly of themselues or ( as authors ) cause others to worke ( as masters doe their servants ) not of them who only ( as ministers ) and against their wills are set to worke . And rather because the worke of the servant ( that I say which hee doth by the commandement of his master to whom for matter of labour he is meerely subordinate ) euen reason and equity will interpret the masters worke . And certainly that God accounteth it so , the declaratiō of that precept in another place doth , make manifest . Sixe daies thou shalt doe thy worke , and the seaventh day thou shalt rest that thine Oxe and thine Asse , and thy Sonne , and thy Maide , &c. may be refreshed , for is it not manifest that the servants worke is accounted the Masters , seeing the rest from the Masters worke is the refreshing of the servants , the Master therefore who by the morall law was commanded that his servants should not worke on the Sabaoth was by the Iudiciall to bee punished with death , if the servant did worke that day by his commandement . And thus haue I proued my assertion , namely that the commandement of the Sabaoth was not giuen , nor fit to be giuen to the servants themselues but to their gouernours , both by arguments of reason which is the rule of men , and authority of Scriptures , which is the rule of Christians , and cannot finde any thing materiall in either of both that may reproue it : but yet if I should admit ( which I doubt you will neuer proue ) that the commandement was directly giuen to servants themselues , as servants , and that they might lawfully disobey their Masters touching those workes where by the precept of the Sabaoth might be transgressed : yet haue I another exception against your doctrine ; namely for condemning every light worke ( such as inviting of guests , or fetching of wine from a neighbours house , or giuing a horse provender ) ( for these are the very instances which bred the question ) for transgression of Gods commandements , forbidden on the Sabaoth : no ; it is not ; the commandement importeth no such thing for it is not [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is every worke , but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that is there forbidden , that is every servile worke , for such the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] properly doth import , and servile worke , by the interpretation of the best diuines is accounted , either that which is attended with the toile of the body , or at least intended and directed to lucre and gaine of riches , with some care of the minde , such as mens ordinary worke is wont to bee on common daies . And that the worke there forbidden hath a speciall relation to the gaine of riches is the better apparēt because the same word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] signifieth ( opes ) as well as ( opus ) riches as well as worke , and not only where the commandement was pronounced ( in the 20 of Exodus ) but wheresoeuer it is repeated in the bookes of the law● , which is oftentimes ( and differently for other circumstances ) the same word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is euer retained and never changed , not every worke therefore absolutely , but every worke of such a kinde , namely consisting in toile and tending to gaine is restrained by the commandement , and is there not evident reason to vnderstand it so ? For seeing the intendment of the precept is clearly ( in the point of that daies vacation ) that the body should be refreshed by abstinence from labour , And ( in the point of sanctification of it ) the mind should be refreshed by attendance to spirituall exercise : it followeth manifestly that if there be any workes that resolue not the body and so hinder not the refreshing of it , nor dissolue and alienate the minde from the service of God , and meditation of Godlinesse , that these workes are not forbidden because neither the vacation which the commandement importeth , nor that sanctification which it intendeth is impeached by them . And if you will obiect that euen very light workes are expressely forbidden in the law , so that to kindle fire on the sabaoth day was vnlawfull , I must answere you that that and some other were but ceremoniall precepts not morall ( and belonged to the curious observance of the commandement ) and therefore obliged the Iewes and none else : for that such light and labourlesse workes on the Sabaoth were no transgression at all of the morall commandement the practise of him whose every action was our instruction , of him who was the giuer of the law as God , and the only keeper of it as man , will put all out of questiō , for had that exact and extreame vacation on the Sabaoth beene required by Gods morall commandement , and so every light worke beene a transgression of it , would not our Sauiour haue repooued the Iewes a for loosing their beasts from the staules , and leading them to water on the Sabaoth day ? Yet hee mentioneth , and reproues it not ( and thinke S r by the way , he that condemned not bringing of beasts to drinke , would not condemne bringing meat to beasts ) or would he haue ( not suffered only ) but excused the b plucking of eares of corne , and rubbing out the graines on the Sabaoth day as he did in his disciples ? or would he himselfe c on the Sabaoth day haue made clay , and anointed with it the eyes of the blinde ? or would he haue commanded others to doe such workes on the Sabaoth , as he did the impotent man , whom he had healed , namely to d take vp his bed that day and depart ? See then how this seuere precisenesse of yours agreeth with the practise and doctrine of our Saviour : who not only suffered these light workes to be done without reprehension , but excused them , but did them himselfe ; but commanded others to doe them : therefore in his iudgement , who was the law giuer , and must be the Iudge of all the sinnes of men ; they were no transgression of the commandement of the Sabaoth . For vaine it were to reply that Christ was Lord of the Sabaoth , and therefore might dispence with the commandement at his owne pleasure : vaine it were I say , for although he were Lord of the Sabaoth as God , being so the law giuer , yet was he subiect to the commandement , as man , being as the Apostle saith * made vnder the law ; for what else importeth that kinde of speech ( made vnder the law ) but that he which by nature was not vnder the law , as being God , was yet made vnder the law as becomming man : which law first himselfe pronounced : he came ●o fulfill , and secondly his Apostles that hee had fulfilled it in that he had no sinne : but every transgression of the law was sinne , therefore in no sort he transgreffed the law , and it not only were ( not ) vaine in this manner to excuse our Saviours actions , but a very hard & dangerous point , when question is made of our Saviours fulfilling of the law , to fly in this case to the refuge of dispensations : as if our Sauiour that came to satisfy for all our transgressions of the law , performed not the law himfelfe , with such perfect & exact obedience as might answere the justice of God , and the strictresse of his commandements , but that something must be helped or supplied by dispensation . The truth is therefore that our Sauiours obedience , answered exactly , and perfectly satisfied the exigence of that , and all other commandements of Almighty God , performing all to the vtmost that they required , and therefore those easie and slender workes , were no breaches of the commandement touching the Saboth . But let that be admitted also ; first that the commandement was immediatly giuen to seruants , Secondly that it was giuen touching the lightest degree of workes . Let servants bee the persons , and those workes the matter to whom , and of which the commandement was giuen , is your doctrine yet iustified hereby , and subiect to no other reproofe ? The persons haue afforded me exceptions against it because the commandement was not giuen to seruants . And the matter because it was not imposed touching that light sort of workes ; the time also will , because it cānot be vnderstood of the Lords day ; for what day was it , of which the charge of vacation was so strictly giuen ? Was it not the seauenth day of the weeke ? The seauenth ( saith the precept ) is the Sabaoth of the Lord thy God ; In it thou shalt doe no worke . And why the seauenth ? Because in sixe daies the Lord finished all the workes of creation , and rested the seauenth day ; therefore he sanctified the seauenth day , & what day is it whereof we question ? The Lords day ? That 's the first day of the weeke It is therefore the seauenth day of the weeke ( the Sabaoth of the Iewes ) not the first day of the weeke ( the Sabaoth of Christians ) that was so strictly by Gods commandement destined to rest . Therefore the workes done on the Sabaoth day are no transgressions of Gods commandements . But you will say the old Sabaoth is abolished , and the celebration of it translated to the first day of the weeke . Translated , by whom ? By any commandement of God ? Where is it ? The holy Scripture wee know to be sufficient ; it containeth all the commandements of God , whether of things to be done , or to be avoided , or to be beleeued . Let me heare either one precept , one word of God out of the olde Testament that it should be translated , or one precept , one word of the sonne of God , out of the new Testament , commanding it to be translated , I say one word of any of his Apostles intimating that by Christs commandement it was translated . It is certaine that there is none . Therefore it is evident that the solemnity of the Lords day was not established Iure divino . Not by any commandement of God , and consequently that to worke on that day , is certainly no breach of any divine commandement . How then hath the first day of the weeke gained the celebration and solemnity to become the Sabaoth of the Christians ? By the constitution of the Church , and only by that , yet of that most ancient Church , I confesse that next followed the ascention of our redeemer . But yet all this is but Ius humanum it is but the decree of men , which must not equall it selfe with Gods commandement , and must be content with a lesse degree of authority and obligation then the commandement touching the Sabaoth , might challenge that was pronounced in the eares of men with the voice of God , and written in tables with the finger of God. What then doe I doubt of the iust abolishment of the Iewes Sabaoth ; no in no sort ; it is abolished and that iustly I confesse ; yet not by any repeale of any contrary decree ; but only by expiration , because it is growen out of date ; It was established for a signe * of difference betwixt the people of God and the prophane nations , the Iewes and Gentiles : but this difference is ceased , the partition wall is broken downe , Iewes and Gentiles in Christ are made all one : all are become the people of God , the Sabaoth was ( saith the Apostle ) a shadow * of things to come , whereof the body was in Christ , the body therefore being come , what should the shadow be expressed ? For was it the shadow of Christs resting in the graue that day ? That is past ; or was it a shadow of rest and liberty from the slauery of sinne in the kingdome of grace , that is obtained ; or is it a shadow of the eternall rest of the blessed in the kingdome of Glory ? That is sure to be obtained ( Christ hath giuen his word , and wee haue receiued the pledge of his holy spirit ) These things are shadowed in Sabaoth . And these things are already performed in Christ. The first is past , the second is present , the third is assured . The Sabaoth therefore that was the shadow of these things , when the things themselues were come , vanished of it selfe . But might not the celebration of the Sabaoth , which thus ceased , bee justly translated by the Church to the first day of the weeke ? Yes certainly both might and was iustly . For I consider that the generality , was of the morall law , of the law of nature , namely that men should sequester sometime from worldly affaires , which they might dedicate to the honour of God , only the speciality , that is the limitation and designement of that time , was the churches ordinance appointing first one certaine day , & that in relation of Christian assemblies , namely that they might meete and pray , and praise God together with one voice in the congregation . And secondly defigning that one day to the first day of the weeke , for some speciall reasons and remembrances . For first it was the day of Christs resurrection from the dead . Secondly it was the day of the holy Ghosts descention from Heauen to powre infinite graces vpon Christians . The first of them for our iustification as the Apostle speaketh . The second for the sanctification , and edification of the whole Church ( to omit some other reasons of lesse importance ) iustly therefore was the consecration of the Sabaoth translated to that day . But what of that ? What if the consecration of the Sabaoth was by the Church translated to the first day of the weeke ? Was therefore the commandement of God translated also ? That that day ought to be obserued vnder the same obligation with the Sabaoth ? For if the commandement of God were not translated by the Church , together with the celebration from the seauenth day to the first day , then is working on the first day no violation of Gods commandement ; was the commandement of God then translated from the Sabaoth to the Lords day by the decree of the Church ? No : the Church did it not , let mee see the act . The Church could not doe it , let me see the authority : the Church could not translate the commandement to the first day , which God himselfe had namely limited to the seaventh . For could the Church make that Gods commandement which was not his commandement ? Gods commandement was to rest on the seauenth day and worke on the first ; therefore to rest on the first and worke on the seauenth was not his commandement : For doth the same commandement of God enioyne both labour and rest on the same day ? Is there fast and loose in the same commandement with God ? Thou shalt worke on the first day saith that , and worke on the seaventh saith this . Can the Church make these the same commandement ? But say the Church hath this incredible & vnconceivable power : Say it may forbid to worke on the first day , by the vertue of the very same precept . That doth neither expresly cōmand or license to worke on that day . Say that the Church of God may translate the commandement of God from one day to another at their pleasure , did they it therefore ? I spake before of their authority whether they might doe it . I enquire now of the act , whether they did it ; did the Church ( I say ) ever constitute , that the same obligation of Gods commandement which lay on the Iewes , for keeping of the Sabaoth day should be translated and laid vpon the Christians for keeping of the Lords day ? Did the Church this , no no , they did it not ; all the wit & learning in the World will not proue it . But you may obiect , if the old Sabaoth vanished and the commandement of God was limited & fixed to that day only , then is one of Gods commandements perished . I answere that the generality of that commandement to keepe a Sabaoth wherein God might be honoured , was morall ; But the speciality of it , namely to keepe , ( 1 ) one day of seaven , ( 2 ) the seaventh , ( 3 ) one whole day , ( 4 ) with precise vacancy from all worke , were meerely ceremoniall ; the specialities then of the commandements are vanished : But for the generality of it , it is a law of nature , and remaineth . But , as the speciality of that commandement implyeth plaine contradiction , with the sabaaticall of the Lords day , so the generality of it can enforce nothing for it , for these are miserable consequents , ( indeede plaine fallacies of the consequent ) that God hath sometime commanded vacancie , for his honour , therefore he hath commanded the first day of the weeke to be that time , or this , God hath commanded vs some time to rest , therefore that time we must precisely abstaine from all māner of workes : can the Church make these good consequences ? If it cannot , the celebration of the Lords day , can with no enforcement of reason be deduced out of the morality of Gods commandement . But if you will reply : that the Church hath established the first day of the weeke to be the Christians sabaoth not by way of consequence , as deducing it out of commandement but meerely by authority , appropriating and fixing Gods morall commandement to it ; you may say your pleasure , but I shall neither beleeue , nor you proue that such authority belongs to the Church : or that such an act hath beene established by the Church : which I am sure you can neuer doe neither of both , for seeing that all divines acknowledge that the singling out of such a day to be sanctified , namely the seauenth rather then any other was meerely ceremoniall , although it was Gods owne designation . I hope that you will confesse the speciall designement of the first day of the weeke to that honour , before other daies , being made only by the Church , to bee also but ceremoniall . But certaine it is that no ceremonies , which come not vnder the obligation of Gods morall law , should oblige to the obseruation of ceremonies . Therefore it will never consist with reason , that the morall law of God can by any authority of the Church oblige Christians to the celebration of the Lords day . It is not therefore the translation of the old commandement of God from the one day to the other ( which yet if it were translated ) can oblige servants no otherwise then it did vnder the old law ) but the institution of a new commandement , of the Church her selfe ( yet guided by the spirit of God ) that consecrated that day to the solemne seruice of God ; what then doth not the constitution of the Church , for the celebration of the Lords day , binde equally the consciences of men as the old commandement did , for the celebration of the Sabaoth ? Binde it doth , but not equally : for the Church is no way equall vnto God ; the authority of it is lesse then the authority of God , therefore is the obligation of the Churches ordinance , lesse then the obligation of Gods ordinance . But yet binde the conscience it doth , and that firmely and effectually , ( even the conscience of every member of the Church ) to true and exact obedience . For he * that heareth not the Church is no better then an heathen or a publican . And neuer was Church on earth more vndefiled then that that ordained that institution . He that despiseth the Apostles of Christ despiseth Christ himselfe , and the Apostles were governours of that Church : for acknowledged it is that the celebration of the Lords day , was the ordinance of that Church and of those gouernours . Therefore it is sure that that ordinance doth oblige the conscience of every Christian man ; but if you aske me how farre doth that constitution of the Church oblige the conscience ? I answere you as farre as it doth command , ( you will desire no more ) further it cannot : It cannot oblige further , then it doth ordaine ; it cannot bind the conscience for guiltinesse , further then it doth for obedience ; because all guiltinesse doth presuppose disobedience ; now that the Church ordained solemne assemblies of Christians , to be celebrated that day to the honour of God , and in them the invocation of Gods holy name , thankesgiuing , hearing of the holy Scriptures and receiuing of the Sacraments , is not denied ; It is out of question , all antiquity affordeth plentifull remembrance of it . But that it inioyneth that severe & exact vacation , frō all workes on the Lords day , which the commandement of God required in the Iewes Sabaoth , you will never proue . It relisheth too much of the Iewish ceremonies , to be proued by Christian divinity . For this is no proofe of it , that the Lords day is succeeded in place of the Sabaoth . Or as some diuines tearme it , as the heyre of the Sabaoth . It is I say no proofe at all , ( except it were established by the same authority , and the observance of it , charged with the same strictnesse of commandement ) for if it succeede the sabaoth in place , must it therefore succeed in equall precisenesse of obseruation ? ( So if the Pope succeedeth Peter in place , must he therefore succeede him in equality of power ? ) the Lords day therefore succeedeth the Sabaoth in the point of sanctification , for celebration of the assemblies , for the Church hath precisely commanded that , but not in the point of exact and extreame vacation , from every kinde of worke , for that the Church hath not commanded : and so although the Lords day may well be tearmed the heire of the Sabaoth , yet is it not ex asse haeres as the civill lawyers speake . It inheriteth not the whole right of the Sabaoth , for that right and prerogatiue of the Saoth was not giuen to the Sabaoth and its heires ; it it was no fee simple ( and if I may speake in the lawyers stile ) it was only a tenure for tearme of life : namely during the life of the ceremoniall law , which life ended in the death of our Saviour . This reason therefore of the succession of the Lords day in place of the Sabaoth is no reason . Any other reason besides this or else authority which I might in your behalfe obiect to my selfe , I know none worthy mentioning : for the commandement of God as I haue proved is not of this day . The commandement of the Church is of this day , but not of these workes , neither will all the histories of the ancient Church , nor cannons of the ancient councells , nor any other monuments or registers of antiquity afford you ( as I am certainly perswaded search them as curiously as you can ) record of any such constitution of the Church for the generall restraint of workes on the Lords day ; you may finde I know in some of the ancient Fathers much sounding the prerogatiue of that day : as that it was a holy day in * Eusebius : a day of Christian assemblies in * Iustin Martyr ; and a day of reioycing in * Tertullian : a festivall day in * Ignatius ; and some more of the like , but doth any of all these import or imply a generall restraint ? a desistāce from all worke ? No , they doe not ; neither shall you finde in these , nor in any other records of antiquity any constitutions of the Apostles ; and of the first Church extant to haue effect ; no nor any relation or remembrance that such a constitution had ever beene made by them nay I finde cleare evidence to the contrary , for would Constantine the Great ( that most holy Emperour and the best nursing Father of Christian religion that ever Prince was ) would he I say haue licensed by his decree , the country people freely ( libere liciteque are the words of the constitution ) to attend their sowing of graine , setting of vines , and other husbandry on the Lords day , if those workes had beene forbidden by the commandement of God , or decree of the Apostles , and first Church ? Or would the Fathers in the councell of Laodicea ( one of the most ancient & approued councells of the Church ) enioyne the vacancy of the Lords day with this condition ; And if men can ? Certainly servants full ill can if they bee constrained by their Masters to worke : would they I say haue added such a condition , had it beene simply vnlawfull , for all sorts of people by the ancient sanctification of the first Church to doe any worke that day ? It appeareth therefore that there were no such vniversall constitutions of the Church . The actuall forbearing of all workes by some Christians that day I stand not on : nor on the exhortations of some ancient Fathers to that purpose , some remembrances of both are to be found I know , but these are particular examples , and perswasions ; constitutions of the Church they are not , edicts of sundry Princes likewise , and decrees of some provinciall councells are extant I confesse in record to the same effect , and those are constitutions indeede but partly , not of the Church , partly not vniversall , nor very ancient , and therefore are no sanctions to oblige the whole Church , which beside the law of God and decrees of the Apostles ( to whom the goverment of the whole Church by our Saviour was committed ) and the canons of the vniversall Synods no positiue constitution can doe . What then ? Would I set at liberty that euery man may freely prophane the Lords day with extraordinary labour ? No , I would not , I confesse it is meete Christians should abandon all worldly affaires that day and dedicate it wholly to the honour of God , that Christians should not be lesse devout & religious in celebrating of the Lords day , then the Iewes were in celebrating of there Sabaoth , for the obligation of our thankfulnes to God is more then theirs , although the obligation of his commandement to vs in that behalfe is lesse ; Meete it is I say . And wish with all my heart it were most religiously performed euen with all abstinence from worldly affaires , and all attendance to Godly devotion . But yet notwithstanding I deny that together with the institution of the Lords day there was any such constitutiō of theChurch established whereby men were obliged to the strict desisting from all worke . But what doth the honour of God then stand at the courtesie of man to prophane that day ( if they list ) with worke at their pleasure ? Not so , for beside the constitutions of some ancient councells both the edicts of christian Princes haue every where restrained that prophanation : neither of which ( for matters that fall vnder their power ) can bee transgressed without sinne and disobedience to God , whose commandements although not directly yet reductiuely ) those constitutions are : for God hath commanded all men to honour their Parents ( the parents of their country ) stand in the first ranke . The sonne of God hath commanded all Christians to heare the Church , and that vnder forfeiture of communion of Saints , but they that despise the Canons of the Church , or edicts of the Prince , heare not the one , honour not the other , therefore they that transgresse either of these constitutions , transgresse also Consequently I say though not immediatly the commandements of God , but yet neither of them both ( to come neare home ) are transgressed by servants if they worke by their Masters commission , and not of their owne election , for neither doth the one law or the other giue liberty and warrant to Servants to be rebellious to their Masters touching point of service , that day more then others . But in forbidding of worke , first they intend not your precise abstinence from any light and labourlesse worke as both the censure of the Church , and iudgement of temporall Magistrats make manifest , which neuer tooke hold on any man for such manner of workes . And secondly they purpose to forbid the Masters commanding or allowing of worke and not the servants obeying if he be commanded ; for the law is intended and taketh hold of them that haue the liberty and power to keepe it , not of them that haue not , but are meerely vnder the power and disposition of another man , wherefore if Servants worke on the Lords day of their owne choice , it is their owne sinne , but if their Masters command , it is their masters sinne . And he standeth bound to answere the law , no warrant therefore , nor incouragement haue servants by any of these lawes , to reiect their commandements touching matter of worke or service on the Sabaoth or any other day . And is not this more agreeable to the doctrine of the holy Apostles of our Saviour , every where delivered touching servants ? Doe they not often , and with exceeding earnestnes command and exhort them to obedience , no where permitting them any point of liberty , and that without exception of Master , of labour , or of time ? for ( that we may take a very short view of their doctrine touching servants obedience ) what masters are they to whom servants ought to be obedient ? Infidells and beleeuers saith Paul 〈◊〉 . Tim. 6. 1. 2. Covetous and froward saith Peter 1. Pet. 2. 18. that is , even to all , obedient to all . How ? In what sort ? From the heart saith the Apostle , Collos. 3. 23. in singlenesse of heart as vnto Christ in another place : Ephes. 6. 5. without any replying , not so much as answering againe . In a third Titus . 3. 9. That is in all readinesse and humility , obedient to all in such sort : how farre ? In what points ? Even in all things : servants be obedient to your Masters in all things . Colos. 3. 22. please them in all things , Titus . 2 , 9. thinke them worthy of all honour . 1. Tim. 6. 1. In all things ? Yea in all things belonging to the condition of Servants ; that is in all service , in all labour which is the proper character of all servants , and ( obedient to them in all things ) why ? That the name of God and his doctrine be not evill spoken of , 1. Tim. 6. 1. which two last points of the Apostles doctrine touching servants obedience I would advise you S r specially to consider , for whereas it is out of question , that infidells exacted workes of their Christian servants ( as in the beginning of the Church many beleeuing seruants had vnbeleeuing masters ) on the Lords day no lesse then others ; if their yeelding to that exacting of their Masters had beene sinne ; would he haue commanded them to obey their Masters in all things ? And to please them in all things without excepting of any day or of any labour ? For that heathen Masters would exact of Christian servants their ordinary labour and service on the Lords day as well as on others you haue no reason to doubt , except you thinke that heathen men would tender and respect more the religion of their Seruants ( that religion which themselues esteemed to be superstition & folly ) then their owne profit . And then if Christian seruants should haue withdrawen their obedience that day reiecting and resisting their Masters commandements , whereas their vnbeleeuing servants willingly obeyed them , and laboured for their profit , had they not caused the name of God which they worshipped to be blaspheamed and the doctrine which they professed to be evill spoken of ? ( which was the point of the Apostles doctrine I especially remembred you of ) That God I say which commanded and that doctrine which instructed servants to disobey their Masters , & by depriving them of their seruice caused their hindrance ? The Apostle knew full well this was not the way to propagate the Gospell , and enlarge the kingdome of Christ , he knew it was Christian meekenes & obedience , & humility , & patience that must doe it : & therefore he commandeth Christian servants to giue their Masters all honour , to obey thē in all things , & to please thē in all things that so their Masters seeing them more serviceable & profitable servants , & withall more vertuous then others were , might sooner be drawen to like of the religion that made them such , whereas the cōtrary would haue bin manifestly a scandall , and grievous impeachment to the propagation of the gospell , & defamed it , for a doctrine of contumacy and disobedience , and for a seminary ( as it were ) of disturbance and sedition of families and common-wealths . And not only alienated the affections of Masters from their Christian servants : but inflamed all men with indignation & hatred against the Christian religion and the professors of it . Such therefore evidently is the importance and intendment of the Apostles doctrine ( as vnpartiall men whom preiudice or selfe-conceipt leads not away , may soone discerne ) very farre differing from this doctrine of yours . Touching which point of the Apostles instruction giuen to servants for this effectuall and generall obedience , you will not reply ( I hope ) as some haue done ; that at first indeede it was permitted for the good of the Church least the increase of it , and proceeding of the Gospell should be hindred by offence given to the Gentiles . For would that haue beene permitted if it had beene vnlawfull ? Or could the Church of God be increased by the sinnes of men ? His Church increased by that whereby himselfe was dishonoured ? Or would the Apostles haue permitted men to sinne ( as now Iesuits doe ) for the good of the Church ( nay exhorted and commanded to it ) who had himselfe expresly taught that wee must not doe evill that good may come of it . No neither of both can be , because either of both were a staine , and derogation to the righteousnesse of God : the intention therefore of the Apostles was simple , without all tricks of policy to teach servants all exact and entire obedience to their Masters , touching all workes that belong to the duty of servants , namely that were in themselues honest and lawfull without excepting of any day . Neither shall you finde ( as I am verily perswaded and I speake not at randome ) if all the monuments of antiquity be searched through either the practise of Christian seruants , or the doctrine of Christian preachers to haue beene any other , I say you shall not finde any remēbrance in the ancient Church ( if you search the bookes of histories ) that it was the custome of Christian seruants to withdraw their obedience from their Masters on the Lords day , no ( if you search the bookes of doctrine ) that every any Father or teacher of the Church so perswaded or instructed them : no , nor yet if you adde to them the Heathen writers also , that liued in the age of the ancient Church , and whereof diverse were sharpe and bitter enemies to the Christian religion , and apt to take every advantage to calumniate and disgrace it ( such as Lucian , Porphyrie , Iulian , Libanius ; Eunapius and others were ) you shall never finde the detraction of servants obedience , obiected to Christians ; And certainly if in all antiquity , no history be found to record it , no father to perswade it , no enemy toobiect it , it may well seeme evident that this doctrine of seruants withdrawing obedience from their masters , for worke on the Lords day was neither taught nor practised in the ancient Church . And therefore S r to draw to an end ( for I grow weary , & haue already both dulled my penne and my selfe ) I would advise you in the name of Iesus Christ , whose Minister you are & whose worke you haue in hand , to examine this doctrine of yours , what foundation it may haue in the word of God & what effect in the Church of God ; least the foundation happily be your owne phantasie not Gods word & the effect proue the poysoning not the norishing of the church . I know Sr you are not the first that set this doctrine abroach , nor the only man that drawes of the vessell , although few draw so freely as you . But I would advise you sir in the name of God to beware betimes & draw not too deepe . It is all nought , it relisheth already with them that haue good tasts , like the water of Marah . It will proue like that of Meribah a little lower & if you happe to draw to the bottome you will finde the dreggs to be nothing but disturbance and sedition both in Church and Commonwealth . But I say in the beginning , I would neither censure nor divine of the evill consequence of this Doctrine : let them censure ( if they will ) to to whom the goverment of the Church and Commonwealth , and provision of peace in both doth belong . And to divine ( me thinkes ) there is little neede ; the events are too evident euen to meane foresights already to require divination : for who ( when he seeth that seede sowen ) doubts what graine will be reaped in heavinesse ? I will therefore neither censure nor divine of the fruits of your doctrine , but omit both and make an end . If the reasons which I haue produced against your opinion satisfie not you , you may doe well to satisfie them . And to establish your doctrine with better . It is the part of Christs minister , to giue a reason of his doctrine when it is called in question , and accused of novelty and of sinfull consequence , as I accuse yours : and if you take me to be in an errour and bee able to reforme it , it is your duty to doe it . If your brothers beast went a stray , you were to reduce it homeby Moses law . Christs law will lesse suffer you , to see your brother goe astray and not restore him . Wherefore if you be assured that your doctrine is truly Christian and be able to iustify it ; you are bound to doe it . The faith you owe to Christ , whose minister you are , the charity you owe to Christians , whose pastor or doctor you are , exact it of you , and I especially chalenge it , that haue felt my selfe specially greeued , and ( as I thinke ) wronged by occasion of it , I looke therefore you should both answere my arguments , if they perswade you not , and produce better to perswade me ; but first in your answers , I must intreat you to deale with me ( as I would with you ) honestly and ingeniously , and without either perverting or shifting of any arguments ; to answere directly to the force of them . And secondly in your reasons to let me haue as few words as you will , but direct and materiall arguments ; For if they be light and haue but small force , they will not moue me . If sophisticall & haue but seeming force , I shall espy the deceit , I thinke and be able to discerne betwixt a visard and a visage ; both the one sort and the other of such arguments will but preiudice your cause with me , & were better kept for some other disciple ; but if you finde your selfe not able to establish and iustify this doctrine wherewith I take my poore kinsman to haue beene corrupted , then I challenge you as you will answere it at the judgement seat of almighty God when your accounting day shall come , to repaire the ruine you haue made in his conscience , and ( remoouing his scandall which hindreth him in his vocation ) to establish him in his former obedience to his Master . So fare you well ; and the spirit of truth bee with you . May 16. 1611. At Gresham house in London . Notes, typically marginal, from the original text Notes for div A16722-e310 The occasion of this treatise . The commandement not giuen to servants but their Masters . Exod. 24. v 18. Exod. 33. v. 11. Deut. 5. 15. 1 Ioh , 3. 4. Isaiah . 58. 〈◊〉 Obiection . Sol. Obiect . Sol. Exod. 31. 13. Ezech. 20. 12. 20. Obiection . Sol. Sol. Obiect . Exo. 31 , 14. 15. Sol. Exod. 23. 12. Exod. 353. a Luke . 13. 15. b Luke . 6. c Ioh. 9. 6. d Ioh. 5. 8. 9. * Galat. 4. 4. Obiect . Sol. Exod. 31. 13. Ezech. 20. 12. Colos. ● . 17. Obiect . Sol. Mat. 18 , 17. * Hist. Eccles. lib. 4. cap. 22. * Apolog. 2. * Apologe . cap. 16. * Epi. ad mag . 
A69947	----	An ordination and declaration of both Houses of Parliament sent to the lord maior of London for the religious observation of the Lords Day commonly called Sunday and a command from the maior directed to all church-wardens and constables in every ward in the city of London for the due execution thereof : also concerning the election of certaine new captaines chosen for the security of the city in these dangerous times with the names of the said captaines chosen for the new militia : also a relation of a late tumult happening in Chancery Lane by certaine Gentlemen of Lincolnes-Inne to the great disturbance and amazement of all the inhabitants. England and Wales. This text is an enriched version of the TCP digital transcription A69947 of text R7969 in the English Short Title Catalog (Wing E2117). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69947 Wing E2117 ESTC R7969 12272903 ocm 12272903 58349 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69947) Transcribed from: (Early English Books Online ; image set 58349) Images scanned from microfilm: (Early English books, 1641-1700 ; 247:E119, no 28 or 1700:24) An ordination and declaration of both Houses of Parliament sent to the lord maior of London for the religious observation of the Lords Day commonly called Sunday and a command from the maior directed to all church-wardens and constables in every ward in the city of London for the due execution thereof : also concerning the election of certaine new captaines chosen for the security of the city in these dangerous times with the names of the said captaines chosen for the new militia : also a relation of a late tumult happening in Chancery Lane by certaine Gentlemen of Lincolnes-Inne to the great disturbance and amazement of all the inhabitants. England and Wales. Penington, Isaac, Sir, 1587?-1660. 8 p. Printed for Iohn Hawes, London : 1642. This item appears at reel 247:E.119, no. 28 (incorrectly identified?) as Wing E1763, and at reel 1700:24 as Wing E2117. Reproduction of originals in Thomason Collection, British Library, and Union Theological Seminary Library, New York. eng Sunday legislation -- England. London (England) -- History -- 17th century -- Sources. A69947 R7969 (Wing E2117). civilwar no An ordination and declaration of both Houses of Parliament sent to the lord maior of London, for the religious observation of the Lords Day, England and Wales. Parliament 1642 1719 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2005-09 TCP Assigned for keying and markup 2005-10 Aptara Keyed and coded from ProQuest page images 2005-11 Mona Logarbo Sampled and proofread 2005-11 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion AN ORDINATION AND DECLARATION Of both Houses of PARLIAMENT sent to the Lord Maior of London , for the religious observation of the Lords-Day , commonly called SUNDAY . And a command from the Maior , directed to all Church-wardens and Constables , in every Ward in the City of LONDON , for the due execution thereof . Also concerning the Election of certaine new Captaines chosen for the security of the City , in these dangerous times , with the names of the said Captaines , chosen for the New Militia . Also a Relation of a late tumult , happening in Chancery Lane , by certaine Gentlemen of Lincolnes-Inne , to the great disturbance and amazement of all the Inhabitants . H. Elsing . Cler. Parl. D. C. London , Printed for Iohn Hawes . 1642. An Ordinance and Declaration of both Houses of Parliament , sent to the Lord Maior of London , for the Religious observation of the Lords day commonly called SUNDAY . THe good of the Common-wealth , consisting in the due and religious conformity to the lawes both of God and the King , which the Parliament , hath and doth with vigilant and exact care , seeke to promote by their prudent and pious Consultations , they considering that nothing is more pleasing to God , and consonant to the Protestant Religion , than the carefull keeping of the Lords day , and vindicating it from the abuses which are commonly committed by prophane persons , who despise all order and regular government concordant to the purity of Religion , have heretofore formerly sought to keepe it pure and entire from all prophanation , and the Maior of this Honourable City of London , duely weighing the premises aforesaid , being the religious observation of the Lords day , hath carefully tooke order for the same through all parishes , as may appeare by his speciall command hereunto annexed . And as the feare of God is the beginning of wisedome , & strength unto a Nation & Kingdome , prayer and supplication unto God , with the observation of the Sabboth day , being the internall meanes to avert the imminent dangers now threatning this Land , so the vigilant care of the Citie , considering the present distractions of the times , and the disorderly tumults of ill-affected persons , as that in Chancery lane , and endevouring to restraine all eruptions and civill mutinies , engaging the City into common danger , have therefore , for the more assurance , and safety of the City , lately chosen and elected divers worthy and well-affected Captaines , for extraordinary Military service upon any emergent occasion , in whose knowledge , vigilancy , and fidelity , they do for the better security of the City , much confide . The Names of these men elected Captaines , being underneath inserted . The Names of the Colonels , Lievtenant Colonels , Serjeant Majors and Captaines , appointed by both Houses of Parliament , for the ordering and governing of the New Militia for the preservation of the City of London . Captaine Ven , Captaine Manering , Colonels ; Captaine Roe , Captaine Bradley , Lievtenant Colonels ; Captaine Buxton Captaine Shepheard Serjeant Majors . The Captaines Names . Captaine Sanders . Capt. Basse . Capt. Southerne . Capt. Hanes . Capt. Langham . Capt. Pane . Capt. Lane , Capt. Andrewes . Capt. Back stead . Capt. Pinchon . Capt. Stackhouse . Capt. Simmons . Capt. Player . Capt. Wilson . An Order from the Lord Maior of London . FOrasmuch as the Lords-day , commonly called Sunday , is of late , much broken and prophaned by a disorderly sort of people , by frequenting Tavernes , Ale-houses , and the like , and in carrying and putting to sale victuall and other things , and in executing unlawfull games and pastimes , to the great dishonour of God and reproach of Religion , whereof the House of Commons now assembled have been pleased to take notice , and by their Order intimation hath been given , That the Statutes for the due observing of the Sabbath be put in execution . These are therefore in His Majesties name to will and require you , forthwith upon the sight hereof , that you give strict charge and command unto all and every the Church-wardens and Constables within your ward , that from henceforth they doe not permit or suffer any person or persons in the time of divine service , or at any time upon the Sunday other then at dinner or supper-time onely to be drinking in any Taverne , Inne , or Tobacco-shop , Ale house , or other victualling house whatsoever , nor suffer any Fruiterers or Hearbe-women to stand with Fruit , Hearbes , or other victuall or wares in any Streetes , Lanes , or Allyes within your Ward , or any other wayes to put these things , or any other to sale upon the Sunday at any time of the day , or in the evening ; or any milke-woman to cry milke on that day in any the streets or places aforesaid , nor to permit or suffer any person to use or exercise upon that day their labour in unlading their vessels of fruit , or any other goods , or in carrying goods on shoare , or in the streets , or in packing and loading any goods , or to doe any unlawfull exercises and pastimes within your Ward ; and that expresse charge be given to every keeper of any Taverne , Inne , Cooks shop , Tobacco-house , Ale-house , or any other Tipler or Victualler whatsoever within your Ward , that hereafter they receive not or suffer to remaine any person or persons whatsoever , as their guests or customers , to tipple , eat , drinke , or take Tabacco in their houses upon any Sunday , other then that Inholders may receive their ordinary guests or Travellers , and such like , who come or remaine for a time in their Inne for dispatch of their necessary businesse according to the Lawes of this Kingdome : And if any person or persons shall be found offending in the premisses , that then they be brought before me the Lord Major , or some other of His Majesties Iustices of the Peace within this City to them , they may receive such punishment as the Lawes doe prescribe , or as to Justice shall appertaine . And hereof not to faile , as you will answer the contrary at your perill . This 27. day of September . 1642. A Relation of a late Tumult hapning in Chancery-Lane by certain Gentlemen of Lincolnes-Inne . THe night as wellas the day is not exempted from nefarious practises ; for on the fasting-day night 28 of September , at 11 or 12 a clock , 9 or 10 Gentlemen would violently have attempted to set fire on the Court of Guard-house in Chancery-lane , taking thence away divers boards ; but by the sudden confluence and flocking together of many of the Inhabitants of the Lane , they were disturbed in their intent and opposed , so that they conglomorated and gathered together to the number of 20 or 25 , threatening sudden destruction to all opposers . M. Lee an Apothecary being a spectator of this beginning mutiny , came downe to give Captaine Browne information thereof , and desire his assistance , who replyed that there were at the Exchangesome City forces , but knew not whether he should meet them oportunely or no ; and therefore he would beat up his Drums for security of his owne men , while these distractions continued , and matters were in the heate of agitation . Captaine Lievtenant Flanes led 60 or 80 men into the Lane , not advancing any further , because he had certaine information of iminent danger and destruction . This doubtfull retraction in the Captaine animated one Iohn Reeve a Cooke to be forward in this designe , desiring his staffe out of his hand , and promising to leade them up boldly to the Gates of Lincolnes-Inne , to affront and suppresse the said Delinquents : Whereupon , by his earnest perswasion , and forward preferring of himselfe , the Captaine at his instigation resigned and delivered him up his staffe , who with a valiant resolution conducted his men forward with his sword drawn and elevated in his hand , victoriously captivating 3 of the delinquents opponents prisoners , who had formerly transported by their owne unjust passion , which blinds judgement , inflicted disgracefull punishment on his man , insomuch as they pumpt him most opprobriously for a trespasse of words , in saying , that the house that was building in Iack-an-apes-lane , and in Chancery-lane , was a Court of Guard-house : Whereupon they presently carried him away , and in executing on him their punishment of pumping , they upbraided him with many menacing cominations , saying , that they would instruct his ignorance in the definition and nature of a Court of Guard-house , and teach him to know what it was , and after many bitter and reviling speeches , their anger being growne outragious , they conveyed him to the pump and pumpt him , which disgrace reflecting on his Master must needs irritate and incense him much by this indignity thus offered in this conflict and sudden mutiny , he said , Iohn Reeve was wounded in both his shoulders , the Inhabitants by this unexpected tumult were put into a great distraction , feares and murmurs being alwayes the consequents of such temerarious rash actions ; but because they were afraid to give impediment to their trading , that private interest stopt the clamour and activity of this disordered eruption of the Gentlemen , and the various accidents aforesaid , though most certaine and too lately done , were silenced . Thus discontentments , though long stifled , daily breake out in this Kingdome . FINIS . 
A43869	----	A short but cleare discovrse of the institiution, dignity, and end of the Lords-day upon occasion of those words of St. Iohn ... / written by George Hakewill ... Hakewill, George, 1578-1649. This text is an enriched version of the TCP digital transcription A43869 of text R18460 in the English Short Title Catalog (Wing H209). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 66 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43869 Wing H209 ESTC R18460 12872313 ocm 12872313 94801 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43869) Transcribed from: (Early English Books Online ; image set 94801) Images scanned from microfilm: (Early English books, 1641-1700 ; 255:E173, no 10) A short but cleare discovrse of the institiution, dignity, and end of the Lords-day upon occasion of those words of St. Iohn ... / written by George Hakewill ... Hakewill, George, 1578-1649. [2], 38 p. Printed by Iohn Raworth for George Thomason and Octavian Pullen, London : 1641. Reproduction of original in Thomason Collection, British Library. eng Sunday -- Early works to 1800. A43869 R18460 (Wing H209). civilwar no A short, but cleare, discourse, of the institution, dignity, and end of the Lords-day. Upon occasion of those words of St. Iohn. I was in th Hakewill, George 1641 12565 168 10 0 0 0 0 142 F The rate of 142 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-08 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Chris Scherer Sampled and proofread 2002-09 Chris Scherer Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A SHORT , But Cleare , DISCOVRSE , Of the Institution , Dignity , and End of the Lords-Day . Upon Occasion of those words of St. IOHN . I was in the spirit on the Lords-Day . Written by George Hakewill , Doctor in Divinity , and Arch-Deacon of Surrey . LONDON , Printed by Iohn Raworth , for George Thomason and Octavian Pullen , MDCXLI . REVEL. 1. 10. I was in the Spirit on the Lords-Day . THey are the words as ye see of Saint Iohn the holy Evangelist , the blessed Apostle , the beloved Disciple , the glorious Confessor , the soaring Eagle , the Sonne of Thunder , the Divine by an Excellency , and the Pen-man of this most Divine and excellent Book of the Revelation : And here he makes known unto us the place where , the time when , the state in which he was , when the high and deep mysteries of this Book were made known unto him : The place where it was , in the Isle of Patmos , whither by Domitian the Emperour , he was banished for the Word of God , and the testimony of Jesus Christ , as it is in the verse going before my Text : The time when , on the Lords Day , the best Day of the week , shining among the other dayes vel●…t inter ignes Luna minores , as the brightest Moon , when she fills-her circle with light , among the other Stars : The state in which himself then was , in the Spirit , in Spirituall exercises , in Spirituall meditations , and , by means thereof , in Spirituall raptures and elevations , in Spirituall ex●…asies of the soul , above the ordinary pitch of humane condition . Wee have here presented to our consideration these foure things . First , That there is a certain time , a certain day , which may deservedly be called , and is indeed the Lords day . The second , That th●… d●…y here spoken of , is that particular day , and why it is ●…o c●…lled . The third , Is the great priviledges , and speciall prerogatives of this day , beyond , and above all other . The fourth , Is the duties which belong to us upon this day ; it is to be in the Spirit , as St. Iohn was ; though not in Spirituall Trances , yet in Spirituall Exercises and Meditations . For the first of these , it is certain , most certain , That there is not , nor ever was any Nation under the Cope of Heaven since the first Creation , which acknowledged a Deity , but withall it acknowledged a Divine Worship and Service due to this Deity ; and that not onely inward in the minde , but outward , in sacred and solemn Rites and Observances , as being both the kindely effects , and lively characters of ●…he in bred Notions and Motions of the Soul : And to this purpose they had not onely Temples , and Altars , and Sacrifices , and forms of Invocation , but Festivall dayes , set dayes , or dayes set apart ; as for the publique and Civill affairs , so likewise for the religious Rites and Ceremonies . And this they had partly from the dictate of reason , which tells us , That every action requires , as a place , so a time suteable thereunto , partly from experience , which teacheth us , That that which is left at randome , and hath no day prefixed , is seldome performed as it should be on any day ; and partly from those broken remainders of the Image of God left in them , and an imitation of the Church of God , though from it , in the main points of his Worship , they had much degenerated . It may be well thought , that the first man created immediately by God himself , even in the state of Innocency , had both a certain place and time for the Worship of his Maker ; Howsoever sure it is , that before we reade of the fall of man , we reade of a Seventh day , blessed and sanctified by God himself , Gen. 2. 3. sanctified , that by man it might be kept holy to his glory ; and blessed , that man by keeping of it holy , might receive a blessing from God . When Enos was born of Seth , the sonne of Adam , it is said , That men then began to call upon the Name of the Lord , Gen. 4. at the last verse : that is ( as I take it ) to call upon his Name in Publique Assemblies ; for which , no doubt but they had a certain place appointed , lest otherwise men might be disappointed in their meetings : And most like it is that it was the same day which Abell , and Seth , and Adam observed before them , and the rest of the Patriachs after them , that day in which God himself rested , having fully finished the great work of the worlds Creation . Etiam ante legem non dubito primis illis patribus doctore Deo , diem hunc solennem , augustum & sacrum fuisse , saith the learned Mercerus . Even before the Law I doubt not but this Day by Gods teaching , was solemn and sacred to those primitive Fathers . And Peter Martyr , Nec ejus observatio coepit lege data in Sina , sed ante celebrabatur ; Neither did the observation thereof begin with the giving of the Law in Sinai , but it was celebrated before . Of the same opinion is Rivet , who likewise answers all the arguments brought to the contrary , which together with them I the rather embrace , for that before the giving of the Law in Mount Sinai , we have an expresse and severe charge for the keeping of it in gathering Manna , Exod. 16. and upon that occasion two such miracles shewed to ratifie and magnifie that day , as seldome shall ye reade of more remarkable thorow the book of God ; whereof the one was , that the Manna fell in great plenty upon all the other dayes of the week , but upon the Seventh none at all ; The other , That being gathered on the Sixth day , it remained sweet till the Seventh , and not so on any other day of the week besides : Either of which miracles were doubtlesse as great or greater than that fabulous one of Plinie , seconded by some of the Jewish Rabbins , of a River in Iudea , which is said to runne the sixe first dayes of the week , and on the seventh to dry up ; so as we shall not need go seek out that River to authorize that day . Yet after all this was this very day again for the better observation of it , proclai●…ed in Mount Sinai , and that in a dreadfull and glorious manner , Exod. 20. having a more solemn entrance into it , and more weighty reasons to hedge it in and confirm it , than any other of the Commandements . And besides , all the rest are negative onely , the first of the second Table , and this last of the first Table are affirmative , nay this onely is both affirmative and negative , standing in the midst of the two Tables , to shew that they both depend upon the observation of it ; which I conceive to be the reason that in some passages of Scripture the keeping of the Sabbath day is put for the whole body of Gods Worship , and pressed with more earnestnesse both in the following Chapters of the same book , and in the books following of Moses and the Prophets , than any of the other Precepts ; so as till the coming of Christ , and at his coming too , nay , for a while after his death and passion , resurrection and ascention ( that the mother Synagogue ( as St. Augustine speaks ) might be buried with the greater honour ) it was d●…ely and constantly observed by the Church of God . But when the fulnesse of time was come for the abrogation of it , yet the equity of the Commandement ( which Divines do call the morall part thereof ) remaining still in its full strength and vigour , required not onely some certain time to be set apart for the publique Worship of God , but at least one day in Seven : which is not onely the judgement of a Chrysostome , and b Peter Martyr , and c Bellarmine , and Doctor Fulke , in his answer to the Rhemtsts , commenting upon the words of my Text , and other grave Divines ; but of our profound and judicious Hooker , writing purposely against the Schismaticks of our time , so as we need not suspect him of Puritanisme : Wee are bound ( saith he in the 5th Book of his Ecclesiasticall policy , and seventeenth Paragraph , Touching the manner of celebrating Festivall dayes ) We are bound to accompt the sanctification of one day in seven , a duty which Gods immutable law doth exact for ever , although with us the day be changed , in regard of a new revolution , begun by our Saviour Christ , yet the same proportion of time , the same proportion of time continueth , which was before by way of a perpetutuall homage , a perpetuall h●…age , never to be dispensed withall , nor remitted . Then which , I see not what can be spoken more plainly or more punctually ; which is the rather to be marked , for that the Author being a man of admirable learning , and of a deep judgement , and by reason thereof making many doubts to himself , ( which the ignorant by reason of their shallow and narrow capacities , hardly discern , and easily swallow ) is notwithstanding in the point so positive and peremptory as you see . Whereunto we may adde the testimony of our Homilies , allowed to be read in our Churches by publique authority , making also one day in the week by the morall part of the Commandement to be consecrated ; and that not in part , but wholly to heavenly exercises of Gods true Religion and Service . And truely this our Churches resolution therein to me weighs more than the opinions of many others to the contrary , though I will not censure , much lesse absolutely condemne them . My conclusion shall be , That as the tenth part , ad minimum is Gods portion for the fruits of the earth , so the seventh part of his proportion for time : and both of them not onely under the Leviticall Law but under the Gospel ; the number of seven is sacred , as Philo in his book de opificio mundi hath learnedly shewed ; but for proof thereof I will go no further then this very book of the Revelation , wherein we read of Seven Angels , and Seven Trumpets , and Seven Vialls , and Seven Seales and Seven Stars , and Seven Candlesticks , and Seven Churches , and Seven Spirits before the throne of God ; all which seems to imply the number to be Mystical and sacred , and consequently most properly due to religious exercises in publick , consisting in the sacred Service of allmighty God . All which notwithstanding , some such are found professi●…g themselves Christians , as Anabaptists and 〈◊〉 , who not only deny any set time to be appropriated to Gods service , by the law of Christ ; but further affirme , that no such time is now by Christians living under the Gospell in any sort to bee observed : And to this end they wrest those passages of the Apostle Gal. 4. 10. Rom. 14. 5. Col. 2. 16. they wrest them I say , the only scope of the Apostle in those passages being to cry downe the Ceremomall use , or Superstitious abuse of dayes , as well among the Iewes as the Gentiles ; not to make holy dayes set apart for Gods Service unlawfull ; nay , it is certaine that in other places hee m●…kes the●… lawf●…ll , and this day here spoken of in my Text in pa●…ticular , aswell by his practice as his precept : w●…ich will appear in my second generall part which offers it selfe in the next place ; namely , that t●…e day here spoken of in my Text is that particular day , which is now by us Christians in a speci●…ll manner set apart for the service of God : In the handling whereof wee have two things to be considered : first the severall names of this day , and then why it is termed the Lords day . This day is sometimes called the Sabboth , sometimes Sunday , sometimes the first day of the week , sometimes the Eighth day , and sometimes the Lords day , as here in my Text . The name of the Sabboth ( I must confesse ) in the ancient Councels or Fathers wee shall hardly find applyed to this day , unlesse withall they adde Sabbathum Christianorum the S●…bboth of Christians ; For when they speak of the Sabboth absolutely , without any addition , they alwayes understand the Saturday the Seventh day , the Sabboth day of the J●…wes , which except it bee heedfully observed of those who are conversant in their writings , it may be an occasion of much errour and mistake . Which notwithstanding I make no question , but this day may without any just suspition of Iudaisme be called the Sabboth : and that for these Reasons . First , because our Saviour himselfe ( as I conceive ) hath so called it : pray that your flight be not in the winter , nor on the Sabboth day ; where he speakes of the destruction of Hierusilem , which fell out about forty years after his Ascention , whereas the Sabboth of the Iewes was abrogated by his resurrectio●… , and consequently it cannot well bee understood , but of the Sabboth of Christians , the day here spoken of . My second Reason is , for that Sabbath signifying Rest , the word in regard of that signification is appliable to our day , as well as to theirs , it being a day of Rest to us , as well a●… to them : True indeed it is that the Sabbath was so called a day of rest , in a double respect : First because God him●…e upon that day rested from the workes of the Creation ; and then because they in imitation of God , and by commandement from God were likewise to rest upon the same day ; whereas ours cannot be called a Sabbath in respect of the first , that is Gods rest ; but only in respect of the second , that is our rest . My third reason is , for that our Lords day succeeded in the place of the Sabboth , and was ordained to the same generall end ; as our spirituall exercises are called Sacrifices , because they succeed in the place of their Sacrifices , so may our Lords day not unfitly bee termed the Sabbath , because it succeeds in the place of t●…eir Sabboth . Secondly , this day here spoken of in my Text is sometimes called Sunday , which though it be a name imposed by the Gentiles , who knew not the true God , giving the names of the seven Planets to the seven dayes of the week ; yet for distinctions s●…ke I see not , but wee Christians may without superstition or relation to them call the dayes of the weeke by the same names that they did , as well as we do the Planets ; or as God himselfe calls the stars by ●…eathenish names , Ple●…ades , Orion , and Arcturus with ●…is son●…es , Iob 38. or as S. L●…ke Acts 28. ●…ells us that the ship of Alexandria in which S. Paul●…ailed had the signe of Castor and Pol●…ux , heathenish Gods : yet it may not be denyed , but the primitive Christians who daily conversed among those i●…olatrous Gentil●…s , in de●…station of their Idolatry , for the most part forbore those prophane heathenish names ; the first day they usually called the Lords day , and the last the Sabbath , and those between the first and the last , feria sec●…nda , tertia , qu●…rta , quinta , sexta , the second , third , fourth , fifth , & sixth days of the week ; though they were not so scupulous , but sometimes they were content to use the names of Sunday too , as witnesseth Eusebi●…s in his fourth book of the life of Constantine , Hunc salutarem di●…m ( saith he , speaking of the Lords day ) quem lucis vel Solis appellamus , and so it is called more then once by Iustinus Martyr , in his second Apology : And truly considering that upon this day the light was made , which being first dispersed was afterward gathered into the body of the Sunne , and withall that Christ the Sunne of righteousnesse ( as he is called Mal. 4. 2. ) rose again upon this day , I see not but that we Christia●…s may without any just offense name it Sunday . Thirdly , it is sometimes called the first day of the week , thus was it constantly called by the Iewes , as being the beginning both of the week and of the world ; thus by Moses Gen. 1. 5. thus by all the four Evangelists Math. 28. 1. Mark 16. 2. Luke 24. 1. Io. 20. 1. and again by St. Luke Acts 20. 7. and by St. Paul 1 Cor. 16. 2. nay more then so , amongst all nations , that keep any account of weeks , and moneths and years , this day is accounted the first day of the week ; which without doubt they borrowed either by tradition from the Patriarchs , and so from Adam , or from the writings of Mos●…s , which many of them read . But by the way wee are here to observe , that this being the first day of the week cannot possibly bee the seventh ; one of the seven and the first and chief of the seven it is , but the seventh ( if we will follow Gods account ) it is not , nor cannot be so called : so that what is spoken in the fourth Commandement of the Sabbath as the seventh day , I s●…y as t is the seventh day , cannot bee appliable to this day of ours , except we should make the first and the seventh all one . Fourthly , it i●… sometimes called the eighth day ; for as it is the first in regard of the week following , so is it the eighth in regard of that going before . Sufficiēt war●…ā : we have for this name Ioh. 20. 26. where though wee read after eight dayes , yet by the consent of all Divines it is to bee understood of the eigh●…h day after Christs Resurrection , which must needs be the same day of the weeke with the first day of the weeke going before : Nos in octava die , quae et prima est perfecti Sabbathi , festivitate laetamur , saith S. Hillarie : and St. Augustine , Dies octavus qui & primus , speaking of this day in his Epistle to Ianuarius , the the same is both the first day and the eighth day ; where he likewise tels us , that this day was not unknown to the holy Fathers and Prophets , before the Incarnation of Christ ; nam & pro octava Psalmus inscribitur , & octavo die circumcid●…bantur Infantes , saith hee ; for both a Psalm is intituled for the eighth , and the eighth day after their b●…rth were children circumcised . And again in his Enarration upon Psal. 89. ( or the 90. as we reckon ) speaking of the number of Fifteen made up of seven and eight ; Quorum primus ( saith he ) insinuat propter Sabbathi observationem Testam. vetus , secundus Testam. novum propter Domini resurrectionem ; whereof the first by reason of the observation of the Sabbath signifies the old Testament ; t●…e second the ●…ew Testament , by reason of our Lords Resurrection : Hinc sunt in Templo quinde . cim gradus , hence it is that the ascent to the Temple was by fiftee●…e steps , that there are fifteene psalmes of degrees , that the Floud rose above the highest mount●…ins fift●…en cubits , & si qui●…us aliis locis sacratus comme●…datur hic numerus , and hence it is if this 〈◊〉 number be recommended unto us , in any other places . Whereunto hee might have added , that eight persons were saved in the Arke , as Saint Peter hath piecisely observed in his first Epistle and 3. cap. and in that respect , in the second chapter of his second Epistle , doth hee call N●…h the eighth person . Fifthly and lastly , and chiefly , it is called the Lords day , as here in my Text , and ag●…in , 1 Cor. 16. 1. as Beza in his Annotations on that place tells us , according to an ancient ●…anuscript which himsel●…e both saw and read : where , by the Lord no doubt is understood the Lord Iesus , which was the usuall name given him by the Apostles , both whiles he lived , and af●…er his de●…th , all other Lords bein bu●… Underlings , and all Kings but vassals in regard of him ; from him they hold their Crown●… , and ●…o him they m●…st bend their knees , and give an account of their kingdomes ; To him I s●…y who h●…th on his fest●…re and on his thigh a na●…e written , King of Kings and Lord of Lords , being in his power and Majesty , as farre above the greatest Lords on earth , as they are above the meanest of their Subjects . Now this day is called the Lords day , or this Lords day , because to the honour and service of the Lord it was both observed , and enjoyned by his Apostles specially in memory of his resurrection , and that by speciall order from himself ; of three of these , namely that to the honour of the Lord it was observed by his Apostles , and specially in memory of his resurrection , no Christian I think makes any doubt ; so as neither of them will need any further proof : two things then remain only to be proved : the one , that this day was not only observed by the Apostles , but by them also enjoyned to be observed by the Church : the other , that both this observation and injunction were by speciall order from the Lord himselfe . To prove that it was by the Apostles themselves enjoyned to be observed by the Church , it shall not bee requisi●…e to vouch any expresse precept of theirs ; it will be sufficient if by necessary deduction from any such precept it bee made clear ; neither can wee otherwise prove many doctrinall poynts in controversie , between us and the Church of Rome . Now for such a kind of proof I would goe no further then that precept of the Apostle 1 Cor. 16. 1. Concerning the Collection for the Saints , as I have given order to the Churches of G●…latia , even so do ye , upon the first day of the week let every one of you lay by him in store , as God hath prospered him . That the Collection for the poor is here enjoyned ; it cannot be denyed , the words themselves proclaim it ; and that this Collection was inseparably annexed to the Lords Day , because on it the Congregation was assembled ; not onely this Text , but the Ecclesiasticall Writers give plentifull testimony : from whence the conclusion in my judgement is clear and fair , That the Lords Day it self , in which such Collections were made , was consequently by them enjoyned ; for where two things are inseparably united , he who enjoyns the on●… , cannot , but by consequent likewise , enjoyn the other : As when God said , Let there be light , if light cannot be ●…ep from heat , it was in effect as much as if he had said , Let there be heat . Thus m●…ch doth Doctor Rivet collect from these words of the Apostle . And thus much , it should seem . Saint Augustine , in his 251 Sermon , de tempore , gathered either 〈◊〉 this , or some other passage of this kinde ; where he teacheth us , That the Apostles not onely obs●…ved this day , but religiosa solennitate habendum sanxerunt , decreed it to be kept in a solemn religious manner : from whence we may safely concl●…de , That at leastwise , in his judgement , it was not onely their practice , but their precept . The other point remaining to be proved , is , That both this p●…actice and precept of theirs , was by order from the Lord himself , and that not onely by secret inspiration , but by overt Acts . As the Sacrament is c●…lled t●…e Lords Supper , because it was instituted by t●…e Lord , and that excellent Form of Prayer whic●… he hath left us , the Lords Prayer , beca●…se it was co●…posed by the Lord ; so is this Day called the Lords , because it was ordained by him . He is that Sonne of man , who is Lord even of the Sabbat●… ; As he dissolved the Sabbath of the Jewes , so he appointed the Lords day of the Christians to succeed it . New Lords they say , new lawes , which in him was verified ; new Sacraments , new sacrifices , a new Priesthood , a new Pentecost , a new Sabbath . Thus old things passed away , and al●… things by him became new ; and if all other things belonging to his service , then surely the day too , in which this service is solemnly to be performed , that so it might be suteable to his service . This blessed day was not only foreseen , and foretold by the Psalmist , but the making of it , by the Lord . This is the day which the Lord hath made , let us rejoyce and be glad in it , Psal. 118. 24. where no doubt he prophecies of this very Lords day here mentioned in my Text ; and so have many of the Fathers rightly applied it : and among the rest a Athana●…ius , and b Ambrose , and c Chrysostome ; this is the day saith the great S● . d Augustine ; in which our Lord was baptized in Iordan ; in which he turned water into wine at a wedding feast ; in which he blessed five loaves , wherewith he satisfied five thousand men ; in which he rose again from the dead ; In which he entred into the house where the Apostles were assembled , the doors being shut ; in which he sent down the holy Ghost upon them ; finally , in which we expect his comming to judgement . Besides all which , Bellarmine in his third Book de cultu Sanctorum , and eleventh Chapter , is confident , that he was also born on the same day , which he proves by the Dominicall letter of that year , falling just upon the 25th of December . And shall we imagine that on this day he was born , on this day baptized , on this day wrought his first and greatest miracles , on this day rose again , on this day appeared to his Apostles ; and lastly , on this day sent down the holy Ghost upon them ( the three last of which are most evident in holy Scripture ) and yet had no speciall designe for the sanctifying of this day in a speciall manner . Moreover , it may not be forgotten , that upon this day his Apostles , and in them their successors received from him their Benediction , their Mission , and Commission ; Peace be unto you , there is the Benediction , Iohn 20. 19. As my Father hath sent me , so I send you , there is their Mission , vers. 21. And when he had said this , he breathed on them , and saith unto them , Receive the holy Ghost ; whose sins ye remit , they are remitted , and whose sins ye retain , they are retained , there is their Commission , vers. 22. 23. And again , his disciples being assembled as before ( in all likelihood by his Commandment ) for the exercise of religious duties , upon the very same day of the week following , he appears to them again ; as for the imparting of other mysteries unto them , so in particular for the ●…rengthning of Thomas his faith , who at his former apparition was absent from that assembly : yea , after this again , before his Ascension he appeared unto them sundry times , by the space of forty daies , speaking of the things pertaining to the Kingdom of God ; and good Divines are of opinion that he still appeared upon the same day ; as it is certain that ten dayes after his Ascension , he sent down the holy Ghost the same day upon his Apostles , being then again assembled , being the first day of the week , and the day of his Resurrection , or the Lords-day ; on which he also by the Ministry of an Angel imparted these most divine Revelations to St. Iohn ; All which should argue , that this indeed was the day , which he had selected and sealed for the religious Assemblies of his Church , in all future ages , even to the worlds end . Neither is this my opinion alone , but Saint Cyrill in his Exposition upon Saint Iohns Gospel , is of the same minde ; and Maldonate the Jesuite freely confesseth , that some Conjecture may from thence be made , Diem Dominicum aliquam ex Christi voluntate originem habuisse , That the Lords day had some kinde of rise , from the will of the Lord himself : yet because he seeth the Schoolmen take another way , he professeth himself unwilling to forsake their Company : But had he been free to take his own course , no doubt he would easily have found therein somewhat more , then a bare Conjecture . Which I am the rather induced to beleeve , for that Ribera a Bird of the same Feather and Nest , in his Commentaries upon the words of my Text , tels us that Iustin Martyr in his second Apologie to Antoninus the Emperour teacheth , Apostolos a Christo hujus diei celebritatem accepisse , That the Apostles received the celebrity of this day from the Lord himself ; which he disproves not , but rather allowes ; and withall addes , that the Apostles themselves delivered it over , and recommended it to the Church in their Constitutions , as witnesseth Clemens , Lib. 2. cap. 59. & lib. 5. cap. 9. & lib. 7. cap. 31. 37. And herewith accords the great Athanasius in the very entrance of his Homilie De Semente ; Anciently saith he , the Sabboth was in greatest request ; Sed eam solennitatem Dominus in diem Dominicum transtulit , but the solemnity thereof , the Lord himself hath now put over , and conferred upon the Lords-day ; and again , in another place , Octavo Sabbathum dissolvit : And to me Saint Augustine in his Epistle to Ianuarius seemeth to fall in the same way : The Lords day , saith he , was declared by the Resurrection of the Lord , Et ab illo coepit habere festivitatem suam , not ab illa , but ab illo , from him it began to be made Festivall . To these Ancients might be added , of our own Divines , Doctor Fulk in his answer to the Rhemists on the words of my Text ; and Master Perkins not only in his Exposition of these words , But in his Cases of Conscience ; And among forraign Divines , the learned Iunius as well in his Lectures ●…pon Gen. 2. 3. as his notes upon Tertullian ; in the former of which he saith , that this day was set apart for holy uses , Non humana traditione , sed Christi ipsius observatione & instituto , Not by any humane tradition , but by the observation and institution of Christ hims●…lf ; in the latter , Vt quem Dominus tum resurrectione sui corporis , tum ordinaria Ecclesiae suae synaxi sanctificaverat , ut Cyrillus in Iohan. annotavit : As being the day which the Lord hath consecrated , not only by the Resurrection of his Body , but by the ordinary Assemblies of his Church , as Cyrillus upon Io●…n hath observed . The summe of all is this , That the Apostles had not a freedome of choice left to themselves , what day they would set apart for the publique exercises of Religion , but what was foretold by the Prophets , what was shaddowed before , and under the Law ; what they practised , and delivered herein , they received from the Lord : As one of them speaks for all , in another case indeed , yet not improperly appliable to our present purpose : which being so , they doubtlesse derogate much , both from the honour of the Lords-day , and from the Lord himself , the Author thereof , who would make it no better then an humane ordination , or at best an Ecclesiasticall Constitution , framed according to the pattern of the Apostles ; and consequently changeable either by the Civill Magistrate , as some , or by the Church as others : Whereas the Primitive Christians were so constantly resolved of the immutable fixednesse thereof , that they expected his return , to the generall judgement upon the same day , which himself had ordained in all succeeding ages to be kept holy : And therefore they thought they could never sufficiently grace it with the highest titles of preheminence , they could possibly devise : which is my third generall part , and now presents it self to our view : the notable prerogatives I mean , and speciall priviledges of this day beyond , and above all other . As all time , so all dayes which are a part of time are of the Lords making : and as a part of time , so are they equall among themselves , as well in Dignity as Duration ; but in regard of the end to which , and the use for which they are set apart ; so are they distinguished each from the other ; which by Syracides is well and truly exprest : why saith he , doth one day excell another , when as all the light of every day in the yeer is from the Sun ? whereunto he maketh answer , By the knowledge of the Lord , they were distinguished , and he altered seasons and feasts ; some of them hath he made high-dayes , and hallowed them ; and some of them , hath he made ordinary dayes : And surely , if any day be an high-day , it should in reason be the Lords-day . The eminency whereof , it shall not be amisse to consider comparatively in relation to other dayes : First to the Jewish Sabbath ; and then to other dayes of the week , specially other Holidayes of the Christians . For the first of these , as by the Gentiles the Lords day was usually called Dies Solis , Sunday ; So was the Jewish Sabbath Dies Saturni , Saturns-day , or Saturday ; and how much the Sun in bignesse exceeds , and excells in brightnesse and influence , the starre by them named Saturn , so much doth the Lords-day exceed , and excell the Jewish Sabbath . Their Sabbath was instituted in memory of the Creation ; our Lords-day of the Redemption of the world : Now for the Creation of the world , God only spake the word , and it was made ; but for the Redemption thereof , the Eternall Word , the Sonne of God himself must become incarnate ; and by the space of many yeers , both do , and suffer many things : by means of the Creation , man was intituled to the earthly paradise ; by means of the Redemption , to the heavenly : by the Creation he was made a Companion of the Angels ; by redemption they are made in some sort his inferiors , being sent forth to minister for their sakes , that shall be heirs of salvation : In the Creation all the other Creatures have their interest together with man ; the work of Redemption is proper to him alone : Again , the Jewish Sabboth was renewed in memory of their deliverance from the bondage of Egypt ; but our Lords-day ordained to be kept holy , in memory of our deliverance from the bondage of Sin and Satan , who held us under in a farre more miserable slavery then that of Egypt . Moreover it is by Saint Augustine observed , that the Israelites passed safely through the read Sea , not on the Sabboth , but on our Lords-day ; and both by him and Origen , That the Manna fell first , on the first-day of the week , but none on the Seventh : where by the Manna , Origen after his allegorizing manner , understands the sweet dew of heavenly Doctrine , and from thence inferres , Intelligant Iudaei jam tunc praelatam esse dominicam nostram Iudaico Sabbatho , Let the Jews know th●…t even then our Lords-day was preferred before their Sabboth . Now in relation to the other dayes of the week , and to other holy-dayes ; This Lords day shines among them , as doth the Dominicall Letter clod in Scarlet among the other Letters in the Calendar ; or as the Sunne imparts light to all the other Stars ; so doth this day , bearing the name thereof , both Light and Life to all the other dayes of the week . This day saith Eusebius is , tum vere praecipuus , tum haud dubie primus , of all other dayes , as truly the principall , as it is undoubtedly the first . Athanasius cals it Diem sanctissimum , and sanctissimum festum , the most holy day , the most holy festivall , attributing unto it both the initiation of the world , and mans regeneration . Ig●…atius in his Epist. to the Magnesians stiles it , Reginam & Princ●…m dierum , the Queen and Princesse of dayes ; Chrysostome , drem r●…galem , a royall day ; Leo hath written purposely in commendation of it , in his 81. Epistle to Dioscorus . Saint Augustine in sundry Treatises of his , takes occasion highly to extoll it ; as namely , in his 251. Sermon de tempore , having spoken of some of the most remarkable things which fell out upon this day , His & talibus indic●…is , saith he , Dominica dies extat insignis , By these and such like Characters is the Lords-day become renowned : And again , in his 154. Sermon of the same Book , Venerabilis est hic dies qui dominicus dies , & dies primus atque perfectus est , & dies clarus in quo visa est prima lux , This Lords day is a venerable day , The first day , a perfect and shining day , in which the light was first seen . Nay , Pererius the J●…suite in his Commentaries upon the work of the first day , having recounted no lesse then thirteen speciall Prerogatives thereof ; at last he thus concludes , Haec sunt primi illius diei insignia atque ornamenta , quibus ea dies mirabiliter nobilitatur atque decoratur , These are the ensignes and ornaments of this first day , wherewith it is wonderfully ennobled , and garnished : Likewise the Hebrew Author of the Book called Sedar , Olam , Rabba , cap. 7. Recordeth many memorable things which were done upon the first day of the week : as so many types that the chief worship of God should ( under the new Testament ) be celebrated upon this day . As that on this day the cloud of Gods Majesty first sate upon his people . Aaron and his children first executed their Priesthood . God first solemnly blessed his people . The Princes of his people first offered publikely unto God . The first day wherein fire descended from heaven . The certainty of these , I leave to the Author to prove ; but sure I am , that the Primitive Church , for more than a thousand yeers after Christ , to expresse the greatnesse of their joy upon this day , neither fasted nor kneeled : Nay , Tertullian goes further , in his Book de corona militis , cap. 3. Die dominico jejunare nefas ducimus , & de geniculis adorare , We hold it unlawfull upon the Lords Day , either to fast or to pray kneeling . And Saint Hilary in his Prologue set before his explanation of the Psalms , gives the reason thereof ; ne festivitatem spiritualis hujus ●…eatudinis impedirit , lest it might hinder the joy of our Spirituall happinesse on that day . Look then what the fire is among the Elements , the Eagle among the Fowls , the Whale among the fishes , the Lion among the Beasts , Gold among the other Metalls , and Wheat among the other Grains ; the same is the Lords Day among all the dayes of the week ; this Day differing as much from the rest as doth that Wax to which the Kings great Seal is put , from ordinary Wax , or that Silver upon which the Kings Arms and Image ●…re stamped , from Silver unrefined , or in Bullion . And for other holy dayes , it is as farre transcendent above them too , as they are beyoud other ordinary dayes : the other holy dayes , consecrated by the authority of the Church , and amongst us religiously observed , may not unfitly be resembled to those honorable women spoken of in the 45 Psalm , Kings daughters were among thy honorable women , but the Lords Day ordained by the Lord himself , and from him derived unto us by his Apostles , is as the Queen here standing at the Kings right hand in Gold of Ophir , gloriously apparelled ; the rest are as waiting-Ladies , she as the Empresse , gradiensque Deas superem net omnes : and were they all brought into one Chain , the Medale of this Chain could be no other than the Lords Day . This was , doubtlesse , the generall a●…d constant opinion of antiquity touching th●…s Day but I know not how it came to passe , that after ages , by insensible degrees , much degenerating from the simplicity of those primitive times , so infinitely multiplied and magnified their holy dayes beyond all measure and reason , that the Lords Day began to be fleighted , and at last , with many , to be accounted a common holy day , nay , perchance , inferiour to some of the Saints ; insomuch that with us it had lost , not onely the honour due unto it , but the name , by the Apostles imposed upon it . Which , no doubt , a speciall occasion of that thick cloud of superstition which afterwards over shadowed the face of the Church ; and in appearance , the reducing of this day to its originall honour and name , would prove the readiest means to restore the Church again to her originall lustre and beauty , even in those parts where that cloud is not yet dispelled ; as in all likelyhood the preserving of that name and honour with us , would likewise serve to preserve that soundnesse of religion which now by Gods blessing we have long enjoyed under three such Princes , as the world in their severall kindes , and in succession , cannot shew the like . And so I passe to my fourth and last generall part , The duties of the Lords Day , which , in a word , is to be in the Spirit , that is in Sptrituall exercises , as Saint Iohn upon this day was . Though he were then banished into the solitary Isle of Patmos , where he had no means to converse with any Christian , much lesse to communicate with their Assemblies in religious duties , yet was he present with them in spirit , as Saint Paul was with the Colossians , though absent in body , much desiring to be present with them , and joyning with them , even in his private devotions . A good lesson for such as cannot have accesse to the publique Congregation , considering they cannot do what they would , yet to do what they may , which is religiously to observe the Lords Day in their private houses or chambers , in the ship or in the prison , if their condition be such as they cannot come to the Lords House . This is it which Saint Augustine adviseth , discoursing of the duties of this day , veniat cuique possibile est & oret in conventu Ecclesiae pro peccatis suis Deum , He who possibly can come , let him come , and in the Church , let him there pray to God for the pardon of his sinnes ; Qui vero hoc non possit saltem in domo sua oret , & non negligat Deo solvere votum & reddere pensum servitutis , but he who cannot come to the Church , let him pray in his house , and let him not neglect the paying of his Vows to God , and the rendering of that service which is exacted . Now for such as have free accesse to the Congregation , these spirituall exercises are either publike or private ; publike , in the Lords House ; private , in our own houses with our families , or in our chambers and closets , in our Gardens , or in the Fields . The exercises to be performed , are confession of our faith and our faults , absolution , thanksgiving , humble and hearty prayer , reading and expounding the sacred Oracles of God , the private readi●…g of the Scriptures or other godly books , the administration and participation of the holy Sacraments , the singing of Divine Hymnes , meditation and conference , as well touching those things we have read and heard , as touching the wonderfull works of God in the Creation , and Government of the world : This is to be in the Spirit , specially if these dutiesbe practised by us in a Spirituall manner , that is , if we perform them not faintly or formally , but attentively and devoutly , as knowing that God is a Spirit , and will be worshipped by us in Spirit and Truth , with a perfect heart , and with a willing minde , as the good King David taught his Son Solomon : Withall we must remember , that works of charity are not to be neglected on this day , they being the marks and effects of the Spirit . And that we may the better intend these Spirituall works in a Spirituall manner , we are still to carry in our mindes that this Day is the Lords Day , and not the devills or ours ; and that not a part onely , but the whole day is his , the devils day we make it , if we employ it in sinfull acts ; our own , if in the servile works of our particular callings , or in bodily recreations , which further not , but hinder the practice of our Spirituall duties : For sinfull acts , we must be carefull that we incurre not justly the censure of Tertullian , Siccine exprimitur per publicum gaudium publicum dedecus ? Haeccine solennes dies decent quae alios non decent ? Malorum licentia pietas erit ? Occasio luxur●…ae religio deputabitur ? Is our publike joy thus expressed by the publike disgrace ? Shall that be thought to become an holy Day , which doth not become any day ? Shall wicked licentiousnesse be accounted Piety ? and occasions of luxury , Religion ? If wantonnesse , if drunkennesse , if fighting , if railing , if reviling , if swearing , if cursing be sinnes on every day , surely much more on the Lords Day . Saint Hierome likewise in his Epistle to Eustochium , seems much to mislike excessive Feasting and feeding upon these dayes , as being the occasions of luxury , and consequently of quarrelling and wantonnesse ; Valde absurdum est nimia saturitate velle honorare Martyrem quem scias Deo placuisse jejuniis , It is most absurd to in●…end the honour of that Martyr with excessive Feasting , whom we know to have pleased God with Fasting ; and if it can be no honour to the Martyr who lost his blood for the Lords sake , much lesle to the Lord , who redeemed the Martyr by his blood . Of servile works is that noble Constitution of Leo the Empe. to be understood . We ordain , according . to the true meaning of the holy Ghost , and of the Apostles thereby directed , that on the sacred Day wherein our own integrity was restored , all do rest and surcease labour ; that neither Husbandman nor other , on that day , put their hands to forbidden works ; for if the Jews did so much reverence their Sabboth , which was but a shadow of ours , are not we which inhabite the light and truth of grace , bound to honour that day which the Lord himself hath honoured , and hath therein both delivered us from dishonour , and from death ? Are not we bound to keep it singular and inviolable , well contenting our selves with so liberall a grant of the rest , and not incroaching upon that one which God hath chosen to his own honour ? Were it not wretchlesse neglect of religion to make that very day common , and to think we may do with it as with the rest . Which religious Edict of his , though it were indeed chiefly bent against bodily labour , yet may it well be extended against such pastimes and recreations on that Day , as cannot but withdraw us from the keeping of it inviolable . That unlawfull recreations may not be used on that day , no Christian , I think , will deny , since they may not be used on any dayes ; so as all the doubt is touching lawfull recreations , whereof some also there are , which I think no man will affirm to be lawf●…lly used on the Lords Day , as Hawking , Hunting , and the like , which are not unlawfull in themselves , but unlawfull on that Day because it is the Lords D●…y : And for other recreations , if bodily labour , which on other dayes is not onely lawfnll , but necessary , be forbidden because it is the Lords Day , methinks by the same reason , even lawfull recreations should be forbidden on the same day , as tending no lesse to the violating of that Day than bodily labour ; If on that Day I may nor sow nor reap , nor carry my Corn , no , not in the most uncertain and catching weather , though it carryes a fair shew of keeping those precious fruits of the earth from spoiling which God of his goodnesse hath sent me , shall I presume to use those recreations on that Day , which commonly end in the abuse of those good bl●…ssings ? Manlike exercises are , doubtlesse , very requisite , but co●…sidering the number of other holy dayes in our Church ( under favour be it spoken ) I see no necessity of putting them in practice on the Lords Day , nor of ranking the Lords Day with-other holy dayes . Some reformed Churches in other parts may perchance give way to the use of them on the Lords Day , which in them is somewhat the more excusable , because they have none other holy days , though for mine own part I think it better if they had , yet that the very same Pastors of those Churches who admitted or connived at the use of such manlike exercises , as severely cryed down effeminate sports on that Day , let one speak for all : If we employ the Sunday , saith Calvin , to make good cheer , to sport our selves , to go to games and pastimes , shall God in this be honoured , is it not a mockery ? Is not this an unhallowing of his Name ? And if you please , to Calvin we may adde Bellarmin , the great Champion of the Romish Church ; who in his explanation of the title of the 91. Psalm , according to their account ; which is a Psalm or song for the Sabbath-day thus writes , Errant Iudaei qui otium Sabbati sibi datum esse existimant ad vacandum convivi●…s & deambulationi ; The Jews erre in thinking , that the rest of the Sabboth was given them for feasting and walking abroad : wherein he seems to have followed Saint Augustine in his Enarration upon the same passage ; who in particular there censureth them for their dancing , holding it more allowable to plough , then to dance upon the Sabbath ; Melius est arare quàm saltarc , these be his very words ; and then goes on , Illi a bono opere Vacant , ab opere nugatorio non vacant , they rest from honest works , from vain works they rest not : Et Iudaeos imitantur Christiani , saith Bellarmine ; and those Christians imitate the ●…ews , who do the like . Nay Saint Augustine in another place comes fully home to the same point ; where speaking of the Lords day , Ideo Dominicus appellatur , saith he , ut in eo a terrenis operibus , vel mundi illecebris abstinentes , tantùm divinis cultibus serviamus ; therefore it is called the Lords day , that abstaining from earthly labours and worldly pleasures , we may wholly intend Gods service : And again , in severall places of that Sermon , The holy Doctors of the Church decreed , to transferre all the glory of the Jewish Sabbath upon this day ; That what they in figure , the same we might celebrate in Truth ; Let us therefore , my brethren , observe the Lords day , and sanctifie it , as to them of old , it was given in charge , touching the Sabbath ; From evening to evening ye shall keep my Sabbaths . Let us take care that our rest be not vain , but from the evening of the Sabboth , to the evening of the Lords Day , being free from all worldly businesse , Soli divino cultui vacemus , let us onely intend the service of God ; non foris fabulis , sed intu●… psalmodiae & orationibus studete , Do not spend your time in trifles , and telling of tales abroad , but in singing of Psalms and prayers at home ; and do not think unus punctus diei ad Dei officium , &c. onely one little part of the day is consecrated to Gods Service , and the residue of the day , together with the night , to your own pleasures : Thus Saint Augustine , and with him doth Saint Gregory accord , Dominico die à labore terreno cessandum est , atque omnimodo orationibus insistendum , upon the Lords Day we are to rest from earthly labour , and wholly apply our selves to our devotions , that if any sinnes of negligence have escaped in the six dayes , they may be done away by our prayers on the day of the Lords Resurrection . Somewhat more punctuall is Ephraim Syrus , Festivitates dominicas honorare studiosè contendite , celebrantes eas non panegyricè sed divinè ; non mundanè sed spiritualiter ; non instar gentilium sed Christianorum . Quare non poetarum frontes coronemus , non choraeas ducamus , non chorum exornemus : non tib●…is & cytharis auditum effoeminemus , non mollibus vestibus induamur , nec cingulis undique auro radiantibus cingamur , non commessationibus & ebrietatibus dediti simus , verum i●…ta relinquamus iis , quorum Deus venter est , & gloria in confusione ipsorum , Earnestly endeavour to honour the Lords holy Day , solemnizing it not in a pompous , but in a Divine ; not in a worldly , but in a Spirituall manner ; not as the Gentiles , but as Christians : let us not hang up Garlands before our doors ; let us not be exercised in dancing , or in the setting forth of playes ; let us not effeminate our hearing with piping and harping ; let us not be clad with eff●…minate apparell , nor be girt with Girdles shining about with gold ; let us not be given to gluttony and drunkennesse , but let us leave these things to them , whose God is their belly , and their glory to their shame . In the same path with these great Lights of the Church , doth Peter Martyr walk , Vnum in hebdomada requisivit in quo reliquis oper●…bus valedicentes uni illi tantum incumberemus , he required one day in the week , in which , bidding adieu to all other works , we should onely intend his service . He who gave unto Adam a free liberty to eat of all the other trees in Paradise , r●…served to himself the Tree of the knowledge of good and evill : which served much to aggravate Adams offence , that having so large a scope to content himself withall , he would , notwithstanding , fall upon the forbidden fruit ; which is our case ; if having all the dayes of the week save one granted to our use , we presume to intrude upon that which the Lord hath reserved to himself , for his own use . It is to this purpose worth the observing , that our Saviour , on the very Day of his Resurrection , which was the first day of the week , and ●…ow the Lords Day , appeared sundry times ; in the morning , at noon , and at night , thereby to shew , That not a part onely , but the whole Day was his ; And again on the eighth day following , which was likewise the Lords Day , he appeared to his Apostles at night , to instruct them , and confirm their faith , thereby to teach us , that even then it ceaseth not to be the Lords Day . And truely I see not how men can effectually profit by publike hearing , who neglect private conference , and meditation after they have heard : Meditation being the concoction of our Spirituall Food , without which the soul cannot well be nourished . They who bought and sold in atrio Templi , in the porch , or utmost part of the Temple , thereby prophaned the Temple it self and made it a den of theeves , as our Saviour censures them ; and I doubt not but he is as tender of this Day , and every part thereof , as of his House , or rather more tender ; his House being consecarted to him by men , but his Day , by Himself , to Himself ; and besides , in the Primitive Church he was long without an House , but not without a Day from the very first infancy thereof : which hath made me to wonder , that they who are so zealous for the Lords House , and the Lords Portion , received by the hand of his Ministers , should not likewise be as zealous for the religious observation of his Day , especially considering that it may give men occasion to suspect , though perchance unjustly , that they pursue their own pomp and profit , in being so hot for the one , and their own ease and pleasure in being so cold for the other . He who stands for the Lords House , and the Lords Portion , because it is the Lords , cannot but stand likewise for the Lords Day , because it is his , his Day , doubtlesse having as strong a relation to him , as either his House or his Portion , if not a stronger : He who layes sacrilegious hands upon a part of that which is consecrated to the Lord , thereby violates the whole ; and therefore were Ananias and his wife stricken with sudden death , because the●… kept back , not the whole , but a part of that money they had received for their Land , and was entirely d●…e to the Lord and his Church ; and if we per●…it men to detain from the Lord a part of his Day , let us take heed lest thereby they be the more emboldened to detain part of his Portion , both from him and us . The people , God knows , for the most part , are of themselves apt enough to take more liberty than is fit , to take an Ell , where there is but an Inch allowed them ; and having once gotten the rains loose , to run away in a full carreer . And if it be observed , it will appear that more mischiefs have ensued upon publique Games on the Lords Day , than on any other day of the week ; nay my self have observed more to have been drowned , who went into the River onely to wash their bodies , on the Lords D●…y , than any other day beside . In Cornwall , not farre from Saint Germans , are in a fairplain , certain stones to be seen , which the neighbouring people call the Hurlers , because they stand in that order and distance each from other , as Hurlers use to do ; and the current tradition among the inhabitants there , is , that certain Hurlers , for the prophanation of the Lords Day in that exercise , were , by Gods Judgement , turned into those stones : which Camden calls a pious errour , and so I beleeve it to be : yet withall from thence I observe the respect , which even in regard of manlike exercises , was born to that Day , and that in the depth of popery , for otherwise such a tradition could not have gotten foot and prevailed among them . Neither do I alleadge this for want of true examples in this kinde , there being many and me norable , which are recorded by others , as well of forraigne parts , as our own Country , in which ( to the honour be it spoken of the reformed Religion , and our Soveraigne Princes , the protectors thereof ) our Reverend Judges have restrained themselves , and our ordinary Carryers have , by publique Authority , been restrained from travelling on the Lords Day , ( though both carry with them the advantage of the publique good ) to the great comfort of such as without all schismaticall humour or peevish affectation of singularity , heartily embrace both the Doctrine professed , and discipline practised in the Church of England ; and their hope is that other abuses yet remaining and tending to the prophanation of that Day may in good time likewise be reformed , as in some forraigne reformed Churches they have lately been . Lastly , for our instruction and imitation against the prophanation of this Day , as well Generall Councells , and Provinciall Synods have bent their Canons , as Emperors , and Kings , and Commonweals their Laws : Such were Con●…tine the Great ( the first Christian Emperour , born in this Island ) and Charles the Great , Canutus the Dane , Henry the 6th , and Edward the 6th , three of our most pious Princes , who zealously stood for the religious observation of this Day , as Nehemiah did for the sanctifying of the Jewish Sabboth . My Conclusion shall be , That if some bodily recreations on the Lords Day , for the better sanctifying thereof , be thought requisite , yet under correction , I should conceive them more tolerable in the Pa●…or , who that Day hath spent his spirits in a faithfull discharge of his Ministeriall Function , than in the people ; and among the people , rather in Trades-men and Husband men , than in Gentlemen , who for the most part , make every day holy-day in following their sports ; and in all with these limitations . First , That they be in their conscience fully perswaded that the games which they use be not onely lawfull in themselves , but also in regard of the Day ; for whatsoever is not of faith , is sinne ; that which I think unlawfull , or am not perswaded in my self that it is lawfull , though in it self it be so , yet to me it is sinne ; so as it is a safe rule in Divinity , Quod dubitas ne feceris , that which thou doubtest of , do not . The second limitation is , That our Recreations do not tend to the scandall of others ; If meat make my brother offend , saith the Apostle , I will eat no flesh while the world standeth , lest I make my brother to offend ; and yet may publique Recreations one day in the week be more easily be forborn , than meat whiles the world standeth . My third limitation is , That these Recreations tend to the better sanctification of the Lords Day , in the refreshing of mens spirits , Sanctification being by all Divines confessed to be the principall end thereof , which being laid for a ground , the consequence in my judgement , is unavoidable , That all our actions on that day ought more or lesse to be directed and squared thereunto , according to that approved rule of the Schools , Tantum destinati s●…mendum , quantum ad finem prodest , so much of the means as conduceth to the end , is to be taken , and no more . I will shut up all with that of the Evangelicall Prophet Esay , only changing the Jewish Sabboth into the Lords Day , the Sabbath of the Christians ; If thou turn away thy foot from doing thy pleasure on my holy Day , and call it a delight , the holy of the Lord , honorable , and shalt honour him , not doing thine own wayes , nor finding thine own pleasure , nor speaking thi●…e own words : Then shalt thou delight thy self in the Lord , and I will cause thee to ride upon the high places of the earth , and feed thee with the Heritage of Jacob thy father ; For the mouth of the Lord hath spoken it . God grant that we may so truely serve the Lord by a due observation of his Day h●…re , that we may eternall raigne with him hereafter . Part of a Speech delivered in the Starre-Chamber , against the opinion of Mr. Traske ; By the Right Reverend Father in God , Lancelot , Bishop of Winchester , deceased . IT hath ever been the Churches Doctrine , that Christ made an end of all Sabboths , by his Sabboth in the Grave , that Sabboth was the last of them . And that the Lords Day presently came in place of it : Dominicus dies Christi resurrectione declaratus est Christianis , & ex illo coepit habere festivitatem suam , saith Augustine ; The Lords Day was by the resurrection of Christ declared to be the Christians Day ; and from that very time ( of Christs Resurrection ) it began to be celebrated , as the Christian m●…ns festivall . These two , the Day and the Supper , have the Epithet of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Dominicum in the Scriptures , to shew Dominicum is a●…ike to be taken in both . This for the practice . If you will have it in precept , the Apostle gives it , ( and in the same word still ) that against {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the day of their Assem●…ly ; Every one should lay apart what God should move him to offer to the Collection for the Saints , and then offer it : which was so ever in use . That , the day of oblations . So have you it in practice and in precept both . FINIS . Notes, typically marginal, from the original text Notes for div A43869e-190 in Gen. 2. 3. Loc. Com. c●…s 2. c. p 7. In 2 ●… Gen. exerci●… . 13. a In Gen. 2. Hom. 18. b Loc. Com. Class. 2. cap. 7. c De cult. . Sanct. lib. 3. cap. 11. His accedt Robertus Loeus in effigiatione ●…ua veri Sabbatismi , pag 48. Of the 〈◊〉 and time of prayer . part . 1a. Ma●… . 24. 20. Vide Hieron. Epist. H●…bid . quest . 4. & Ambros. S●… 61. Cap. 19. In prolog. in Psalm . expla. Epist. 119. Idem habet Cypri . Epist. 8. Lib. 3. Idem habet Hilar. in praefat in ●…salmos salmos . Revel. 19. in 2● Gen. ever cit. 13 versus finem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo●…us in 〈◊〉 〈◊〉 Sab●…mi pag. 47. His c●…usis 〈◊〉 〈◊〉 Apo stol●… , 〈◊〉 ex 〈◊〉 〈◊〉 domin●…um 〈◊〉 〈◊〉 randum statuerent . Mar. 2 27. a Hom●…l . in hoc dictum , Omnia mihi tradita sunt a patre . b Epist. 83. c De resurrect . serm. 5. d Serm. de tempo . 15 ●… . To these Prerogatives , some 〈◊〉 , that our Saviour was likewise circum●…i sed on the Lords day , and that on the same day the star first appeared to the Wisemen . See 〈◊〉 〈◊〉 r●…lig . 2. 4. Acts 1 3. Acts 2. 1. Lib. 12. c. 58. In Ioh. 20. v. 26. In hoc dictum . Om●…ia mibi , &c. ●…ist , 119. Lib. 2. cap. 17. In cap 16. Apol. Piscator eti●…m , Dominicum diem ab ipso Domi●…o insti●…utum , & ad sanctific●…dum m●…ndatum esse affim●…t . in A●…o . 1. 10. 1 Cor. 11. 23. Lact. 7. ●… . Ca●… . 33. ●… 78 , 79. Serm. de temp. 154. Super ex Hom. 7. Devi●…a Con●…tan . p. 4. 18 , In epist. ad ubique Orthodox . in Hom in hoc dillum , om nia mihi tradita sunt . Serm. 5. ●…e resurrect . Ex H. Wolphii 〈◊〉 . de Temp. lib. 1. cap. 2. 2. 5. Serm. 251. Io. 4. 24. 2 Chron. 28. 9. A●…ol . 35. Leo Constit . 54. In Deut. 5. Serm. 34. The same in effect he hath in his Book , De d●…cem Chordis , cap. 3. De tem●… . Scrm. 251. Epistol. Lib. 11. Ep 3. Serm. de festis , pag. 10. Edit. Colon . an 1604. Lo●… . com . ●…lass 2. cap. 7. 〈◊〉 de vita Const. lib 4. c. 18. 19 23. Rom. ●…4 . 23. 1 Cor. 8. 13. cap 48. v. 3 , 14. 
A17298	----	A divine tragedie lately acted, or A collection of sundry memorable examples of Gods judgements upon Sabbath-breakers, and other like libertines, in their unlawfull sports, happening within the realme of England, in the compass only of two yeares last past, since the booke was published worthy to be knowne and considered of all men, especially such, who are guilty of the sinne or arch-patrons thereof. Burton, Henry, 1578-1648. 1636 Approx. 100 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A17298 STC 4140.7 ESTC S115279 99850498 99850498 15706 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Providence and government of God -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Rachel Losh Sampled and proofread 2004-07 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A DIVINE TRAGEDIE LATELY ACTED , Or A Collection of sundry memorable examples of Gods judgements upon Sabbath-breakers , and other like Libertines , in their unlawfull Sports , happening within the Realme of England , in the compass only of two yeares last past , since the Booke was published , worthy to be knowne and considered of all men , especially such , who are guilty of the sinne or Arch-patrons thereof . Psal. 50. vers . 22. Now consider this , ye that forget God , least he teare you in peeces , and there be none to deliuer you . Gregorius M. Moralium . lib. 36. c. 18. Deus , etsi quaedam longanimiter tolerat , quaedam tamen in hac vita flagellat , & hîc nonnunquam ferire inchoatur quos aeterna damnatione consumat . Tibullus Elegiarum . lib. 3. Eleg. 7 - — Foelix quicunque dolore Alterius disces posse carere tuo . Concil . Paris . 2. lib. 3. c. 5. Salubriter admonemus cunctos fideles , ut diei Dominico debitum honorum & reverentiam exhibeant . Quoniam hujus dehonoratio , & à Religione Christiana valde abhorret , & suis violatoribus animarum perniciem proculdubio generat . Alex. Alensis ex Hieron . P. 3. Q. 32. M. 4. Art. 1. Resol . Quis dubitat Sceleratiùs esse commissum , quod graviùs est punitum ? ut Num. 15. 35. ibid. Anno M. DC . XXXVI . TO THE READER . CHristian Reader , it is a true saying of that royal King Salomon Prov. 19. 29. Iudgments are prepared for Scorners : that is , for such who contemne the precepts and admonitions of God , and his faithfull Ministers . And as they are thus prepared , so are they oft times executed upon such , even in this present life : that Gods power , truth , and justice might be manifested , and wicked men frighted from their evill courses : So the Psalmist : Psalm . 9. 16. The Lord is knowne by the judgment that he executeth ; the wicked is snared in the worke of his owne hands : the reason is thus rendered by the Prophet Isay. c. 26. 9. For when thy judgements are in the earth , the inhabitants of the world will learne righteousnesse ; though never so indocible and refractory before . Neither doth God so inflict his judgements , * as to have them presently forgotten ; but he stampes a Memento on them ; having so done his marvelous works ( as wel of justice , as of mercy ) that they ought to be had in remembrance . Psalm . 111. 4. Himselfe therefore hath vouchsafed to record ( even in sacred writ ) many notable examples of his avenging justice , both generall , Nationall , and personall , for al posteritie to contemplate ; prefacing some of them with a special Memorandum for our more serious consideration of them ; with Luk. 17. 32. Remember Lots wife : which judgments though executed many thousand yeares past , yet they remaine still fresh upon record , as done but yesterday , even for this very end , that they might be examples unto us , not to last after evil things as they lusted , nor to trace the footsteps of their sinfull wayes , lest we should incurre the selfe same exemplarie punishments as they susteined . 1. Cor. 10. 5. to 12. And as God himselfe , so holy men of God in all ages , following his example , have carefully observed , and registred to posteritie the speciall most remarkable judgments of God upon obstinate sinnes and sinners of all sorts , ( with which not only ecclesiasticall , but even profane Stories , are fully fraught ) happened in the ages , and the places wherein they lived : Many whereof M r. Iohn Fox in his Acts and monuments , neere the end , M r Raynolds , in his Treatise concerning the miraculous discovery and punishments of murthers and Murtherers . D r Thomas Peard in his Theatre of Gods judgments , with sundry others , have collected and digested into intire Tractates , the very reading & serious perusall whereof , would no doubt daunt the most professed Atheist , & reclaime the most incorrigible sinner . I therefore desiring to tread in their pious footsteps , having received from good intelligence many memorable presidents of Gods avenging Iustice upon Sabbath-breakers ; & the profaners of Sacred times devouted to his service , happening within the compasse of our little Iland within two yeares space , ( since the publication of the Declaration for Sports and Pastimes after evening Prayer on the Lords day , in Parish Churches by divers ( a Ministers ) hath sett open the floudgates to this presumptuous Sinne of Sabbath-breaking ; thought it a part of my bounden duty to preserve and propagate their memorie both for the honour of Gods truth and justice ; the vindication of the intire sanctifycation of his sacred day , ( which he hath visiblie pleaded for from heaven , since men have been audaciously profane , as to pleade , and I would I could not say to b write and preach against it upon earth ) the clearing of those Ministers innocency , who now unjustly suffer thorough the malice of ungodly persecutors , and raging Prelates , for refusing to joine with others in spurring on the people to the greedy pursuite of this crying dangerous Syn , to the ruine of their Soules , their bodies , and shame of our religion , and the monition of this present , and all future ages , to beware of this so dangerous a transgression . How God hath punished this very Syn in former ages , in such who have either by dancing , Sports , Pastimes , orunnecessary Labors and travels profaned his Sacred day , I meane not to record : he that listeth may read store of such examples registred to his hands in the Counsell of Paris , under Lewis and Lotharius anno 829. l. 1. c. 50. ( which relates in generall ; That many present in this Councell were eye-witnesses , and others of them had it by relation , that some men upon the Lords day being aboute their husbandry , have bene slaine with thunder , some punished with the contraction of their joynts and sinnes , some even with visible fire have had their bodyes and bones burnt up in a moment , and sodainly resolved into ashes , and that many other terrible examples of like nature hath happened and did fall out dayly : By WHICH IT WAS DECLARED , THAT GOD IS MVCH OFFENDED WITH THE DISHONOVR OF SO GKEAT A DAI ; ) Petrus Plessensis in Litania major Sermo 20. In Mathew Paris , Historia Major Anno 1200. p. 194. in Roger Houenden Anno 1200. p. 822. In Mathew Westminster . Flores Historiarum : Anno 1200. In Vincentius Beluacensis , Speculum Morale l. 3. pr. 9. Distinctio 9. ofdances , In the flower of the Commandements , printed in the beginning of K. Hen. 8. fol. 159. to 163. In Henricus Gran. Distinct. 9. Exemp . 51. in the Magdeburge Centuries Centurie . 12. c. 6. In D r. Bownde his doctrine of the Sabbath Edition . 2. p. 252. to 263. the first booke : in M r Iohn Feild his declaration of Gods judgments at Paris garden : in M r Philip Stubs his Anatomie of abuses . p. 185. in the Practice of Piety : 429. to 434. and D r. Beard his Theatre of Gods judgements . All which have registred sundrie notable Iudgements of God upon sundry Sabbath-breakers ( which have presumed to daunce , worke , or travell , on the Lords holy day ) of purpose to shew the danger of profaning holy times , and to deterre men from this common sinne , for which so many have smarted from heaven in an exemplarie manner . I shall therefore confine my selfe only to such domesticke examples , as have fallen out in sundry corners of this our Realme within these two yeares , of purpose to refute the * madnesse of those Prophets , who in the Presse and Pulpit ; and the profanes of those people , who in their dauncing-greenes , and may-pole arbors , have bene so audacious , as to affirme , the Profanation of the Lords day by Maygames , Daunces , May-poles , Wakes , and common Labour out of time of divine Service , ( especially after evening Prayer ) to be no sin at all against the 4. Commandement , or any other Law of God or man ; but c necessary and commendable point of true Christian Liberty ( they should have sayd of carnall and heathenish licentiousnesse rather ) from which the people must not be debarred ; But let these blinde guides , and libertines learne from these examples , to correct this their erronious judgment , and practise ; for feare the Lord make them the next examples in this kinde , to teach others to keepe his Sabbaths better , and more intirely for the future . And if these tragical spectacles of divine justice will not perswade them , that such profaning of the Lords most Sacred day , is a Syn , yea and a crying Syn too , as all our writers , ( yea and our Prelates generally , till now of late have unanimously defined , and the whole State in Parliament in d two late famous Statutes and e two more ancient Acts , to omit our f Homilyes g Common Praier booke , h Canons , i Articles , and k Injunctions , which conclude the same ) I say have adjudged such a presumptuous transgression , as will draw downe Gods vengeance on mens heads ; Our late Soveraigne K. Iames of happy memory and our present gracious Soveraigne Lord R. Charles with all the Prelates , Cleargy and people of the Realme in the first yeares of both their Raignes , in the severall Bookes of Common Praier , and order for the publike fasts set out by their royall authorityes , and the Bishops advice , with the Consent and harty desire of the whole Realme for the abating aversion , and ceasing of those dreadfull eating Plagues which then swallowed up many thousands of people every weeke will informe them ; That amonge other Syns , The profaning OF THE SABBATH ( So King Iames his Booke styles the sunday ) and not keeping holy the Lords day , was one cheife cause why those two great terrible Plagues ( and why not also this great Plague which is now begun and spread much abroade ) brake in upon us ; to the destruction not of some few Particular persons , but of many thousands , and the punishment of the whole Realme , and Nation in generall . And because some of these men plead most falsly , that the chiefest writers of the reformed Churches are of their opinion , l M r. Rodolphus Gualter , and m Wolfgangus Musculus ( men of principall note and learning amonge them ) will both assure them , that the Lords day is not onely WHOLLY , ONLY , AND INTIRELY TO BE SPENT IN RELIGIOVS PVBLIKE AND PRIVATE DVTIES OF GODS WORSHIP , AND THAT DAVNCING , SPORTES , AND PASTIMES , ON IT , ARE SINFVLL , AND EXECRABLE ; ( the constant judgment of all forraigne Protestant divines whatsoever , as I am able to prove ; what ever n D r Helyn or o others have rashly averred to the contrary ; But likewise further informe them ; That God may justly revenge the great contempt of his Deity in profaning his Sacred day with daunces and such like Revells and discorders , WITH HORRIBLE PVNISHMENTS , NEITHER IS IT TO BE DOVBTED ( saith M r Gualther ) THAT THE PROFANATION OF THE LORDS DAY , IS NOT THE LEAST CAVSE OF THE EVILS AND CALAMITIES OF OVR AGE , Yea their owne most illustrious Cardinall Robert Bellarmine ( whom they allmost deify when they doe but name him : ) is so farre a Puritan in this particular , that he not only spends p 4. or 5. whole Sermones against dauncing , mummeries , maskes , and such like Bacchanals , ( which he simply condemnes at all times , but especially on sacred festivals and Lords dayes as most detestable profanations of them ; ) but likewise professeth ; that the practise of them upon sacred times , was the occasion of all the publike calamities and judgments which they suffered . But by these Daunces , Mummeries , Bacchanels , and discorders ( saith he ) we polute the holy dayes of the Lord : and yet neverthelesse do we inquire the reasons why God doth punish us ? why we are slaine in our very houses ? doe not the Scriptures cry aloude , Sinne maketh a people miserable : And there is no evill in the Citie , which the Lord hath not done . Therefore these our sinnes of profaning the holy dayes of the Lord with daunces , revels and bacchanals , have procured us famine , and poverty , and pestilence , and sedition , and ALL PLAGVES AND SCOVRGES . And verily ( saith he ) in another Sermon . I vehemently feare , that if we proceed to celebrate the Bacchanals with mummeries , and maskes , and daunces , as we doe at other times , and to provoke God to wrath , with so many wicked Pastimes , our sinne will be growen to the full at last , and the anger of the Lord be so farre incensed , that he will utterly destroy us , as we see he hath destroyed many nations , for what I pray hath destroyed Grecia ? But even that very thing which we doe ? They were men exceedingly given to drunkenesses , feasting and DAVNCING , ( and that upon sacred times ) as may be knowne , by the Orations of Basill , and Chrisostome . But what hath God done ? because they were addicted to these things , and especially to DAVNCING , he hath imposed such a severe tyrant ( to wit the Turke ) upon their necks , that they now groane under the yoke , and are pressed with so heavy a burthen , THAT THEY HAVE NEITHER TIME , NOR WILL TO DAVNCE OR CAPER . Thus Bellarmine to his greate admirers shame and refutation . If then this sinne of profaning the Lords day , by dauncing , Maygames , Ales , Pastimes , or unnecessary travel and labour , drawe downe Gods Plagues and vengeance upon whole Kingdomes and Churches , as these authors , ( together with M r. Iohn Feild , in his declaration of the judgement of God , at Paris Garden ; and Humphry Robarts in his complaint for the Reformation of divers vaine , and wicked abused exercises , practised on the Sabbath day , which tend to the hinderance of the Gospell , and increase of many abominable vices : printed by Richard Iones , London 1580. together with M r. Philip Stubs , in his Anatomic of abuses , and M r. Iohn Nortbrooke in his Treatise where in dicing DAVNCING , vaine playes and Enterludes , with other idle Pastimes and exercises commonly used on the SABBATH DAY , are by the Word of God , and ancient writers reprooved , printed for George Bishop ▪ London : 1579. ) most punctually testifie : and the Practise of Piety dedicated to his Majesty , and 39. times printed by publike authority resolves : no wonder if it hath lately caused God to unsheath his sword of exemplarie justice upon these particular persons , ( that I speake not of the whole Kingdome in generall now scourged with a fresh plague and lately a drought ) whose tragicall examples I here present unto your view , to deterre all others from this Sinne. It is a true saying of Cyprian , Praebentur cunctis Exempla , cum fuerint quibusdam irrogata Supplicia . The Divine Punishments of a few are warnings to all : God grant that these may be so to us . Hee ( saith the same Father ) is over audacious , who strives to passe over there , where he hath seene another to have fallen ; hee is outragiously bead-stronge , who is not strucke with feare , when he beholds another perish in that course ; which he is running ; he onely is a lover of his owne safety , who takes warning by the Deathes of others : and he alone is a prudent man , who is made wise by the Ruines of other men . God of his mercie vouchsafe that the exemplarie deathes of these few here specified ( and of thousands more in this time of mortality , occasioned by this Sinne of Sabbath-breaking were as the former pests ; Together with a Plague in Pope Pelagius the second his time An. Domin . 591. as Petrus Blessensis in his 20. Sermon de Litania majori , records : ) may prove life to many ; and the judgements on some , become remedies to cure all , who are sicke of the selfesame Sinne. Amen . Examples of Gods judgments VPON SABBATH-BREAKERS . THese Examples of Gods judgements hereunder set downe , have fallen out within the space of lesse then two yeares last past , even since the Declaration for sports ( tolerated on the Lords day ) was published , and read by many Ministers in their congregations ; for hereupon ill disposed people ( being as dry fewell , to which fire being put , quickly flameth forth ; or as waters , pent up and restrained being let loose , breake forth more furiously ) were so incouraged , if not inraged , as taking liberty dispensed , thereby so provoked God , that his wrath in sundry places , hath broken out to the destruction of many , would to God to the instruction of any . And the judgements are so much the more remarkable , that so many in number , as here are observed , ( besides many more , no doubt which have not come to our eares ) should fall within so narrow a compasse of time , so thick , and that in so many places : as we read not of such a number of judgements in this kinde for this one sin throughout the whole history of time , from the Apostles hitherto : So many there are of them , as , it were too heathenish to impute them to chance , & too much stupidity , and envy of Gods glorie , not to acknowledge the speciall hand of God in them , upon such transgressors of his owne sacred day : And it were to be wished , that all the examples in this kinde , within this compasse of time ; were diligently collected and compiled into one Narration , for the further illustration of Gods glory , and for admonition to all Sabbath-breakers , who if they repent not , nor surcease from such their profanesse , it may justly be feared , that the number of such examples will be daily increased , till they make a heape for all the World , to stand amazed at . In the meane time , who so is wise , and will observe these things , even they shall understand the loving kindnesse of the Lord : Psal. 107. 43. As for the truth of them , I have good testimony under the hands of men , of sufficient credit , for the most of them ; and the rest hath come to our eares by credible report . If it shall so fall out , that one or two , or so , should proove otherwise , either for the substance , or circumstance ; let not the Reader blame me , who have used my best diligence to inquire out the certain truth of them all , and I am sure the most of the examples are confirmed by witnesses without all exception , and none of them is to me of any suspected credit ; So as here are no fained miracles , nor fabulous stories , nor ould Wives tales , for profane Scoffers to ieare at , and play upon , thereby to disgrace and discredit all truthes in this kinde , as some of late have done ( History of the Sabbath . part . 2. chap. 7. pag. 223. ) but these examples are such , as will abide the and search of this present age , wherein are yet living so many both eare and eye witnesse of them . EXAMPLE . 19. A Miller at Churchdowne , neere Glocester , would needs ( contrary to the admonitions both of his Minister in private , and generally in publicke , yea and that very day , and of other christian friends ) keepe a solemne Whitson ale , for which he had made large preparation and provision , even of threescore dozen of cheescakes , with other things proportionable ; in the Church-house , halfe a mile from his mille , his musical instruments were sett forth on the side of the Church-house , where the Minister and people were to passe to the Church to evening Prayer . When prayer & Sermon were ended , the Drumbe is struck up , the peeces discharged , the Musicians play , and the rowt fall a dauncing , till the evening ; where they all with the Miller resort to his mille ; where that evening before they had supt , about 9. of the cloke on Whitsunday , a fire tooke suddainly in his house over their heads , and was so briefe and quicke , that it burnt downe his house and mille , and devoured with all the greatest of all his other provision and housholdstuffe . This is confirmed by sundry good testimonies . EXAMPLE . 20. Richard Benfield an Apparitor in the parish of Hemsteed kept an Ale in the Church-house , joyning to the Church-yard with dauncing and revelling night and day without controule : pretending that the Bishop would beare him out ) and not unlikely , because at his complaint to the Bishop of his Minister , for preaching against dauncing and Maypoles , he was suspended for his labour ) It happened that upon the Lords day at even , being the 20. day of Aprill , that his youngest Sonne was accused for stealing a purse , and 20. Shillings in it , from a Butcher who lay drunke upon the board or table in the Church-house , for which he was like to be hanged ( the purse being found about him . ) Vpon the 21. day of the said moneth , Benfield his eldest Sonne Richard went downe into Hempsteeds Peirse , about some busines , & his youngest brother with him , where they mett with a litle boy called Baker ( that had beene a fishing ) having some small fishes in his hand . Benfields youngest Sonne would have taken these fishes from Baker , whereupon they fell together by the eares . The eldest brother Rich. Benfield went to helpe his yonger brother , being too weake for Baker . This Baker did sweare a great oath that he would stabbe him , if he did meddle with him , upon which words Benfield fell upon Baker , gave him a boxe or two , and ranne away . Baker followed him with his knife in his hand , overtooke him , and thrust his knife three inches deepe into his body , which wound prooved mortall , so that he never spake more words then these ; oh Iack Baker hath killed me , and so fell downe . Two men being present there , tooke him up in their armes , brought him up into the Church-house alive , and so soone as they had put him out of their armes upon the Table , he groaned , and died . Remarkable it is , that where the Father drew ale upon the Lordsday and so profaned it : In the same place his Sonne the next day drew his last breath ; for that the punishment inflicted was stamped with the resemblance of the sinne convicted . EXAMPLE . 21. At Baunton in Dorcetshire some being at bowles on the Lords day , one flinging his bowle at his fellowbowler , hit him on the eare , so as the bloud issued forth at the other eare , whereof he shortly died . The Murtherer fledd . EXAMPLE . 22. One good man Paul neere Stoke in Dorcetshire , rejoycinge much at the erection of a summer-pole , at a Parish cald Simsbury in Dorcetshire , & saying before one his Neighbours , he would goe see it , though he went naked through a quickset hedge : which is a cōmon proverb they use : Going with wood in his armes to cast into the bonfire , where he lived , and using these words : Heaven and earth are full of thy glory , O Lord : he was presently smitten by the Stroke of God , and within 2. or 3. dayes dyed , and his wife with him . These two last examples are testifieth by a Minister in his letter to a brother Minister . EXAMPLE . 3. A Mayd at Enfield neere London , hearing of the liberty , which was given by the booke , which was published for sports , would needs goe daunce , with others on the Lords day , saying shee would goe daunce , so long as shee could stand on her leggs ; shee daunced so long , that thereof within 2. or 3. dayes shee dyed . EXAMPLE . 23. In the edge of Essex neere Brinkley , two fellowes working in a chalke pitt , the one was boasting to his fellow , how he had angred his Mistrisse with staying so late at their sports the last sunday night , but he sayd he would anger her worse the next Sunday . He had no sooner sayd this , but suddainly the earth fel downe upon him , and slew him out right , with the fall whereof his fellowes limbe was broken , who had been also partner with him in his jollity on the Lords day , escaping with his life , that he might tell the truth , that God might be glorified and that by this warning he might repent of his sin and reforme such his profanesse , and remaine as a pillar of salt , to season others with feare by his example . EXAMPLE . 24. The last Spring a Miller hard by Wootton in Worcestershire , went on the Lordsday to a wake , whence returning home againe , the same day at night found his Mill and house all on a fier ; this was testified by a Minister ( in a Reply to another Minister ) who was an eye witnes . EXAMPLE . 25. At Woolston in the same Country , where the sayd Ministers father had beene Minister 40. yeares , and by Gods blessing upon his labours , had reformed things very well , yet upon the publication of this booke in printe , many of the inhabitants the springe following , were imboldned to set up Maypoles , Morrice daunce , and a Whitson ale , continuing their rude revelling a weeke together , with many affronts to their ancient and reverent Pastor : but it pleased God , that not long after , a sparke from a smithes shop , caught in that roome where the ale was brewed , and though meanes were ready at hand , yet it could not be quenched , but set the house on fire , and presently flew to the barne in which their disorder was , and burnt the same with 13. dwelling houses more , most of whose inhabitants were actors or abetters in the same : This is testifieth by many . EXAMPLE . 12. At Topudle in Dorceshiere , one Iohn Hooper aliàs Cole , upon the promulgation of the sayd Booke , was let downe into a Well to cleanse it , for to brew beere for a Whitson ale , by Francis Laurence , aliàs Smith , and Stephen P●pe Churchwardens , which Well was in the backe side of Richard Laurence aliàs Smith . Which Iohn Hooperfel● from the rope into the Well , where he dyed . EXAMPLE . 26. Richard Iones son of Widdow Iones , Iul. 1634. not farre from Dorchester , being severely admonished by his Mother , when shee understood he had a purpose on satturday night , to goe on the Lords day with other companions to Stoake to play at a sport , called fiues , but persisting in his resolution , and going the next day , accordingly being the Lords day at Stoake , where he played at the said sport , at night returning home with his companions , W m. Burges , W m. Hill , Iohn Edwards , after they had there wel drunke , they fall first a justling one another in the way , then to boxes , and in the end Edwards stabbing Iones under the left side , he dyed thereof , the monday night following about seaven of the Clocke . Behold here a terrible example of disobedience , to Gods holy commandements , not only the fourth , but the fifth also . EXAMPLE . 27. At Ovendeane in Sussex about 9. or 10. miles from Alfriston , aliàs Ason , one Iohn Arcold , of the age of one or two and twenty yeares , eldest sonne to Iohn Arcold , a blacksmith dwelling in Ason , with other younkars would needs fall a ringing of the bells on a Sabbath day , presuming the Booke for Sports gave them full liberty so to doe . One of the Churchwardens Robert Kenward hindred them from their jangling ; whereupon the said Arcold , and his companions fell in some contestation with him , telling him that though he hindred them now , yet they would ring the next Sunday , whether he would or no. But the said Iohn Arcold the ringleader before the next Sunday came , was strucke with a sicknesse , in which he continued a fortnight or 3. weekes till he died , in which time Robbert Kenward the Churchwarden , repairing to him , and putting him in minde of his bold affronting of him , he seemed to be sorry for it , and promised , if God would be pleased , to restore him againe to his health , he would never doe the like . God make his surviving companions , and all others , wise by his example . EXAMPLE . 28. At Walton upon Thames in Surrey , not farre from Oatlands , in the last great frost 3 , youngmen on the Lords day , after they had beene at the Church in the forenoone , where the Minister pressing the words of his text , out of 2. Cor. 5. 10. that we must all appeare before the judgement seat of Christ &c. they the while whispering one to another , as they sate . In the afternoone they went together over the Thames , upon the Ice , unto a house of disorder , and gameing , where they spent the rest of the Lords day , and part of the night also in revelling , one of them in a Tauerne merrily discoursing the next day of his Sabbath-acts , and voyage over the Ice ; but on the Tewsday next after , these three returning home wards , and attempting to passe again over the yce , they all sanke downe to the bottome as stones , whereof one only of them was miraculously preserved , but the other two were drowned . Rejoyce , O younge man , in thy youth , and let thy hart cheare thee in the dayes of thy youth , and walke in the wayes of thy hart , and in the sight of thine eyes : But know thou , that for all these things God will bringe thee unto judgement . EXAMPLE . 29. In the yeare of our Lord 1633. Octob. 26. after the booke for sports was known to be published in print , David Price a Welshman , servant to one Thomas Hill , a knowne Grasier of that Country , coming to Banbury with his drove on Satturday night , declared his purpose of driving them the next day , early in the morning being the Sabbath or Lords day : his Host where he lodged , disswaded him , because it was the Sabbath day , and told him that he would certainly be stopped , and made to pay for it according to the Statute . Hee answered that he would drive them , and let me see ( saith hee ) who will hinder me . So in the morning two other accompaning him , he went to fetch the Cattell out of the ground , one that knew him , mett him at the Townes end ( not yet oUt of the Towne ) and admonished him , saying , What , David , today , today ? he made no answere , but went onward , and though for any thing , that appeared to any other , or that himselfe complained of , he was then in good health , as ever he was , yet within little more then a stones cast of the Towne , he fell downe dead suddainly , and was burried in Banbury Church-yard the next day after ; None could discerne , any sensible or evident cause of so suddaine a surprizall ; and himselfe gave no signe of any paine , weakenesse , or illnesse , till the instant time that he gave up the ghost . EXAMPLE . ( 5. ) On Ian. 25. 1634. being the Lords day , in the time of the last great Frost 14. younge men presuming to play at football upon the yce on the river Trent , neere to Ganisborrow , comming alltogether in a scuffle , the yce suddainly brake , and they were all drowned . EXAMPLE . 30. At Wicks a Towne betwixt Colchester and Harwich in Essex , upon Whitsunday last in the afternoone two fellowes meeting at the football , the one killed the other . EXAMPLE . 31. At Oxford this last Sommer on the Sabbathday , one Bally Hawkes a Butcher , would needs goe into his feild with an hatchet and showell to mend his ditch : his Wife disswaded him what shee could , being the Sabbathday , but he said he would goe and make an end of his worke , which he did , for suddainly he was struck dead in his ditch , and so made an end of his worke , and his life together . EXAMPLE . 32. Also at Oxford a carpenter undertaking to mend a Stage in S. Iohns Colleidge on the Satturday night , for the finishing wherof he must of necessity spent some part of the Lords day morning , that the Stage might be ready against the Munday following , he that night fell backward from the Stage , being not farre from the ground , and brake his neck , and so ended his life in a fearefull Tragedy . EXAMPLE . 33. At Iuye Hinckley a mile from Oxford ( about the time when May-poles are sett up ) on the Lords day after evening Prayer , when most of the Towne were at the May-pole , one Iohn Cooper , servant to master Tinmore of the said Towne , going along the street , a Mayd out of a windowe in Iohn Nicols his house , not farre from the May-pole , called him to come in thither ; where also was another Mayd , and a young man named Christopher younge , servant to Master Willis of the sayd Towne ; Iohn Cooper at first refused to come to them , but the mayd earnestly intreating him , he yeilded to her , and being come in , sate downe by the other two , where having sate a while , the foresaid Christopher younge spied a Gun over the chimney , which he supposing not to be charged , fondly tooke downe , and fell a tampearing with it , and first levelled at the mayds , and after held it up against Iohn Cooper , as he sate , and unwittingly lifting up the Cocke , it strucke fire , and the peece discharged , and shot the said Iohn Cooper through the shoulder , so that he dyed presently , being heard only to say , O Lord. EXAMPLE . ( 6. ) At Dover the very same Lords day , that the booke was read , one in S. Iames Parish that played on a kitt , went and played , and thereby calld together a sort of wenches and young men : But he was thereupon that very day struck by divine hand , so as within two dayes he dyed . EXAMPLE . 34. A young man neere Bow , going to swimme in the river on Essex side , on the Lords day in the afternoone , was drowned . EXAMPLE . 35. Two boyes of S. Albons , going to Verolanes Ponds , a mile off to swimme on the Lords day , Iuly 19. one of them was drowned , and the other hardly escaped . EXAMPLE . 36. At Ramsey in Suffolke , a tall man on the Lords day going with others to swimme , and being advertized and warned of a hole in the water ; he sware that there was no place there could drowne him , but by and by on a suddaine he was missing , being now under water , and so drowned . EXAMPLE . 37. On September 13. 1635. being the Lords day , two young men of the Parish of S. Dunstans in the West , London , going to swimme , were both drowned . EXAMPLE . ( 7. ) At Thurlow in Suffolke , one making a Feast to his freinds on the Sabbath day , for joy of the publishing of the Booke for sports , was the next day pressed to death , by the suddaine fall of a faggot stack . EXAMPLE . 38. At Twiford in Buckinghamshire , a fellow playing at cudgels on the Lords day ( or as some say , upon a revell day ) receaved a hurt in the face , whereof he dyed the next weeke . EXAMPLE . 39. At Lemster , one Master Powel , Ian. 1634. on the Lords day serving a writt of sub poena ( and that of purpose on that day as is credibly reported ) upon one Master Shuit a Gentleman , this he did in the Church-yard , so soone as they were come out of the Church : Master Shuit thereupon told him , I thought you had beene an honester man then so , to doe this upon this day ; he replyed , I hope I am never a whit the more dishonest , or lesse holy for that : having spoken this , he suddainly fell downe dead , and spoke not a word more , his wife seeing this , was suddainly struck with sicknesse . EXAMPLE . 40. A fellow in Sommersetshire being to make a tente upon the Lords day , for a faire that was to be kept upon the Munday following , sayd to one on the Satturday , that they would reare it to morrow , so the next day which was the Lords day , being drunk , he dyed the same day roaring . EXAMPLE . 43. At Glassenbury in Sommersetshire , at the setting up of a May-pole , it miscarrying fell upon a child , & slew it , and it is reported that it was the Churchwardens child , who was the cheefe stickler in the businesse . Also when the May-pole in the same Towne , was againe the second time a setting up , a fire tooke in the Towne , so as all the people about the May-pole were forced to leave it , and to runne to the quenching of the fire . EXAMPLE . 44. A May-Lord of misrule , not farre from thence became madd upon it . EXAMPLE . 45. Also at Battersey neere London , the last yeare a notable example of Gods judgement befell a fidler , the youth of the town of both sexes , being assembled solemnly to set up a garland upon their may-pole , and having gott a Taber and Pipe for the purpose , he with the pipe in his mouth , fell down dead and never spake word . EXAMPLE . 41. At Corsham in Wiltshire in the Whitsunweeke , at a whitson-ale , one Marke Hulbert , a lusty young man , undertaking to act the fooles part , was so extreamly drunke and hurt with falls taken in the time of his drunkenesse , that shortly he tooke his bed , where he lay very loathsomly , in most grieuous paine , until the sixth day of Iune , being the Lordsday , on which he dyed at 4. of the clocke in the afternoone ( the usuall time for youth to take their liberty ) and was burried the same day before 9. of the clocke , & yet he burst , before he was layd into his grave . See Iob. 31. 3. EXAMPLE . 46. On May 31. 1635. being the Lords day , one Richard Clerke ( an apprentise unto Timothy Denorell shoomaker of Sherston in the Country of Wiltshire , within 3. miles of Tedbury , ) being drunke at the Church-house in the same Parish , told Henry Larrum of the same Parish , that was then in the same place drunke likewise with the Church-house ale , that he the said Richard , would either hange himselfe , or drowne himselfe , demanding of the sayd Henry which of the two was best ; unto whom he replyed , that he hoped he would do neither ; on the day following , being munday in the morning , the said Richard Clerke was seene to goe through the streat , without a bande , as if he had beene going about his masters businesse , and putting on his band without the Towne , he gott up into the middle of a tree , and there did hang himselfe . A miserable effect of carnall liberty and profane meetings on the Lords day . EXAMPLE . 47. The 31. May 1635. the booke of recreation was read in the Parish Church of Alvelye in Comit. Salop , in the afternoone , after all divine exercises publicke ended , there fell out a bloody fight betwixt 3. of Alvelye above said , and one of Envield of the Country of Stafford neere Adjacent , in so much that the man of Envield was sore wounded , and had his jaw-bone broken , so that he could not eate his meat for the sustaining of nature ; In his extremity he layd his death to the charge of the other 3. The Churchwardens of the Parish of Alvelye above said , presented these 4. for profaning of the Sabbath to my Lord his grace of Canterbury ( to use the words of the relation ) being the time of his metropoliticall visitation , since which time two of the parties fledd ; the third was committed to prison in Shewsbury , and was the next assises to come to his answere . EXAMPLE . 48. In March , betwixt 1634. and 1635. at Billericay in Essex , one Theophilus Pease , the Ministers sonne of that towne , went to ring the bells on the Sabbath day , whom the Churchwardens for that time hindered ; But against the next Sabbath , he gathered a company together , saying he would ringe in dispite of the Churchwardens . While he was a ringing , he was taken with a giddinesse like one drunke , and so sickned , and about three dayes after dyed . EXAMPLE . 49. Anno 1635. Ianuarie or there about in Chichester Diocesse , one Thomas Perkin , a willfull and usuall profaner of Gods Sabbath in Hailing South , being ringing on a Sabbath day , the rope tooke him up , and flinging him about 8. foot high , he fell downe on his head , and was taken up dead , and so remained long , but life at last was gotten into him , yet the bruise in his head is so great and dangerous as death is expected , and little hope of life remaineth . EXAMPLE . 50. At Craies , two miles from Billerikey , a servant of Master Holdsworth Minister there , ringing on the Sabbath , his Master sent to forbid him : but he would ring still , and before he had done ringing , he was strucke sicke , and a while after dyed . This was a little after the booke for sports was publikely read in the Church . EXAMPLE . 51. In Iune 1635. on the Lords day , the Tapster and Chamberlaine of the Queenes head in Southwarke , ridd into Kent to be merry , and having drunke liberally , riding homewards , the one of them fell from his horse , and broke his necke . EXAMPLE . 52. Also in Iune 1635. and as some report the very same Lords day , in Southwarke at the red lion , neere S. Georges Church , in the afternoone , a man with another sate drinking so longe , that the other about sixe of the clocke departing , fell a sleepe so , that he never awaked againe . EXAMPLE . ( 8. ) At Hellingsby 5. or 6. miles from Ason in Sussex , the booke being read on the Lords day , in the Church by the Minister , on the next day being Munday , an honest man , one Tomkins being on his way , a neighbour overtakes him , and scoffingly askes him , if he would goe daunce with him the next Sunday ; to whom the man aswered , take heed that thou be not dauncing in hell before that day come , or before it be longe ; By the next weeke Gods hand fell on this Scoffer , that himselfe and two more of his family dyed . EXAMPLE . 53. In the moneth of Iuly 1634. one Master Quince the Chirurgiō of the Tower of London , having an horse to sell , & meeting with a chapman , went to Coleman-street , where the horse was kept , to see and contract for him , on the Lords day in the afternoone ; the horse being sadled , M. Quince gets upon his back , to shew his chapman how well he would pace ; which done , as he was a lighting of his backe , his foote , which lighted on the ground slipped , the other foote hung in the stirrup , so as he fell to the ground , and with the fall brake his thighbone short off , so that he was carried from the place to an house neere adjoyning , where he lay in great paine , and agonye for 8 ▪ weekes space or more , allmost despairing of his life , and never stirring out of his bedde : at last it pleased God , by degrees to recover and restore him to the use of his legge againe , he having little use of it , ( & that with great paine ) for halfe a yeares space and more . His sonne had disswaded him from riding , because it was the Lords day ; and himself hath since acknowledged it a just judgement of God upon him for profaning that sacred time , which hath made him more carefully to frequent the Church , and to avoyd the profanation of the Lords day ever since . This the party himselfe , and most of the Tower can testify . EXAMPLE . ( 9. ) On February 9. 1634. being the Lords day , an Apothecaries man in Limestreat London , rid to Barnet with another companion , to make merry , who returning home drunke , neere highe gate , met a Tinker , and offring him some abuse , the Tinker strikes one of their horses , whereat the one bid the other run him through ; who drawing his rapier , ran the Tinker through the breast , that he fell downe dead : therupon being by and by apprehended , and confessing the fact , they were both sent to Newgate . EXAMPLE . 10. At Thorneton neere Westchester , the people there , upon the first publishing of the booke prepared for a solemne summer ale . The bringing in of their Lady flora should have been guarded with a Marshall troope : the lustiest wench , and stoutest young man in the towne were chosen to be the purveyors for cakes , and for ribbons for favours , the solemnity was to be on the munday , but the preparation on the Lords day ; this lusty tall mayd , on the satturday before went to the mill , to fetch home the meale for cakes on her head , shee being stronge and able for the purpose : but in the way , passing by a hedge , shee was suddainly struck by a divine stroke , and fell into the ditch , where shee was found dead ; shee was suffered to lye abroad in that pickle all the Lords day , til munday morning , when the Coroner being send for , shee was thence carried to her grave immediately , where all her solemnity was burried with her , & all her vaine thoughts in that very day , wherein the great solemnity should have been . And see what a good effect this wrought in the whole towne ; First , all their mirth was turned into mourning , no summer ale kept , and besides that , they being moved by the dreadfull stroke of God , tooke their may-pole downe , which they had before sett up , and never after would presume to set it up againe , or to have any more summer-ales , or may-games . God grant they continue in their sober mindes , and that all other would learne to be wise by their example . EXAMPLE . 11. In Yorkshire at a Wake , in the Parish of Otley at Baildon , on the Lords day , two of them sitting at drinke , late in the night , fell out and being parted , the one a little after finding his fellow , sitting by the fire with his backe towards him , comes behinde him , and with a hatchet chines him downe the backe , so as his bowells fell out ; the murtherer flying immediately , and being hotly pursued , lept into a river , and so drowned himselfe . O fearefull fruits of carnall liberty ! EXAMPLE . 18. One in Glocestershire being very forward to advance a solemne sommer-meeting , wherein his sonne was to be a cheefe stickler , went himselfe in great jollity to see it , and there beholding it , he fell downe suddainly , and so dyed . EXAMPLE . 12. One at Ham neere Kingston , being a scoffer of all goodnesse , and a common profaner of the Sabbath , going abroad to see his grounds on the Lords day , and finding some neighbours cattell to have broken in , he runnes to drive them out , and that with such eagernesse , that he fell downe dead instantly upon the place . EXAMPLE . 13. One Wright at Kingston , being a scoffer of Religion , and rejoycing much at the suspending of his Minister , and others , for not reading the booke of sports in their Churches , saying , hee hoped to see them allso served shortly : was within a day or two after struck with a dead Palsy , all over the one side , and with blindnesse and dumnesse , that he could neither goe , see , nor speake , and so lay in a miserable manner for a fortnight , and then dyed . EXAMPLE . 14. In Moorefields neere London , sundry youths playing at Catt on the Lords day , two of them fell out , and the one hitting the other under the eare with his catt , he therewith fell downe for dead in the place , the other was sent to prison : but the dead for the time , by Gods mercy recovering , the prisoner was released ; which may be a warning both to them , and all other youth , to take heed how they so profane the Lords day . EXAMPLE . 1. A woman about Northampton , the same day that shee heard the booke for sports read , went immediately , and having 3. pence in her purse , hired a fellow to goe to the next Towne to fetch a Minstrell , who comming , shee with others fell a dauncing , which continued within night ; at which time shee was got with child , which at the birth shee murthering , was detected and apprehended , and being convented before the justice , shee confessed it , and with all told the occasion of it , saying it was her falling to sport on the Sabbath , upon the reading of the booke , so as for this treble sinful act , her presumtuous profaning of the Sabbath : which brought her adulte●y & that murther . Shee was according to the Law , both of God and man , put to death , much sinne and misery followeth upon sabbath-breaking . EXAMPLE . 2. Also at Northampton , in the last Easter assises , there was a youngman who formerly , by seeing the example of good people , in the due sanctification of the Lords day or Sabbath , had begun to reforme his former loose kind of life , and to frame his conversation , according to Gods word , and that in the well keeping of the Sabbath , abstaining therein from sports and pastimes , and spending the whole day in the publike and private duties of it ; but when once he heard of the publishing of the booke for sports , and pastimes , he fell backe againe to his former wallowing , and being taken as he was picking a pocket , when the Iudges weare in the Church , upon examination confessed what he had formerly beene , and how he had been reformed , and that upon the publishing of the sayd booke , he was incouraged to run riot a fresh , by which meanes he fell into this impiety and iniquity , for the which he suffered death . EXAMPLE . 15. Aprill 1● . 1635. being Satturday , one travelling with three others from London to Maydenhead , he ( the rest spending the Sabbath there ) would travell on his way , the next day being the Lords day , contrary both to Gods commandement , and also of the Lady whom he served : who had given him strict charge ; to observe the Sabbath , and not to travell on it . He rode in the morning to Henley , and there heard the Sermon , after that he fell to travail in the afternoone , but as he went in the way , leading his horse in his hand gently downe a plaine descent , and even way , his horse suddainly fell , and broke both his fore leggs , the man sore agast at this not more suddaine , then strange disaster , which he could not but attribute to the immediate hand of God , and being past all hope of recovery was forced himselfe to knocke his horse in the head , and so to leave him , and being the next day overtaken at Abington by his company , whom he had left the day before , and they asking him how it fell out , he was no further on his way , he smote his breast , and told them how it had befallen him in the way , saying that he had heard many a good Sermon , yet none of them or any thing else did so worke upon his conscience , as this thing did ; and that this example should be a warning unto him for ever travailing on the Sabbathday againe . This is testified under the hands of those 3. which had travailed with him , and over tooke him . EXAMPLE . 16. At Dartmouth 1634. upon the comming forth and publishing of the booke for sports , a company of younkers on May-day morning before day , went into the Country , to fetch home a May-pole with Drum and Trumpett ; whereat the neighbouring ▪ inhabitants were affrighted supposing some enemies had landed to sacke them , the Pole being thus brought home and set up , they began to drinke healthes about it , and to it , till they could not stand so steady as the pole did , whereupon the Major and Iustice bound the ringleaders over to the Sessions , whereupon these complaining to the Archbishops Vicar Generall , then in his visitation he prohibited the justices to proceed against them in regard of the Kings booke . But the justices acquainted him , they did it for their disorder , in transgressing the bounds of the booke , hereupon these libertines scorning at Authority , one of them fell suddainly into a ‡ Consumption , whereof he shortly after dyed ; now allthough this revelling was not on the Lords day , yet being upon any other day and especially May-day , the May-pole set up thereon , giving occasion to the profanation of the Lords day the whole yeare after it was sufficient to provoke God , to send plagues and judgements among them . EXAMPLE . 17. In the same yeare 1634. and in the same Shire , one Edward Amerideth a Gentleman , having bene pained in his feet , and being upon his recovery , whereupon one sayd unto him , he was glad to see him so nimble . Amerideth replyed , that he doubted not , but to daunce about the May-pole the next Lords day : But behold the hand of the Lord , for before he moved out of that place , he was smitten with such a feeblenesse of hart , and dizsines in his head , that desiring helpe to carry him to an house , he dyed before the Lords day came ; so fearefull it is to fall into the hands of the living God. EXAMPLE . 54. Many more examples might here be added , not only such as have fallen out within these two yeares last past , since the sayd booke was published by the Ministers in their Churches , but also , since the booke was first of all printed and published , the very bruite whereof , without being read by Ministers , was enough , and to much to imbolden youth to take their liberty in profaning the Lords day , but for the present , I will add but one more . At Chidlington upon the edge of Hertfordshire , not farre from Hitchin , a company of fellowes upon a holy day being to play a match at foot ball , one of them was tolling the bell , to assemble the rest , some being come into the Church the randevoze of their meeting , suddainly it thundering was seene a blacke ball come tumbling downe a hill neere by : which tooke its course directly into the Church , there it flew into the bell free and first slew him , that tolled the bell , then it flustered about the Church and hurted divers of them , and at last bursting ; left a filthy stinke like to that of brimstone , and so left a terror to all such spend thrifts of precious time , and especially such as is dedicated to sacred uses , who so is wise and will observe these things , even they shall understand the loving kindnesse of the Lord. Psal. 107. 43. EXAMPLE . 4. Vpon May day last , being the Lords day , a mayd of the Minister of the Parish , Cripplegate , London , was married to a Widower having 3. children , the youngest being at Nurce in the Country ; upon this day they kept their feast in the Church-house joyning to the Church , where they spent all the afternoone in dauncing : but within one weeke after , the Plague began in that Parish in the new married mans house , where within a moneth it tooke away the man and his wife , and his two children that were in the house . And thus was the Plague brought first into that Parish this yeare . To this we will adde another example , because it fell within the same moneth , in the same city . A Minister , Rector of a Church in London , on the saturday would goe with two of his neighbours , boon companions , to be joviall the next day , being the Lords day , they conditioning that he should bestow a Sermon upon them . They on the Lords day , being now in the country , spent the forenoone idly : in the afternoone they goe to visit another London Minister , who had another benefice there in the Country ; he puts his brother to preach : which done invites him , with his companions , to a bottle of Sacke . They drank so long , that the two neighbours tongues began to faile them . Home to their lodging within a few miles they betake them . That night their Minister could not sleepe ; and raising early to walke abroad , he returned with such a coldnesse upon him , that he looked , and felt like cold pale death ; the two neighbours much dismayd , and with much adoe get him home to London , where in that case continuing , he dyeth before the next Sabbath day . EXAMPLE . 55. Vpon May-Eve Thomas Troe of Glocester , Carpenter in the Parish of S. Michaell , some comming unto him , and asking him , whether he would goe with them to fetch the May-pole , he swore by the Lords woundes , that he would , though he never went more . Now while he was working on the May-pole on May day morning , before he had finished his worke , the Lord smote him with such a lamenesse and swelling in all his limbes , that he could neither goe , nor lift his hands to his mouth , to feed himselfe , but kept his bed for halfe a yeare together and still goes lame to this day ; May 4. 1636. EXAMPLE . 56. About a yeare since 1635. in Ashton under the Hill , in the Parish of Beckford , in the Country of Glocester , the Minister there Master Blackwell , having occasion in his Sermon in the afternoone on the Lords-day to reproove the profaning of that day by sports &c. as soone as the Sermon was done , a youngman of that place used these words , Now Master Blackwell hath done , we 'le begin ; and so taking the Cudgells , playes with them ; and at the second or third bout , he received a thrust in one of his eyes , that thrust it quite out , so as it hanged by , and could never recover it againe . THese Examples of divine justice , so notorious , so remarkableboth for number and variety , having fallen out in so narrow a compasse of time , and so dispersed over the whole Land , as every particular place , and country might take speciall notice thereof : if they will not take , and make impression in our stony hearts , to moove us to speedy repentance ( as for many other enormities , and crying sins , so in speciall ) for this our ring-leading sinne of the heathenish profanation of the Sabbath , or Lords day : what plea can we make for our selves , why the Lord of the Sabbath , should not send some universall , epidemicall sweeping calamity uponthe land , sparing neither small nor great ? And now , that the plague and pestilence begins to breake forth , and spreeds itselfe much amongst us , the Lord shooting these his terrible venemous arrowes , from which not even Princes nor Prelates palaces can secure themselves , from becoming his butts and marks : What can we more impute it unto , as the cause thereof , then to this grand sinne , of the profanation of the Sabbath or Lords day , occasioned so much the more by the publishing of the late booke for sports , and that , by the Ministers themselves ? For was it not the judgement and confession of King Iames of famous memory , and of the whole state and Kingdome in an exhortation published in that great plague , beginning with his raigne , 1603 , where are these words : The Lords Sabbath is not kept holy , but polluted &c. and therefore the cause is apparent , why the plague is broken in amongst us ? And was not the same exhortation afterwards republished by our gracious King Charles ( whom God long preserve a religious and righteous Governour over us ) in the first yeare of his raigne , with the approbation of the whole Parliament , where the same is acknowledged of that other great Plague , in the beginning of his Raigne 1625. namely , that one principall & speciall cause thereof , was the not keeping holy , but polluting the Lords day ? And if this were a principall cause of those great plagues then , why not of this which now we suffer ? yea what Plague upon plagues may we not justly expect to breake forth upon us in these dayes , wherein we have increased & surpassed our fathers sins , and that in such a height , as they reach up to heaven , to pull downe flames and flakes of vengeance upon our heads . And so much the more , sith upon the publishing of the said booke , so manyfold mischiefes have attended and followed , as never any age since Christ , much lesse such a Christian state as we professe to be , hath seene , or ever heard the like . For besides the open violation of Gods holy commandement , the 4. Morall , acknowledged in our ‡ Homily to be the ground of our Christian Sabbath day ( as it is there , no lesse then 8. severall times distinctly stiled ; as also in another * Homily twice , which by the way makes me wonder at the audacious insolence , & arrogant ignorance of some new Masters in these dayes , and in particular of D r. Poch . in his Sunday no Sabbath , who is not ashamed to avouch with open mouth , that the name of Sabbath was never given to the Lords day , untill it was brought in by Iohn Knox , & others of the Puritan faction in the yeare 1554. What saith he then to the Homilies of our Church , which were set forth in K. Edw. 6. his Raigne , and so I am sure before 1554. by 3. or 4. yeares ; now these ( to omitt innumerable testimonies more , both out of ancient Fathers , and the Prelates of this Land ; too large to be comprehended in a Parenthesis , being now to furnish a pretty Treatise ) these our Homilies ( I say ) so frequently and clearly called the Lords day the Sabbath day , before Iohn Knox called it so , 1554. And the same Homilies being set forth a fresh by Queene Elizabeth , 1562. will Dr. P. dare to charge the learned and pious compilers of them , a pack of Puritans , or ( as * some other ) NOVELL SABBATARIANS ? But this by the way ) by which violation ( I say ) of the Sabbath or Lords day , God is intolerably dishonoured , and his Religion disgraced through outragious libertinisme : What an invention of Antichristian tyranny hath broken in at the opening of this great sluice ? What havock is made in our Church by sundry of the Hierarchy in suspending godly Ministers , depriving them of their liberty , livelyhood , and Freeholds , against all Lawes of God and man , so as they , their wives and children are exposed to beggery and all misery , and their flocks to be devoured of the wolves , and to become a prey to that roaring Lion ; and all this , because they dare not offer violence to their consciences , in doing that , which should dishonour God , indanger their owne , and their peoples soules , abase before God and man the authority and dignity to their Ministry , condemne the innocent people of God , and call the wicked righteous , teach inferiours rebellion to their Superiours , and in a word hasten the pulling downe of vengeance from heaven upon the Land ? O ye heavens , stand amazed at this sight ! Tell it not in Gath , nor publish it in the Streets of Askelon , least the daughters of the Philistims rejoyce , least the daughters of the uncircumcised triumph . What could the Pope have done more , then some of our Prelates have done in this kind , for the darkening of the glory of Christs Kingdome , and for the setting up of Antichrists throne againe in this Land ? But our Lord sayth , Ye shall know them by their fruits . Besides , what impudency and impiety hath broken out from sundry aëry and ambitious spirits , who have dared in their late published bookes upon bookes , to belch out their blasphemies against God , and the power , purity , and profession of the Religion established amongst us for so many yeares . Nor only is the floodgate of all profanenesse and impiety broken up , in the violation of the 4. commandement , but of the 5. also , when as , by occasion of the publishing of the sayd booke ( which inhibits Magistrates and superiours , to restraine or punish youth for taking such liberty on the Lords day , as the booke alloweth , and which all other books , writings , monuments of Fathers , Councells , Kings , Emperours , Divines ancient and moderne , Protestants and Papists , have universally with one vote and voyce cryed downe , till now but yesterday a new generation of Maleferiati hath risen up , out daring and defining the whole world , and God himselfe ) inferiour persons exalt themselves in high contempt against their Superiours , as the common vulgar against the Magistrate and Minister , servants against their Masters , children against their Parents , and wanton wives against their husbands , which hath caused such outcryes and complaints of masters , for their servants unbridled and uncontrowled outrage on the Lords day ; which must also in-jure them with pride and presumption of spirit the whole weeke after , and so their whole life , while like untamed colts they have thus learned to take the bitt betweene their teeth , and so to runne a gallop into all excesse of riot . So as if the booke be not all the sooner called in , and the authors of those late books against the sanctification of the Lords day condignly punished ; and a speedy reformation hereofset on foot : how can we looke for a stay of the plague untill the Land be consumed ? Now the Lord make us wise , to lay these things to heart , least he teare in peeces , and there be none to deliver . For as never any Christian Church hath produced such monstrous impieties : so never any Church hath bene the theater of such tragicall examples of divine wrath , as our Land is like to be , if we speedily repent not . Vnlesse therefore we repent , we shall all likewise perish , as these examples have done before us . Now for these so many , so markable examples of Gods judgements inflicted upon the violaters and profaners of the Lords day , and that in so short a time , even since the booke for such sports was published , we may thus argue and conclude . That , for which the Lord inflicteth and executed so many notorious and severe judgements , must needs be a notorious and hainous sin , and so a breach of his holy commandement . But for the violation and profanation of the Lords day by sports and pastimes , or by servile works , the Lord inflicteth and executeth many notorious and severe judgements , as of late we have seene . Erg. the violation & profanation of the Lords day is a notorious and heinous sin , and so a breach of Gods holy commandement . The Major Proposition is a Maxime in Divinity . God punisheth no man , but for sin : and sin is a transgression of Gods law : 1. Ioh. 3. 4. For the Minor proposition , it is so cleare , as it cannot be denied , except men will be senselesse and blind Atheists But they that feare God , shall declare the worke of God , for they shall wisely consider of his doing ; as Ps. 64. 9. Now if the violation or profanation of the Lords day be a sin , and so a transgression of Gods holy commandement : then of what holy cōmandement , but of the 4. And if of the 4. then the holy keeping of the Lords day for the Christian Sabbath , is grounded upon the 4. commandement , and cōmanded in it , as God hath abundantly testified by his many remarkable judgments , even within this two yeares , as hath bene shewed . Ob. But here some may object : God may punish men for the breach of humaine ordinances , which are not the expresse commandements of God. So in this instance , God may punish the violation or profanatiō of the Lords day by such sportes , or wakes , as being a breach of a humaine ordinance , or Ecclesiasticall institution . Answ. I answere it is true , all humaine ordinances , being not against Gods word , are to be observed for conscience sake of Gods commandement , commanding subjection to all ordinances of men for the Lords sake . And if it were a humaine ordinance , to dedicate this day of holy rest to God by a perpetuall vow and Decree : then the greater is their sin , that devoure that which is sanctified , and after the vow make inquiry , how it may be violated . So as they ly under the wrath of God , for so doing , and are lyable to the like judgements , without repentance . THE EPILOGVE . THus have I presented you with a large scene of late severall examples of Gods judgements upon Sabbath-breakers , and such a disorderly people , who have bene so presumptuous as to profane the Lords owne sacred day , against the monitions of Gods faithfull Ministers , with unnecessary labour , vaine sports and idle pastimes . To which I might annexmany ancient Precedents of like nature which I pretermit , onley one excepted , which is remarkable . In the yeare of our Lord 1583. in the famous Metropolis of this our Land , the City of London , two Citizens the one leaving his wife , the other her husband , and committing adultery together on the Lords-day , it pleased God to strike them dead with fire from heaven , whilst they were in in the very act of uncleannes , their bodies being left dead in the place halfe burnt up , sending out a most loathsome savour , for a spectacle of Gods avenging justice unto others , to teach them both to shun the sin of adultery and of Sabbath-breaking too , and to take heed how they commit any sin or wickednesse at any time and especially on Gods sacred day , or how they follow dauncing , may-games , morisdaunces , ales , and such lascivious pastimes , b which commonly end in whoredome , adultery as being strong allurements thereunto , this judgment was so famous and remarkable , that Laurentius Bayenlinke , a forraine Historian , in his Opus Chronologicum orbis universi Antwerp . 1611. p. 110. hath thought good to register it to posterity ; if any deeme those judgements strange , or that God should inflict such punishments on this sin , which some now justify , as a part of Christian liberty , both in the Pulpit & in c printed works . I shall only intreat such to remember , that the whole Convocation house , all the Archbishops , Bishops , Archdeacons , and greatest Clerks of England in their booke intituled THE INSTITVTION OF A CHRISTIAN MAN , subscribed with all their names , and dedicated to K. Hen. 8. an . 1537. and K. Hen. 8. himselfe in his owne booke inscribed A necessary doctrine and erudition for any Christian man set forth by the Kings Majesty of England , with the advise and approbation of the Lords spirituall and temporall , and Nether house of Parliament , an . 1543. and by the King himselfe , dedicated under his name and title to all his faithfull and loving subjects , and published by vertue of the Statute , of 32. H. 8. c. 26. in the exposition of the 4. Commandement , have in the very dawning of Reformation injoyned all Bishops and Preachers diligently to instruct and teach the people , committed to their spirituall charge ( and I wish that some Bishops would now doe it ) that against this commandement generally do offend all they , which having no lawfull impediment , doe not give themselves upon the holy day to heare the word of God to remember the benefits of God , to give thanks for the same , to pray , to exercise such holy works both publikely in the Church , and privately in their houses , as be appointed for such holy dayes : but ( as commonly is used ) passe the time either in idlenesse , in gluttony , in riot or other vaine and idle pastime , DOE * BREAKE THIS COMMANDEMENT . For surely such keeping of holy day , is not according to the intent & meaning of this cōmandement , ( as some new * Doctors now dogmatize ) but after the usage & Custome of the Iewes , ( though some late Rabbies would make the world beleeve that the strict sanctification of the Lords day , and the restraining of vaine Sports and Pastimes on it , is Iewish , when a Ignatius , b Augustine , c Cirillus , Alexandrinus , d Ephraim , Syrus , e Socrates , Scholasticus , f Theodosius the Emperor , g Beda , Vincentius Belvacensis , and generally all authors since , have branded dauncing , sports , and recreations on the Lords day both as jewish and heathenish ▪ and i D r Iohn White in his way to the true Church , defended & published by his elder brother , D r Fr. White now Bp. of Ely , k Mr Zanchie , l Wolfg. Musculus , m M r Iohn Sprint , as Popish and licentious ; tending to the overthrow of piety , and desolation of publike Governement , ) and doth not please God , but doth much more offend him , and provoke his indignation and wrath towards us . For as n S. Augustine saith of the Iewes , they should be better occupied , labouring in the feilds , and to be at plough , then to be idle at home . And women should better bestow their time in spinning of wool , then on the Sabbath-day to loose their time in leaping or dauncing , and other idle wantonnesse . Now if the whole Clergy , King , State , and Parliament were so quicke-sighted as in those times of darknes to see a Lords day Sabboth in the 4. commandement , to be Wholly , onely and intirely dedicated to God and his true worship , as they there teach ; and so pious as to beleeve , that the exercise of vaine idle sports , Pastimes , and dauncing on it , did much more offend God , then ploughing or spinning , and provoke his wrath and indignation towards us ; no wonder if we in the cleare sunshine of the Gospell behold so many sad spectacles of his wrath , and indignation against the offendors of this commandement in this kind , to teach these blind Seers , and seducing guides ( as o Bp. Latimer long since named them ) that God is now as jealous for the sanctification of his day , and as much offended with the profanesse of it , and infringers of the fourth Commandement , by unnecessary labours , travell , or idle pastimes , as he had bene in any age , if not rather much more , in regard of the great light of the Gospell , that hath for these many yeares so clearly shined amongst us , which if they will not yet beleeve , I shall at once close up their mouthes with the resolution of our Homilies ratified by p Act of Parliament , and the 35. Article of our Church , to which these Novellers have subscribed , and whose Patronage they pretend against all q novell Sabbatarians : But alas ( saith r the Homily ) all these notwithstanding ( and I pray God , I may not still say notwithstanding all these fresh examples ) it is lamentable to see the wicked boldnesse of those , that will be counted Gods people who passe nothing at all of keeping and hallowing the Sunday . And these people are of two sorts , the one sort , if they have businesse to doe , though there be no extreame need , they must not spare for the Sunday , they must ride journeyes on the Sunday , they must drive and carry on the Sunday , they must come and ferry on the Sunday , they must buy and sell on the Sunday , they must keepe markets and faires on the Sunday , finally they use all dayes alike , worke dayes and holy dayes are all one . The other sort is WORSE ( so the Homily against these ‡ new masters , who make labour in mens callings on the Lords day WORSE and more unlawfull then dauncing & Pastimes , contrary to the judgement of s S. Augustine , Gregory the great t Alensis and all u writers since who unavoce resolve , that it is better and more lawfull to plough and spin on the Sabbath-day , then to daunce : ) for allthough they will not travell and labour on the Sunday , as they doe on the worke day , yet they will not rest in holinesse as God commandeth ; but they rest in ungodlinesse and filthinesse , prauncing in their pride , pranking and pricking , pointing and painting themselves to be gorgeous and gay , they rest in excesse and superfluity , in gluttony and drunkennesse ( as they doe at wakes , Ales , and May-poles ) like ratts and swine , they rest in brawling and rayling , in quarrelling and fighting , they rest in wantonnes ( and what else is dauncing , moris-dauncing , maygaming &c. ) into-ish talking , in filthy fleshlines , so that it doth too evidently appeare , that God is more dishonoured and the devill better served on Sunday , then upon all the dayes of the weeke besides . And I assure you , that the beasts that are commanded to rest on the Sunday , honour God better then this kind of people , for they offend not God , they breake not their holy dayes . Wherefore , O ye people of God , lay your hands upon your hearts , repent and amend this grievous and dangerous wickednesse , stand in awe of the commandement of God , gladly followe the example of God himselfe , be not disobedient to the godly order of Christs Church used and kept from the Apostles times untill this day , feare the displeasure and just plagues of Allmighty God if ye be negligent , and forbeare not labouring and travailing on the * SABBATH DAY , and doe not resort together to celebrate and magnifie Gods blessed name in quiet holinesse and godly reverence . I shall conclude all with the words of the Councell of Paris under Lewis and Lotharius . Anno 829. li. 1. c. 50. & . li. 3. c. 5. & 19. Multa alia terribilia judicia &c. Many other terrible judgments have bene , and hetherto are , whereby is declared how much God is offended with the dishonour of this day . Wherefore the Imperiall highnesse is specially to be implored of the ‡ Preists , that this power ordained of God for the honour and reverence of so great a day , may put a feare into all men , least none of what condiō soever presume on this holy and venerable day to use these and the likesports , dauncings and leapings hereafter , because while they doe these things , they both darken the glory of Christianity , and give occasion to the blasphemers of Christs name the more to dishonour him . We require also , and earnestly intreat , that in the observation of the Lords day , as we have a longe time beseeched you , you use due care that unlesse great necessity constraine you , free your selves on that day , as much as may be from worldly cares and sollicitousnesse . And that which becometh the honour of so great a day , that both you your selves doe it , and by your example doe teach and compell yours to doe it . We wholsomly admonish all faithfull people , that they give due honour and reverence to the Lords day , because the dishonour of this day doth both much swarue and abhorre from Christian religion , and doth without doubt procure the perill of soules to the violaters thereof ; And with that of the Councell of Burges , an . 1582. apud Bachellum Decreta Ecclesiae Gall. l. 4. Tit. 7. c. 21. Allthough Lords dayes and holy dayes are instituted only for this purpose , that faithfull Christians abstaining from externall and gainfull works , might more freely and with greater piety give themselves to divine worship , and to the meditation of the infinite benefits of Gods goodnesse towards mankinde , and so being WHOLLY taken up with the wholsome duties of religion , should diligently beware as Ignatius admonisheth the Philippians , that they should not abuse holy dayes with any disgrace or injuries , yet notwithstanding in our times , it preposterously and usually comes to passe , that both solemne and religious dayes are not only spent in transacting , unlawfull and secular businesse , but likewise in luxury , lasciviousnesse , prohibited sports and pastimes Revells , and the exercising of other wickednesses , whereupon it is not to be doubted , that for the greatest part , so many calamities wherewith we are so long since consumed are justly inflicted on us by God , who is incensed against us by so great wickednes . To appease whose present anger and likewise to avert his greater indignation hanging over our heads : we command all Parish Priests of our Province , that they frequently and seriously admonish the people , that on Lords dayes they not only keepe themselves from all prohibited works , but likewise that they be ex animo cordially and religiously , present at all sacred misteries of the Church , and at the preaching of Gods word , and that they pretermit not the works of piety in releiving the poore , comforting the afflicted , and in doing other pious things , wherein Christian profession and charity do most of all shine forth . And we exhort all Magistrates according to their and our duety , as farre as possibly we may , that they would take care , that those holy and solemne dayes should be holily and piously celebrated , this being principally in their power , and belonging to their charge . Neither verily can any manner of Governing the common wealth , be better or more praise worthy then that which gives the first place and care to divine worship and religion . FINIS . Christian Reader , as these examples have beene displaced , so one of them hath beene omitted in the printing , which because it is notable and worthy consideration , I shall here adde for a conclusion . M r. William Noy , that great Gamaliel of the Law , his Majesties late Aturney generall , as he had a great hand in compiling and republishing the late Declaration for pastimes on the Lords day ( thrust out by his , and a great Prelates practise , to thwart Iudge Richardsons good order for the suppressing of Wakes and Revels in Somersetshire , and the Iustices of that Shires Petition to his Majesty for the continuance of it , and to make way for a Starchamber censure against M r. Prynne ) so he eagerly persecuted this wel-deserving Gentleman of his own Profession and Society , ( to whom he was formerly a friend in appearance , but an inveterate enemy in truth ) for his Histrio-Mastix , compiled onely out of the words and sentences of other approved Authors of all sorts , against the use and exercise of Stage-plaies , Enterludes , Morisdances , Maygames , May-poles , Wakes , lascivious mixt Dancing , and other Ethnick pastimes , condemned in all ages , without any thought or suspition of giving the least offence , either to the Kings most excellent Majesty , the Queene , or State , as he averred in his Answer upon Oath . And although this book was written 4. yeares , licensed almost three , printed fully off a quarter of a yeare , and published 6. weekes before the Queenes Majesties * Pastorall , against which it was falsely voiced to have beene principally written ; diligently perused and licensed by M r. Thomas Buckner the then Archbishop of Canterbury his Chaplaine , both before and after it came from the Presse , entred in the Stationers Hall under the Wardens hand , printed publikely in three authorized Printing-houses , without the least controll , and published by the said Licensers direction , who would have nothing new-printed in it , as appeared upon oath at the hearing : and although M r. Noy himselfe ( to whom he presented one of the Bookes ) upon the first reading of it , commended it , thanked him for it , oft affirmed that he saw no hurt in it , and at the hearing confessed , that the worst and most dangerous phrase and passage in it , might have a good and faire construction , and Schollers would all take it in a good sence ; yet he handled the matter so ( by * suppressing the Gentlemans exhibits and defence , wresting his words and meaning , refusing to discover the particulars of the booke on which he would insist , though ordered so to doe by the Court , it being else impossible to instruct Counsell how to make a reply , and by tampering under hand with some of his Counsell by no meanes to make any justification or defence to cleare his innocency though the party earnestly intreated , and gave them instructions to the contrary ) that the poore Gentleman at last received the heaviest y censure that this latter age hath knowne , all circumstances considered , being expelled the Vniversity of Oxford and Lincolnes Inne , thrust from his profession in which hee never offended , fined 5000. pound to the King , ordered to stand on two severall Pillories , and there to lose both his eares , his bookes to be there burned before him , and to suffer imprisonment during life besides . Which Sentence thought by most that heard the cause to bee meant only in terrorem , without any intention at al of execution , being respited for above three moneths space , and in a manner remitted by the Queenes most gracious mediation ; was yet by this Atturnies and a great Prelates importunity , beyond all expectation suddenly and severely executed , without any the least mitigation , few of the Lords so much as knowing of it . The Gentleman hereupon is set on the Pillory at Westminster and there lost an eare ; Mr. Noy like a joyfull Spectator laughes at his sufferings , and this his great exploit he had brought to passe , which divers there present observed and condemned in him . The Gentleman like an harmelesse Lambe tooke all with such patience , that hee not so much as once opened his mouth to let fall any one word of discontent . Yet that just God and Soveraigne Lord of heaven and earth , z Who beholdeth mischiefe and spite to requite it with his hand , and avengeth the innocent bloud of his servants , took this his mirth and malice so hainously , that the same day ( as some about him , and of his owne society reported ) he who thus shed his brothers and companions bloud , by the just hand of God fell a voyding and pissing out his owne : which so amazed him , that he used all meanes he could to smother it from the world , charging his Laundres , and those about him , not to speake of it , refusing to acquaint his Physicians with it : hereupon hee growes very palid and ill , the Physicians wonder at it ; he complaines to them onely of the gravell and stone in his kidnies , till at last he grew so ill with this divine stroke , that he was forced to disclose his griefe to them , yet so as they must faithfully promise to disclose it to no man , for feare people should say it were a just judgement of God on him for shedding Mr. Prynnes blood : But God would not have this secret long concealed ; his Laundres , men , & some Gentlemen of his society discover and talke of it : he much vexed in mind , in stead of repenting of what he had done , and seeking to right the party wronged for his irreparable dammage , like a Hart or Beast once mortally wounded , proceeds on in his former fury , seeks to bring the poore distressed Gentleman into fresh trouble & a further censure , brings him Oretenus , into the Starchamber , reviles him with all maner of uncivell words , moves to have him close prisoner among the rogues in Newgate , sels his Chamber as forfeited to the House by his expulsion , seiseth his books : and when as the Court would not grant his unreasonable malitious motion , above 5. weeks after in the long vacation , when most of the Lords were gone , and his Majesty in his progresse , drawes up an order of his own making in Starchamber for the Gentlemans close imprisonment ( the last order he ever made ) caused the register to enter it , and sends it to the Tower to be executed the same day he went to Tunbridge waters , without the Lords or Courts privity . The day following drinking of those waters he was in miserable torture , in so much that most dispaired of his life , and some reported he was dead : and hearing there , that his disease of voyding bloud was then publikely known and talked of in London , he was so vexed at it , that hee fell out with his Physicians and servants , rayling on them like a frantick man , as if they had betrayed him , and disclosed his secrets ; Yea it so fretted and gnawed his heart & conscience , that it made his very heart & intrails to perish : and about a fortnight after brought him to his end . Being opened after his death , ther was not a drop of bloud found in his body , for he had voided al out before , his false malicious hard heart with inward fretting & vexing was so consumed & shrinked up , that it was like an old rotten leather purse or meere scurfe , the Physicians never seeing the like before , his flesh and kidnies were as black as an hat , his intrails ( except his lungs onely ) all putred ; and his carkas a miserable spectacle , but no stone that could trouble him was found about him : his funerall according to his desire was so private , that there were hardly Gentlemen enough to carry him to his grave , but that some came in by accident . His clients the Players , for whom he had done knight-service , to requite his kindnes , the next Terme following make him the subject of a merry Comedy , stiled ; A Projector lately dead ; wherein they bring him in his Lawyers robes upon the Stage , and openly dissecting him , find 100. Proclamations in his head , a bundle of old motheaten records in his maw , halfe a barrell of new white sope in his belly , which made him to scoure so much , and yet , say they , he is still very black & foule within . And as if this voiding of all his owne blood , & publike disgrace on the Stage were not sufficient to expiate the wronged Gentlemans bloud & infamy : himselfe in his last will layes a brand on his owne son and heire : bequeathing all his goods and lands not therein given to others , to Edward his eldest son to be scattered and spent , nec de eo melius speravi : enough to make a dutifull child turne unthrift , & a signe of a dispayring man. Which son of his upon his own challenge & rashnes hath since beene slaine in a duell in France by Captaine Byron , who escaped scotfree and had his pardon . Thus hath God punished bloud with bloud : thus hath he dealt with one of the chiefe occasioners of this * Declaration , & burner of that book , which learnedly manifested the unlawfulnes of the severall sports and pastimes countenanced in it , especially on the Lords own sacred day out of old and new Writers of all sorts , & specified divers judgements of God upon the authors , actors , & spectators of them , not unworthy consideration in these sable times of plagues and judgements . O consider this & all other the foregoing examples , ye impious Prelates , that so far forget the Lord , as still to silence , excommunicate & persecute godly Ministers for not reading this Declaration ( though there be no Canon , Statute , Law or Precept extant that requires it ) to the ruine , not so much of them , as their poore innocent peoples soules : ye that in these dolefull daies of Plague and pestilence suppresse , neglect all publike fasting , preaching and praying , which now if ever should be cried up & practised , and in stead thereof give your selves over to * dancing , feasting , playing , * Sabbath breaking , to draw downe more wrath and plagues upon us . You who oppresse & maliciously persecute godly men , for crossing you in your delights of sin , lest ye now perish as these have done , & so much the rather , because you have al these presidents to admonish you , and yet will not be warned . Well , if you will not be admonished but proceed as you have done , if you perish , thanke your selves ; I can say no more to you but this : * Discite justitiam moniti & non temnere divos . Courteous Reader , I pray correct with thy pen these mistakes and omissions of the Printers , ere thou read the Books , Errata and Omissions . In the Title page , l. 17. r. inchoat . l 18. r. cansummat In the Epistle , p. 2. l. 3. for with . r. as l. 15. r. hapning . p. 3. l. 4. r. so audaciously . l. 24. f. sins , r. sinewes . l. 27. f. hath , r. have . l. 31 r. In Petrus Blesensis . p 4. ● . 29. r. pointes . p 5. l. 13. r. and such p. 8. l. 31. f. were as , r. as were In the examples , p. 11. Exam. 5. l. 8 were all drowned : adde this omission : as some letters report : Others say they were onely in great danger of drowning , a spring tide breaking the Ice , but with much labourwer at last saved after 2. or 3. houres space by the helpe of hotes . p. 15 l. 13. f. reare , r reare p. 28. l. 1. f. 1634 r. 1636 l. 2. r. Parish of S. Giles p. 32. l. 1. f. now , r. enough . l 6. r. Dr. H. l. 11. f. invention , r. inundation . l. 23. f. to , r. of . p. 33. l. 19. f. defining , r. defying . p. 38. l. 31. prophanesse , r. prophaners . p. 39. l 1. had , r. hath . l. 18. come , r. rowe . p. 40 l. 30. this , r. his . l. 32. none . r. any . p. 41. l. 20. r. Bochellum . p. 36 , in the marg . r. Beluacensis . Psal. 119. 120. My flesh trembleth for feare of thee , and I am afraid of thy Iudgements . Levit. 26. 27. 28. And if ye will not for all this hearken unto me , but walke contray unto me : Then I will walke contrary unto you also in fury , and I , even I will chastise you seven times more for you sinnes . An advertisement to the Reader , COVRTEOVS READER . Be pleased to understand , that thorow some oversight at the presse , the foregoing Examples are not orderly placed . Indeed it was the authors minde that they should have beene otherwise to wit , 1. 2. 3. and so all the rest , in order one after another , as they are numbred in the booke , and to this end gave direction , but the same was not considered of these who where imployed for the printing , untill it was to late . Now this we thought good to certifie thee of , that so the mistake may be imputed , to the parties deserving it , and not to the Author , who it blamelesse herein . Notes, typically marginal, from the original text Notes for div A17298-e150 * As he hath done on the 4. Commandement itselfe , and on these Infringers of it . a Nullam habet spem salutis ager quem ad intemperantiā Medicus hortatur : Sence . b See the doctrine of the Sabbath ; The History of the Sabbath ; the treatise of the Sabbath-day and discourse of the Sabbath lately printed : whichthough they condemne the very name of Sabbath , as Iewish yet they are all characterised with that name and title . * 2. Pet. 2. v. 16. c See the History , Treatise , Discourse , & Doctrine of the Sabbath accordingly , and sunday no Sabbath . d 1. Car. c. 1. 3. Car. c. 1 e 1. 27. H. 6. 5. 5. & 6. E. 6. c. 3. f Of the Time and Place of Prayer . part . 1. Of Disobedience and unlawfull Rebellion . part , 3. p. 293. 293. g The Prayer after the 4. and 10. Commandement . h Canon . 13. 163. i Article 35 of Ireland . 56 k Queene Elis ▪ Injunct : 20. l Homil. 162. in Matth. fol. 308. Hom. 28. in Mar. f. 35. Hom. 56. in Lu. f. 141. Hom. 36. in Ioan. f. 77. Hom. 88. in Act. m Comment . in Matth. 12. & 14. p. 376. 423. in Ioan. 7. f. 293. n History of the Sabbath . part . 2. c. 6. Inst. 9. 10. o D. ●ooklinghton Sunday no Sabbath p. 8. p Concio 6. 9. 19. 20. 21. Notes for div A17298-e1500 1634. 1634. Aprill . 20. 1634. 1634. 1634. 1634. Eccl. 11. 9. 1635. 1634. 1634. 1635. 1635. ‡ Deut. 28. 22. 1634. 1634. Notes for div A17298-e3420 ‡ Homily of the time and place of Prayer . Part. 1. pag. 124. 125. 126. * Hom. against Rebellion part . 3. pag. 292. * Doctor Wh. Bp. of Ely. Notes for div A17298-e3600 a So the Statute of 1. Caroli c. 1. stiles them . b Vincentius Volnacensis Spec. moral . li. 3. ps . 9. Distin. 6. Master Northbrooke Stubs , Brant Lovel , and others in their Treatises against dauncing . c The late Treatise , history and discourse of the Sabboth , sunday No Sabbath , Doctor Pri. and a soveraigne Antidote against Sabbatarian novelties . * Ergo it is in force and the profaning of the Lords day a sin against it . * As the Treatise history discourse of the Sabbath . a Epist. 6. ad magnesianes . b Tract . 3. in Ioh. de 10. chordis . c. 3. In Ps. 32. 91. De consensu Euang. li 2. c. 77. c In Ioh. Euang. li. 8. c. 5. d Homily de festis diebus . e Eccl. Hist. l. 7. c. 13. f Codicis Theodosij li. 15. tit . 5. lex . 5. g Enare in Ps. 91. i Edit . 5. Lon. 1624. Sect. 38 n. 1. p. 110. Se. 43. digr . 46. n. 6. p. 165. 186. k In 4. preceptum . l In Iohn E● . c. 7. fol. 273. m Proposition for the Christ. Sabbathd . p. 4. n In Iohan. tract . 3. in Ps. 32 ▪ & 91. de 10. chordis c. 3. ( h ) Speculū morale li. 3. part . 9. c. 6. o In his Sermons . p 13. Eliz. c. 12. which ratifies the 39 Articles . q The treatise and history of the Sabbath . r Part. 1. of the time and place of prayer . p. 126. ‡ Treatise of the Sabbath-day . p. 231. s Tract . 3. in Ioh. In Ps. 32. & 91. de 10. chordis c. 3. t Apud Alex . Alensis summ . Theologiae part . 4. q. 11. m. 2. Art. 11. u Media villa Peraldus Nider Volaterranus F. Martyr , Musculus , Stuckius , Aretius , Hyperius , Szegedine , Angel. de Clavasio . Dr ▪ Bound , Dr Criffith , Williams Practise of Piety , Osmund Lake , and infinite others ▪ * See the Homily 8. times styles the Lords day and the 3. homily of rebellion twice . ‡ Note . Notes for div A17298-e4390 Examp. 57. * One of the actors wherof and hee who first shewed his Booke to the King within few moneths after came to bee his fellow prisoners in the Tower for a reall comentary on his misapplyed text * The Iudge who upon his reference suppressed these exhibits contrary to law & promise to the Gentleman , was himselfe not long after unexpectedly thrust out of his place before he knew of it . y The great Lord that began this censure lost his Lady in childb●d some three dayes after , who much grieved at this sentence and blamed him for it . Which Lord riding the last Christ-tide into the Country to keepe his Christmas on the Lords day , his Coach and honor in the plaine street at Brainford were both overturned and laid in the dirt , himselfe sore bruised , and thereupon forced to keepe his chamber a good space , there being some doubt of his recovery for a time . z Psal. 10. 14. * The occasion of most of these tragicall examples . * Neh. 13. 17. 18. * Bishops saith Augustine Cont. Btil . l. 3. c. 6. ) were all wont vaine dances to reprove , But now they are so farre from it , that they to dance doe love . Thomas Lovel his Dialogue . Witnes their late Oxford pro phane plaies and dances . * Virgil. 
A78668	----	Certaine queries, proposed by the King, to the Lords and Commons Commisssioners from the Honourable Houses of Parliament, attending his Majesty at Holdenby, the 23 of this instant Aprill, 1647. touching the celebration of the feast of Easter. With an answer thereunto, given and presented to his Majesty by Sir James Harrington Knight and Barronet a Commissioner there. England and Wales. Sovereign (1625-1649 : Charles I) This text is an enriched version of the TCP digital transcription A78668 of text R201458 in the English Short Title Catalog (Thomason E385_5). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 9 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A78668 Wing C2155 Thomason E385_5 ESTC R201458 99861962 99861962 160203 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A78668) Transcribed from: (Early English Books Online ; image set 160203) Images scanned from microfilm: (Thomason Tracts ; 61:E385[5]) Certaine queries, proposed by the King, to the Lords and Commons Commisssioners from the Honourable Houses of Parliament, attending his Majesty at Holdenby, the 23 of this instant Aprill, 1647. touching the celebration of the feast of Easter. With an answer thereunto, given and presented to his Majesty by Sir James Harrington Knight and Barronet a Commissioner there. England and Wales. Sovereign (1625-1649 : Charles I) Harrington, James, Sir, 1607-1680. England and Wales. Parliament. [2], 6 p. Printed for John Giles, London, : Aprill 27. 1647. Reproduction of the original in the British Library. eng Charles -- I, -- King of England, 1600-1649 -- Early works to 1800. Easter -- Early works to 1800. Sabbath -- Early works to 1800. Sunday -- Early works to 1800. A78668 R201458 (Thomason E385_5). civilwar no Certaine queries, proposed by the King,: to the Lords and Commons Commisssioners from the Honourable Houses of Parliament, attending his Ma England and Wales. Sovereign 1647 1470 2 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Mona Logarbo Sampled and proofread 2007-06 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CERTAINE QVERIES , Proposed by the KING , To the Lords and Commons Commissioners from the Honourable Houses of Parliament , attending his Majesty at Holdenby , the 23 of this instant Aprill , 1647. touching the celebration of the feast of EASTER . With an Answer thereunto , given and presented to his Majesty by Sir JAMES HARRINGTON Knight and Barronet a Commissioner there . LONDON , Printed for John Giles , Aprill 27. 1647. I desire to be Resolved of this Question Why the new Reformers discharges the keeping of Easter ? The reason for this Query is , I Conceive the Celebration of this Feast was instituted by the same authority , which changed the Jewish Sabboth into the Lords Day or Sunday , for it will not be found in Scripture where Saturday is discharged to be kept , or turned into the Sunday , wherefore it must be the Churches authority that changed the one and instituted the other ; Therefore My opinion is that those who will not keepe this Feast , may as well returne to the observation of Saturday and refuse the weekely Sunday ; when any bodie can shew Me that herein I am in an error I shall not be ashamed to confesse and amend it . Tell when you know my minde , C. REX . May it please Your MAjESTY , I Cannot but from the blessed Example of our Saviour ( who was in his Age a new Reformer of old errors , viz. The false glosses of the Scribes and Pharises , Mat. 5. 20. ) but accompt all such Reformers in our times , blessed also ; but for the keeping of Easter although I know not any Ordinance of Parliament discharging it ; yet with submission to better judgments , I in all dutifulnesse conceive that Your Majesties Reason upon which Your Queery is built , hath a great mistake even in the foundation of it , You being pleased to lay this for a ground that the change of the Sabboth , and the Institution of Easter are by one and the same equall authority and Ecclesiasticall Decree , which with Your Majesties favour I cannot yeild to , for I humbly conceive that the change of the Jewish Sabboth ( the commemoration of the worke of the Creation ) unto the Lords day , the remembrance of that greaterwork ( the worke of Redemption finished upon this day of the Lords Resurrection ) was by no lesse then by Divine authority , because the keeping of one day in seven as a Sabboth to God , was not only sanctified and set a part by Gods own example in the Creation , Gen. 2. ver. 3. and accordingly observed by the Israelites many weekes before the Law was given Ex. 16. ver. 23. but is one of the ten Commandements delivered by Gods own voyce , on Mount Sinay , Written by his owne finger in Tables of stone , commanded by himselfe to be put into the Arke of the Covenant , which decalogue or ten Commandements , are also by our blessed Saviour in his Sermon upon the Mount , declared to be the rule of his peoples morall obedience unto the end of the World , Mat. 5. 17. And in the following part of that Sermon , wherein hee vindicates the Law from the corrupt glosses of the Scribes and Pharises ; He instances only in morall duties and morall Lawes , from all which Divines generally infer that the Decalogue is to continue in force unto the worlds end ; And therefore it seemes most apparent that no authority that is inferior to that which appointed the seventh day from the Creation to be the Sabboth , could abrogate that day and appoint another day to be used instead of it , because neither the Law of Nature nor the holy Scripture doth anywhere give the least intimation , that any humane power may change any of the Commandements of God , and indeed so many absurdities would follow upon such an assertion , that I am confident Your Majejesty will not own it ; It remaines therefore that the change of the day must needs be the worke of Christ himselfe , or of his Apostles , who were Divinely inspired , Acts 15. 21. And to prove that it was so , viz. That by Divine institution , the Lords day now succeeds in the room of the Jewish Sabboth , I shall use no other Arguments then those which I finde in learned Bishop Andrewes his Speech in the Star Chamber at the Censure of Mr. Traske ; who expresly saith , that it hath ever beene the Churches Doctrine that Christ made an end of all Sabboths by his Sabboth in the Grave ; And that presently the Lords Day came in the place of it , And that according to Austens judgement , The Lords Day is declared to be the Christian Sabboth by the Resurrection of Jesus Christ , which the said Bishop not only saith , but proveth by these Arguments , first because he then began the new world Heb. 1. 2. by whom he made the world , the first world which ended with his buriall , the second world or new creation which began with his resurrection ; secondly because the foure Evangelists say Christ rose una Sabbatorum , that is the first day of the weeke ; thirdly the Apostles kept their holy meetings on that day , to Preach and Pray and Celebrate the Lords Supper , Act. 20. 7. fourthly the day is called the Lords day , not onely in the Apostles time , but by the Apostle John himselfe , Revel. 1. 10. And he further addes that this epithite ( Dominicum ) in the Scripture is onely applied to these two , the Lords day and the Lords Supper , to shew that they are both to be taken alike in the Scripture : fifthly he saith wee have not onely example but expresse precept for it , 1 Cor. 16. 2. that upon the first day of the weeke which was the day of their Assembly , then collections o● oblations should be made ; and lastly he affirmes that in all ages of the Church this day was observed ; To this I may adde our Saviours rest upon that day from his workes , Heb. 4 ▪ 10. His often visiting his Apostles during the forty daies after his resurrection , upon that day speaking of the things appertaining to the Kingdome of God , Act. 1. 3. Now what more materiall thing was there to be declared to them then this , the change of the Sabboth , and the appointing a set time for his worship , he accordingly appearing thrice upon the first day of the weeke , besides his being seen of the women , Mat. 28. 9. to teach and instruct his Disciples , first to the two Disciples that went to Emmaus , Luk. 24. 15. secondly to the Apostles when Thomas was absent , John . 20. ver. 19. and the third time when Thomas was present , Iohn . 20. 26. As also observe that those wonderfull and extraordinary gifts of the Holy Ghost were poured out according to his promise upon the Apostles and Church ( then ) met together , Act. 2. 1. The day of Penticost being the morrow after the seaventh sabboth , to be accompted from the day of the sheafe-offering , Levit. 23. 15. by all which he seemes to have honoured and set apart that day above others for his service ; lastly this being a principall institution might probably be one of those decrees ordained by the Apostles as well as that concerning the sacrament , 1 Cor. 11. 34. and delivered by Paul to the Churches in all the Cities through which he passed , Act. 16. ve . 4. But for the observation of Easter to be an annuall festivall to Christians I finde nothing in the holy Scripture , and your Majestie is pleased to place it only upon the Churches authority ; And although I will not contend about the Churches power of Institution of such things as are simply indifferent , yet I suppose I may boldly assert that such things as are instituted onely by Ecclesiasticall Authority , having no footesteps in the Scripture , may be by Ecclesiasticall Authority be altered and laid aside . Your Majesties most loyall subject and humble servant . FINIS . 
A82315	----	The doctrine of the Sabbath, as it hath been believed and taught, by ancient and eminent Christians, collected word for word out of their own writings, and now tendred to the consideration of all the godly, especially to direct them to the Parliament, to direct them in their intended Act, for the due and strict observation of the Lords Day. / By a friend to truth, and to the present powers of this Common-wealth, in the way of truth. Dell, William, d. 1664. This text is an enriched version of the TCP digital transcription A82315 of text R206297 in the English Short Title Catalog (Thomason E597_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 18 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82315 Wing D922 Thomason E597_14 ESTC R206297 99865471 99865471 117712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82315) Transcribed from: (Early English Books Online ; image set 117712) Images scanned from microfilm: (Thomason Tracts ; 92:E597[14]) The doctrine of the Sabbath, as it hath been believed and taught, by ancient and eminent Christians, collected word for word out of their own writings, and now tendred to the consideration of all the godly, especially to direct them to the Parliament, to direct them in their intended Act, for the due and strict observation of the Lords Day. / By a friend to truth, and to the present powers of this Common-wealth, in the way of truth. Dell, William, d. 1664. 8 p. Printed for Giles Calvert, and are to be sold at his shop, the sign of the Black Spread-Eagle, at the west-end of Pauls, London : 1650. "A friend to truth" = William Dell. Annotation on Thomason copy: "Aprill 1649"; the 50 in imprint date is crossed out. Reproduction of the original in the British Library. eng Sunday -- Early works to 1800. A82315 R206297 (Thomason E597_14). civilwar no The doctrine of the Sabbath,: as it hath been believed and taught, by ancient and eminent Christians, collected word for word out of their Dell, William 1650 3153 1 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-05 Mona Logarbo Sampled and proofread 2007-05 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE SABBATH , As it hath been believed and taught , by ancient and eminent Christians , Collected word for word out of their own writings , AND Now Tendred to the Consideration of all the Godly , especially TO THE PARLIAMENT , To direct them in their intended Act , for the due and strict observation Of the Lords Day . By a friend to Truth , and to the present powers of this Common-wealth , in the way of Truth . London , Printed for Giles Calvert , and are to be sold at his Shop , the Sign of the Black Spread-Eagle , at the West-end of Pauls . 1650. The Doctrine of the Sabbath , &c. THere is nothing more dangerous ( and yet more common ) among Professors , then Zeal without Knowledge , for by this , men have many times run headlong , against the power of godliness , pretending the Form , and against the Truth and Spirit of the Word , pretending the Letter of it , yea through this they have killed the Prophets and Apostles , and Christ himself , thinking thereby they did God good service : And even godly men themselves , having in some things more Zeal then Knowledge , have grosly erred and mistaken in very weighty matters ; Peter of a good mind ( as they say ) rebuked Christ , for saying he must go to Jerusalem , and there suffer death ; and the sons of Zebedee , out of the like blind zeal ; would have had fire to have come from Heaven to destroy the Samaritans , &c. And I doubt not but the Parliament , out of a great Zeal are providing for the strict Observation of the Lords Day . Wherefore that they may take Knowledge along with their Zeal , or rather in the head of it , as its guide and Leader , I have thought good to admonish them , that they search the Word of God in this matter , and that without the Word they presume to do nothing , though it seem never so glorious , seeing whatever is done without the Word , though it seem never so holy and good , yet is nothing else but plain Idolatry . And because none should say that I had perverted the Word , and given a false sense of it , and am come forth to trouble the Church with new Light and Notions , I have therefore produced in this matter only the Testimonies of Others , yet such , whose names are pretious in the Church for their Wisdom and spirituall understanding in the Word , as well as for their Faith and Love , who though dead , yet speak to this matter in these following Quotations . Testimonies gathered together by that pretious Martyr , Doctor Barnes , which are extant in his Works to be read pag. 367. That the true Observation of the Sabbath consisteth not only in abstaining from bodily labors ; And that to a Christian man every day is the Sabbath , and not only the Seventh day . HIerome saith , Therefore be certain dayes assigned , that we should come together ; not that that day in the which we come together is holyer then another , but all dayes be alike and equall . And Christ is not alonely crucified in Parasceden , and risen only on the Sonday , but the day of Resurrection is alwayes , and alwayes may we eat of the Lords Flesh , &c. Augustine saith , We must observe the Sabbath day , not that we should reckon our selves not to labor , but that all things that we do work well , must have an intention to the everlasting rest . Wherefore we must observe the holy day , not by corporall idleness , and unto the Letter , but spiritually must we rest from vices and concupiscences . Wherefore among all the ten Commandements , that of the Sabbath day is alonely commanded to be figuratively observed , &c. Tertullian saith , The carnall Circumcision is put away , and extincted at his time . So likewise the observation of the Sabbath day is declared to be for a time , for we must keep the Sabbath day , not alonely the Seventh day , but at all times , as Isai. saith , &c. Augustine saith , It is come unto me , that certain men , which be of an evill mind , have sowen certain evill things among you , and contrary to the holy Faith , so that they do forbid that men should work on the Sabbath day . The which men , what other thing shall we call them , but the Preachers of Antichrist , the which Antichrist shall make the Sabbath day and the Sonday be kept from all manner of work , &c. Testimonies proving the same Article , Translated out of his Book De Doctorum Sententiis . AND it shall come to pass from Moon to his Moon , and from Sabbath to Sabbath , all Flesh shall come to worship before me , saith the Lord . For the Son of Man is also Lord of the Sabbath . Let no man therefore judge you in meat or in drink , or in part of an holy day , or of the new Moon , or of the Sabbath dayes , which are a shadow of things to come , but the body is of Christ . After ye have known God , or rather are known of God , how turn ye again to the weak and beggarly Elements , whereunto ye desire again to be in bondage ? Ye observe Dayes , and Moneths , and Times , and Years ; I am afraid of you , lest I have bestowed upon you labor in vain . The Jews were commanded to celebrate the holy Sabbath one day in the week , that they should be subject to no burden : but they being loosed from worldly business , I would they had so passed , that they had carryed with them no burden of grievous sins unto the everlasting Sabbath of the world to come . Let the Synagogue of the Jews observe the day , let the Church observe it to Immortality . In the Law therefore was a portion , in the Gospel is the perfection , &c. Whosoever observeth that day hitherunto , as the Letter soundeth , judgeth carnally . For if Christ hath taken from us that grievous yoke of many Observances , that we should not be carnally Circumcised , that we should not offer Sacrifice for our sins , that on the Sabbath of the Seventh day we should not abstain from necessary business , and other such like , if we observe them being spiritually understood , and setting aside all shadows , signifying the true light of those things . Let us take heed whether we shall therefore say that it pertaineth not to us which is written , that whatsoever one findeth of another mans , he restore again to him that lost it : and many other precepts whereby we learn to live well and godly , and especially that Decalogue which is contained in the two Tables of stone , the carnall observation of the Sabbath only excepted , which signifieth a spirituall sanctification and rest , &c. First , must a man know that the works of the Law be of two sorts , for they partly consist in Sacraments , and partly in morall precepts . Unto the Sacraments are referred the Circumcision of the flesh , the temporal Sabbath , the new Moon , the Sacrifices , and all such like innumerable observances . Unto moral precepts are referred these , Thou shalt not slay , &c. The Testimony of others in this matter . TIndal the Martyr saith , And to speak of the Sabbath , which was ordained to be their servant & to preach & be a sign unto them , that God through his holy Spirit and Word doth sanctifie them , in that they obeyed his commandments , and believed , and trusted in his promises , and therefore were charged to leave working , and to come on the holy day to hear the Word of God , by which they were sanctified unto it , also they became captive and bound to serve it , saying that they were justified by abstaining from bodily labor ( as ours think also ) insomuch that though they bestowed not the holy day in vertue , prayer , and hearing the Word of God , in alms-deeds , in visiting the sick , the needy and comfortless , and so forth , but went up and down idle , yet whatsoever need his neighbor had , he would not have helped him on the Sabbath day , as thou mayest see by the Ruler of the Synagogue , who rebuked Christ for healing the people on the holy day , Luk. 13. Again the same Tindal saith , And as for the Sabbath , a great matter , we be Lords over the Sabbath , and may yet change it into the Monday , or any other day , as we see need , or may make every tenth day holyday only , if we see a cause why : We may make two every week if it were expedient , and not enough to teach the people . Neither was there any cause to change it from the Saturday , then to put difference between us and the Jews , and lest we should become servants to the day after their superstition . Neither needed we any holyday at all , if the people might be taught without it . Bernardine Ochine saith , Since Jesus Christ the Sun of Righteousness appeared to the world , we ought to judge all times of grace to be a most holy Sabbath , and to take all the times of our life , without putting diversity between one day and another , to be altogether holy & so spend them altogether in the honor and glory of God . But the Pope commands the contrary , that there shall be a diversity beween dayes and times in holiness . Luther saith , The eighth day signifies allegorically the life to come . For Christ rested in the Sepulchre , the Sabbath day or whole seventh day , but he rose in the day following the Sabbath , which is the eighth , and the beginning of a new week , nec numeratur ultra eam alia dies , neither is any day numbred beyond that . For Christ by his death conclusit hebdomadas temporum , hath concluded the weeks of times , and in the eighth day entered into another kinde of life , in which there are no more dayes reckoned , but it is one eternal day without any courses of night . Luther saith , The Sabbath was commanded to the Jews in a figure , as the Apostle expresly signifies , Col. 2. which is a shadow of future things , but the body is of Christ . The Sabbath signifies , that very spiritual time which Christ the Sun of Righteousness hath illuminated , which hath no night , whence Isaiah saith Ch. 66. moneth shall be from moneth , and Sabbath from Sabbath : and the Apostle reproves the Galatians , that they observed days , and moneths , and times , and yeers , according to the Jewish rite , that is only outwardly ; therefore that precept ( yea all ) is ceased to perfect Christians , for the Law is not given to a righteous man . Notwithstanding the Church hath retained Feasts , because of the necessity of the word of God , for their sakes who are unperfect , for a true righteous man is so like to God , that as God is indifferent to all days , to all places , to all persons , so is he ; every day to him is holyday . But to the weak , who are not yet mortified according to the old man , it is needful that they should be occupied in watchings , fastings , labors , prayers , disciplines , &c. in the use of which , they may attain to the profit of the inner man ; but when the body is chastened & brought into servitude , and the passions of it mortified , then they by degrees may cease , and be so much abated , as the inner man is profited , in such sort , that if he should be perfect , these things ought altogether to cease . This is that the Apostle saith , The Law is our School-master to bring us unto Christ , for the Law made nothing perfect , Luth. tom . 1. f. 116. Luther on Isa. 66. Sabbath shall be from Sabbath , that is saith he , I will change the rites and Feasts of the Jewish Priesthood , and there shall not be in the Church , the distinction of the Sabbath sed perpetua Sabbata erunt , but there shall be perpetual Sabboths ; but these are in the Spirit and in faith . For because of this flesh of ours , there is need of certain days , wherein we must meet together , for the handling of the word and the Sacraments . Calvin saith , Such a division of dayes belonged to the Jews , that they should devoutly observe the dayes commanded , by severing them from others : but amongst Christians such a division is ceased . But some will say , we do yet retain some observation of days . I answer , we in no way keep dayes , as if there were any religion in holy dayes , aut quasi fas non sit tunc laborare , or as if it were not lawfull to labor then , but only respect is had of politie and order , not of dayes . And a little after , on these words , The body is of Christ , he saith , That the substance of those things which the Ceremonies heretofore did figure , is set before our eyes in Christ , because he conteines in himself what ever they did foretel should be . And therefore he that recals the Ceremonies into use , either overwhelms the manifestation of Christ , or spoils Christ of his vertue and makes him void . And therefore if any mortal man shall usurp to himself the office of a Judge in this matter , Let us not obey , seeing Christ the lawful Judge absolves us . Again Calvin , on Gal. 4. 10. saith , when therefore proper holiness is attributed to dayes by themselves , when one day is distinguished from another for Religions sake , when holydays are reckoned part of the worship of God , then dayes are observed amiss . We now , who have a difference of dayes , do not impose the snare of necessity on mens consciences , we do not distinguish between days , as if one day were more holy then another , we do not place therein Religion and the worship of God , but we only provide for order and concord . And so the observation with us is free and pure from all superstition . Zuinglius saith , Fides docet , operante Deo omnia bona fieri , & hoc est Sabbatum nostrum . Faith teaches us that all good things are done by Gods working in us , and this is our Sabbath . The same Zuinglius saith , Now here my Valentine how the Sabboth is rendred ceremonial . If we would have the Lords Day so bound to time , that it shall be wickedness in aliud tempus transferre , to transfer it to another time , in which resting from our labors equally as in that , we may hear the word of God , if necessity haply shall so require : this day so sollicitously observed , would obtrude upon us a Ceremonie . For we are no way bound to time , but time ought so to serve us , that it is lawful , and permitted to each Church , when necessity urges ( as is usual to be done , especially at Harvest time ) to transfer the Solemnity and rest of the Lords Day or Sabbath , to some other day ; or on the Lords it self , after the finishing of the holy things , to follow their labor , though not without great necessity . Ad Valent . Compar . p. 254. Picus Mirandula saith , Christus finis legis , est nostrum Sabbatum . Christ the end of the Law , is our Sabbath . And Paul , Heb. 4. 3. We which have believed do enter into rest , and he that is entred into rest ceaseth from his own works , as God did from his . These testimonies presently came to my hand , to which many more might have been added , if time would have suffered , but these are sufficient to hint thus much to men , That the Christian Sabbath is something more , and else , then the world commonly doth esteem it , And therefore it concerns the Parliament , to take heed that they do not impose Jewish superstition on the Common-wealth , under pretence of Gospel-Reformation . 1 Cor. 2. 15. The spiritual man judgeth all things , yet he himself is judged of no man . FINIS . Notes, typically marginal, from the original text Notes for div A82315e-120 Super Gal. cap. 4. Epist. 19. Adversus Judaeos . De Consec. Dist. 3 cap. pervenit . Isa. 66. 23. Mat. 12. Col. 2. 16. Gal. 4 9. Ambrose ad Irenae . Epist. 77. August . de Spiritu & Lit. cap. 14. August . ad Bonifac. l. 3. c. 4. cont. 2. Ep. Pelag. August . in Gal. Tindal . p. 274 Tindal . p. 287 ☞ Ochine in Dialog . cont. Pap. Luther . Ad Colos. ca. 2. v. 16. Articul . 20. ●●bel . ad Valentin , Comparem . Heb. 4. 
A82937	----	Die Martis, 23 Martii, 1646. An order of the Lords and Commons assembled in Parliament, for putting in due execution the laws and ordinances for observing the Lords-day, and publique fast days, and for preventing of disorders and tumults on those days. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A82937 of text R212323 in the English Short Title Catalog (Thomason 669.f.9[83]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82937 Wing E1708 Thomason 669.f.9[83] ESTC R212323 99870955 99870955 161181 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82937) Transcribed from: (Early English Books Online ; image set 161181) Images scanned from microfilm: (Thomason Tracts ; 245:669f9[83]) Die Martis, 23 Martii, 1646. An order of the Lords and Commons assembled in Parliament, for putting in due execution the laws and ordinances for observing the Lords-day, and publique fast days, and for preventing of disorders and tumults on those days. England and Wales. Parliament. 1 sheet ([1] p.) Printed for Edward Husband, Printer to the Honorable House of Commons, London : March 24. 1646. [i.e. 1647] Signed: Io:Brown, Cleric. Parliamentorum., H:Elsynge, Cler. Parl. D. Com. Order to print signed by Elsynge alone. With engraved border. Reproduction of the original in the British Library. eng Fasts and feasts -- England -- Early works to 1800. Sunday -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A82937 R212323 (Thomason 669.f.9[83]). civilwar no Die Martis, 23 Martii, 1646. An order of the Lords and Commons assembled in Parliament, for putting in due execution the laws and ordinances England and Wales. Parliament. 1646 390 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Die Martis , 23 Martii , 1646. AN ORDER OF The Lords and Commons assembled in Parliament , FOR Putting in due execution the Laws and Ordinances for observing the Lords-day , and publique Fast days , and for preventing of Disorders and Tumults on those days . UPon Information of the great Disorders and Tumults committed in Moor-fields the last Lords-day ( being the Lords-day ) by divers loose irreligious people in disorderly Ale-houses , It is Ordered by the Lords and Commons assembled in Parliament , That the Lord Major , Iustices of the Peace , and other Officers of the City of London and Liberties thereof ; and the Sheriffs of London and Middlesex , the Iustices of Peace and Officers of the County of Middlesex and Westminster , and the Liberties ; the Iustices of Peace of Surrey , and the Borough of Southwark , be hereby enjoyned to take especial care , That the Laws and Ordinances for the due observing of the Lords-day , and the publique Fast days , be observed , and put in strict execution ; and that they do suppress all unnecessary Alehouses , & all Alehouses where any disorders shal be committed . And the Lords and Commons in Parliament assembled do Declare , That they will take notice of all Iustices of Peace , or other Officers , as shall not with diligence perform their duties in putting in due execution the Laws and Ordinances for the observing of the Lords-day , and the publique Fast days . It is further Ordered , That this Order be forthwith printed , and published the next Lords-day by the several Ministers in London , Westminster , and Lines of Communication , and at the next quarter Sessions in London and Middlesex , and in the Borough of Southwark , and at the next Assizes in the County of Surrey . Io: Brown , Cleric . Parliamentorum . H : Elsynge , Cler. Parl. D. Com. Die Martis , 23 Martii , 1646. ORdered by the Commons assembled in Parliament , That this Order be forthwith printed and published . H : Elsynge , Cler. Parl. D. Com. London , Printed for Edward Husband , Printer to the Honorable House of Commons . March 24. 1646. 
A82961	----	Saturday, January 7. 1659. Ordered by the Parliament, that all mayors and justices of the peace, and all other officers and ministers, ... England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A82961 of text R211447 in the English Short Title Catalog (Thomason 669.f.22[60]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 1 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82961 Wing E1738 Thomason 669.f.22[60] ESTC R211447 99870172 99870172 163642 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82961) Transcribed from: (Early English Books Online ; image set 163642) Images scanned from microfilm: (Thomason Tracts ; 247:669f22[60]) Saturday, January 7. 1659. Ordered by the Parliament, that all mayors and justices of the peace, and all other officers and ministers, ... England and Wales. Parliament. 1 sheet ([1] p.) Printed by John Streater, and John Macock, Printers to the Parliament, London : 1659. [i.e. 1660] Title from caption and first lines of text. An Order of Parliament for the due and strict observation of the Lord's Day. Annotation on Thomason copy: "Jan. 9". Reproduction of the original in the British Library. eng Sunday legislation -- England -- Early works to 1800. A82961 R211447 (Thomason 669.f.22[60]). civilwar no Saturday, January 7. 1659. Ordered by the Parliament, that all mayors and justices of the peace, and all other officers and ministers, ... England and Wales. Parliament. 1659 106 3 0 0 0 0 0 283 F The rate of 283 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Emma (Leeson) Huber Sampled and proofread 2007-11 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms incorporating the Commonwealth Flag (1649-1651) Saturday , January 7 ▪ 1659. Ordered by the Parliament , THat all Mayors ▪ Iustices of the peace , and all other Officers and Ministers , whom it doth or may Concern ▪ be , and are hereby Required and Enjoyned to see , That all Acts and Laws , for the Due and Strict Observation of the Lords Day be put in effectual Execution . Ordered , THat this Vote be forthwith Printed and Published . THOMAS St NICHOLAS , Clerk of the Parliament . LONDON , Printed by John Streater , and John Macock , Printers to the Parliament , 1659. 
A88466	----	By the Mayor. Whereas the Lords Day, (commonly called Sunday) is of late much broken and prophaned by diverse disorderly people, in carrying and putting to sale diverse victuals and other things: ... City of London (England). Lord Mayor. This text is an enriched version of the TCP digital transcription A88466 of text R211716 in the English Short Title Catalog (Thomason 669.f.7[22]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88466 Wing L2878D Thomason 669.f.7[22] ESTC R211716 99870422 99870422 161004 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88466) Transcribed from: (Early English Books Online ; image set 161004) Images scanned from microfilm: (Thomason Tracts ; 245:669f7[22]) By the Mayor. Whereas the Lords Day, (commonly called Sunday) is of late much broken and prophaned by diverse disorderly people, in carrying and putting to sale diverse victuals and other things: ... City of London (England). Lord Mayor. Penington, Isaac, Sir, 1587?-1660. 1 sheet ([1] p.) s.n., [London : 1643] Title from caption and first lines of text. A proclamation from Sir Isaac Penington, Lord Mayor of London, regulating the sale of milk on Sunday. Imprint from Wing. Dated and signed at end: Given under my hand this nineteenth day of June, anno Dom. 1643. And in the nineteenth yeare of the reigne of our Sovereigne Lord King Charles, of England &c. Isaac Pennington Mayor. Reproduction of the original in the British Library. eng Sunday -- England -- 17th century -- Early works to 1800. London (England) -- History -- 17th century. A88466 R211716 (Thomason 669.f.7[22]). civilwar no By the Mayor. Whereas the Lords Day, (commonly called Sunday) is of late much broken and prophaned by diverse disorderly people, in carrying City of London 1643 675 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Mona Logarbo Sampled and proofread 2007-09 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms By the Mayor . WHEREAS the Lords Day , ( commonly called Sunday ) is of late much broken and prophaned by diverse disorderly people , in carrying and putting to sale diverse victuals and other things : Yet in regard of the inevitable necessity of milke for many Infants , sicke , aged , and many medicines , as well on the Lords day as in the weeke dayes , without which they cannot subsist ; by reason whereof , the sale of milke on that day cannot be avoided . And whereas the Milkewomen in the City of London , and places adjacent , have most earnestly petitioned , That Order might be taken aswell about the sale of Milke on the said Dayes , that they might neverthelesse injoy the Ordinances of God , and sanctifie the Sabbath in obedience to the Commands of God , and the pious Lawes of the Kingdome in that behalfe made . As also to prevent the great abuse and fraud which is used by divers single persons using the said calling , give great prices for their milke to the Milke-masters , ( those of the said calling ( which have Families to maintaine , and many Parish , and Church duties to pay ) not being able to give the like ) and to make up their money againe in retailing their milke , doe usually deceive the Common wealth , in selling by false measures , and vending flatten milke for new : It is therefore Ordered , That all and every person using the said calling of Milke-selling , and which are House keepers within the City of London and places adjacent , may repaire to the houses of their Customers , and serve them only in the morning of every Lords day with Milke , they not exceeding the houres of eight of the clocke ( in the Summer , ) and nine of the clocke ( in the Winter time ) of the same mornings , for the sale and serving thereof at the furthest ; And that no such retaylers of Milke , shall presume to cry or sell any milke during the residue of the said dayes , nor in the evening of the same . And it is further Ordered , That no Milkemasters within the City of London , and places adjacent , shall sell the Milke ( which their Kine doth yeeld in the evening of the Sabbath dayes ) to any of their retailing Customers whatsoever ; And that the same evenings milke ( from time to time ) of every Sabbath day , shall remaine and be unto the respective Milkemasters ( Owners thereof ) unto their owne Accompts , as their owne proper goods and Chattels , without ( any way ) charging the same , either to , or upon their ( then ) retailing Customer ; Or mollesting , suing or troubling them or any of them , for any losse or dammage that shall or may arise or grow thereby . And lastly , for the preventing of the inhancing of the prices of Milke , and the great deceite which is daily used as foresaid , by many idle and extravagant single persons in retailing of Milke . It is ordered , that no milkemaster whatsoever at any time or times hereafter , shall utter , vend , or sell their milke to any retailing single person or persons whatsoever : And if any person or persons shall be found offending in the premises : That then they be brought before me the Lord Mayor , or some other of his Majesties Iustices of the Peace , to the end they may receive such punishment as to Iustice shall appertaine . Given under my hand this nineteenth day of June , Anno Dom. 1643. And in the nineteenth yeare of the Reigne of our Soveraigne Lord King Charles , of England , &c. ISAAC PENNINGTON Mayor 
A88467	----	By the Mayor. To the aldermen of the ward of [blank] Forasmuch as the Lords day, commonly called Sunday, is of late much broken and prophaned, by a disorderly sort of people, in frequenting tavernes, alehouses, and the like, ... City of London (England). Lord Mayor. This text is an enriched version of the TCP digital transcription A88467 of text R211998 in the English Short Title Catalog (Thomason 669.f.7[54]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88467 Wing L2878E Thomason 669.f.7[54] ESTC R211998 99870657 99870657 161035 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88467) Transcribed from: (Early English Books Online ; image set 161035) Images scanned from microfilm: (Thomason Tracts ; 245:669f7[54]) By the Mayor. To the aldermen of the ward of [blank] Forasmuch as the Lords day, commonly called Sunday, is of late much broken and prophaned, by a disorderly sort of people, in frequenting tavernes, alehouses, and the like, ... City of London (England). Lord Mayor. Wollaston, John, Sir. 1 sheet ([1] p.) Printed by Richard Cotes, printer to the Honourable City of London, [London] : [1643] Title from caption and first lines of text. The form of an order by the Mayor of London to the several wards, for the due observance of the Lord's Day. Dated at end: This second of November, 1643. Reproduction of the original in the British Library. eng Sunday -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A88467 R211998 (Thomason 669.f.7[54]). civilwar no By the Mayor. To the aldermen of the ward of [blank] Forasmuch as the Lords day, commonly called Sunday, is of late much broken and prophane City of London 1643 495 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion By the Mayor . To the Alderman of the Ward of FOrasmuch as the Lords day , commonly called Sunday , is of late much broken and prophaned , by a disorderly sort of people , in frequenting Tavernes , Alehouses , and the like , and in carrying and putting to sale Victuall , and other things , and exercising unlawfull Games and pastimes , to the great dishonour of God , and reproach of Religion . These are therefore to will and require you , in his Maiesties name , forthwith upon sight hereof , to give strict charge and command unto all and every the Church-wardens and Constables within your Ward , that from henceforth they doe not permit or suffer any person or persons , in the time of divine Service , or at any time upon the Lords day , to be tipling in any Taverne , Inne , Tobaccoshop , Alehouse , or other Victualling house whatsoever , nor suffer any Fruiterers , or Herb-women , to stand with Fruite , Herbes , or other Victuall or Wares , in any Streetes , Lanes , or Allies , within your Ward , or any other wayes , to put those or any other things to sale on that day , at any time of the day , or in the evening thereof , or any Milkewomen to cry milke on that day , in any the Streetes , or places aforesaid , nor to permit or suffer any person or persons to use or exercise upon that day their labour in unlading any vessels of Fruite , or other Goods , and carrying Goods on shore , or in the streetes , or to doe any unlawfull exercises and pastimes , within your Ward , and that expresse charge be given to every keeper of any Taverne , Inne , Cookes-shop , Tobacco house , Alehouse , or any other Tipler or Victualler whatsoever within your Ward , that hereafter they receive not or suffer to remaine any person or persons whatsoever as their guests or Customers , to Tipple , Eate , Drinke , or take Tobacco in their Houses upon the Lords day , other then that Inholders may receive their Ordinary Guests , or Travellers and such like , who come to remaine for a time in their Inne , for dispatch of their necessary businesse . And if any person or persons , shall bee found offending in the premises , that then they bee brought before me the Lord Mayor , or some other of his Maiesties Iustices of the peace , to the end they may receive such punishment as to Iustice shall appertaine . And hereof not to faile , as you will answer the contrary at your perill . This second of November , 1643. Michel . Printed by Richard Cotes , Printer to the Honourable City of LONDON . 
A88475	----	By the Major. Forasmuch as notwithstanding divers good acts and ordinancees of Parliament, and the frequent aadmonitions formerly given in this behalf by the present Lord Maior, this predecessors late Lord Maiors of this city, it is observed, that the Lords day, and the days of publike fast, are in these sad times of distraction and calamity much profaned, ... City of London (England). Lord Mayor. This text is an enriched version of the TCP digital transcription A88475 of text R211019 in the English Short Title Catalog (Thomason 669.f.12[102]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88475 Wing L2882G Thomason 669.f.12[102] ESTC R211019 99869758 99869758 162893 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88475) Transcribed from: (Early English Books Online ; image set 162893) Images scanned from microfilm: (Thomason Tracts ; 246:669f12[102]) By the Major. Forasmuch as notwithstanding divers good acts and ordinancees of Parliament, and the frequent aadmonitions formerly given in this behalf by the present Lord Maior, this predecessors late Lord Maiors of this city, it is observed, that the Lords day, and the days of publike fast, are in these sad times of distraction and calamity much profaned, ... City of London (England). Lord Mayor. Warner, John, Sir, d. 1648. 1 sheet ([1] p.) Printed by Richard Cotes, Printer to the Honourable City of London, London : [1648] Title from caption and opening lines of text. Date of publication from Wing. Reproduction of the original in the British Library. eng Sunday legislation -- England -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A88475 R211019 (Thomason 669.f.12[102]). civilwar no By the Major. Forasmuch as notwithstanding divers good acts and ordinancees of Parliament, and the frequent aadmonitions formerly given in t City of London 1648 1071 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ❧ By the Major . FOrasmuch as notwithstanding divers good Acts and ordinances of Parliament , and the frequent admonitions formerly given in this behalf by the present Lord Maior , & his Predecessors late Lord Maiors of this City , it is observed , that the Lords day , and the days of publike Fast , are in these sad times of distraction and calamity much prophaned , and not so strictly and solemnly kept as they ought to be ; And that the odious sin of Drunkennesse and prophane swearing and cursing is still too common , being the root and foundation of many other enormous sins , drawing Gods heavy Iudgments upon this Kingdom ; Which offences are apprehended to arise and continue , to the great dishonour of Almighty God , and reproch of the true Protestant Religion , through the neglect of due execution of the said Acts and Ordinances made and established for redresse thereof : Wherefore John Warner , Lord Maior of the City of London , intending by all the best means and power that he can use , a reformation of the said evills and mis-demeanors committed within this City and Liberties thereof , hath thought fit again to revive and publish this in print , and hereby strictly to charge and command , that henceforth no person or persons whatsoever shall in any wise shew forth or put to sale upon the Lords day , and dayes of publique Fast , any Wares , Merchandizes , Fruit , Herbes , Goods or Chattells whatsoever ( except in extreme necessity ) nor upon those dayes shall travail with Horse , Cart , or Wagon , without iust cause for the same , nor shall carry any burthens , or doe any worldly labour unnecessarily : and that no Vintner or Taverner , Inholder , Alehouse-keeper , Cooke , Tobacco-seller , nor other Victualler or keeper of Ordinaries whatsoever , shall receive into his or their houses upon the Lords day , and days of publike Fast , any person or persons to drink or tipple ; nor shall permit or suffer any person whatsoever upon any other day , to remain and abide tippling and drinking in his or their houses contrary to the Acts and Ordinances of Parliament , and shall shut in his or their gates and doores by nine of the clock in the evening , and keep the same shut untill six of the clock in the morning , for and during the Winter season ; and by ten of the clock in the evening , and keep the same shut until five of the clock in the morning , during the summer season ; and between the said houres of shutting in and opening , shall not receive any persons into his or their houses to drink or tipple . And the Lord Maior doth hereby also charge and command all and every the Constables , Church-wardens and others , whom it may any way concern , within their severall and respective Parishes and Precincts within this City and Liberties thereof , to notifie and make knowne this his Proclamation to all the Vintners , Inkeepers , Alehouse-keepers , Cooks , and other victualling houses within the same , and to make diligent search and enquiry of all and every the said offences committed upon those dayes , and other times , as wel in the day as in the night , in any the Taverns , Innes , Alehouses , and other Victualling houses & places within their severall and respective Divisions , and to take the Names and dwelling places of all such persons as they at any time shall know not to observe strictly the Lords day , and dayes of publique Fast , according to the Acts and Ordinances of Parliament in that behalfe made ; and also the Names of all such persons as they shal find at any time drunk , prophanely swearing , cursing , tippling , or drinking contrary to the said Acts and Ordinances ; and likewise to take the Names and dwelling places of all and every the Inhabitants of every such House where the offence shall be committed , and present the same , or bring the offenders before the Lord Maior , or some other of his Maiesties Iustices of the Peace , that such punishment may be inflicted upon them , as by the said Acts and Ordinances are imposed . And the Lord Maior doth hereby further charge & command all and every the said Constables , Churchwardens , and other Officers whatsoever , to whom it appertaineth , to see that no rogues , vagabonds and Beggers doe hereafter wander or beg in the streets of this City upon the Lords day , and dayes of publique Fasting , or at any other time ; and that all the Acts and Ordinances of Parliament , in all the parts and branches of the same , as well against the said Rogues , Vagabonds , and Beggers , as against any other offender in the premisses , be duely and exactly executed , as they , and every of them will answer the contrary at their uttermost perills . And his Lordship doth also hereby require the Aldermen of the severall Wards of this City , or their Deputies , and Common councell men to endeavour to their utmost power a reformation of the said offences , in pursuance of the said Acts and Ordinances , and to take care that the Names of all such of the said Constables , Churchwardens and other Officers as shall at any time be found remisse or negligent in the performance of their respective Duties required by the severall Acts and Ordinances of Parliament heretofore made for redresse of the severall offences aforesaid , be returned unto his Lordship , or some other of his Maiesties Iustices of the Peace of the City of London , to the end such course may be taken for the severe punishment of such of them as shall so offend , according to Iustice , and as the said Acts and Ordinances require . Guildhall London , the eight Day of August , 1648. London , Printed by Richard Cotes , Printer to the Honorable City of London . 
A88482	----	Forasmuch as notwithstanding divers good Acts and Ordinances of Parliament made for the better observation of the Lords-day, days of publique humiliation, and thanksgiving, and the many endeavours used for the due execution thereof it is observed that the Lords day is very much prophaned, ... City of London (England). Lord Mayor. This text is an enriched version of the TCP digital transcription A88482 of text R211836 in the English Short Title Catalog (Thomason 669.f.20[33]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88482 Wing L2883L Thomason 669.f.20[33] ESTC R211836 99870528 99870528 163450 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A88482) Transcribed from: (Early English Books Online ; image set 163450) Images scanned from microfilm: (Thomason Tracts ; 247:669f20[33]) Forasmuch as notwithstanding divers good Acts and Ordinances of Parliament made for the better observation of the Lords-day, days of publique humiliation, and thanksgiving, and the many endeavours used for the due execution thereof it is observed that the Lords day is very much prophaned, ... City of London (England). Lord Mayor. Tichborne, Robert, Sir, d. 1682. 1 sheet ([1] p.) s.n., [London : 1656] Title from opening lines of text. Imprint from Wing. Dated at end: [handwritten] 12th day of [handwritten] Nouemb. 1656. Annotation on Thomason copy: "12th Nouemb.". Reproduction of the original in the British Library. eng Sunday legislation -- England -- London -- Early works to 1800. Public worship -- England -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A88482 R211836 (Thomason 669.f.20[33]). civilwar no London sc. Forasmuch as notwithstanding divers good Acts and Ordinances of Parliament made for the better observation of the Lords-day, daye City of London 1656 749 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Jason Colman Sampled and proofread 2007-08 Jason Colman Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms blazon or coat of arms FOrasmuch as notwithstanding divers good Acts and Ordinances of Parliament made for the better observation of the Lords-day , dayes of Publique Humiliation , and Thanksgiving ; and the many endeavours used for the due execution thereof : It is observed that the Lords day is very much prophaned , and the observation thereof , and others the dayes aforesaid , are very much neglected within this City and the Liberties thereof , by Vintners , Inholders , Ale-house-keepers , Butchers , Fruiterers , Cookes , Tobacco-sellers , Keepers of Ordinaries , and such like , by suffering tipling and drinking in their houses ; and by them and others in Selling , and exposing to sale divers Commodities , and in unlawfull Pastimes , and Travelling , and working upon the dayes aforesaid , within this City and Liberties thereof , to the great dishonour of Almighty God , scandall of Religion and the Government of this City : And whereas also severall persons do keep Hackney-Coaches , and Watermen by rowing upon the river of Thames , do ordinarily exercise their Callings upon the dayes aforesaid ; I have therefore thought fit for the better discovering and suppressing of the severall Offences aforesaid , and for the more exact execution of the severall Laws and Ordinances made for that purpose , to appoint , and do hereby accordingly appoint the persons here-under named , Inhabitants within the said City and Liberties , diligently and by all Lawfull means to make discovery of all persons offending contrary to the Laws and Ordinances aforesaid , to my Self or any the Justices within the said City and Liberties , or to any Constable or other officer who are authorized by the said Acts , or any of them , to apprehend such Offenders : And for that end do also will and require , and in the name of his Highness the Lord Protector of the Common-wealth of England , Scotland , and Ireland , hereby straightly Charge and Command all such Constables and others , Officers and Ministers , within the said City and Liberties thereof , to whom it shall appertaine , to be diligent in the execution of the Powers and Authorities given them by the said Laws , or any of them , And also to be aiding and assisting unto them the said persons hereunder particularly named , and every , or any of them in the finding out , & causing to be apprehended , all and every such person and persons , as shall offend in any of the kinds aforesaid , or otherwise contrary to the Laws aforesaid , And them and every of them to bring before me , or some other the Justices of the Peace , within this City and the Liberties of the same , to the end that such offenders , and every of them , may be further dealt withall as to Justice shall appertain : I doe judge it to bee my Duty to use the utmost power that God and Men hath betrusted me with , to finde out all Offenders in the premises , and to inflict on them the utmost punishment that the Law requires for such offences , and doe desire all persons intrusted herewith , to make Conscience of doing their utmost , to bring all offenders herein to punishment , That so this City may not lie under the guilt of this Crying sinne ; and such as are required by the Law upon a penalty to see these Lawes duely executed , must expect to suffer what ever the Law doth lay on them , if they shall bee found negligent in their duties : And the Ministers of every congregation , are hereby desired to be frequent in minding and exhorting their People to use their Constant , and Vigorous endeavours , to prevent this growing Evill , by bringing the Offenders to their due punishment , which is a work that will doubtless be highly pleasing to God and all good men , and greatly Honorable to our Religion and Government , which ought to bee the desire and endeavour of all that professe to owne God , Jesus Christ and the Gospell : Dated the _____ day of _____ 1656 And to all Constables and other Officers and Ministers of Justice within the said City and Liberties thereof whom it shall concern . Notes, typically marginal, from the original text Notes for div A88482e-30 London sc. 
A96569	----	By the King, a proclamation, for preventing and punishing immorality and prophaneness. England and Wales. Sovereign (1694-1702 : William III) 1697 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A96569 Wing W2473 ESTC R42978 38876062 ocm 38876062 152510 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96569) Transcribed from: (Early English Books Online ; image set 152510) Images scanned from microfilm: (Early English books, 1641-1700 ; 2299:20) By the King, a proclamation, for preventing and punishing immorality and prophaneness. England and Wales. Sovereign (1694-1702 : William III) William III, King of England, 1650-1702. 1 sheet ([1] p.). Printed by Charles Bill, and the Executrix of Thomas Newcomb, deceas'd ... London : 1697 [i.e. 1698] Royal arms with "W R" at top of sheet. "Given at Our Court at Kensington the Four and twentieth Day of February, 1697. In the Tenth Year of Our Reign." Imperfect: faded. Reproduction of original in: Guildhall Library (London, England) Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday legislation -- England -- Early works to 1800. Great Britain -- History -- William and Mary, 1689-1702. Broadsides -- London (England) -- 17th century. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Jason Colman Sampled and proofread 2007-08 Jason Colman Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion By the King , A PROCLAMATION , For Preventing and Punishing Immorality and Prophaneness . WILLIAM R. WHereas We cannot but be deeply Sensible of the great Goodness and Mercy of Almighty God , in putting an End to a Long , Bloody and Expensive War , by the Conclusion of an Honourable Peace , so We are not less touched with a Resentment , that notwithstanding this and many other great Blessings and Deliverances , Impiety , Prophaneness and Immorality do still abound in this our Kingdom : And whereas nothing can prove a greater Dishonour to a well ordered Government , where the Christian Faith is professed , nor is likelier to provoke God to withdraw His Mercy and Blessings from us , and instead thereof , to inflict heavy and severe Iudgments upon this Kingdom , than the open and avowed Practice of Vice , Immorality and Prophaneness , which amongst many Men has too much prevailed in this Our Kingdom of late Years , to the high Displeasure of Almighty God , the great Scandal of Christianity , and the ill and fatal Example of the rest of Our Loving Subjects , who have beén Soberly Educated , and whose Inclimations would lead them to the Exercise of Piety and Virtue , did they not daily find such frequent and repeated Instances of Dissolute Living , Prophaneness and Impiety , which has in a great Measure beén occasioned by the Neglect of the Magistrates not putting in Execution those good Laws which have beén made for Suppressing and Punishing thereof , and by the ill Example of many in Authority , to the great Dishonour of God , and Reproach of Our Religion : Wherefore , and for that We cannot expect Increase or Continuance of the Blessings We and Our Subjects Enjoy , without Providing Remedies to prevent the like evils for the future , We think Our Selves bound by the Duty We owe to God , and the Care We have of the People committed to Our Charge , to proceed in taking effectual Course , that Religion , Piety and Good Manners may , according to Our hearty Desire , Flourish and Increase under Our Administration and Government ; and being thereunto moved by the Pious Address of the Commons in Parliament Assembled , We have thought fit , by the Advice of Our Privy Council , to Issue this Our Royal Proclamation , and do Declare Our Royal Purpose and Resolution to Discountenance and Punish all manner of Vice , Immorality and Prophaneness in all Persons from the highest to the lowest Degreé within this Our Realm , and particularly in such who are Imployed near Our Royal Person ; and that for the greater Incouragement of Religion and Morality , We will , upon all occasions , Distinguish Men of Piety and Virtue by Marks of Our Royal Favour . And We do expect that all Persons of Honour or in Place of Authority , will to their utmost contribute to the Discountenancing Men of Dissolute and Debauched Lives , that they being reduced to Shame and Contempt may be enforced the sooner to Reform their ill Habits and Practices , that the Displeasure of Good Men towards them may supply what the Laws ( it may be ) cannot wholly Prevent . And for the more Effectual Reforming these Men , who are a Discredit to Our Kingdom , Our further Pleasure is , and We do hereby strictly Charge and Command all Our Iudges , Mayors , Sheriffs , Iustices of the Peace , and all other Our Officers and Ministers , both Ecclesiastical and Civil , and other Our Subjects , whom it may Concern , to be very Vigilant and Strict in the Discovery and the Effectual Prosecution and Punishment of all Persons who shall be Guilty of Excessive Drinking , Blasphemy , Prophane Swearing and Cursing , Lewdness , Prophanation of the Lords Day , or other Dissolute , Immoral or Disorderly Practices , as they will answer it to Almighty God , and upon Pain of Our Highest Displeasure . And for the more Effectual Proceedings herein , We do hereby Direct and Command Our Iudges of Assizes and Iustices of Peace , to give strict Charges at the respective Assizes and Sessions , for the due Prosecution and Punishment of all Persons that shall presume to Offend in any the Kinds aforesaid , and also of all Persons that , contrary to their Duty , shall be Remiss or Negligent in Putting the said Laws in Execution , and that they do at their respective Assizes and Quarter Sessions of the Peace , cause this Our Proclamation to be publickly Read in Open Court immediately before the Charge is given . And We do hereby further Charge and Command every Minister in his respective Parish or Chapel , to Read or cause to be Read this Our Proclamation , at least Four times in every Year , immediately after Divine Service , and to incite and stir up their respective Auditories to the Practice of Piety and Virtue , and the Avoiding of all Immorality and Prophaneness . And to the end that all Vice and Debauchery may be prevented , and Religion and Virtue Practised by all Officers , Private Soldiers , Mariners or others , who are Imployed in Our Service , either by Sea or Land , We do hereby strictly Charge and Command all Our Commanders and Officers whatsoever , That they do take Care to Avoid all Prophaneness , Debauchery and other Immoralities , and that by the Piety and Virtue of their own Lives and Conversations they do set good Examples to all such as are under their Authority , and likewise to take Care and Inspect the Behaviour and Manners of all such as are under them , and to Punish all those who shall be Guilty of any the Offences aforesaid . And whereas several Wicked and Prophane Persons have presumed to Print and Publish several Pernicious Books and Pamphlets , which contain in them Impious Doctrines against the Holy Trinity and other Fundamental Articles of Our Faith , tending to the Subversion of the Christian Religion , therefore for the Punishing the Authors and Publishers thereof , and for the Preventing such Impious Books and Pamphlets being Published or Printed for the future , We do hereby strictly Charge and Prohibit all Persons that they do not presume to Write , Print or Publish any such Pernicious Books or Pamphlets under the Pain of Incurring Our High Displeasure , and of being Punished according to the utmost Severity of the Law. And We do hereby strictly Charge and Require all Our Loving Subjects to Discover and Apprehend such Person and Persons whom they shall know to be the Authors or Publishers of any such Books or Pamphlets , and to bring them before some Iustice of Peace or Chief Magistrate , in order that they may be Proceéded against according to Law. Given at Our Court at Kensington the Four and twentieth Day of February , 1697. In the Tenth Year of Our Reign . God save the King. London , Printed by Charles Bill , and the Executrix of Thomas Newcomb , deceas'd , Printers to the Kings most Excellent Majesty . 1697. 
B02996	----	Act against profaness. Edinburgh, the 9. of August 1693. Edinburgh (Scotland). Town Council. 1693 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B02996 Wing E160CE ESTC R175145 52529144 ocm 52529144 178767 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B02996) Transcribed from: (Early English Books Online ; image set 178767) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2770:6) Act against profaness. Edinburgh, the 9. of August 1693. Edinburgh (Scotland). Town Council. McLeod, Æneas. 1 sheet ([1] p.) Printed by the Heir of Andrew Anderson, Printer to their most excellent Majesties, [Edinburgh] : 1693. Caption title. Place of publication supplied by Wing. Arms of the city of Edinburgh at head of text. Signed at end: Extracted by Æneas McLeod. Imperfect: stained with slight loss of text. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday legislation -- Scotland -- Edinburgh -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-12 Mona Logarbo Sampled and proofread 2008-12 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion NISI DOMINVS FRVSTRA blazon of city of Edinburgh ACT Against Profaness . Edinburgh , the 9. of August 1693. THe which day , the Lord Provost , Baillies , Council and Deacons of Crafts , Ordinar and Extraordinar , being conveened in Council , considering , that the Profanation of the Lords Day , excessive drinking and drukenness , profane Swearing and Cursing , and other Immoralities , are discharged by several Acts of Parliament , under certain Penalties therein contained , and particularly , that by the 3d Act of the sixth Parliament of King James the sixth ; It is Statute and Ordained , that there be no Mercats holden , nor handle-labouring , or working used on the Sabbath-day , or passing to Ale-houses or Taverns , or selling of Meat or Drink ; or wilfull remaining from their Paroch-Church in time of Sermon , under the respective penalties contained in the said Act : which Act is ratified by the first Act of the thirteenth Parliament , and by the sixth Act of the fourteenth Parliament of the said King James , as also particularly mentioned in the eighteenth Act of the first Session of the first Parliament of King Charles the second , whereby all former Acts made for Observation of the Sabbath-day are ratified , and all keeping of Mercats , or using any sort of Merchandise on the said day , and all other profanation thereof , is expresly discharged , under the Penaltie of Ten pounds Scots at least ; And if the Partie Offender be not able to pay the Penaltie foresaid , then to be examplary punished in his Body according to the merit of his Fault : Likeas , by the Act , Ja. 6. Parl. 22. cap. 20. It is Statute , that persons convict of Drukenness , and haunting of Taverns and Ale-houses after Ten of the Clock at Night , or any time of the day , except the time of Travel , or for refreshment , pay for the first Fault Three pounds Scots , or be put in Jogs or Goal six hours : For the second five pounds , or be put in Jogs or Goal twelve hours : And for the Third Ten pounds , or to be put in Stocks or Goal tw 〈…〉 ●ours . And if they thereafter transgress , to be put in Goal till they find Caution for their better Behaviour . And that by the 〈…〉 Parl. 1. Sess . 1. Cap. 19. All former Acts against Drunkenness are ratified . And it is further Statute , that who drink to excess 〈…〉 , the Noblemen twenty pounds , the Barron twenty Merks , the Gentleman , Heretor or Burgess ten Merks , the Yeoman fo● 〈…〉 ng , and the Servant twenty shilling toties quoties , and the Minister the fifth part of his Stipend , and that those unable to pay be punished in their Persons ; Both which Acts are again ratified , Ch. 2d . Parl. 2d . Sess . 3d. Act 22. Likeas , by the Act & Mary , Parl. 5. Cap. 16. Profain Swearing of abominable Oaths and detestable Execrations is forbid , under the particular pains therein 〈◊〉 prest , which pains arising gradually , for the repeated Transgressions do at length end in Banishment , or imprisonment for year and day ; Which Act , is by the Act. Ja. 6. Parl. 7. Cap. 103 , ratified with an Augmentation of the pains . And it is further Statute , that Magistrats to Burgh and Landwart , appoint Censores in publick Mercats and Fairs , with power to exact the said pains , and that Housholders dilate Offenders within their House , under the pain to be esteemed as Offenders themselves . And the said Acts against profain Swearing and Cursing are again ratified , Ch. 2. Parl. 1. Sess . 1. Act 19. Whereby it is further Statute , that who shall Blasphame , Swear or Curse shall pay , the Noblemen twenty Pounds , the Barron twenty Merks , the Gentleman , Heretor or Burgess ten Merks , the Yeamen fourty shilling , the Servant twenty shilling toties quoties , and the Minister the fifth part of his Stipend , and the persons insolvent to be punished in their persons , which Acts are of new ratified , Ch. 2d . Par. 2d . Sess . 3d. Cap. 22. All which Acts are again ratified and revived by the 40 Act of the 4. Sess . of this current Parliament , and Ordained to be put to strict Execution with all diligence : Notwithstanding of all which Acts , and the most holy and express Law of God , the Foundation thereof , and the many Promisses and Threatnings contained in his Word , for the establishing the same , Yet it is most manifest , and cannot be enough regreted , that the aforesaid Transgressions and Excess do every where abound , to the Dishonour of God , and the Reproach of the Protestant Religion . Therefore the Lord Provost , Baillies , and Council of this Burgh , do hereby declare , that they will be careful to see the foresaid Acts of Parliament strictly observed , and the Pains thereof exacted , and execute within all their Bounds and Suburbs , without Exception ; And for the better Observance of the foresaids Acts , made against the profanation of the Lords Day , they strictly prohibit and discharge , all Persons whatsoever within this City or Suburbs thereof to Brew , or to work any other handle-work , or labour on the Lords Day , or to be found on the Streets standing or walking idlie , or to go in Company , or vage to the Castle-hill , publick Yards or Fields on that day , at any time thereof ; And discharge all persons to go to Ale-houses or Taverns , for Eating or Drinking the time of Sermon , or unseasonably or unnecessarly at any time on the Lords Day ; And all Keepers of Taverns & Ale-houses to sell any time of the said day to the saids Persons , any Meat or Dri●● to be eaten or drunken otherwise than as above exprest as also all persons to bring in Water from the Wells to Houses on that day , in greater Quantities then single Pints ; Certifying all such persons who shall contraveen thir presents , as also all Parents and Masters , who shall not restrain their Children , Apprentices , and Servants , that they shall be fined in Ten pounds Scots for every such Deed of Contravention ; And if the Party offender be not able to pay the Penaltie foresaid , then He or She shall be examplary punished in his or her Body , according to the Merit of the Fault . And appoints this Act to be printed and published , that none may pretend ignorance . Extracted by AENEAS M CLEOD . GOD save King William and Queen Mary . Printed by the Heir of Andrew Anderson , Printer to Their Most Excellent Majesties . 1699. 
A69228	----	A discourse of the Sabbath and the Lords Day Wherein the difference both in their institution and their due observation is briefly handled. By Christopher Dow, B.D. Dow, Christopher, B.D. 1636 Approx. 148 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69228 STC 7088 ESTC S110113 99845728 99845728 10649 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69228) Transcribed from: (Early English Books Online ; image set 10649) Images scanned from microfilm: (Early English books, 1475-1640 ; 1411:04) A discourse of the Sabbath and the Lords Day Wherein the difference both in their institution and their due observation is briefly handled. By Christopher Dow, B.D. Dow, Christopher, B.D. [4], 75, [1] p. Printed by M. Flesher for John Clark, and are to be sold at his shop under S. Peters Church in Cornhill, London : M DC XXXVI. [1636] Variant: title page has "intsitution". Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2006-10 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Elspeth Healey Sampled and proofread 2007-02 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOVRSE OF THE SABBATH AND THE LORDS DAY . WHEREIN THE DIFFERENCE BOTH IN THEIR INTSITUTION and their due OBSERVATION is briefly handled . BY CHRISTOPHER DOW , B. D. LONDON , Printed by M. FLESHER for JOHN CLARK , and are to be sold at his shop under S. Peters Church in Cornhill . MDC XXXVI . To the Reader . THe substance of this discourse , being at first , the materialls of some letters written for the satisfaction of a private friend , was afterwards drawne together into the forme in which it now appeares , and found the favour , from some unto whom it was communicated , to bee desired to the Presse ; for which end it hath lyen in the Licensers hand , now above a yeare expecting the cōduct of that Reverend Prelate who upon speciall occasion then offered , ( as it appeares ) by command , undertook this argument : Which having performed , like himselfe , with such variety of learning and profoundnesse of judgement , this Pamphlet of mine may now justly seeme as unnecessary to follow , as heretofore it was unable and unworthy to leade the way : yet considering that the brevity of it might make it passe and finde acceptance with some ; and that , being of a mean straine , it might better meete with common capacities , then larger and more elaborate tractates ; I was willing it should see the light , and that in its owne garbe without any polishing or alteration . And so I commend thee and it to Gods blessing . PErlegi hunc tractatum Theologicum , cuititulus est [ A discourse of the Sabbath , and of the Lords day , &c. ] in quo nihil reperio sanae doctrinae , aut bonis moribus contrarium , quominus cum utilitate publicâ imprimi possit , ita tamen , ut si non intra tres menses proximè sequentes typis mandetur , haec licentia sit omnino irrita . Ex Aedibus Lambethanis Novemb. 18. 1635. GUIL . BRAY. R. P. D. Arch. Cant. Capel . Domesticus . A DISCOVRSE OF THE SABBATH AND LORDS DAY . THat men may not bee deceived with shewes , and mistake Iudaisine for Christianity ; or that they , who so mistaking , use to disrellish all things which suit not with the principles of their Catechismes , may not thinke they have ingrossed all Religion and Piety to themselves , and they thereby incouraged to proceed in their hard censures of those that concurre not with them : And that the piety and religious care , which is eminent in the Governours of our Church and State , may appeare in their true lustre , and outshine those mists , wherewith some seeke to obscure them : And that it may appeare also that they whose chiefest care , next to their duty to God , is to yeeld all ready and cheerefull obedience to Gods Vicegerent , and to those Reverend Fathers which under God , and His Sacred . Majesty have the oversight of this Church , are not hood-winkt in their obedience , or blindly led to yeeld to their Commands without respect to religion or conscience , as if they had rather obey them then God ; I have adventured upon that obloquie , which hath beene the lot of such as ( though upon never so good grounds ) dissent from these men in opinion . And this I the rather doe in this subject , for as much as in it I have not onely the authoritie of the sacred Scriptures , ( which are the rule of things to be beleeved and done ) but , the consent also of the whole Church of Christ ; neither the Ancient Fathers nor the Reformed Churches ( to omit the Church of Rome , whose Doctrine though in this case not to be condemned , is of little credit with those whom I dissent from ) ever teaching other Doctrine then that which I shall endeavour the defence of . For whereas in other things which they dislike among us , they have for Patrons the principall Authors of the Reformation abroad , and the Prime Doctors among them , whose learning and piety , much admired by them , may seeme to pleade for their over-earnest , and heedlesse embracing of their Principles : In these Sabbatarian Paradoxes , they are singular and left alone , without the Patronage of those whom otherwise they so much admire , and without the example of any Church in Christendome . And I beleeve further ( being ledd thereunto by their doctrine , delivered in their Writings extant , and by the generall and constant relation , of all that have knowne their practise and compared it with ours ) that there is not a State in Christendome who have made better provision for the due observance of the Lords Day , and the decent performance of the sacred Acts of Gods Worship , then are to bee found in the Ecclesiasticall and Temporall Lawes of this Realme , nor where such Lawes are more duely executed by those in Authority , or more generally observed or practised by all , then they are at this day among us . These considerations have animated mee to this worke , hoping thereby to settle the mindes of such as are contrary minded rather for want of due consideration , then out of wilsulnesse and contempt of Authority . Hee that goes about to vindicate the just liberty of Christians in the use of lawfull recreations on the Sunday , shall finde himselfe upon a double disadvantage . 1. In regard of the preconceived opinion among weake people , of their pietie and religious zeale which hold the contrary . And 2. in that the strict observance of that day , is by some made a prime character of a good Christian , to distinguish him from a carnall Worldling , and so the Question in hand accounted as an infallible marke to know the state of Religion ; which stands or falls according , as it is either way determined . It behoves mee therefore to walke with a wary and sure foot , and following the truth to strike an equall course betweene an over nice strictnesse , and a profane licence : and so to speake in this cause , as that the soberly religious shall have no just cause to complaine ; nor the profane be incouraged to go on in licentiousnesse . Either of which wayes as it is easie to offend , so in whether of the two a man offends most , is as uneasie to determine ; the one letting loose , the other ensnaring mens consciences ; the one shutting up the kingdome of Heaven , and making the way thither more narrow then it is ; the other making it broader , and enlarging the mouth of Hell. My aime and endeavour shall bee to avoid both . Among those things which have occasioned the generall prevailing of the Opinion , That the Sunday or Lords Day ought to bee observed with such strictnesse as will admit no works which may be called Ours , that is , ( as they call them ) workes of our particular Callings , and much lesse Recreations : it is none of the least that now of a long time among us ( contrary to the use of the Primitive Church , yea and of our owne in the memory of our Fathers ) it hath lost its Christen name , and entertained the Iewish , being vulgarly knowen and called by the name of the Sabbath . Whence it comes to passe that men ( prone more to respect names then things ) never heeding the difference betweene the old Sabbath and our Sunday , or thinking it to bee little or none at all , take those places of Scripture , which so severely prohibit all work upon the Sabbath , as if they did no lesse belong to us now , then heretofore to the Iewes : and by this meanes , those precepts , threatnings , and promises which concerned the observation of the Sabbath , are pressed upon us point blanck . Whereas indeed they concerne us onely indirectly , and cannot without fetching a compasse , be alledged at all for our Sunday . Now the Scripture being so expresse ( as it is apprehended ) for the strict observance of our Sunday under the name of the Sabbath , no marvell if men have made it a prime Case of Conscience , and that so many scruples are dayly raised , and so many traditions broached about the beginning and ending of the Sabbath ; about the works of a mans particular Calling , what they are , and how farre lawfull on that Day : what are the proper duties of the Day , and the like ? For the cleare resolution therefore of this Question ; Whether the use of Recreations may stand with the due observation of the Lords Day , it is convenient that I have some recourse to the Sabbath . Where because I love not Cramben saepiùs coctam apponere , or to stuffe my discourse with a tedious explanation of those things which are commonly known ; and every where to be found , I will with as much brevity as the cause will suffer , inquire into these 4. particulars . 1. Whether , and how farre forth the fourth Commandement concerning the Sabbath is moral , and perpetuall , and so belonging to Christians . 2. When and by whom the Lords day was instituted . 3. What workes the lews might doe on their Sabbath . 4. Whether , and what liberty Christians now have on the Sunday more then they had , and how farre that liberty is to be extended ? To begin with the first . The law which God gave unto his people the Iewes ( according to the three-fold variety of the object , or things prescribed ) is three-fold , Morall , Ceremoniall , and Iudiciall . The Morall is that which concernes the manners of men , and belongs to them as men : and this commands those things which are in themselves acceptable , and well-pleasing to God , and those which hee will have all men every where , and at all times to observe , as the perpetuall , and unchangeable rule of living , being the expresse image of the minde of God , according to which , hee ( who is the Law-giver ) judges it meete and right , that the reasonable creatures should order their lives . The Ceremoniall belongs to men , as joyned together in that Society which is called the Church , and this containes those precepts which concerne the externall worship of God , and were given by him to the Iewish Church , in accommodation to the times , in which the Church was under age , and under the promise , and therefore instituted for the signifying , prefiguring , and sealing of the truth of the promises made to them , to be fulfilled in the exhibition of our Saviour : and withall for the preservation of order , and decencie in their Ecclesiasticall meetings , and performances . The judiciall belongs to men as joyned in a civill Society or Cōmon-wealth , contayning the forme of civill government , to be used by them , tending to their good , as they were a Society , and to the preservation , and exacting of the eutward worship of God , and the discipline thereof , as it was commanded in the Morall and Ceremoniall Lawes . So that the Ceremoniall Law determined the Morall in order to God ; the Politicall or judiciall in order to men in a civill society ; and both in accommodation to that state of the Church : And these though they have in them something which is juris moralis , and so farre forth are contained under the Morall precepts , yet being fitted to serve that state of the Church , which was to be held in expectation of the Messias ; when the time came that he was actually exhibited , and so the promise fulfilled , the shadowes were then of no longer use , the body being come : and therefore at the time of the death of Christ , they were abrogated de jure , so that they became unnecessary , and unprofitable , and had their power of obligation taken away : And afterward when by the Apostles doctrine Christians came to understand that Christ was the end of the Law , and when the Temple ( the seate of their religion , and the place destined to the use of those ceremonies ) was destroyed , they were de facto actually and fully taken away : and those things , which before the death of Christ were commanded , and in that interim , betweene his death and the destruction of the Temple ( which was the space allotted for the solemne funeralls of the Iewish Synagogue ) were tolerable , though already dead , became from that time forward deadly and intolerable . So that , onely the Morall Law remaines now in force , for the practise of Christians ; The ceremoniall and judiciall ( excepting in that wherein they are reducible to this ) are antiquated , and out of date . Now the precepts of the Morall Law are summarily comprehended in the Decalogue or ten Commandements : which had this prerogative peculiar to them , that they were delivered ( not by Moses , but ) by God himselfe , and by him written in tables of stone , and preserved in the Arke ; to shew their dignity above others , and to note out the perpetuity of observance , which was due unto them . Where , before wee apply these things to our present purpose , two things are to be noted . First , That howsoever all the precepts of the Morall law belong to the Law of Nature ( as being agreeable to reason , which is the rule of Humane actions ) and are in that respect of perpetuall observance ; yet all of them are not of the same ranke , nor belong in the same degree and manner to the law of Nature . There are some things which by the instinct of nature , and naturall light of the understanding , wee presently see to be good or bad , and which are so plaine , that without any great consideration , they may by the first principles , or common notions implanted in us , be either approved , or rejected , and these are absolutely of the law of nature . Others there are that require more consideration of circumstances , and the use of Discourse to apprehend , and judge of them : and these are so of the law of nature , that notwithstanding they require the helpe of discipline , by which those which are ignorant , and not able by diligent consideration or discourse , to attaine to the knowledge of them , may be instructed by the wise and learned . And lastly , there are some , to the knowledge whereof humane reason stands in neede of Divine Instruction . And these two latter sorts , especially the last , though they in some sort belong to the Law of Nature ( and were haply at our first Creation , written in the tables of mans heart , in more plaine Characters , and more easie to be read then now since the fall , they are ) may , in respect of the other , be termed morall ( non ratione naturae , sed disciplinae ) not in regard of nature dictating , but in regard of Discipline informing nature . Secondly , that the fourth Commandement ( as it enjoynes the externall observation of the seaventh day ) is not morall either of these wayes . Whence S. Augustine a saith , That among all those ten Commandements , that onely of the Sabbath is figuratively to be observed ; whereas ( as hee after saith ) Wee observe the other Commandements there properly as they are cōmanded without any figurative signification . And generally the Ancients ( as Calvin hath truly observed ) called this Precept b a shadow , which ( as he there saith ) was truly , but not fully said of them . And therefore they do better , and more fully expresse the nature of this Cōmandement , which say it is c partly morall , and partly ceremoniall . So Peter Martyr , and generally all Divines both reformed and others , use now to speake . Now if any shall therefore thinke it unworthy a place in the Decalogue , and to be rankt with those precepts which are morall , and of perpetuall observance ; d Aquinas may seeme to give them full satisfaction , who saith , 1. that the Precept concerning the Sanctification of the Sabbath , is put among the Precepts of the Decalogue for that which is moral in it . 2. That this Precept as Ceremoniall , ought rather to have a place in the Decalogue then any other : The other Ceremonies being signes of some particular effects of God ; but this of the Sabbath was a signe of a generall benefit , viz. the Creation of the Vniverse : So that that which Amesius will have a most certaine rule , and received among all the best Divines ( as he calls them ) That all , and onely the Morall precepts were delivered by the voyce of God himselfe , and by Him written in the tables of stone , is not true , unlesse Saint Augustine , Calvin , Martyr , &c. be in his esteeme none of the best Divines . Yet perhaps wee may admit that rule so farre as to say , That all the Morall Precepts are contayned in the Decalogue , and that every Precept there contayned is Morall , though all of every Precept be not so , but may have something that is ceremoniall annexed to it : which haply God thought good to place among the morall precepts , to intimate the perpetuall necessity of having some ceremonies in the Church ; though that ceremonie be not necessarily perpetuall , but ( with the rest of that nature ) to expire at the death of Christ : which though wee admit , yet cannot any justly charge us , that wee diminish any of the tenne words ; or that wee expunge one Commandement out of the Decalogue ; in as much as wee affirme , that onely which was ceremoniall in this Commandement to bee expired and out of date , and that there is in it a morality still remaining , which retaines its full power of obligation , and exacts the same obedience , under the same penalty , which it did at its first promulgation or inscription in the heart of Adam . In which respect , the Church hath good cause still to use her accustomed Antiphona at the repeating of this Commandement , as well as at any of the rest , and to pray Lord have mercy upon us , and encline our hearts to keepe this law . And here , because some who love to have this Commandement termed morall ( though thereby they intend no more then what hath beene already granted ) use so to argue , as if they did not acknowledge it at all to be ceremoniall ; it will not be amisse , before wee proceed any further , to answere some of the principall arguments that are brought to this purpose . And I wil begin with that of our Saviour , Math. 5. 17. Thinke not that I came to destroy the Law or the Prophets ; I came not to destroy , but to fulfill . Which words ( in their opinion ) make strongly for the morality and perpetuall obligation of the fourth Commandement : For from hence they argue to this purpose . That which our Saviour did not destroy , but fulfill , is still in force ; but hee did not destroy the law contayned in the Decalogue : Therefore it is still in force . For answere hereunto , I say , That in this argument two things are by them supposed . First , they suppose , that by the Law in this place , is meant only the law contained in the Decalogue or ten Commandements . Secondly , That our Saviours fulfilling , and not destroying this law , was the ratifying and perpetuating of the observation of it under the Gospel . If wee grant them both these , wee shall condemne the Christian Church for altering the day from the seventh to the eight or first day of the week , which cannot stand with this exposition of our Saviours speech , who , in the words following , saith expresly , That not one jot or title shall passe from the Law. But both these are beside the meaning and intent of our Saviour , as will easily appeare to any that ( with indifferency ) doth consider his words . For , First , the Law which our Saviour here speakes of , is of larger extent and latitude , and comprehends not onely the Decalogue or law morall , but the Ceremoniall and judiciall also : As being indeed put for the Pentateuch or five bookes of Moses : And so , The Law and the Prophets , as much as , Moses and the Prophets : Which formes of speech , are used as a Periphrasis of the old Testament , of which these two are the maine essentiall parts : The Bookes of Moses , so containing and describing the Law , that they reserre whatsoever else they containe unto that , receive their denomination from it , as from the principall subject of them . The Prophets , that is , their Bookes , comprehend all the rest of the old Testament , which the Hebrewes divide into the former and latter Prophets , and the Hagiographa : All which ( though they be not Prophesies ) being written by divine inspiration , and by holy men as they were moved by the Spirit of God , may justly be termed , The word of Prophecy , and passe under the name of the Prophets . That the Law is taken in this sense , is manifest by the use of the same phrase else where : Where , not only the duties commanded in the Decalogue , but Christ and faith in him , is said to be taught and witnessed by the Law : to which purpose the Apostle S. Paul useth the same phrase , Acts 28. 23. Rom. 3. 21. Now , what word in all the Decalogue gives witnesse to Christ , or perswades the faith , which is required in him ? Certainly , ( however some have found not onely the faith in Christ , but the Sacraments also of the New Testament commanded in the Decalogue yet , ) there is no one word there which imports any such thing . Yea , the very context evinces thus much : for our Saviour , having thus prefaced his exposition of the Law , keeps not himselfe within the bounds of the Moral Law ; as appeares verse 18. And therefore Interpreters generally upon this place , shew how our Saviour did not destroy but fulfill the Ceremoniall Law also , as well as the Morall , which were altogether needlesse , if by the Law , that onely were understood . Now , the Law being ( as it must needs be ) thus largely taken , any man may easily perceive that the not destroying but fulfilling of it , is not the ratifying and the perpetuating of the observation of it under the Gospel : for who sees not , that upon this ground they might conclude for Circumcision , and the legall Passeover and Sacrifices , with all their typicall Rites and Ceremonies , as well as for the Sabbath ? The truth is ; our Saviour as hee was to fulfill not onely the Morall but the Ceremoniall and Iudiciall Law also : so he speakes of all , and did indeed , not destroy but , fulfill them all , though in a different manner . 1. He fulfilled the whole Law , by his actuall and personall obedience to it , and by supplying the defects of it , that it , being unable to justifie us in it selfe , might , by the helpe of his grace and accession of faith in him , bee able to performe that which otherwise it could not . 2. He fulfilled the Ceremoniall Law , and so the Iudiciall too , so farr as it was typicall ; besides his subjection to them , by a reall exhibition of that whereof they were shadowes . And though by this meanes , their observation ( according to the letter of the Law ) ceased , yet did hee not hereby destroy , but perfect them ; according to that of the Apostle , speaking of Circumcision , which was a legall Ceremony . Doe we then ( saith he ) make voide the Law through faith ? God forbid : yea , we establish the Law. This place then , expounded according to the truest meaning and intent of our Saviour , makes nothing for the totall morality of the fourth Commandement , nor is in the least , contradictory to what I have delivered concerning it . Secondly , they argue from the Institution of the Sabbath , which was ( say they ) in the beginning of the World , in the time of mans innocencie , when there was no need of Ceremony ; and therefore it was morall and perpetuall . To this I answere , 1. That it is not universally true , that whatsoever precept was given to Adam in Innocency , was therefore Morall and perpetuall ; for then the Symbolicall Precept of not eating of the forbidden fruit , must be such ; which no man , ( I suppose ) will affirme . 2. If it be true ( which Willet hath affirmed , and that by ten reasons which he there alledgeth ) that Adam fell the same day that he was created , then did he fall before the giving of the Precept for the observation of the Sabbath , and had it not in the state of Innocencie . But the truth is , this is a meere conjecture disputable any way , so as a man may better oppose whatsoever is affirmed , then solidly conclude any thing . 3. If it bee not false that the Sabbath was then instituted , yet it hath and may , not without good reason be doubted of . That place which is brought for it , Gen. 2. 2. doth not convincingly prove it . And if the reasons , which are alledged for the prolepsis in that place , bee , without prejudice , considered , their opinion who so expound it will not seeme improbable , as 1. That there is no mention any where made of it , to have beene observed by the Patriarchs . 2. Where it is first spoken of , Exod. 16. it is spoken of as a new thing not knowne to have beene observed before . 3. In that it is called a signe betweene God and the Israelites , that he was their sanctifier and deliverer out of Egypt , which it could not bee if it were given to all Nations in Adam . But lastly , granting the whole Argument . I would faine know how that day , that was then instituted and sanctified , could cease , and another be substituted . How could it bee Morall and perpetuall , and yet determine with the Iewish Church ? The words which are brought as the Institution , say ; God rested the seventh ( N. B. ) and for that cause , God blessed the seventh day , and sanctified it , viz. that seventh day on which hee rested . The Text doth not say , God rested the seventh day , and therefore he would have one of the seven to be sanctified ; That is but the exposition or glosse , not the Text ; the word of man , not of God. But some may haply say , That the particular day was alterable , and upon good ground was altered . This I grant , but say withall , that he which holds the Sabbath to be instituted before the fall , and for that cause Morall and perpetuall , cannot so say , but either hee must wave his owne Principles , or cry up the Jewish Sabbath postliminiò . Secondly , they argue from that of our Saviour ( Matth. 24. 20. ) who foreshewing the destruction of Jerusalem to his Disciples , adviseth them to pray , that their slight bee not in the Winter , neither on the Sabbath Day . If ( say they ) this Precept had beene Ceremoniall , then had it beene all one to fly on the Sabbath day , as on any other day : because all Ceremonies were before that time ( which was not till forty yeares after Christs Ascension ) to bee abrogated . But in that Christ doth allow this feare of flying on the Sabbath Day more then on any other day of the weeke , hee shewes plainely that the force of the Sabbath was not abrogated by his resurrection , and therefore no Ceremony . Thus they argue . To which it were answere sufficient to shew that hereby they still rush upon the same rocke , and while they labour to establish a needlesse morality of the Lords Day , they unawares bring in Iudaisme . For the Sabbath day there , cannot with any shew of reason bee taken ( though now a dayes it is too common so to take it ) for the Lords Day : and if our Saviour did intend by bidding his Disciples pray that their flight might not happen on the Sabbath day , to intimate the necessity of the observation of that Day by Christians : Then did S. Paul crosse our Saviours intent in numbring that among the shadowes which vanished at Christs death ; and then hath also the Church of Christ ever since erred in so accounting it , and condemning the observation of it , with an Anathema to those that in this point shall be found to Iudaize . S. Chrysostome is so farre from thinking that the Sabbath which our Sauiour there speaks of , did belong to Christians , that upon that ground hee expounds that speech of our Saviour as spoken not to his Apostles but to the Iewes . Thou seest ( saith he ) that he speakes to the Iewes — for the Apostles were not to keepe the Sabbath , &c. But grant that it were spoken to the Disciples ; yet can no such thing bee thence collected as they would have . For our Saviour had good ground so to advise his Disciples , notwithstanding God at that time required no keeping of the Sabbath . For though the Ceremonies of the Law ( and this among the rest ) were dead with Christ , yet were they not buried ( as I have shewed ) nor the practise of them deadly till the Temple was destroyed : till which time , even the Apostles themselves were zealous of the Law , and retentive of their old Ceremonies : to which weaknesse of theirs , our Saviour there accommodates his speech , willing rather that their owne experience in the destruction of the Temple should teach them that harsh lesson of the abolishing of the Legall Ceremonies , then by a praemature urging it , to startle such as were yet weake in faith , or hinder others of that Nation from beleeving in Him. Besides ; be it that Christians did hold themselves freed from the observance of the Sabbath , yet being among those who still made conscience of it , even to superstition , ( as did the unconverted Jewes ) it could not but prove very incommodious to their speedy and farre flight ( which the greatnesse and suddennesse of the danger required ) in as much as thereby they should expose themselves to the fury of those who were no lesse zealous in compelling others , then superstitious in observing it themselves . In these respects our Saviour might well admonish his Disciples to pray that their flight might not bee on the Sabbath day , and yet not teach them to observe the Sabbath after his death , or that while the observation of it lasted , they should thinke themselves so tied in conscience of it , that they might not on that day flie farre to save their lives : and much lesse to establish the Morality of the Lords Day , which neither He , nor his Apostles , nor the following ages of the Church , ( till within these few yeares ) ever designed by the name of the Sabbath , without some difference added to distinguish it from that of the Jewes . For though we finde it sometimes called our Sabbath , or the Sabbath of Christians , in regard that in the maine end of it , it succeeded that , yet generally the Sabbath simply put , and without addition , notes the Iewish Sabbath , or the Day on which it was celebrated , which is our Saturday ; and the day before that which we keepe , which is therefore called by the Evangelists and S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one , or the first day from the Sabbath , and by S. Iohn in the Revelation , the Lords Day : by which name , or that which the same day had among the Gentiles , ( viz. the Sunday ) it hath ever since been knowne in the Christian world . But I will leave these , and now returne thither whence ( for the answering of these objections ) I have digressed . And having seene the nature and severall degrees of Morall Precepts ; and in generall , that the fourth Commandement hath in it somewhat not moral , That I may apply these things to our present purpose , and manifest the truth thereof : I will more particularly inquire into the nature of that Commandement , and in it distinctly consider these 4. things . First , A Day , or time set apart for Gods service . Secondly , the seventh day , or one in the revolution of seven . Thirdly , the particular seventh there mentioned , namely the seventh from the Creation . Fourthly , the strict surcease or rest from ordinary labours on that day . For the first of these . It cannot be denied , but that the very Law of Nature it selfe ( to use the words of a Worthy of our Church ) requireth no lesse the sanctification of times , then of places , persons , and things . For which cause it hath pleased God heretofore as of the rest , so of times likewise , to exact some parts by way of perpetuall homage . And that ( as Aquinas ) it is morall , that man should depute some time of his life for the service of God. For there is in man a kind of naturall inclination , that to every thing necessary there bee a time assigned : as to our bodily refection , sleepe and the like : Whence also to the spiritnall refection of the soule , whereby the soule is refreshed in God , by the dictate of naturall reason , a man deputes some time . And so to have some times for holy Offices comes under the Morall Law , and is absolutely of the Law of Nature written in the heart of every man , being involved in that principle which even depraved nature hath ever acknowledged ; viz. that God is to be worshipped . And therefore Amesius hath well observed that thus farre the time of Gods worship falls under that precept which exacts the worship it selfe : and as God when he created the world , is said to have concreated time with it : so when he ordained religious actions , he appointed also to the same , a time for them , as a necessary circumstance , without which they could not be performed . And as the time in which such actions are done , so that some Day , or Dayes should be destinated and set apart for the more solemne performance of those actions , may seeme to be a dictate of the same Law of nature : in as much as the Heathens who had no other guide but the law of Nature , had their solemne Feasts and set Dayes in all ages consecrated to the worship of their Gods ; whereby they manifested ( though not the knowledge of the true God , yet ) their acknowledgement of that Principle , That God is to be worshipped , and the conveniencie of assigning some Dayes peculiarly to that end . For the second : That one day in the revolution of seaven should be thus set a part : this cannot be said to be absolutely of the Law of nature : Nature being ignorant of this , without the instruction of the written Law , in which God hath revealed his pleasure , concerning the Quota pars , or how much of our time hee requires to be consecrated to Him : And this will easily appeare to any that doth without prejudice consider it . For it is an easie thing to give an estimate of what Principles are naturall and written in the hearts of all men ; and what are gotten by instruction , discipline , and information : Now men may by the light of Nature from the creature , climbe up to the knowledge of the Creator , and from the nature of God conclude his worship , and from the nature of his Worship , conclude a time ( as to all other things ) to be due to it . But to goe further , and to determine what part of our time , wee cannot . For it will not follow that because some time is due , therefore the seaventh day , more then the eighth of every moneth , which was observed by the Graecians in honour of Neptune , or any other day , above , or under that number . And for this cause it is ( saith Saint Chrysostome ) that in the giving of this Commandement concerning the Sabbath ( which hee calls a Precept not made knowne to us by our conscience ) God added a reason , as because Ged rested the seventh day from all his worke ; and againe ; because thou wast a servant in Egypt , &c. Whereas in those Precepts that are purely morall , as when he saith , Thou shalt doe no murther , hee onely gives the precept , without giving any reason at all . Why so ? ( saith that Father , ) because our conscience had taught us this before ; so that God speakes , as to those that knew and understood reason sufficient for the Prohibition . Neither doth Eusebius ( though alledged by some to that purpose ) any way contradict this , when he saith , That not onely the Hebrewes , but all almost , both Philosophers and Poets acknowledged the seaventh day to be sacred : For here it is not questioned , whether the Gentiles which wanted the law of God to informe them , did hold the seaventh day as hallowed , but whether they were induced by the instinct of nature so to account it ; or that so accounting it , they held themselves bound to consecrate that , more then any other to the worship of God : The Gentiles ( as Eusebius at large declares ) came to the knowledge of it from the Iewes , and did in that , as in other things , become their Imitators , and receive it into their manners . Or upon some other ground or superstition they might account the number of seaven to be sacred ; as because by that number the Planets ( which they honoured as their chiefest Deities ) were terminated : for which cause ( we know ) by their names they intituled their dayes . But what ever were the motive , as it is without all question , that the Gentiles , as well as the Iewes , held the number of seaven in great veneration , accounting it the number of perfection , and full of mysteries ; So it is as unquestionable , that by the light of nature they knew not that that part of our time was to be separated to Gods service . And therefore Zanchius speakes more inconsiderately then beseemes his learning , when hee saith , That Nature teacheth all men to consecrate one day of seaven to the externall worship of God : Which , others ( and among them Amesius ) better considering acknowledge to be onely of positive right , and morall , not in regard of nature , but of discipline , as comming under that ranke of morall Precepts , which neede instruction to helpe naturall reason to know , and judge of them . Now , albeit Calvine ( who in this as in other things , wants not his followers ) thinks the seaventh day , not to be so stood on , as that he would tye the Christian world precisely to that : Yet there are many grave and judicious Divines , both Ancient and Moderne , that judge the institution of one Day in seaven to be so farre morall , as that it doth binde the Church perpetually and immutably . Thus among the Ancients Saint Chrysostome upon those words , And God blessed the seaventh day and hallowed it , Genes . 2. 3. Here , saith hee , from the beginning God intimates to us this Doctrine , instructing us to separate and lay aside one day in the compasse of every weeke for spirituall exercises . And among our moderne Writers that admired Hooker , saith . That wee are bound to account the sanctificatiō of one day in seven , a duty which Gods immutable law doth exact for ever . Thus hee , with many others , whose judgements I honour , yet dare not herein wholly subscribe to them neither : For the Law exacting the observation of one day in seaven , being onely positive ( as must needs be granted ) cannot containe in it selfe any perpetuall obligation . For all Lawes of that nature ( though made by God himselfe ) admit mutation ( at least ) when the matter concerning which , or the condition of the Persons , to whom they were given , is changed : Now the Day , concerning which this Precept was given , together with the State of the Church , to which it was given , being changed , I see no reason , why the proportion of one in seaven , should be simply and in it selfe immutable ; Yet thus much , I willingly grant them , that ( some time to be set apart for Gods worship , being absolutely of the Law of nature ) that proportion of time , which God himselfe made choyce of for his owne People , is the fittest that can be imagined : and Nature informed by God , cannot but acknowledge His wisedome and goodnesse in this choyce , in that hee hath so attempered it , that neither the long space betweene can make us forget our duty to him , nor the quicke returne of it hinder our providing for the necessities of nature . And hereupon the Church of Christ , hath taken it as an obligation belonging to them , and that ( as it is in our Church Homily ) Gods will and commandement was to have a solemne time , and standing day in the weeke , wherein the people should come together , and have in remembrance his wonderfull Benefits , and render him thanks for them as appertaineth to loving , kinde , and obedient people . Thus farre then , this Commandement extends to us Christians , as well as to the Jewes , in as much as to consecrate some part of our time to God , is morall , and a seaventh part , though not morall , yet fitly chosen , and appointed by God , and observed by the Church of Christ ( not as simply immutable , yet ) as most worthy to be retayned . For the third particular . The particular seventh day there mentioned , that is , the seaventh day from the Creation ; This cannot be said to be Morall any way , but is ceremoniall and temporary , and expired with the dissolution of the Iewish Church . And this is generally confessed by all , whom the heresie of Iudaisme hath not infected : and the mutation of the Day approved by the practise of the Christian world ever since the Apostles times , is a sufficient disclaime to the morality of it . For one of these three must needs hence be inferred . Eyther that that which is morall may bee changed ; or that the Church of Christ hath now for this sixteen hundred years erred in the change of it ; orlastly , that the particular day prescribed to the Jews was Ceremoniall , and not perpetuall . The first , no man will say that vnderstands the nature of morall precepts , and their dependance upon the Law of nature , which is one and the same with all men every where , and in all ages , and in that regard immutable . And he deserves not the name of a Christian that dares affirme the second . It remaines therefore that we pitch upon the third , & confesse that herein that Commandement was Ceremoniall & not perpetuall . But besides the practice of the Church we have the warrant of the Apostle S. Paul. who ranks the Sabbath among the shadows of things to come whereof the body is Christ . Now the body had ( they are the words of the late learned Bishop of Winchester ) the shadowes vanish : that which was to come , when it is come to what end any figure of it ? it ceaseth too . So that to hold the shadow of the Sabbath is to continue , is to hold that Christ the body is not yet come . Neyther can the force of this place be avoyded by saying that the Iewes had other Sabbaths that were there meant , as the Sabbaths of weekes , and the first and last dayes of their great feasts which were called Sabbaths . For the Apostle speakes indefinitely of the Sabbath dayes , & hath not there left any ground to rayse any distinction upon , or to shew that he aymed onely at them more then this . That he speakes there in the plurall number will not helpe this shift , but rather crosse it : it helpes it not , because we know it is usuall in the new Testament to use that number when the Sabbath in question is spoken of : it crosseth it rather in that being in the plurall number it may rather seeme to comprehend all their Sabbaths whatsoever they were : and so to be far from excluding this . The place then is cleare , and alone sufficient to prove the point in hand : To which I will onely adde ; that the reason drawn from the example of God , who rested upon the Sabbath day , namely , when the Creation was finished , endured onely till the time of the new Creation in which al things were made new by Christ ; at which time it ceased , or at least , a second reason taken from that new Creation comming in place , the former both reason & day ( become now old ) are passed away , and behold all things are become new . For this worke of redemption or new Creation being the greater may deservedly take place of the other . And as the Prophet Ieremy speaking of the deliverance that God would vouchsafe his people from the Babilonish captivity , saith : Behold the dayes shall come ( saith the Lord ) that it shall no more be said ; the Lord liveth that brought up the Children of Israel out of Egypt : but the Lord liveth which brought up the children of Israel from the land of the North , &c. So may wee say of the day appointed for his worship ; that the day wherein he finished the worke of Creation shall no more be observed , but the day wherein our Lord Iesus Christ by his resurrection from the dead finished the worke of our redemption , and begun a new life to be finished in all his members , who ( as S. Peter tels us ) are by his resurrection begotten vnto a lively hope of an eternall Inheritance . The fourth and last thing in this Commandement and that which denominated the day is the resting from ordinary labours . And this in regard of the divers ends it had admits a diverse consideration . 1. This rest may be considered as a means without which the dutyes of Gods worship cannot be performed . For seeing the generall & publique dutyes of piety and devotion , and our owne private businesses cannot both bee followed at once , there must be such a cessation from ordinary labours on that day , wherein men are to performe those dutyes , as that thereby they be not hindered in the performance thereof : in which regardthose workes that in themselves , and at other times are not prohibited , are on that day vnlawfull , so farre as they hinder a man from applying himself to divine dutyes : and therein are contrary to the observance of that precept , which requires the performance of them . And therefore when God commands a day to be dedicated to Him , he doth likewise in the same command such a rest as a meanes necessary to that end . So that , thus farre it is connected with , & participates of the morality of that Precept that enjoynes the dutyes for which it was appointed ; & in this consideration we are no lesse bound at this day , to rest from our labours on the dayes devoted to Gods solemne worship , then were the Iewes , and ( as Uenerable Hooker sayth ) The voluntary scandalous contempt of that rest from labour wherewith God is publikely served , we cannot too severely correct and bridle . Another end of this rest is mentioned . Deut. 5. 14. viz : that there might be a time of rest allowed to servants and labourers for their refreshment . And this no lesse concernes us , then it did them ; for necessity of nature requires some time of remission from labour : and religion teacheth us , to be mercifull even to our beasts , and much more to our servants who are our brethren . But this is not so connected with the observance of the day of Gods publique worship , but that it may at other times be supplyed , yet is then so far requisite , as it makes for the solemne performances of the duties of the day , that all , as well servants , as others , may joyne together in the service of God : which while they doe , they at once enjoy the refreshment of their bodyes , and freedome to refresh their soules , with holy and religious exercises . But this rest , as it was prescribed to the Iews , had yet a further end , in regard of which , it was exacted so strictly , and beyond that which eyther the solemne service of God , or the necessary refreshment of labouring persons did require . And that was figurative for the signifying of things past , present , and future . 1. Things past ; and so it was a memoriall of Gods resting from his worke of Creation : and as the day which they observed , so the strict rest upon that day served as a sign of the cōmon benefit of Creation which they thereby acknowledged to bee Gods work , when they celebrated that day wherein God rested from creating , & sanctified it by an holy and totall surcease from their owne workes . And this end is assigned by God himselfe , and annexed to the commandement as a principal reason of the institution of it . Secondly ; it was a memoriall likewise of their deliverance out of Egypt , so expressely said to bee Deut. 5. 15. where , in the repetition of the Law , this reason , is added instead of the former , & God is therefore sayd to command them to keepe the Sabbath , that they might remember their servitude in Egypt , and their deliverance from thence . Againe ; the Sabbath was a signe also of their present condition , and a note to distinguish them from all other people , they being then the onely peculiar people of God , whom hee had separated , and sanctified to himselfe : For a signe of which peculiar sanctification they were commanded to observe the Sabbath , as we read Exod. 31. 13. & Ezech. 20. 12. 3. Lastly ; the rest of the Sabbath was a Type whereby was prefigured that rest which remained for the people of God , to be purchased for them by Christ . Into which rest they which believe do enter , and shall have the full possession thereof in the Kingdome of glory , when , after all their works finished , they shall rest from their labours . And this rest the Apostle designing by the name of a Sabbatisme , intimates the prefiguring of it by that Sabbath which the people of God under the Law were to observe . So that , as the place of this Celestiall , and eternall rest , was shadowed out by the promised Land , so the rest it selfe for the nature , & condition of it was no lesse presignified by their usuall Sabbaths . Now in relation to these good things which were thus vailed under the outward observation of this rest , it was very requisite that the rest whereby they were represented , should be , as strict as might be ; for the more exact the figure is , the better it signifies ; and the more strictly the rest was observed , the more lively was the representation of those things , which it aymed at . To this if we add the condition of those , to whom it was enjoyned , we shall have the compleate reason , why it was with that strictnesse commanded and exacted , & the violation of it with such severity punished . For first , the Iewes though the people of God , & heire & Lord of all , yet being , as the Apostle saith , a child , differed not from a servant , and as servants were to be held in bondage under the strict yoke of outward observances , & of this among the rest , till the fulnesse of time came , when God sent forth his Sonne made of a woman , made under the law , to redeem them that were vnder the law , that wee might receive the adoption of sonnes . Secondly , the Iews by reason of their long abode in a place of continuall servile toyle , could not suddainely be weaned and drawne unto contrary offices , without some impression of terror ; whence the severity with which this duty , was enjoyned , and the violation thereof punished , was to them most necessary . And besides , we know , that there is nothing more needfull , then to punish with extremity the first transgressors of those Lawes that require a more exact observation for many ages to come . These considerations then being peculiar unto them , that strict rest which was thereupon exacted , being but accidentally annexed to the principall sanctification of the Sabbath , cannot belong unto us by vertue of that command by which it was enjoyned them . And this is confessed even by those that stand most for the observation of the Sabbath : who grant that the strictnesse of the rest on the Sabbath was Ceremoniall , and did belong to the Iewes onely and is abrogated by the death of Christ . So Elton . And Amesius . It may be granted , that there was somewhat a more strict observation of the Sabbath commanded in those times , as fitted to the pedagogy and time of servitade , which obteynes not in all ages . So he , and generally the most of those which propugne the Doctrine of the Sabbath . To give a briefe and full resolution to the first question propounded . viz. whether , and how farre forth the fourth Commandement concerning the Sabbath is morall , and perpetuall , and so belonging to us Christians To the former part , I say the fourth Commandement is partly morall , and partly Ceremoniall . To the latter I say . First , it is morall , and perpetuall that some time be dedicated to the solemne , publique worship and service of God. Secondly , that one day in the revolution of seaven , be consecrated to this end , is not morall ; yet very convenient and fitly observed , and retayned by the Church of Christ . Thirdly ; that the particular seaventh day , which the Iewes observed , is neither morall , nor sit to bee observed , being altogether abrogated and out of date , ever since the death of Christ . Lastly ; the resting from ordinary labours , as it is connected with the dutyes of Gods worship , and a means without which , they cannot be performed , is no lesse necessary on the dayes consecrated to that end now , then heretofore ; but as it concerned the Iewish Sabbath , it is together with the Sabbath abrogated . So that Christians are not bound either to rest on that day , which the Iewes did , or to rest on their owne Sabbaths or dayes consecrated to Gods service , with the same strictnesse , which was enjoyned the Iewes on theirs . Thus much shall serve to have spoken of the first generall question . Having explained the nature of the fourth Commandement touching the Iewish Sabbath : I come now to speake of the Lords Day ; in which , that which was Morall in that Commandement , is and ever hath beene observed by Christians . The institution of which , when and by whom it was , being the second generall part of our inquirie . And here all Divines are not of one opinion . Some ground this no lesse then the Iewish Sabbath upon the fourth Commandement , which ( say they ) includes both the Sabbath of the Iewes , and of the Christians : Because the Lord doth not say , Remember that thou keepe holy the seventh Day , but Remember that thou keepe holy the Sabbath Day ; that is , the Day of rest : which , before the comming of Christ , was the seventh from the Creation ; but afterward , the first day of the weeke , or Lords Day . But these men while they over greedily seeke after a divine foundation for the Lords Day , doe not consider that they stretch the Precept beyond the intent of the Lawgiver . For though it bee granted that the Lord doth not say , Remember to keepe holy the seventh day , but the day of ceasing indeterminately , yet seeing in the following explication , which God added , it is determined unto that particular seventh , which was the seventh from the Creation , to which it expresly is referred , as to the speciall reason of the Institution : the Sabbath there cannot without forcing , and manifest absurdity , bee said to bee as the Genus to the Iewish , and Christian Sabbath , and to include both . For is it not manifestly absurd , and unbeseeming a rationall man , and much more the wisdome of the Supreame Law-giver , to say ; God in sixe dayes made heaven and earth , and rested the seventh , and for that cause sanctified the seventh Day ; Ergo , Hee will have men in imitation of him to rest sometime ( viz. before the comming of Christ ) on that day whereon hee rested , and sometime ( viz. after Christs comming ) to rest on the day in which hee began to worke . Neither can this absurdity bee salved ( as some have endeavoured to doe ) by saying , there is alwayes more meant in the Precepts and prohibitions , then in words are expressed : for those things which are so meant without particular expression , must either be necessarily connected with , or some way subordinat to that which is expressed , that so it may be included in it . Sure I am , it ought no way to be excluded , as ( we see ) this is by Gods owne exposition of himselfe , and the reason which hee alledgeth , which can no way agree both to the Jewish Sabbath , and the Lords Day . Again , others urge the Institution of the Lords Day , as founded upon Gods sanctification of the seventh Day at the Creation , which being before all Ceremonies , must ( say they ) needes binde Christians , as well as the Jewes . But this labours of the same weaknesse , and absurdity , which the other did . For what day did God sanctifie there ? Surely not the first day of the Weeke , but the seventh from the Creation , which they must with the Jewes cry up againe , if they will have their argument hold good . But besides this , the weaknesse of this foundation appeares in that ( as hath beene shewed ) they cannot prove that God instituted the Sabbath , and commanded it to bee observed from that time forward ; but onely that Moses there , relating the story of the Creation , intimates the reason of Gods after Commanding his people to rest upon that Day . And lastly , granting that to be the Institution ( which cannot be proved ) and that not the seaventh day from the Creation ( as the words expresly say ) but a seaventh , or one in seaven , were thereby intended to be perpetuall , & to belong to us Christians : If all this be granted , here will yet be but a partiall foundatiō , and no compleat institution of that particular day which we observe : for , all this notwithstanding , why might not the second , third , fourth , or any other have beene observed , and yet that institution of one in seaven no way violated ? Others therefore ( no doubt espying the weaknesse of it ) forsake this hold , and seeke for authority to prove it , to be of Divine Institution , out of the New Testament . And among these Amesius will have it to bee done by Christ himselfe : laying this for a ground worke , that He alone could change the day of the Sabbath , that was Lord of it , that is , Christ . So that according to him , Christ was the Author of this change , and that either mediately by his Apostles , whom he assisted by his Spirit in the Institution of it , no lesse then he did in the doctrine which they taught : or else , ( as hee holds to bee most probable ) immediately , and in his owne person ; and the probability of this he labours to prove by divers Arguments ; wherein hee doth ( as one hath well observed in the like case ) as if one should demand a Legacy , by force and vertue of some written Testament wherein there being no such thing specified , he pleades , that there it must needs be , and bringeth arguments from the love and good will , which alwayes the Testator bore him ; imagining that these or the like proofes will evince a Testament , to have that in it which other men by reading , can no where finde . Certainely it is a bold and a strange course , for men to adventure to argue , that God must needs have done the thing , which they imagine was to bee done : whereas in matters that concerne the actions of God , the most dutifull , and safe way on our part , is to search what God hath done , and with meekeresse to admire that , rather , then to dispute what he , in congruity of reason , ought to doe . Hee might therefore have spared all the reasons he brings , and in stead thereof , to have alledged one place out of the New Testament , which doth command the change of the Day , especially seeing he denies it , ( and that for many reasons by him there urged ) to bee an unwritten Tradition : which seeing hee doth not , nor indeede can doe , what doth he else by all his arguments , but endeavour to lay an aspersion of imperfection upon the Scriptures , and of neglect in Christ himselfe of that office , which as the great Prophet of his Church belonged to him ? As if unlesse hee had beene as carefull to appoint the observation of this day , as Moses was to appoint the old Sabbath , hee could not ( absit verbo blasphemia ) be as faithfull in the house of God , as Moses was . But farre be such blasphemous thoughts from us , farre be it from us to measure the faithfulnesse of our blessed Saviour by our phansies : or to judge him unfaithfull , because he did omit that which our shallow conceits judge necessary and fit for him to doe . Wee know that the high Priest of our profession , Christ Iesus , was faithfull to him that appointed him , as also Moses was faithfull in all his house . And this faithfulnesse of his was by him sufficiently demonstrated , in that hee fully declared the will of his Father to the world , in all things to be beleeved and done , and shewed how , and what worship Christians must give unto God , though the circumstances of that worship as Time and Place ( in as much as concerned the particular designing of either ) hee left to be determined by the Church , whom he promised to be with to the end of the world . And as he cannot be said to be lesse faithfull in the house of God , then Moses or Salomon ( who provided the one a Tabernacle , the other a Temple ) because he did not appoint set places for Gods worship ; so neither can hee be justly taxed for not appointing the set times for the same ; these two circumstances of time and place , being of equall necessity and use , and joyned together by God himselfe , Lev. 19. 30. Yee shall keepe my Sabbaths , and reverence my Sanctuarie . I am the Lord. Neither is the difference of Places more taken away now under the Gospel , then of Times . But as the true worshippers of God are not tyed to worship either in Ierusalem , or any other peculiar place , but may worship him in spirit and truth in all places , lifting up pure hands : so neither are they tyed to any speciall time or day , but may pray continually , and at all times . And therefore they who are so indifferent for the place , that they can be content to account a Wood , a Parlor , or a Barne , place good enough for Christians to meete in for the performance of Gods publick worship , have no reason to complaine for want of a set day , or time , for the same purpose . The truth is , that that peculiar blessing which God once bestowed upon the Sabbath of the Temple , & thereby differenced them from all others , is enlarged to all times & places ; and any day and place may , by the Church , be dedicated and set apart for Gods worship ; and being so dedicated , & set apart , they inherit that holinesse which was once peculiar unto the , in relation to the duties then & there performed to God , who in regard of the abundance of grace vouchsafed now in the time of the Gospell , may be said to be more present at such times , and in such places , then heretofore in those of his own assigning . But it was not necessary that Christ himself , or his Apostles from him , should by expresse precept particularly designe , either of these : if any think such precept to be necessary , let them shew the place of Scripture , where such precept is to be found , or else confesse the Scripture to be deficient in things necessary , and so forsake their colours of reformation , and passe over into the Campe of the Romanists . If they be ashamed of this , let them learne and confesse : That , however it be necessary that some time be dedicated to Gods service , yet the determination to this or that particular day , is not necessary to be defined by Scripture : which they may perhaps the more easily be brought to see , if they consider , that in this it is no otherwise , then it is with other things of equall necessity with this in the generall ( as the Sacraments , Fasting , and Prayer it selfe ) which yet for the particular , when , and how often they are to be used , is not any where in Scripture defined , nor necessary so to be . But some who will have the Lords day so called , because Christ himselfe instituted it , say , That , the Apostles , by the authority of that Spirit , that alway assisted them in their ministeriall office , did alter the day , and themselves kept , and ordained it to be kept in all Churches , as may appeare 1. Cor. 16. 1. Where he saith , Every first day of the weeke , when yee meete together , &c. But certainly , it is most evident , even to a vulgar consideration , that no such thing doth appeare out of that place . For , what doth Saint Paul say there ? That hee would have Christians meete every first day of the weeke , to serve God ? No surely , there is not a word of meeting in the text , but what is foysted in , to deceive the credulous Reader . That which S. Paul saith , is , That on that day hee would have every one lay by him in store , as God hath prospered him . This implies neither the meeting together of the Church on that day , nor the performance of any religious duty ; but onely a repositing or laying up , and that not in a common banke , but every man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by himselfe . * Againe , grant that S. Paul ( as he did not ) had enjoyned Christians to meete on that day : and at their meeting to make a Collection for the poore ; yet could not this serve for a sufficient institution of that Day to succeede the Jewes Sabbath : unlesse such collections did involve in them all the service of God , on that day to be done , or were so connected with them , that they could not bee separated : which no man , I suppose , will affirme . To leave these therefore , who out of an over-weening conceit of the day , are willing to catch at any shadow that may seeme to countenance it , and gaine to it the reputation of Divine institution ; Let us pitch upon that which is certaine , which though it rise not so high , as an immediately-divine authority , yet is sufficient to ground our practise upon , and to exact the due observation of the Day . First , then it is most certaine , that our Blessed Saviour did honour this day with his most glorious a resurrection , and by his often b apparitions upon it to his Disciples : and thereby ( as it were ) pointed out this day to his Disciples , as worthy to be made choice of to be celebrated in honour of him : who on that day began his glorious exaltation , after his triumph over Principalities and powers , upon his Crosse whom he there spoyled , having nayled to it , and thereby cancelled , the hand-writing of Ordinances that was against us ; that is , the obligation to observe the Jewish rites and ceremonies , and among these their Sabbath : which from that time forward , the Apostle would have no man to judge Christians in : who as they were freed from it by the death of Christ , so by his resurrection they had ground sufficient ministred to direct them to the observation of a new Festivall . Whence S. Augustine saith , The Lords Day was declared — to Christians by the resurrection of our Lord , and from that time began to be celebrated . So that for ought that appeares , our Saviour did not command the first day of the weeke to be observed . Hee did ( to use the words of the same Father ) Vouchsafe to demonstrate , and consecrate it ; or ( as he else-where speakes ) The raising againe of our Lord , promised us an everlasting Day , and consecrated for us the Lords Day . Secondly , it is no lesse certaine that the Apostles ( upon this ground no doubt ) did observe this Day , and had thereon their holy assemblies , as Acts 20. 7. And that for the same cause the Apostle designed it for the storing up of their almes , that the memory of the benefits which on that day they obtained , might make them more readily contribute to the necessities of their brethren , as S. Chrysostome hath observed upon 1. Cor. 16. 1. And lastly , that in the time of the Apostles it obtained the name of the Lords Day , as appeares Revel 1. 10. Thirdly , that the ages of the Church immediately after the Apostles ( whether by constitution , or onely in imitation of them , is not knowne , nor much materiall ) did observe this Day , as the Christians Festivall ; stiling it the Lords Day , and conveighed the same practise by continuall succession even to this day : as the late learned Bishop of Winchester shewes , avowing it on his credit , That there is not an Ecclesiasticall Writer in whom it is not to be found . Wee finde thus much then without contradiction . That it hath been the practise of the Christian Church , to observe the Sunday or Lords Day , and that ever since , yea in the very Apostles times : a practise warranted by the example of the Apostles , and the honour vouchsafed to that day by our Blessed Saviour himselfe . Whence we may conclude with a late learned Divine , That the Christian Church did not erre , when in stead of the Sabbath it appointed the Lords Day to bee observed ; of which , there is mention made in the Scripture , though there be no Precept for the observation of it . In which words of his , I will observe three things . First , that he saith , [ the Church ] not the Apostles , or Apostolicall men : ( for though that be most probable , and hath for it the authority of S. Augustine , and for that it hath beene ever observed by the Church , it may justly be ascribed to them , yet ) because if they did it , they did it not as therein reporting the immediate a Precept of Christ , nor by any power that was properly Apostolicall , but by vertue of their Pastorall power and office , which was common to them with their Successours , it may be termed an Ordinance of the Church , and it little concernes us to know whether it were delivered by the Apostles themselves , or their next after-commers . Secondly . The b Church appointed this Day , but whether at the first by expresse constitution it were commanded , or by custome onely observed , it appeares not . Aquinas attributes it to both : and how ever , thus much is out of question , that this Custome or Constitution was afterward by many c Canons of the Church , and Constitutions of Christian d Emperours ratified and approved , and many things ordained tending to the right & due observance of it . Thirdly , That the Christian Church did not herein erre , as having sufficient to warrant it out of Scripture , though there be no Precept for it . Yea , and if the Scripture did yeeld no example of this practise , or other ground for it in particular , yet had not the Church erred in ordaining it . For things pertaining to order & decencie in the Church ( such as is among others , the particular determination of the set times of Gods worship ) being undetermined in the word of God , are in the power of the Church to be ordered ; so as they be done according to the generall Lawes of nature , and without contradiction to any positive Law in Scripture . Neither is it derogatorie to the word of God , or any whit detracting from the perfection of it , to affirme that ( though it sufficiently and abundantly containe in it all things necessary to salvation , yet ) it hath left a number of other things , free to be ordered at the discretion of the Church . And as to take from the Scripture , the sufficient determination of things necessary to salvation , were an injurie , and an impairing of that honour which God challengeth to his word ; and the Church of God hath ever deservedly yeelded to it ; so it were no lesse injurie to the Church of Christ , to abridge it of the power of determining of this and such like things , which being not of absolute necessity , are yet convenient and profitable . For this prerogative & power , the Church of God hath ever obtained and enjoyed , ( even when it was most obliged to hold to the letter of the Law , prescribing the Ceremonies belonging to the service of God ) that it might without imputation of adding to , or altering the law of God , from time to time appoint sundry rites and observances , not any where prescribed in the Law. Such were the appointment of the houres , for the dayly sacrifices ; the building of Synagogues throughout the land , to heare the word of God , and to pray in , when they came not up to Ierusaleme the Feast of the Dedication which was solemnised even by our Saviour , and yet never spoken of in the Law : and many more which the Church , without any particular command , onely following the light of reason , in her discretion judged meete . And certainly , the Church of Christ hath not now lesse power , or priviledge then the Jewish Church then had , to which it is no way inferiour , but farre superiour in regard of the measure of grace , and the presence of the spirit of Christ , by which it is assisted , as in other things , so in ordaining Lawes for the edification of the Church . Now least any should thinke it a matter of indifferencie to obey , or disobey the Orders of the Church , which are thus constituted without the expresse command of God in Scripture , and that the transgressions of such Constitutions are no sinnes ; I will close this point with that which worthy Hooker ( from whom I have borrowed the greatest part of this last discourse ) hath judiciously and fully delivered to this purpose . Vnto Lawes thus made ( saith he ) and received by a whole Church , they which live within the bosome of that Church , must not thinke it a matter indifferent either to yeeld , or not to yeeld obedience . Is it a small offence to despise the Church of God ? My sonne keepe thy Fathers commandement , ( saith Salomon ) and forget not thy mothers instruction , binde them both alwayes about thine heart ! It doth not stand with the duty which wee owe to our Heavenly Father , that to the Ordinance of our Mother the Church , we should shew ourselves disobedient . Let us not say we keepe the commandements of the one , when wee breake the Law of the other : for unlesse we observe both , wee obey neither — Yea that which is more , the Lawes thus made God himselfe doth in such sort authorize , that to despise them , is to despise in them Him. Thus hee with much more to the same purpose . Which I therefore thought good to adde , that no man might think that while I ascribe it to its true Originall , I goe about to impaire the authority of it , or to withdraw any thing from the due observance of it . And thus I have done with this second Question , viz. When and by whom the Sunday or Lords Day was instituted . These things thus discussed and cleared , it may now seeme superfluous to enquire into the liberty that wee Christians have , how farre it may justly be extended in regard of ordinary labours upon the Sunday . For if it be granted that the strict rest on the Sabbath was Ceremoniall , and abrogated with the Day ; and that the Day which we keepe is not by vertue of the fourth Commandement , but by the custome or Constitution of the Church : It wil not be hard for any to conclude , that Christians are not bound to rest on that day from all works , further then the duties of the day , and they who enjoyned it require . Yet for more full satisfaction , I will adde some-what more particularly , concerning those two Questions that remaine : To enquire then first , What works the lewes might doe or their Sabbath . This wil easily be dispatcht , in as much as herein the Scripture is very plaine , and little or no difference of opinion among Divines : Yet will it not be altogether needlesse , in regard that the liberty we now have under the Gospell , when it is compared with theirs under the Law , will the better appeare . Now these workes are fitly reduced under three heads . The first of which are Workes of necessity , such as could not well be deferred or prevented . Of which sort are reckoned divers , which how ever Pharisaicall superstition had prevailed with the people to scruple at , yet were never , in the intention of the Law-giver , prohibited them , as may appeare by the doctrine & practise of our Saviour ; who was both wayes the best expositor of the Law , and who both wayes came , not to destroy , but to fulfill it . And among those thus allowed by our Saviour we finde , the providing of foode in the case of hunger ; the watering ( and by the like reason the foddering ) of cattell , the saving them from imminent danger . Whence by analogie and congruity of reason , wee may conclude the lawfulnesse of many more things of the like nature : as that of Mattathias and his company , resolving to fight upon the Sabbath to save their lives . So the quenching of an house on fire , the saving of corne , and other necessary substance from perishing , and the like . To which wee may adde workes communis honestatis , as the decent attiring of our selves , and all other workes which necessity of nature hath imposed upon men , and thereby allowed as fit to be done . The second sort of workes permitted them ; were workes of mercie and charity : as to visite the sicke , heale the diseased , and the like : which wee finde approved by our Saviours often practise ; and together with those before-mentioned , justified by that axiome of his : The Sabbath was made for man , and not man for the Sabbath : that is , ( according to Erasmus's Glosse ) it is fit that the observation of the Sabbath should give place to mans benefit , and not that man should perish for the Sabbath : as also by that of the Prophet by him cited : God will have mercy and not Sacrifice : that is , rather have the miseries of men relceved , then the letter of the Law observed . The third and last sort of works , were workes of piety , belonging to the service of God , as to reade the Law , to teach the people , to circumcise children , to offer Sacrifice , with their attendants , as to make fires for them , to slay and prepare the beasts : for these workes though servile in themselves , being directed to the service of God were sacred , and no way violating the Sabbaths rest . So our Saviour testifies that notwithstanding these workes , done by the Priests in the Temple , yet the Priests were blamelesse , and not transgressours of the Law : And the Jewes had it among their traditions , that in the Temple there was no Sabbath . Intimating that the Sabbaths rest must give place to those things which were to be done by the Priest in the Temple for the service of God. Having seene what might be done on the Sabbath ; let us now see , whether , and what liberty Christians now have on the Sunday , and how farre that liberty is to be extended , which is the last part of our Inquirie . And here though some few ( transported with a heedlesse zeale of maintayning the dignity of this day ) have not strucke to affirme that the Iewes had as much liberty as we have , & that we are as much restrained , as they were : Yet the most , even of the strictest , and most precise exactors of the Sundayes rest , doe grant a liberty which Christians now have , more then the Iewes had . But what liberty this is , wherein it consists , & how far to be extended , is not on all hands agreed upon . Some there are who when they come to define this liberty , they pin it up within so narow a room , that it proves either none at all or to no purpose . Amesius saith ; There is nothing can be brought out of Scripture cōcerning the strist observatiō of the Sabath , which was commanded to the Iewes , which doth not in the same manner belong to all Christians , except the kindling of fires , and the dressing of ordinary dyet . And these , he thinkes it probable too , that the Iewes might ordinarily doe on their Sabbath , though upon speciall occasions , they were forbidden them : so that he seemes to retract that liberty which before he granted them . But others doe freely grant these , and some few like them , as making of beds , carrying of burthens ( to wit , on speciall , and urgent occasions ) and these they allow by this name of workes of Christian liberty . Egregiam vero libertatem ! A great liberty ( no doubt ) and worthy that precious blood by which it was purchased ! But two things may here be demanded . First , how it will appeare that Christians have this liberty ? And here ( for ought I can see ) we must be contented to take their own authority : for Scripture they alledge none to purpose . Those two places which are cited by Elton on this occasion speak no such thing ; & besides , that which is there sayd ( whatever it be ) proves no peculiar liberty belonging to Christians , which the Iewes had not . For in them our Saviour justifies his Disciples from transgressing the Sabbath which was then in force , but doth not shew what might be done afterward , when by his death the Sabbath should be abrogated . If they alledge that our Saviour bad the sicke man on the Sabbath to take up his bed , ( which may seeme to have some reference to making of beds , or carrying of burthens ) It may be answered , that our Saviour doth not there shew what might ordinarily be done ; but by his authority gives a speciall dispensation to the sicke man to take up his bed &c. without which dispensation , the man could not have beene excused from breaking the Sabbath . So that here is no certainty ( according to their principles ) for any thing to be done , which the Jewes might not doe , but that men must ( for all their pretended liberty ) either Iudaize , or else adventure for this small liberty with a doubting conscience . Secondly , It may also be demanded . How wee shall know that onely this liberty is allowed Christians ? This also we must take upon ▪ their credit . For reason or Scripture they alledge none at all . And if they , without either reason or Scripture shall take upon them to give lawes to the Church of God , and prescribe bounds to Christian liberty ; I see no cause , why wee may not upon solid grounds of Scripture and reason , assert that liberty which of right belongs to us , as purchased by the all precious blood of our deare , and Blessed Saviour . And this will appeare if we consider what rest or cessation from labours is on this day required : First then , for that it is a day of Gods publique , and solemne worship to bee performed by the whole Church , which cannot ( as hath beene shewed ) be performed , unlesse there bee a vacation from ordinary and common worked , a vacation therefore and resting from these , as they are impediments to Gods service , is on that day required , as necessary . Yet not so necessary , no not in the times of publique assemblyes , but that the workes which necessity imposeth upon men , and rarer occasions in mens particular affaires , subject to manifest detriment unlesse they be presently followed , may , with very good conscience draw men aside sometime frō the ordinary rule ; considering the favourable dispensation , which our Saviour grounds upon this Axiome . The Sabbbath was made for man , and not man for the Sabbath . Which rule , if it held for the Iews on their Sabbath , is certainely no lesse in force at this day for Christians . In the use of which notwithstanding , some cautions must bee observed , As first that men pretend not necessity or charity , when it is covetousnesse or a carelesse neglect or contempt of Gods publique worship ; upon which ground no doubt , it was that the Emperor Leo repealed that liberty which by Constantine was granted to Husbandmen : and the Counsell of Matiscon forbids men to frame a necessary to themselves of yoking their Oxen ; therein allowing both a just dispensation in necessity , & forbidding the unjust pretence of necessity where none is . Secondly , men must take heed that they do not by their negligence , or improvidence and forgetfulness draw a necessity upon themselves : in which regard the word ( Remember ) which God prefixed to the fourth Commandement is yet in force , to exact our care and mindfulnesse so to provide before hand , that the dutyes to which this day is consecrated , bee not by our default omitted , or hindered . Thirdly , that being necessarily hindered or forced to omit the solemne & publique dutyes of the Day , we do ( as much as may be ) by private devotions & meditations make supply of that defect . Againe , such is the reverence that is due to the solemne & publique dutyes of devotion , that they require not onely a surcease from other workes & thoughts for the time of their performance , but also a decent preparation before-hand ; that wee looke to our feete , when we enter into the house of God , & put off our shooes before we stand upon holy ground : that so our thoughts and affections , which are naturally bent upon the world , and not easily withdrawne from it , may be raysed to a disposition befitting so sacred an employment . In which respect it is convenient , if not necessary , that til the publike service of God be ended , men intangle not themselves with unnecessary businesses , or give themselves to sportings or recreations , whereby their mindes should be hindered from the right preparing of themselves , or due performance of those holydutyes . Lastly it is good and commendable to spend the rest of that day in holy meditations , private prayer , reading and calling to minde what wee have read , or heard ; These workes , as they are at all times profitable and beseeming Christians ; so on that day they are most seasonable and suitable to those publique actions of Devotion which are the proper worke of the Day . Thus S. Augustine exhorteth his Auditors on this day to sequester themselves from worldly businesses , that they may be employed in these works ; and the Councill of Matiscon , yea and our owne Church Canons prescribe the spending of this day ( and other holy-dayes devoted to Gods service ) in these and the like religious imployments . And therefore they who thus spend the Lords day ( if it be done without superstition or judging other mens liberty ) cannot therefore justly be condemned . Now by this it is easie to judge of our liberty . First then , here is a liberty in case of necessity , though thereby the solemne dutyes of Gods worship bee hindered . Secondly , a liberty in things not absolutely necessary , so as thereby the service of God , & the due preparation thereto be not hindered : under which the use of honest and seemly recreations , after the publike dutyes of the Day are finished , may be comprehended . For though it cannot be denied that a man may commendably spend the whole day in workes of piety and devotion , yet that cannot prescribe to all Christians , or infringe their liberty . For it is one thinge to exhorte to a thing as commendable , another to urge it as necessary ; one thing to say , this or that is a good worke , and is wel done at this or that time , another , to enjoyn it by way of Precept , so as at such time it may not be omitted , nor other worke permitted . And the reason is , because Gods affirmative Precepts , though they warrant , and commend the workes that they enjoyne , and make them good and commendable , whensoever they are performed ; yet they bind not precisely to any determinate time for their performāce : For example we are commanded to pray and that continually , so that he that is most frequent in prayer , observes this Precept best , and deserves the praise of a devout and religious man : & yet he that prayes not at this or at that time , when haply , another doth , cannot therefore be sayd to sin , and much lesse bee counted irreligious or profane . David prayed & gave thanks unto God at midnight , & so did S. Paul and Silas , and surely those Godly Soules were blessedly employed : but shall wee therefore condemne him who doth not the like ? S. Paul also being to depart from Troas , continued his Sermon till midnight on the Sunday , and no doubt , but he did well ; yet no man will therefore prescribe the like length to every Sunday Sermon . The case is the same in this businesse we have in hand : for we doe not presently affixe these duties to the day , which wee say may be commendably on that day performed ; nor on the other side , doe we disallow the spending of the whole Sunday in holy and religious actions ; because we dare not rigidly tye all men so to do , or lay it upon them by way of Precept , as if God had expresly commanded that time to be no otherwise spent . There is a good and a safe use of that distinction of Precepts and Counsells ; ( though the Romanists abuse it to the patronising of their imaginary workes of super erogation ) and things in themselves good without relation to any determinate time , we may wish , exhort , and counsell men to performe at any time , when wee cannot by Precept impose them upon all . Wee know our Saviour commended some things to his Disciples with a Let him that is able to receive it , recieve it advising and exciting all to that , which nowing the infirmity of many , hee would not exact by his authority as necessary to be performed by all . And in this case wee may doe well to imitate him considering that it is no where enjoyned in Scripture , and that such is the condition of many , that they are not capable of such an injunction , as namely those who by reason of their mean education or naturall parts are not fitted for long meditation requisite for the spending of the vacant time of the Day , and to whom in regard of their hard labour in the weeke dayes , it is a mercy to permit some bodily recreation on this day ; which certainely cannot be displeasing to him who hath said , I will have mercy & not Sacrifice . And if they , who use to judge the use of all recreation on this day sinfull , had known what that meaneth , they would not have condemned the guiltlesse . If any thinke that God hath so commanded : let him produce the place of Scripture , and I will quickly recant . The places which are usually alledged for that purpose , and wherewith men are so frighted and thundred against out of the Pulpet , being intended for the Iewes , and that in regard of that speciall positive Precept , given for the strict rest upon their Sabbath , cannot with any shew of reason , bee extended to Christians , when both Day and Precept , are out of date . But haply some may yet further contend , that though the Day bee changed , yet the equity of it still remaines , and that they may argue thence ( à pari , or ( as some thinke ) à minori ) as from the lesse to the greater . That if the Iewes upon their Sabbath which was instituted in memory of the Creation , and of their deliverance out of Egypt , ought to doe no worke , nor so much as to speake their owne words , and that for the whole day : then by the like reason , nay much rather ought Christians so to doe on their Sabbath , or Sunday which is consecrated to the memory of a farre more glorious worke , the worke of our Redemption , accomplished in the resurrection of our Saviour . Here , in this kinde of reasoning there is some truth , but ( as it is too common ) it is over-strayned , and so is but a meere colour to countenance that , for which it is brought , and not any solid foundation whereon to build it . The truth is , Christians have as much ( if not more ) cause to celebrate the Redemption of mankind by a solemne weekely Commemoration , as ever the Iewes had to celebrate the Creation of the world , or their deliverance out of Egypt : and this may serve as a good ground to justifie the Institution of the Lords Day , and the Churches practise in observing it : But this truth is overstrained being applied to the manner of Celebration , which was peculiar to the Jewes , and accommodated to the then-State of the Church , which was ( as hath beene shewed ) to be held under the yoke of a strict outward rest , in expectation , and for the prefiguring of that eternall rest , which now Christ hath actually purchased ; and therefore injuriously laid upon Christians , who are freed from that yoke , under which they groaned : And they may as well upon the same ground conclude against making of fires , and dressing of meate upon the Sunday , and make the gathering of a few sticks upon that Day to deserve no lesse now , then hee suffered for doing the like upon the Sabbath . So that wee may say to those who thus argue ( as hee in Saint Augustine , upon farre better ground then he did ) Either let us be Christians and keepe the Lords Day , or let us bee Iewes , and observe the Sabbath . But is it not reason that God should have one whole day in seven , given unto him now , as well as heretofore ? Yes certainely ; but yet with such difference , as suites with the different condition of the Church that now is , from that which then was , that being guided by the spirit of feare , this of love , that in a state of bondage , under the unsupportable burthen of legall Ceremonies , this in a state of liberty , and under Christs easie yoake : In a word , they Iewes , and we Christians : and this being considered , we may be said to give God a Day , no lesse now , then they then , though in that Day wee doe not so strictly observe the outward ceremoniall rest , as they were bound to doe Secondly , I say , that our Church is so farre from abridging God of one day in seven , that it gives more , as having appointed and consecrated divers Holy dayes to the same solemne and publike worship of God , which is enjoyned to bee performed upon the Lords Day . For these ( though they may admit some difference in regard of their accidentall dignity , in as much as those benefits commemorated in them are greater or lesser yet ) in regard of their essentials they are equall , as being all of them dedicated to the honour of the same God , in memory of some great and speciall benefits vouchsafed to the Church , and therefore doe goe pari passu in our Canons , and in our ancient Statutes , which require the same observance of both under the same penalty . And therefore those who stand so much for a whole Day of seven to be consecrated to God , if the worship of God were all they affected , might see that there is a compensation made for the defect which they so much complaine of in our observation on the Lords Day ; and they themselves might doe well to take advantage , by a religious observation of these dayes , to make up their failings on the Lords Day : But this they are so farre from , that they account the observation of these dayes a breach of the fourth Commandement , and thinke it a sin to make more Holy dayes then one in seven . In which regard , it cannot be judged altogether impertinent , if I here take occasion to vindicate the practise of our Church , from their unjust censures . And in the first place , I may returne their own Argument upon them , and say ; Is it not reason that God should , now under the Gospel , have more set dayes to commemorate his benefits then one in seven , as well as under the Law ? Vnder the Law , we know , they had , beside their weekly Sabbaths , the Passeover , Pentecost , and the Feast of Tabernacles ; and not onely those which had Gods expresse command for their Institution , but the Feast of Purim , and of the Dedication , which ( as I have before shewed ) were ordained by the Church , without any expresse command of God , and observed by our Saviour himselfe , whose example alone ( if any thing ) is sufficient to exempt us from scrupling at the like now in the time of the Gospel . Secondly , if they will not runne cleane counter to their owne principles , and deny the morality of the fourth Commandement altogether , they must acknowledge thus much ( at least ) to bee moral : That there ought to be a certaine part of our time given to God , and some dayes set apart for his publique worship : Now these ( being left undetermined in the word of God ) if it bee not in the power of the Church to determine them , I wonder how that precept should be observed : And if the Churchupon this ground , have reason and power to appoint any one Day , why not more ? seeing her power is not limited or restrained within any other bounds but those generalls , of decency and order : which I presume no man will say are transgressed in the ordination of those Holy dayes which are observed among us . Thirdly , to this that such times are in the generall commanded by God ; wee may adde two things more , which being well considered will abundantly discharge the observation of such dayes from superstition : and those are , First , that the duties therein required are no other then such , as according to the word of God , ought to bee performed by all Christians : For what else is required on those dayes but the solemne prayers and prayses of God in the Church , joyned with the hearing of his Word , and a speciall commemoration of his benefits , which as on those dayes were received ? And which of all these is not required in the word of God ? And if it bee lawfull , yea commanded , that wee should performe those duties at all times and upon all occasions , they cannot at any time whensoever they are performed , justly bee termed superstitious , or ( which must follow by consequence ) unlawfull . 2. The other thing to bee considered is , That the grounds and occasions of the Churches determination of these duties unto those speciall dayes which wee observe , are such as deserve no lesse . As being reall , great , and generall benefits vouchsafed by God unto his Church . First , they are true and reall , not imaginary fictions founded upon the fained actions , or falle martyrdomes of titular Saints , such as are many in the Romish Church . Secondly , they are great , not ordinary or common benefits , and therefore require a more then ordinary acknowledgement . Thirdly , they are generall ; the good whereof redounds , not to a few , but to the whole body of the Church ; and so , if our acknowledgement bee answerable , it must be publike and solemne , performed joyntly by all those that are partakers of the benefits . Now , if wee shall runne thorough the whole Kalender , take an impartiall view of all our Holy dayes , wee shall not find so much as one among them all , of which thus much may not truely bee affirmed . For they may almost bee ranked under two heads . First , such memorable steps in the story of our blessed Saviour , as by which the great worke of our redemption advanced unto its happy accomplishment . Secondly , the memorialls of that goodnesse and glory which he afterwards manifested to the world by his holy Apostles , Evangelists and Martyrs , whom he honoured so much as to make them founders of that Kingdome which cost him his dearest blood , & to count them worthy to suffer death for his sake . Concerning the former , I suppose there is none but will say in the words of the Psalmist ( as our vulgar translation reades them ) The mercifull and gratious Lord hath so done his marvellous workes , that they ought to be had in remembrance . And what better meanes can be devised then the appointing of set solemne dayes for their commemoration , I cannot see : And this was the Churches aime in appointing these dayes : So S. Austine , We ( saith he ) dedicate and consecrate to God the memory of his benefits in solemne feasts and set dayes , least in the revolution of times ingratefull forgetfulnesse should creepe upon us . The like may be said of the latter : For if our Saviour appeared so glorious in them , and by them conveighed so great and generall blessings to his Church , what reason can bee alleadged why the Church may not retaine an annuall honourable memoriall of them to the glory of him whose instruments they were ? The Psalmist tells us that the righteous shall bee had in everlasting remembrance . And the Wiseman , That the memory of the just shall be blessed . And therefore , to have some dayes in which the memories of those , who were in their generations most famous for righteousnesse , may , with blessing , be perpetuated , is but their due and agreeable to his will who hath granted them that honour : so that we may justly solemnize the dayes wherein those barning and shining lights first appeared to the world ; or the dayes of their departure hence , which were the dayes of their happy inauguration into the Kingdome of glory , when they , both left to the Church militant the glorious example of their Christian fortitude , and became an occasion of new joy to the Church triumphant , by the accession of new Citizens to that heavenly society . Either of which , afford matter sufficient of solemne joy and rejoycing to the Church , and consequently of praise and thanksgiving unto God. Lastly , to convince them yet farther out of their owne principles : They allow the Church power , in the times of great calamities , either feared or felt , to appoint solemne dayes of fasting and humiliation ; and those dayes they will have held as Sabbaths extraordinary , and that therein men are bound to abstein from their bodily labours , according to the same streitnesse that they are bound to observe the Sabbath ; I would gladly then know some reason why the Church should want power to ordeine the like dayes for the celebration of speciall benefits , to be observed ( not as Sabbaths which are now antiquated and no presidents for us Christians , but ) with such a cessation from labours , as is necessary for the performance of the publike worship of God , and fit to accompany such solemnities of publike joy and rejoycing , to which Rest is more naturally requisite , then to the times of sorow and humiliation . But it is not the having of such dayes that some scruple at , or the duties required in them , for they much desire to have some dayes besides the Lords day to meet together for the hearing of the Word , and for the words sake can be contented to endure the Liturgie of the Church . But the things which they dislike are ; first the obligation that we put upon men for the observance of them ; for they would have the appointment and observation of them to bee held a thing indifferent and no duty binding conscience . Secondly , they dislike the names that we give them , in that we style them the dayes of such or such a Saint , which to them seemes to favour of Idolatry ; neither would they have them called holy dayes , or accounted more holy then others ; forasmuch as such difference of dayes belonged to the Iewes , and is now under the Gospell taken away . To these I answer , first , for the obligation of the Churches commands , and that it is not a thing indifferent to obey or disobey them , I have already spoken so much as may satisfie those that are not studious of contention , I onely adde now upon this occasion ; that it seemes to me very ridiculous , to grant the Church a power of ordeining such times , and yet to require that the observation of them so ordeined be held a thing indifferent . For if their ordinance lay no tye upon men , but leave things notwithstanding still indifferent , their power surely , is to no purpose and nothing worth . Touching the names that we give them . I say , first that the festivalls of the Saints are dedicated , not to them by whose names they are called , but to God. To him , and not them , our prayers are directed ; to him our praises , though for them , and with reference to those blessings , which by them are vouchsafed unto us ; Wee honour him as the author of all that good which either they , or we , by them , are partakers of : We honour them only as his instruments , and as those who having beene imitators of our blessed Saviour , are worthy patternes of our imitation . To this purpose wee finde the Church of Smyrna answering the like calumny raised against them by the Iewes , upon occasion of their affection which they expressed toward that glorious Martyr Polycarpus . These men ( say they ) are ignorant that we cannot ever leave Christ who suffered for the salvation of the whole world nor can we worship any other . For him we adore as the Son of God ; as for the Martyrs , we worthily love them as disciples and imitators of him their Lord , for their insuperable affection toward their King and Master , whose partners also we desire to be , and to become their disciples . And thus much they might easily answer themselves out of our Church Liturgy , where there is no one word in any office appointed for any Saints day , that gives the least ground or colour to this scruple . The other imputation of Iudaisme which they taxe us with , because we style our Christian festivalls , holy dayes , hath as weake a foundation as the former . For I willingly grant them what they alleadge for the countenancing of this objection , That now under the Gospell the difference of times and dayes is no lesse taken away then of meates ; That is , as we have now no meats that are uncleane either in themselves , or by reason of any positive precept given to the Iewes , but that they may bee eaten with thanksgiving ; so neither is there any day or time which in it selfe , or by reason of any such Iudaicall precept , is now to be accounted more holy then others ; all this is evident from the places which they alleadge for this purpose : Whereupon wee conclude , that none of the Iewish Festivalls ( not the Sabbath it selfe ) ought to be observed by Christians , nor ( which is more ) any Christian Festivall to be observed , after the Iewish maner , or with their rites and Ceremonies . And this may justly taxe them who stand either for the Iewish Sabbath , or which turne the Lords day into a Sabbath , exacting the same strictnesse of observance in regard of the outward Ceremoniall Rest . But it can no way prejudice the Church , in consecrating dayes to the service of God , or in accounting them ( though in themselves , and setting aside the Ordinance of the Church , they are all alike yet ) in relation to the duties to be performed in them , more holy then others . And this they must grant , unlesse they will affirme one of these three things . First , That the workes of God now under the Gospel are not so great , so glorious , and consequently , so worthy of set times for their solemne remembrance , as heretofore under the Law. Or that the Christian Church hath now lesse power in appointing dayes for the solemne worship of God , in relation to those glorious works of his , then the Iewish Synagogue once had . Or lastly , That the worship which wee Christians now performe to God is not so holy , as that in the time of the Iewish Synagogue , and so lesse able to sanctifie the dayes in which they are performed . But every one of these being most absurd ; I conclude , that to consecrate certaine dayes , besides the Lords day , to the solemne worship of God , in memory of his speciall blessings vouchsafed to the Church on such dayes , and to account such dayes , so consecrated , more holy then others , is lawfull and free from all superstition and Judaisme . And however , that they who would faine affixe so extraordinary holinesse to the Lords day , should of all men have abstained from this last imputation , till they had better proved the immediately divine institution of the Lords day . But I have too long digressed ; yet not without cause , in as much as they , who seeme so zealous for the giving to God his due time , refuse notwithstanding to give him that , which the regular piety of the Ancient and our owne Mother Church hath ever , upon so sound reason , consecrated to him . I returne now to answere another objection which they frame against the extending of our Christian liberty , to the use of recreations on the Lords day . The liberty of Christians ( say they ) ought to be spirituall , and not in carnall and common things ; and therefore cannot bee extended to patronize recreations , or ordinary labours on the Sunday , but that they are as unlawfull on that day as ever they were on the Sabbath . To this I answere , that Christian liberty , as it respects the things from which we are freed , is not meerely spirituall , but extends it selfe , to carnall and common things also ; for thereby wee are freed not onely from the guilt , and condemnation of sinne , and the raigning power of it , which are things spivituall ; but also from the servitude of the Ceremoniall Law , which among other respects which it had , was as a Schoole-Master , or Tutour , whereby the Church in her nonage or infancie , was to bee kept under the Elements of the world , ( as the Apostle calls them ) that is , tyed to the observation of dayes , and moneths , and yeares and meates and drinks ; which being in themselves indifferent , were yet forbidden the Church of those times , that their bondage under these might nourish in them the hope and expectation of the promised Messias , in whom they were to have deliverance , and so lead , or rather drive them to beleeve in Him. Now when the fulnesse of time was come , and that Christ was exhibited , the Church being then no longer under age , is not subject to those observances , but for any tye of that Law of Moses now upon it , enjoyes the free use and exercise of these things as indifferent . As then there were many things , which , in themselves , and to us , now are indifferent , prohibited to the Jewes ; so as they might not eate of all meates , though otherwise wholsome , they might not weare all kinde of garments , though usefull and profitable , &c. So there were some workes in themselves not sinfull , nor at other times unlawfull , prohibited to be done at some speciall times , in regard of the peculiar observance then due to those times , which now , when those times cease to be observed , can by no meanes bee accounted sinfull , or unlawfull . Granting therefore that ordinary labours , and all bodily recreations were on the Sabbath unlawfull , yet being in themselves not sinfull , and so under the Gospell indifferent , they cannot be so upon our Sunday . I answere further , that I know no reason why honest recreations , moderate feasting , and such like expressions of rejoycing , may not fitly be counted a part of the externall observance and sanctification of this day ; in as much as it is solemnized in memory of the resurrection of our Blessed Saviour , and so our redemption fully wrought , to which we may ( with S. Augustine ) apply that of the Psalmist , This is the Day which the Lord hath made , wee will rejoyce , and be glad in it . And as on the day of his Passion , and other dayes appointed for solemne humiliation , we expresse the sorrow of our hearts by our mourning and neglected attire , by Fasting , and abridging our selves of those delights , which use to refresh our natures ; at which times The voyce of the Vyoll , and of the Harpe , the voyce of the Bridegroome , and the voyce of the Bride are unseasonable ; so on the day of his resurrection to expresse our joy , and rejoycing by our arraying our selves in our best attire , by Feasting , and other acts of cheerefulnesse , is most agreeable to the solemnity of that Day , Of which we may say in the words of Nehemiah and Ezra , This Day is holy unto the Lord your God , mourne not nor weepe — but — eate of the fat , and drinke of the sweet , and send portions to them for whom nothing is prepared , for this Day is holy unto the Lord. And however some men will have every fasting day a Sabbath , and every Lords Day a fasting day ( not allowing either the dressing , or liberall use of Gods creatures , and therefore judging it inconvenient to celebrate marriages on that day ) yet the Church of God in better times condemned Fasting on the Lords Day as unlawfull , and most incongruous and disagreeable to the use of that Day , which was ordained as a Festivall , and day of mirth and rejoycing : For which end also the Church in her most ancient times , had on that Day their Agapae or Love-feasts , as for the refreshing of the poore , and for the nourishing of mutuall love and amity , so also for the unanimous expression of joy in all sober mirth , and in the free ( though temperate ) use of Gods creatures . Upon which ground ( doubtlesse ) wee may conclude the lawfulnesse of the use of such recreations , feastings , and other testifications of rejoycing upon the Lords Day , as are in themselves honest , and are so used as they prove no hinderances to the service of God , which is the proper worke of the Day . Besides , even the Iewes themselves ( though out of superstition , they did for the most part overdoe this Precept of the Sabbath , abstaining from those things , which they might have done , without any violation of Gods commandement , yet ) accounted their Sabbath a Feast , not a Fast ; a day of rejoycing , and not of sorrow , or humiliation ; and judged it not unlawfull to make Feasts upon that Day , as is evident by that Feast made upon the Sabbath , by a chiefe Pharisee ( one of their strictest Sabbatarians ) whereat our Saviour himselfe ( who was no Sabbath-breaker ) vouchsafed his presence among many others that were invited . And Paulus Burgensis ( himselfe a Iew ) reports , that the Iewes held themselves bound to eate three meales that day , which on other dayes they used not . And Syranus ( another of the same Nation ) saith , That the Hebrew Doctors held that the word Remember was prefixed to this Commandement , that if they had any pretious garment , or any other thing of price , They should remember to keepe it till the Sabbath , to give it at first a Sabbath-dayes wearing . I am not of their minde , but thinke that word prefixed for higher , and more important reasons : yet I verily beleeve that their conceit did speak their usuall custome of apparelling themselves in their most costly and best garments , as best befitting the joy of that high Festivall , which ( as one hath well observed ) hath this singular priviledge to be a day of rest and holinesse ; of delight , and Feasting unto the world ; and therefore ( saith hee ) This day is not described by evening and morning , as were the other six which consisted of light and darknesse : but this is all day , or light , figuring out our perpetuall joyes . And , no question , but , that Day which was the memoriall of Gods resting from his worke , when he rejoyced in the works of his hands , ( so the Chaldee Paraphrast expounds Gods resting on the seaventh day ) and of the deliverance from the Aegyptian Bondage was celebrated with mirth , and rejoyoing : so that I can hardly be induced to thinke , that on their Sabbath day , they were bound to abstaine from all kinde of recreations , but that they did , or , at least , might use such expressions of joy & mirth , as at their other Festivalls were usuall among them ; as feasting , singing , dancing , and the like : which , I conceive , were no way forbidden in the commandement , which onely seemes to ayme at workes of toyle or such as are servile , or undertaken for profit or gaine , or at least that might hinder them in the service of God : and not to exclude all recreations , which ( though they may , haply , in a large sense be termed workes , yet ) being such as doe refresh , not weary nature , and being so used , as that the worship of God might notwithstanding be duly and solemnly performed , cannot be said to crosse the intent of the Law , which was the decent and solemne service of God , and the testification of their freedome from Egyptian servitude . But let this passe as a private conceit , yet sure I am , that Tostatus ( whom Doctor Willet approves ) saith , They were not bound to attend all the day upon Gods service . And the same Doctor Willet expounding these words : Abide yee every man in his place ; Let no man goe out of his place on the seaventh day , saith , They were not to goe forth , that is , with intent to gather Manna , which lay round about the Hoast , or to doe any other businesse : they were not forbidden all kinde of walking , and going out for their solace and recreation . Certainly then Christians cannot justly be blamed , if on the Lords day God be solemnly and decently served at fit times , and no other worke entertained to the hinderance of this , though every moment of that Day be not spent in performance of the acts of Gods worship , nor the vacant space observed with a superstitious rest , which shall exclude all other works , and all , even lawfull recreations , which to exact at the hands of Christians , what is it but to surpasse the Jewes in superstition about the Sabbath , and having only changed the day , in dishonour and contempt of the Jewes , to require notwithstanding the same Ceremoniality of observance ? which what fruits it hath had , or can have , I cannot see , save the engendring of endlesse scruples , and inextricable doubts , and the needlesse wounding of the consciences of many well-meaning people , when they have no sure guide to direct their practise , and when that which is required is beyond the ability of mortalls to performe . For I will appeale to the consciences of these rigid Task-masters , whether ever they , or any other did yet , or could possibly keepe the Lords day , in that strict manner as they urge it ? But , haply this little moves them , who being taught that it is impossible to keepe Gods Commandements , will therefore the rather be induced to thinke , it is commanded , because they are unable to keepe it . Yet sure our Saviour would never have stiled his yoke easie , and his burthen light , had this strict observance of the Lords Day beene a part of it , and Gods Commandements , so as hee now under the Gospel requires them to bee done , and with the assistance of his grace , wherewith he seconds them ( whatever men rashly say of them ) are not grievous , much lesse impossible to be done . To set downe briefly and plainely , that which in more words hath beene hitherto driven at : and it is but this . There are three things considerable in the Sunday , or Lords day . 1. A Day . 2. That Day . 3. The manner of celebrating it . The first is Gods immediate precept . The other two not so , but mediate and by the power he hath given to his Church . First God commanded some time wherein men setting aside all worldly businesse and thoughts , should apply themselves to the duties of his solemne and publique Worship , and this is the substance , or that which is Morall , in the fourth Commandement . Secondly , the Custome or Constitution of the Church , warranted by the Apostles practise , and the honour vouchsafed unto it by our Saviour himselfe , determined that time or day to the Sunday , or first day of the week ; & secondly , prescribed how and when , for the decent time and manner of performing those duties . By these our liberty is limited , which must not be ( without necessity ) extended to the violation of either of them : Hence then , 1. Hee sinnes that doth not separate some time for God , &c. as violating the immediate precept of GOD in the fourth Commandement . 2. He sinnes no lesse , that for this end observes not the Sunday , and that in that decent manner , which the nature of the duties , and the authority of the Church hath enioyned ; and this hee doth in two respects . First , because hee violates Gods mediate Command , who hath authorized the Church in his right , and by his power to ordaine such things ; so that , to neglect the Church , in this case is , to neglect God. Secondly , because the immediate Precept of God is wrapt up in the Precept of the Church : by which , that which by him was left indefinite , is defined , and determined . But that liberty either for ordinary labours , or honest recreations , which may stand with the observation of these Precepts , no man can justly account sinfull , unlesse hee can produce ( not the phansies of some Zelotes , or the opinion of this or that man , though accounted never so good or learned , but ) some other Precept given by God , or those whom God hath commanded us to obey : For it is an undoubted Maxime , which the Apostle delivers ; Where no Law is , there is no transgression . The prohibition of the Law only is that , whereby things are exempted from our power and liberty , which otherwise ( except in case of scandall ) remaines intire . And this alone is sufficient to terminate this Dispute , upon which wee will joyne issue with those that are contrary minded , being not more confident that they can shew no binding Precept for the restraining of our Christian liberty in this case , then willing to retract what hath beene said , if they shall prove themselves able to doe it . FINIS . Notes, typically marginal, from the original text Notes for div A69228-e200 What the Morall law is . What the ceremoniall law is . What the judiciall law is . Aquin. 1. 2. qu. 101. Col. 2. 17. Aq. 1. 2. q. 100. Moral precepts not all equally belonging to the law of nature . Aq. ibid. a Inter emnia illa 10. praecepta solum ibi quod de Sabbato positum est sigurate observandum praecipitur . Aug. ep 118 cap. 12. Caetera ibi praecepta propriè sicut praecepta sunt sine ulla figura a significatione observamus . Idem Ibid. b Inst . l. 2. & 8 §. 28. Vinbratile veteres nuncupare solent . Dinudia tantum exparte rem attingunt . Id. Ibid. c Sabbati praeceptum est partim Morale , partim Ceremoniale , unde into contine●…er aliquid aternum , et aliquid temporarium . Mart. Thes . in Exod. 2. d Aquin. 2. 2. q. 122. art . 4 ad primum & secundum . Vidaeundem 1. 2. q. 100 a. 5. ad secundum . Medul . Theol l. 2. c 15 ● . 11. Deut. 4 13. 1. Luk. 26. 29 31. Mal●onat . in Mat. 7. 12. Fra●… . Iu●●●… 〈◊〉 〈◊〉 . 2. Pet. 1. Rom. 8. 3 , 4 Rom. 3. 31. Dr. Willet on Gen. 3. 23. Exo. 31. 13 Deut. 5. 15. Ezck. 20. 12. Gen. 2 3. Dr. Williams p. 297. Dod. p. 130. Elton . p. 90. Colos . 2. 16 Concil . Lacdic . can . 29. In Mat. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 21. 20. Non fuerunt tanquam diabolica Gentiunt sacrilegia fugienda , etiam cum ipsa gratia iam coeperat revelari quae umbris talibus fuerat praenunciata , sed permittenda paulū eis , maximè qui ex illo populo cui data sūt , venerant . Postea vero tanquam cū honere sepulta sunt a Christiaūs omnibus irreparabiliter deserenda . Aug. ep 19. And a little before in the same Chapter , — ●um venisset fides que priùs ictis obs●●…vatiambus praenun●iata , post mortem & resurrectionē Domini revelata est , amiserunt tanquam vitam officii 〈◊〉 . Verum tamen sicut defuncta corpora necessariorum officiis deducenda ●●…ant quodammodo ad sepultueam . — Non autem deserenda continuo vel inimicorum mersibus pro. j●ienda ●●oind● 〈◊〉 quisquis Christianorum quamvis ex Iudaeis similiter ea celebrare voluerit , tanquam sopitos cineres 〈◊〉 , non erit pius deductor vel , bajulus corporis , sed impius sepu●tu●ae uiolat●● . Matt. 28. 1. Mar. 16. 1. Iohn 20. 1. 1. Cor. 16 2 Revel . 1. 10 Some time to be consecrated to God , moral Hook p. 378 Morale est quantum ad hoc , quod homo deputat aliquod tempus vitae suae ad vacan 〈◊〉 di . vinis , &c. Aqui●i . 22. q. 122. Medul . T●eol . l. 2. c. 15. ●4 . Plutarch in v●● Thesci . S. Chrysostom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●om . 6. p. 542. Edit . Savill . Deut. 5. 15. & 14. 18. De praeparatione Evangel 13. c. 7. S. Aug. de civit lib. 11. c. 31. Hieron . in Amo● . 5. Zanch. in quartum Praecep . Med. Theo. l. 2. 6. 15. n. 6. Instit l. 2. c. 8. D. Calvins opinion of one in seaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Eccl. Pol. p. 379. Hom. of the place and time of Prayer . Part. Col. 2. 16. 17. Speach against Trash . p. 72 Elten . p 91 ●●…lliams p. 299. Ames loco supra cu. 2 Cor. 5. 17. Ier. 16 14. 15. 1 Pet. 1. 3. Aq. 2. 2. q. 112. 4. p. 385. Prov. 12. 10. Ex. 20. 11. Heb. 4. 9 Vid. Aqum . in loc . ver . 4. Rev. 14. 13 Figurae debet esse exactae , alioqui non bene significant . Bellarm. t. 2. l. 3. c. 10 Gal. 4. 1. V. 45. Elton . P. 98. Potest qui dem concedi actionem aliquam observatienem Sabbati illis temporibus suisse imperatam , paeelagoglae & scivitutis tempori accommodatam , quae omnibus seculis non obtinet . Med. Theol. l. 2. c. 15. n. 23. V. Perkins cases . l. 2. c. 16. § 1. See Doctor Williams of the Church . P. 301. Cleaver Declar. of Christian Sabbath . pag. 99. Esion p. 90. Dod p. 127. Amesius Medul . Theol l. 2 c. 15 n 27. Heb 3. 2. Ioh. 4. I Tim. 2. 8. I Thes . 5. 17. Difference of times and places how taken away under the Gospell . Ames . loco supracit . n 30. Dod p. 133. * See Saint Chrysostome upon that place , who saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. and a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a Mat. 28. 1 Mar. 16. 1. Ioh. 20. 1. b Ioh. 20. 19. 26. Col. 2. 14. 15. Ver. 18. Ad Januar. epist . 119. c. 13. Dies Dominica Christians resurrectione Domini declaratus est , et ex illo habere caepit festivitatein suam . Demonstrare & consecrare dignatus est . Ibid. c 9. Domini resuscitatio promisit nobis aeternum diem & cōsecravit nobis Dominicum diem . Id. de verbis Apostoli . Serm. 15. Speech against Traske . p. 74. * Pet. Mart. Thes . in Exod . 20. Non erravit Christiana Ecclesia , cū loco Sabbati flatuit observandum Diem dominicum , cujus iasacris sitteris men tio habetur , quamvis de ejus observatione praeceptum non ●x●●● . Serm. de Temp. 251. Quod universa tenet Ecclesia , nec Conci●●●t institutū , sed ●emper retentum est , non nisi autoritate Apostolica traditum rectissime creditur . — Id. de Bap. contra Don. l. 9. c. 24. & l. 5. c. 23. a Field of the Church P. 377. b Observantiae Diei Dominicae in novâ lege , succedit observantia Sabbati , non ex ui praeceptiet legis , sed ex constitutione Ecclesiae , & consuetudine populi Christiani . Aquin. 2. 2. q. 122. ● . 4. c Concil . Nican can . 20. La●d . Con. 19. Auresion . 3. Can. 21. Matise . Can. 2. d Eusch . de vitâ Constan . jl. ● . ● . 18. S. August . Epist . 86 ad ●●●…lan . See Hooker p. 92. p. 95. & p. 121. Ioh. 10. 22. Eccl. Poll. 3. § 9 p. 107. 1 Cor. 11. 22. Pro. 6. 20. See D Willet on Exod . 20. Math. 5. 17 Math. 12 1 Luk. 13. 15 Luk. 14 5. 1 Macc. 2. 41. Luk. 13. 11 Iohn 5. 8. Mar. 2. 27. Aequum est ut Sabbati observatio cedat hominum utilitati , et non homo Sabbati causā percat ●●●…m Parap● . in locum . Hosea . 6. 6. Acts 13. 27 Math. 12. 5. Hinc definitio est Jadaicarum traditionū : In templo nunesse Sabbatū . F● . Lu ca●●●…oc . True Church . P 300. Med. Theel. l. 2. c. 15. n. 24. Praeter accensionem ignis , et cibi communis apparatum . Elton . p. 101. Perkins cases . c. 6. Mat. 12. 1. 2. 3. Mark. 2. 27 See Fran Lucas Brugen● . upon the place . Ho●ker . p. 385. Concil . Matisc . 2. can . 1. Eccl. 5. 1. Exod. 3. 5. Serm. de . Temp. 251. Concil . Matisc . 2. can . 1. Can. 23. 1. Thes . 5. Psal . 119. 62. Acts 16. 25. Acts 20. 7. Mat. 19. 12 Mat. 12. 7. Esay 58. 13 Exod. 20. 10. Num. 15. Aut simus Christiani , & Dominicum colamus , aut simus Iudaei , & Sabbatū observemus . S. Aug. ep . 86 2. Tim. 1. 7● Can. 13. Act for Vniformity of Common prayer , &c. Ames . med . Theol. lib. 2 cap. 15. 1. Cor. 14. 40. 1. Thes . 5. 17 , 18. Psal . 111. 4 Eissc . Dco ) benesiciorum ejus solemmtatilus sestis et diebus ●…a . tuus dicamus sacramusque memoriam ne volumine temporum ingrata subreparobli●io Aug. de Civ . l. 10. c. 4. Psa . 112. 6. Prov. 10. 8. 4. Dies illi habendi videntur quasipro Sabbatis extraordinarūs Ames . med . theol . l. 2. c. 15. Reade M. Mason of Christian humiliation . p. 66. Edit . 2. Possunt autem dies qual scunque pie converti in occasiones cultum Dei promovendi Ames . ●b . Elton p. 117. Idem ibid. pag. 45. — Ignorantes not nec Christe unquam relinquere qui pro totius servandorū mundi salute passus est nec alium quenquam colere posse . Nam hunc quīdem tanquam filū Dei adoramus ; Martyres vero tanquā discipulos & imitatores Domini digne propter insuperabilē inregē ipsorū & praeceptorem benevolentiā disigimus , quorū & nos consortes & discipulos fieri optamus . Euseb . Eccles . Hist . l. 4. c. 15. Rom. 14. Gal 4. 5. Col. 2. See p. 31. 1 2 3 Gal. 4. 3. Gal. 4. 4. Nehem. 8. 9. 10. Die Dominico jejunare nesas ducimus , Tertull. de Cor. Mil. c. 3 cōcil . Gangr . Can. 18. Cartiag . 4. Can. 64. Iustellus in cod . Ca●onū . not . in Can. 70. Luk. 14. 1. Addit . 4. in Exod. 20. Ainsworth in Gen. 2. 3. Esay 60 20 Rev. 21. 25 Psa . 104. 31 Gen. 2. 2. Tostatus Qu. 12. in Exod. Exo. 16. 29 Mat. 11. 30. 1 Ioh. 5. 3. . Rom. 4 15. 
A87056	----	Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. This text is an enriched version of the TCP digital transcription A87056 of text R230554 in the English Short Title Catalog (Wing H623bA). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 187 KB of XML-encoded text transcribed from 102 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87056 Wing H623bA ESTC R230554 99896409 99896409 154184 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87056) Transcribed from: (Early English Books Online ; image set 154184) Images scanned from microfilm: (Early English books, 1641-1700 ; 2403:14) Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon these sins with their aggravations, as well from scripture, as reason. And a caution to authority, lest the impunity of these evils bring a scourge upon the whole nation. By W. L. Hammond, Samuel, d. 1665. [64], 128 p. Printed for William London, [London] : 1659. Title page and leaves A2, A6, B3.6, C3-8, F2, and F3 are cancels. Divisional titlepages: Of blaspheming the name of God, by cursed oathes. With the judgements of God upon cursers & swearers (G1r); Of the Sabbath day, with Gods judgements upon the profaners thereof (I1r). In fact, by Samuel Hammond--Wing (CD-ROM edition). Reproduction of original in the Folger Shakespeare Library. eng Alcoholism -- England -- Early works to 1800. Swearing -- Early works to 1800. Sunday -- Early works to 1800. God -- Wrath -- Early works to 1800. A87056 R230554 (Wing H623bA). civilwar no Gods judgements upon drunkards, swearers, and sabbath-breakers. In a collection of the most remarkable examples of Gods revealed wrath upon Hammond, Samuel 1659 34444 255 20 0 0 0 0 80 D The rate of 80 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 John Pas Sampled and proofread 2008-09 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Written by Wm London a bookseller in Newcastle upon Tyne . Local Cases . Houghton le Spring p 42 Carlisle pp 44 , 45 , 77 Stanhopep 76 Dalston &c. p 44 , 78 Cockermouth p 44 Callerton p 85 GODS JUDGEMENTS Upon DRUNKARDS , SWEARERS , And SABBATH-BREAKERS . In a collection of the most remarkable Examples of Gods revealed wrath upon these sins : with their Aggravations , as well from Scripture , as Reason . And a Caution to Authority , lest the Impunity of these evils bring a scourge upon the whole Nation . By W. L. 1 Cor. 10.11 . Now all these things happened unto them for Examples , and they are written for our admonition , upon whom the ends of the world are come . Luke 13.3 . Jesus said , Suppose ye that these Galileans were sinners above all Galileans , because they suffered such things ? I tell you , Nay , &c. Printed for William London , 1659. TO THE Right Worshipfull , The Mayor , Recorder , Aldermen , Sheriffe , and Common-Councell ; TOGETHER With the most Ingenuous Inhabitants of the Famous and Flourishing Town of New-Castle upon TINE : THe Authour in Testimony of his sincere desires for the Peace and Prosperity of the Town in general , and every person in particular , Dedicates this his labour to their kind acceptance . Christian Reader , WHen I consider how the great Moderator of the World , the holy and just God is concerned in the Regular or Irregular conversations of men , and how much he hath interested himself in the providential notice he hath taken of them , I cannot but judge that the brandishing of his sword , the recording of the signal Judgments of God ; may be both acceptable to the Lord , and useful to many an habituated rebellious sinner , for the allaruming his drowsie conscience . Shall a Trumpet be blowne in the City , and the people not be afraid ? the Lord is known by his judgment which he executeth . God will not suffer the worst part of the world to sink into Atheisme : the wretched Emperour shall have claps of Thunder to fright him into suspitions of a deity . Julian the Apostate shall be made to throw his blood into the ayre with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Judgments have been one of the usuall wayes of Gods asserting his Authority in the world : and that the usefulnesse of the following Treatise may be the more discovered , I have a few things to intimate about the number of the judgements of God . 1. That Gods judgments are not not like arrows shot into the Aire at randome , he does not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , God hath blessed ends , either to reclaim the party smitten , i● judgements short of death seize on them , or to be ● Pillar of salt to others , that they may hear , fear , and do n● more so : those Jews that exemplarily fell in the wildernesse ; they are said 1 Cor. 10.6 . to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , types to future generations ; they are engraven characters of divine vengeance , that we should read their punishment , and avoid their sin . 2. Consider the principles that judgements have to work upon . Bondage , Fear , and Self-love ; the one like the Spaniel , forbearing to offend for the Cudgel over it , the other from a principle of self-preservation , had rather want the bait , then swallow the hook ; God having left some reliques of these in the most debaucht consciences , that he might have somewhat to treat with in the vilest sinners , when his judgements were abroad . 3. Weigh the convictions they leave of an over-ruling Deity ; Atheism is one of the natural fruits of the first Apostasy , and as it is heightned by impenitency , so it is strengthned by impunity ; now God by his judgements gives some evidences of his Being and Soveraignty ; he hath , his coecum in mente flagellum , he hath his fulmen in orbe , and fulgur in animo Pharaohs bold challenge of Who is the Lord , shall shrink into a , Moses , pray for me when the Lord is in the way of his judgements . 4. He will convince the world that Scripture-threatnings are not only a voyce of words , but when and where the Lord pleases , they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they are fiery darts , the breakings forth of fiery indignation against impenitent sinners , especially when they meet with sinnes that do devastate conscience , such as the sins here witnessed against ; Sins that provoke the eyes of Gods glory , which in no Nation , if raigning , he will suffer to go unpunished : he is a jealous God , & where his honour is so eminently concerned , he will unsheath his wrath , the first of these in a bestial Metamorphosis , strives to raze out his Image , the second to tear his Name , the third to deprive him of his Worship ; and I cannot but approve and encourage the design of the ingenuous Author ; who , whilst these crying sins dare with an open and brazen face , so frequently shew themselves , will set a brand upon their foreheads , of the notable Judgements of God against them ▪ and for my own part , I would not be wanting to countenance such publick designes for God , for the discovering of the eminent judgments of God against these sins , may like the Angell to Balaam , stop the Career of some sinner , provoke the zeale of those Magistrates , and under officers , upon whom God and man , so loudly call for a severe proceeding against these sins , and draw forth from the people of God that glorious confession , Psal. 58.11 . Verily he is a God that judgeth in the earth . Books of this nature may do much good , where Sermons cannot reach through the prophane absence of many of those that are most guilty of these sins . I shall say no more , but recommend the ensuing Treatise to thy serious perusall , and subscribe my self one willing to be A Servant to any design for God , J. HAMMOND . TO THE JVSTICES of PEACE In the NATION ; Especially these Northerne Parts . Gentlemen , THe chief Pillars of a Nation , are the Magistracy and Ministery ; the one for punishing Sin , the other for advancement of Righteousnesse . These are the Officers of State , which , like the two great Luminaries of Heaven , give Law to all the rest ; and amongst the Wisest , and Best of men , are accounted as useful to a Common-wealth , as Castor and Polux , to the Mariners in a tempestuous night : So that as the flux and reflux of Nile , portends plenty , or dearth ; so these Sword-bearers of God , are pledges of his favour , to that Nation , or Place , where they are Honoured and Respected ; and great care ought to be had in the due election of such as may be for the promotion of the great end of such Places : for , as one lately said well , They should not be like brambles , which teare the wool off the poor sheeps backs that come to shelter , for protection , under them . The Lacedemonians chose none into the Senate as Magistrates , but onely upon account of Honesty and Vertue ; forgeting the bare consideration of Riches , Friends , &c. where piety was a stranger . And Cicero tells us , A good Magistrate is the Common-wealths Physitian , Badge of Vertue , Staff of Peace , and Pillar of Honour . I would onely beg leave to break my thoughts to the first of these : and though to some this may seem boldnesse to be free ; yet considering that A good cause teacheth confidence . I think in this case I should offend if I presumed not ; and I have taken care so to order my flight , as not to soare above the Region of Duty and Civility . Gentlemen , I set before you three Grand Impieties , viz Drunkenness , Swearing , and Sabbath-breaking , sins that are opera tenebrarum ; It 's your work to look to them , they are Rageing , Reigning , Polluting sins ; sins for which a Land mourns , and the Nation puts on the Sable garments of sorrow and heavinesse : these sins beget a controversie betwixt a people , a place , a person , and God , and who is able to abide his indignation ? for if once his wrath be but a little kindled , blessed are all they that put their trust in him . These therefore are sins that ought not to go unpunished , and that without the strictest severity in a Christian common-wealth . Magistrates are not to beare the Sword in vain ; if you do not quarrel with sin , God will with you ; you are , or should ●e , the Banks of the Common-wealth , to keep us from a Land-flood , and Torrent of confusion ; you are the Hed●es to prophanesse : The life of the Law is executions ; It s a principle in Moral Policy , That not to execute the Lawes , is worse than to break them , Acts and Ordinances will not beat down prophanesse , unlesse the first be throughly acted , and the last set on fire by authority : many take encouragement by the slack execution of Justice , which otherwise might with care prove a hinderance , not onely from sin , but punishment , nay , it may be , from Eternal flames . I am much afraid that many are guilty of others sins , more than they dream of , by suffering their understandings to be darkened in the sense of their duties , thorough the sight of their Honours ; not seriously weighing what trust God hath committed to them : They cannot deny presentments , but think it a work below them to search and find out debaucht houses , or persons , or examine who idlely stayes from the Word ; or take care in publick resorts , to find out Blasphemers , Cursers , and Swearers , and punish them in the Act. How sad would it be to us , if we heard the sad cryes in Torment ? it may be some saying , O that the Magistrate had hedged up my way with thorns ! had he set bounds to my drunken meetings , cursed oathes , and prophane Sabbath-breaking ; then had I not been now roaring in anguish , under the fury of a Revengful God! The mild punishment of obstinate transgressors , makes sin grown to an excrescency : It festers a body Politick , as well as Natural , to have the wounds not thoroughly dressed ; it forces to a relapse , where the causes are not diverted or rooted out . Seeing Drunkennesse hath so great confidence , as if Authority led it by the hand , let me strike at the bowels of it , that hath so many thousands crawling out of it ; Oh that we might see this sin reel with the Drunkard ! that there were a frequent visiting of Ale-houses , and none suffered , under the greatest engagements , Not to suffer any to be drunk , or drink to excesse ! and methinks , as I travel these Northern parts , especially about ( I had almost said in ) the Metropolis of these Counties , it s scarce possible to passe without infection , the streets are lined with these Pest-houses ; the greatest wonder is , that they are under the roof of Authority , and yet suffered to breath . Oh down with disordered Ale-houses , that ●rove the Hell and Damnation ●f many a poor soul ! where many poor wretches sit securely , and there drown their families bread in Drunkennesse ! where many a person of respect , buyes the ruin of his families honour , together with his own ▪ at a vast expense ! One said , If it were not for secret Drunkennesse , they might bar up their doors ; Oh , set a Barica● do to the entrance of such impieties and villanies , which flow hither as the humours to the stomack ! Banish these fire ships from the Coasts of ● Christian Common-wealth , o● we shall be set on fire from hell● then your Towns , Counties Cities , and the whole Nation will move in a Regular Orbe , & Congregations be well filled We may say , it would be a wonder in England if it were in any great Town , as it was in Rome , where there was a street called Vicus Sobrius , because there was not an Ale-house in it . What if some have no other living ? the question is , can they live no otherwise , than by making men drunk ? I admire the neglect of this foundation of Reformation in this place , which so oft by the faithfull Servants of God hath been reiterated in our Congregations ! If these corners of Hell were blown down with the breath of Authority , all the traine of Attendants , like a great Courtiers , would fall with himself ; as Cursing , Swearing , Blaspheming , the Holy Name of God , Murthers , Adulteries , and all other such wickednesses , for which the hand of the Lord is ready with his judgements to reach us : till this be done , till we see the Sword of Justice make sin stagger , and like that mighty wind that came from the Wildernesse upon Jobs children , blow down the four corners of these places of iniquity ; I say , till this come to passe , every moment will thrive towards a dismal no one , the minutes of time will swell into ages , and those into eternity of punishments , if not prevented . If Gods wrath and anger be the evils that compasse these sins about , like sparks of our own kindling , and if the reformation of sin , be the removing of Judgement ? what need then to strike at the root of iniquity ? If Ahabs Humiliation , and the Ninevites Sackcloth and Ashes , caused God to let the resolution of his Judgements run backwards ; If Phineas Zeal stayed the plague , and saved many thousands ; I say , if outward reformation tyes Gods hands from outward plagues , what need then to look about and reform ? lest we that are left of so many thousands lately swept away by sicknesse , diseasses &c. be made examples because we learn not to beware . I could instance many Examples of Gods severity , to such as were slack in their Duties ; as Eli , whose impunity to his sons impiety , shrunk him under the heavy stroke of Justice ; but I had rather lead you by examples of Piety and Justice , than drive you by those of Judgements . Look to Nehemiah , he sets servants at the Gates of the City , and laid hands on such as prophaned the Lords Day . It s worthy Observation , what Ambrose sayes to Theodosius ; That he was more earnest and careful , to observe the things of God as a Magistrate , than himself as a man . The Lacedemonians had their Ephori ; Magistrates that took care to all manner of intemperance and excesse in the City , and if any were found , they were beaten publickly . The Carthaginians made a Law , That no Magistrate should drink wine ; such was their care to avoid this beastly sin of Drunkennesse : Solons Law was death to a Prince that was drunk . In Carthage , Lacedemon , and Creet , this sin was so abominable , that all which were found guilty of it , were thrust out of the Senate , and dismantled of all manner of liberty to bear any office in their Cities . What zeal was here in Heathens against this odious sin ? And this may not unfitly be accounted as the reason why a woman reflected upon King Philips unrighteous sentence of Judgement , by desiring to have her cause removed from Drunken Philip , to King Philip Sober : and it may be , this sin of his , was the cause of his death , which by a Lacedemonian Gentleman was executed by a thrust in his body , because he refused to do Justice . We read of Lewis King of France , upon reading Psal. 106.3 . Blessed are they that keep judgement , and he that doth righteousnesse at all times ; was so wrought upon , that he presently said ; He that doth not punish sin , is the patron of it . These sins I speak of , are grown now so bold by impunity , as if Justice were afraid to look them in the face ; like the Snake in the Fable , rise up against the greatest and most noble Ingenuity possible ; Its severity must subdue them . When true zeal bends the bow , and draws the arrow of Justice to the head , then it strikes sin to the heart ; it flyes home to the life of the Law , and death of the offence . A Modern example we have of an Irish Lord , who lodged at West-Kirby waiting for his passage , and being a prodigious Swearer , the Officers serve a warrant upon him , at which he rages with Curses and Oathes ; but they seize upon his horses , and forced him to pay 20 pound to the use of the poor of the Parish ; and all the while he stayed there , his tongue was held as with a bit and bridle . This is the true effect of Justice , which looks not asquint upon any man ; like Aristides , who without an eye of favour to father , or friend , or malice to his enemies , distributed alike to all , so that he purchased the deserved name of Aristides the Just . In the Areopagite Judicature , they onely heard the Cause , and never saw the persons , giving judgement in the night , that all might have equall Justice . I cannot omit the example of one * Mr. Jourdain , of whom it might be said as of David , That the zeal of Gods house had eaten him up ! for when the Book of Sports came forth , he sent an expostulatory Letter to the King , inclosed to the Bishop of Exceter , who carefully conveyed it to his Majesty , who reading , said in a rage , He should be hanged that wrote it : The Bishop fell on his knees , and begged pardon , saying , That God had not a better servant , nor his Majesty a better subject . The Bishop after being visited by Mr. Jourdain , said ; Ah! Mr. Jourdain , would you put me upon so hot service , knowing how many eyes * are upon me ! who replied , Yea my Lord , the eyes of God , and his holy Angels , are upon you , to see how you discharge your office and duty . By his justice upon Swearers , he brought such an awe and dread upon men adicted to that sin , that many Citizens observed , that in places of Publick resort , they heard not an oath sworn for many years together . I le end with one pretty passage recorded of King James , who being upon Removal to Theobalds , his Majesties Carriages went out of the City upon the Lords Day , which the Lord Mayor hearing of , commanded them to be stopt ; which affront , was represented to the King , with as great asperity , as men in Authority crossed in their humours , could expresse . The King swears , He thought there had been no more Kings in England but himself ; but when it may be he thought there was a King in Heaven ; he sent a warrant to the Lord Mayor , whom with these words he obeyed . While it was in my power , I did my duty ; but being taken away by a higher power , it is my duty to obey ; which afterward it 's said , the King took well , and thanked him for . But least I be taken for one ▪ transported with an over-hea● of Zeal , without a regular and proportioned mixture of Knowledge , give me liberty to clear my self , and leav● my thoughts behind me , th●● I may not be found guil● of that asperse , ( which some men pressed with a fiery zeal , vented more in passion than discretion ) which fixes a scandal to Justice , more than it promotes Gods Honour or Reformation of men : were to consult with the prudent part of our duties , mannaging punishment to such as are drawn aside by temptation , &c. with reproof , and that secretly : But to incorrigible transgressors , such as are so accustomed to do evil , as if they professed debauched courses , let the severity of the Law proceed ; for to such onely , the Law strikes , to such as will not be warned : who can they blame but themselves , if they smart ? And if I should here plead for respect to be had to persons , it may by some be thought , to be out of the way ; but however , I am much for it , and do account it no lesse than a Grand Master-piece of Prudence ; for if such as seem to lead others by their example , be won from prophanesse , the fruits cannot be bad . If therefore there be any of the better ranke which digresse from the good orders of Government , either of the Nation , or themselves , we are to use such with all the winning respect imaginable ; and if the Law be satisfied , not to provoke their displeasure : the Law aimes more at Reformation than punishment ; and to persons of Quality , whose reputations in the beame of Honour weighs down the rate of their punishment : we ought to deal with candid behaviour , and to extend meeknesse and respect , as far as the greatest Civility , and favour of Law will reach . Vpon this ground , no Question , was that prudent Piece of Administration of Justice ; performed by a chief Magistrate , upon a Person of Quality , not long ago ; by sending a Letter , begging his excuse , and hoping as ●e was a Gentleman , he would not be angry at the Administration of Justice , which was his honour ; demanding satisfaction which was due by Law for so many oathes , which in such a place he had sworn ; The Gentleman with a High acknowledgment of civility , freely submitted . I would not be thought a favourer of debauchedness in any , much less in the Gentry , in whom , if such vice● be set , they have a bad foil ; Ye● I must needs say , they ough● to have more allowance that common persons ; especially if they be ingenious ( as alas many that are most ingenious most often fall into the snar● of temptations ! ) A little liberty they expect more than others , and as much as is not an affront to the Law , let them have ; because , its fit to win such by civility , which the Law cannot by force do , without a Rape upon their honours and reputations ; and one great reason is , because many times inferiour persons are the inflictors of punishment , which cannot have over good a relish , unlesse sweetned with a kinde of submission ; and therefore when drink or passion is departed , then to write or send to them : Yet where civillity and meeknesse will not allure , to that just decency and order , which holds conformity to the wholesome Lawes of the Nation , then Currat lex . All which I could wish were done without Malice , Prejudice , Revenge , a spirit of domineering , or to be accounted some petty some body ; but with a principle , that may not onely approve the integrity of a mans soul to act for the glory of God , but also a not expecting your reward from popularity , or any other secret advantage below the truth and intent of the action ; guided by the best principles both Divine and Moral . Now , Gentlemen , to you that are guilty , or may be found in these disorders ; If Lawes were not , we had as good live amongst Salvages ; you could not say your lives were your own , if another through fear of the Lawes , were not kept from murdering you ; if we had none to punish transgressors , we had as good be without Lawes : for your own honours therefore , beware you involve not your reputations to the punishment of every mean officer ; be not angry at Justice which is more the Honour of the Gentry , then any ; because they are looked upon as patrons of it : be rather like King Henry the fourth , who thanked God , that Justice was executed , though it lighted upon one of his own loyns . To conclude , Are not these sins fitter ( if for any in any sense ) for Brutes , Beasts , Beggars , and the scum of a Nation , than for Gentlemen or Christians ? for shame then , you that are in any degree guilty of such foul spots of dishonour , to the Nation , to Christianity , to your Families , good Names , and your own Souls , let these wicked , debauched , beastly , prophane sins , be abandoned from your thoughts and actions , and hate it in others , that the Nation ( the Gentry first leading the van ) may make iniquity and sin blush , and even shame these vild courses to the eternal Honour of England . And now Gentlemen , to whom I have been bold to Dedicate my paines , I beg you to look upon the Work , in that which you see it doth drive at , and not at the unworthinesse of the Authour , whose desire in it is nothing lesse , than may be concluded in this wish : That by your Good Government , they that are to come , may blesse your remembrance , and we present , may together with your selves , live a comfortable , peaceable , and quiet life , and that in all godlinesse and honesty . So prayes Your humble servant W. L. TO THE READER . WHen I weigh my owne unworthinesse in the ballance with any thing that may be called a work for God , I am extremely discouraged to adventure ; wondring more that the Lord should not rather make me a warning to others , by his Judgements upon me for my own sin , then to write examples of others ; In the deep sence whereof , I cannot say that I was constrained to this work , purely from those noble and divine principles , which should move in the wheeles of all undertakings for the glory of God ▪ and good of others , lest I deceive my own spirit ; though ● desire a heart for both ; Fo● upon a strict scrutiny , it will be found a difficult , and more then common attainment● though most men are loath ▪ but in all their designes to plume themselves with these fair feathers ; so that in modesty I choose to be rather jealous it is not so , then boast it as a reason that it is , I can indeed say and that truly , that I am an honourer , and lover of Order , Decency , and good Government in a Nation , City , or Town ; and from a naturall and moral principle , do detest these three sins of Drunkennesse , Swearing , and Sabbath-breaking , as they strike at the Honour of Order , Government : and the Reputation of a Nation , place or person : and I wish this principle were wrought in such ingenuous persons , as otherwise are not perswaded of a greater evill in these sins ; they are evills that wound the glory of God , honour of a Christian state , and the good of a civill Government ; yet have I been wound up to more then a common hatred of these notorious sinnes , since I have seen the face of them in the glasse of Gods Judgements . I have observed Drunkennesse , Swearing , and the slight observance of the Lords day , with the profanation of it , to grow the more by opposition , which I think is , because but slenderly punnished , like the Seas , where but bounded with weak banks , rages and roares the more , when they are broken down ; I have likewise observed , that that which should be our greatest honor , is turned into sin , in that they which are under the strictest tye to Christianity by profession , should so profane the Lords day , and keep it with lesse exactnesse , then the Heathens do their dayes of worshiping the Devil , whilst we in troops runne to the profanation of God and his holy Ordinances , by more then the one halfe of most Parishes absenting themselves from the Congregation , and either prophane the day by drinking , or , which is as sad , by a more then Heathenish idlenesse and sloathfull contempt of their own salvation ; nay , and this is so common , that it seems not otherwise , then if it were turned into a Law to contemne the meanes of salvatien , and slight , and abuse such as would turn them aside from hell and eternal damnation ; and by this meanes they slight the faithful Ministers of the Gospel , that labour night and day for the good of our soules , which I account the first step to Apostasy from the ways of God . I have likewise observed the slack execution of lawes , by Justices not performeing their duties , discourageing under Officers , and leaving them a scorn and a reproach to wicked and ungodly men ; and if it please not the Lord to stir up the hearts of Justices of the Peace themselves , to search diligently , to go about and find out disordered houses , ( the plagues of the Nation ) and hunt men out of their houses to the congregation , sin will grow impudent , and bold ; If I say they do not shew their faces , to encourage and set a rate upon others under them ; men will be hardened in their wayes , and be taught to grow worse by the faintnesse of justice ; and this I account a duty , which a good conscience rightly principled cannot shift , nor excuse before God or their own consciences . The consideration of these things , with the tendency of all to ruine , where these evills are not redressed , put me upon this , ( I hope useful , and may I not say necessary ? ) work ; especially considering the use of Judgements ; their Energy if pondered in a sober and deliberate mind ; they walk not alone , the causes and ends are to be examined ; nor are they only limited to the persons or sins they punish , but for warning others from the like sins , or any other sinnes whatsoever . And we see how God loves to warne before he strike , so he did to Nineve and Belshazar , and used very much of long-suffering and patience to Pharaoh , whose heart at last not taking warning , he ●ardened ; what are examples of Gods Judgements upon others for , if not to keep us from being the examples our selves ? And though Precepts in●eed are very binding , yet they never shine so much , as when set in examples . We are all acquainted how little hold reproofs , admonitions , and exhortations from the Pulpit take of men : therefore it is , that I have great hopes , that these examples may do good ; for as one in another case sayes , A Verse may find him whom a Sermon flyes , And turn delight into a Sacrifice . So such as come not to hea● their sins ript open in a Soul● searching Sermon , may by reading , or hearing these examples , be frightened at the voyce of Gods Judgements . To consider the severity of God to those that fell , may well make us think with our selves , shall I that am guilty as much as others , be yet in the land of the living ? will not the Patience , Goodnesse , and Long-suffering of God , lead us to repentance ? I say examples are of more force to move , nay to instruct , then the Arguments and proofs of Reason , or their precise Precepts ; for they shew things not onely ●n the Theory , but in the practice and execution . It 's reported of one Waldus in France , that at the sight of Gods Judgement upon on● that was suddenly struck dead ; went home , and admonished his friends to repent , and turne from their evill wayes , and wa● himself a famous Christian● from whom also sprang the name of the Waldenses . Examples mix so with the Apprehensions , as they force the mind to a deeper understanding , and search , of the ends and causes of them . What I have collected are not of common examples , which daily present themselves before our eye● but such as are the most notorious and remarkable , and I question not but authentick ; those of modern and more late experience , I have taken from such Authours as are living , and who from their own knowledge have given testimony to the truth of them . Now what am I , that should undertake to direct others in that , wherein I am to seek my self by walking below the strictnesse of what I prescribe to others , and short of my own duty , having , it may be , that found upon my trencher , which I disswade others from as pernicious ? yet I consider the advantages of the undertaking , and , it may be , this may be one to my self , that these strict limits to others , will girt me more straitly within the compasse of my own duty ; and though this hath been strugling for a Birth a long time yet now the truth and integrity of my intentions have prevailed to launch into a Sea of censures , and if I aim at the good of others in the reformation of their minds and manners ; I am sure it cannot be any hurt to them or my self : and this is the Rock on which I hope to stand against the proud assaults of envy or detraction ; for if any thing in the ayme or intention be good , it 's made of more value by the diffusive Quality of it , in disaffecting that humour of Aspendius , who delighted to play on his Harp , so that none should heare but himselfe . I shall conclude in the words of the Apostle , and pray : That the love of God which hath appeared unto all men , may teach us to deny all ungodlinesse , and worldly lusts ; and to live soberly , righteously , and godly in this present world . W. L. THE CONTENTS of the whole . THe Character of Drunkards . Page 1.2.3 . Drunkennesse a sin against the lawes of Temperance and Sobriety , and the practice of Heathens against it . 4.5 . The strict lawes of Heathens against Drunnkennesse . 6. The spiritual evils of Drunkennesse . 7. Drunkennesse the fountain of other sins . 8.9 . The outward evils which accompany this sin of Drunkennesse , consumption of estate , ruine of relations , losse of health , a shame to friends , scorn to servants , derision to boyes , losse of sences , &c. 10.11.12 . &c. A friendly exhortation to such Gentlemen as are tempted to this sin ; especially to the most learned , and ingenuous persons . 16.17 . &c. Gods threatnings aginst Drunkennesse . 21.22 . Gods righteous and terrible Judgements upon such as take not warning ; in a collection of the most choyce examples , such only as bear the strongest remark of Gods displeasure . 23.24 . to 45. Some few disswasives from this sin of drunkennesse . 46.47 . Of profane taking the Lords name in vain by cursed oathes , &c. 51. The several aggravations of this sin of cursing and swearing . 52. Swearing a sinne directly against God himself . ibid. It 's a sin of high ingratitude . 53 The sin of the Devils in Hell . 54 No profit by it . ibid Heathens detest it . 55 Dissuasives from it . 56.57 The severity of former lawes , and time against wicked swearing . 57. Gods threatnings against it . 58. Gods severity in his just Judgements upon such as practised it , in a few sad and doleful examples . 59 , 60. to 59. The sin of profaningg the Sabbath day , a great sin . 83.84 . The strict command of God himselfe to observe it . 85. Gods own practice for our example , to keep one day in seven from labour , &c. 84. Gods end in commanding us to observe it , is for our own good . 88. The reasonablenesse of Gods command , for one in seven . 89. The breach of this day a great sin by many high aggravations of it , &c. 90. A sin against Gods daily blessings and mercy to us . 91. A word to such as sit idly at home on the Lords day . 92. A word to such as profane it , by playing , drinking , &c. 91. Perswasions to hear the Word , and attend Ordinances , as the greatest advantages to our soules . 93.94 . Objections answered . 95. Gods threatenings against Sabbath-breakers . 96.97 . Gods severe examples of Judgement and Justice upon the profaners of the Sabbath day . 98.99 . to 125. Conclusion . 125.126.127.128 . OF DRUNKENNESSE , AND GODS JUDGEMENTS UPON DRUNKARDS : THe sin of Drunkenesse being the womb of all others , I chuse first to speak of ; by shewing , What a loathsome creature a Drunkard is ; how it 's condemned by the lawes of Nature , as well as Nations ; the sad consequences of it , to soul , to body ; by setting a full point to his life , when nature hath not yet made a Comma : Ruining his family and relations , leaving himself at last a prey to necessity , and scorne to fooles . The Aggravation of this sin to the Gentry , who by their Birth , Estates , Parts , &c. are seated above the reach of such vulgar rudenesse ; and therefore should soare so high with a Noble mind , as to scorne to prey upon such garbage , as is only fit to feed swine with . The threatnings of God against this sin , with his Judgements for it . First then , A Drunkard may be called a Monster ; such as entred not into the Ark ; unlesse you account Noah one , who fell through temptation ; he made no practice of it , yet smarted for his pregnant curiosity , to make an assay upon the unruly spirit of wine ; but let 's more strictly visit him , it's charity to visit the sick . I take him to be no man ; God indeed made him one , but that stamp and superscription of God set upon him to distinguish him from other creatures is so defaced , that if all other of Gods creatures had done the like , who could have traced in the search of the knowledge o● God in his creatures ? If then he be n● man , he is no beast ; for in this sence they are sober , content with the liberty of Natures choyce ; if neither Man , nor Beast , then sure God never made him ; his soul is drowned , so n● man ; his sence is lost , so no beast ; If we grant he have a rational being , it is like those Idols mentioned , that have eyes and see not , eares and hear not , neither do they perceive any thing ▪ the man is turned out of possession ; here lies the Cabinet , the jewel's lost . He is Antipode to all other creatures , nay to God himself ; if you will have him a Beast , he must be a beast of Prey , whose belly is the very Sepulcher of Gods Creatures , as if his life were but potestas vivendi ut velis ; Like him that mourned , because his sences were not incorporated into that one of tasting ; which pleasure he wished had been spread over all his body , whereby he might have ranged over all the sweets of nature , with a prolonged delight . Hannah gives the fittest name to him , in her Answer to Eli , Count not thine handmaid a daughter of BELIAL . In a word , he is a poor dead creature , a Lazarus , whom God in mercy raise to life again ; that out of this Chaos of insensible bestiality , God would please to speak a word of power , another Fiat , even a voyce saying ; Awake thou that sleepest , and arise from the dead , and Christ will give thee light . Let 's now see how much this sinne contributes to the breach of Natures Lawes , and how much condemned and rooted out by Heathens . Temperance and Sobriety , those just Stewards are dismantled of their Authority , whilst this sin with Schollars , shut the door against their Master when they rebell ; it forces Nature to run the Gant-lope , which without violence would best provide for her self , if she could but spread her own table ; Go to the Crib you that are given up to Ebriety , who cares for no more than what justly relieves the urgency of Nature : I am too much afraid that it may justly be said of us , as it was once of Philosophy ; That it was taught at Athens , but practised in Sparta . Temperance and sobriety is taught in England , but practised in Turkie ; Alphonsus King of Aragon , alwayes tempered his wine with water , least it should flie above his understanding , and betray his reason . It was a Christian reply of Alcamen to his frugal reprovers ; saying , That Gods blessings should prompt us to live up unto reason , and moderation , not of ●ust , by turning Gods mercies to a wanton liberty of excesse : The wicked man , sayes Plutarch , liveth to eat and drink , but the good man , eateth and drinketh to live : And Salust said , Nothing can be more abject and hurtful than to be a slave to thy mouth and belly : Gorgius being demanded how he came to live in health , to so great an Age ; Answered , By forbearing to eat or drink through pleasure . There is a breach of this temperance , A power to drink to a greater excesse in measure , and abuse of Gods creatures , than many a weaker constitution can endure , without being drunk with the fourth part of other's riot : to drown and force Nature beyond her due proportion , is a drunkennesse before God , though thou beest never overtaken with the power of it to the sight of the Law . If a Heathen could say , It becomes not a King to extinguish that by excesse of drink , which suports the name of an Emperour : How much ought a Christian to value his profession at a higher rate ? How sweet and comely a thing is it for men to live soberly , wisely , and temperately , by mixing our enjoyments with an equal proportion and measure of sobriety ? The opposite was that which stained the glory of Great Alexander . The Lawes of Heathens and former Nations , condemn our impunity and cheapnesse of this sin : we do as it were sell drunkennesse ; for where forfeitures bite not above the pleasure of it , men will be content to pay for it . The Ancient Romans banished all Epicures out of their Cities , accounting them the plagues of youth . Romulus made a Law to punish drunkennesse in women with death . Minos King of Creet , suffered none to drink one to another unto drunkennesse , without the censure of the Law . Severer Lawes are not in the World against this sin , than in Turkie ; A story whereof I remember of one , that at a Festival time , had been too liberal with his cups , and being carried before the Grand Vizier , had lead poured into his mouth and eares , and so died : not that one act needed such severity , so much as to suppresse the growth and progresse of sin : The Law rather intends Reformation than Punishment , if the one might be without the other ; for Lex non Irascitur . Let 's see the spiritual evils of this sin ; A Drunkard wounds his own soul , his heart is like mare mortuum , where no grace can live , he drowns the voice of Nature , and Conscience , the two great lights which God sets up in every man ; He sells himself with Ahab , to work wickednesse : Tell him of God , he replies as the Cyclops in the Tragedy to Vlysses ; I know no other God but my belly : Or like that Monk mentioned , who upon the news that all Abbies were voted down , and yet his maintenance continued for life , stroaked his belly with these words , Modo hic , sit bene ; his care was past , so long as his camp was victualled : with Solomons fool , Come let 's drinks , for to morrow we shall die ; but Remember , Post mortem nulla voluptas . Is it not a sad thing , to see men drown body and soul together ? men may play with their eternal estates , and dance about the flames , and never see their danger till irrecoverable . How many like Amnon , die drunk , carry their own condemnation with them ; That as Sir Gervise Elloway said ; His own hand which he took such a pride in , appeared to his condemnation , when nothing else could have wrought it : and such judgements are heavy , seeming as if the execution were alike intended against the soul , as well as the body ; They spend their dayes in Mirth , and suddenly they go down to Hell , Job 31.13 . What art thou guilty of that occasions this sin ? which is accompanied with so great tokens of Gods sore displeasure ? thou that in company forcest down drink , or takest pleasure in thy sad profit , by suffering them in thy house : read the Prophet , Wo to him that giveth his neighbour drink , that putteth the bottle to him , and maketh him drunken also . It swells greater yet , as its the fountain of other sins ; As Nero wished the people of Rome had but one neck , that with one stroke , he might cut it off : so the Devil , makes up all his compounds of this one sin ; this he makes the onely rode to the breach of all Gods Commandments at once : as one well said ; Prove a man ungrateful , and he is every thing that is evil : So let a man be a Drunkard , and I le secure , he shall not stick at the vilest Murther , Rape , or whatever mischief come in his way . This sin is without a guard , and though it be the King of other sins , yet it hath not so much as a life-guard : for some kill their dearest friend , who when sober , account him according to that wise standard of Solomons , friendship ; better than a Brother : others their Father , Sister , and the Wife of their bosom . Cyrillus was slaine by his drunken son , who not content with his Fathers blood , sends his Mother with child to another world , in a bloody winding-sheet ; wounds one of his Sisters , and deflowers another . Uncleannesse escapes not this beastly sin , any more than Murder , an example whereof is recorded of one , that tempted to Adultery , Murder , or Drunkennesse , chose the last , as the least , but proved the greatest ; it was all of them : for now drunk , he commits Adultery with one , whose Husband at the same time coming in , he murders : the sin of uncleannesse is the channel wherein Drunkennesse runneth : Nunquam ego ebrium castum putabo , sayes one : I will never believe that chastity lodgeth in the Drunkards bed : As its said of Pumming-stones amongst the Mediterranean Islands , that they are produced of the scum of those Seas ; so I may say of uncleannesse , that it is the froth of drunkennesse . Wine is to most men the milk of Venus ; he can never have a pure soul in a chast body , that sucks at these breasts , that frequents the society of this Baude of lust . It is the furnace of lust , the forge on which the devil frames all other sins upon . As in Nature all things spring from the Root , so all sins are incorporated into this one of drunkennesse ; As our natures contain the seeds of all impiety , and there lie for mintage : so when once a man is drunk , he is ready to coine any mischief , and set the devils stampe on every action . I pray God keep every man from this sin . The outward evils are not few ▪ thy Estate , Family , Relations , smart for thy drunken excesse ; and when thou art under the extremity , what thinkest thou is the greatest smart , but to consider , that thy distraction is of thy self ? If a severer judgement prevent not , this misery of want and need ●n old age , will be the inseparable ghost of this sin . A Drunkard makes himself the living tomb of his Ancestors , travelling from luxury to necessity , never till now writes an omnia vanit as upon his extravagancies . This sin , sayes one , is like gun-powder , which blowes up many a faire fortune . And , no doubt , that which cuts sore , is , To consider , not onely my own misery and poverty , but that my poor and innocent relations , should come to misery , thorough the road of my sin ; that thorough want , they should be put upon such rocks of sin and temptation , as post them out of the World with lamentation and woes , against such courses , the guilt whereof lyeth at my door . This is the vinegar , and gall . The next evil is , the miserable estate of their bodies ; some mens sins run before to judgement , and some come after : This sin , I think , is foremost in every thing ; for whereas God sayes , I will destroy both the meat , and the belly ; he cries , No , no , I will not stay so long , I le destroy my self by Rhumes , Dropsies , Gouts , Inflammations , Apoplexies ; who sees no● complexions altered , countenanc● changed ? how many destroyed by ● violent death ? infinite numbers drowned , some broken in pieces by falling into pits , fall off horse-back dead● fareing with them as it is said of tha●Pope whom the Devill carried away with him in the very act of Adultery Intemperance is a root proper to every disease ; sayes Plato : and sicknesse is the chastisement of Intemperance . Seneca Who hath woe ? Who hath sorrow● who hath contention ? who wound without cure ? those that stay long a● the wine , saith the Royall Phylosopher . He is next a shame to his relations , his servants scorn and slight him so cheaply doth he part with his honour , and authority , that his groom i● his Master ; Is any thing in the world so much the subject of folly and laughter , to the meanest persons , even to the boyes in the street ? As once at a meeting , a company of persons having a tempest in their heads , by reason of a Sea o● drink , verily thought the house a Pinnace at Sea , and the storm so vehement , that they unladed the vessel , throwing all they could get hold of , out of the windowes , instead of over-board , cal●●ng the Constable Neptune ; some got under the Tables , as under the Hatches , Another holds a great pot for the Mast , ●hinking that that which once threw him down , might now hold him up ; all of them crying out , what pitty it was ●o many brave Gentleman should be ●●st , and founderd at Sea ! that could not find the way home by land ; not ●uch unlike a Gentleman of no mean ●rts , attending a funerall in the ●hurch , pulled out his keyes , and ●hockt at the pue door , calling of the ●●awer for a reckoning : or him that ●ught his horse in every Inne , when he ●me on foot to the Town . The most remarkable story I find recorded , is of one ●hom the Duke of Burgundy found dead ●unk , and carried to the Pallace ; dis●●bed of his own apparell , and equiped ● the Court mode ; as soon as he a●aked , the Dukes attendants wait upon ●●m , perswade him he is some great ●ince : They serve up dinner with ●e same state as to the Duke himself , ●t a word spoke , all in silence , to the ●eat astonishment of the poor man , and ● small recreation of the Duke and ●dies : after supper they began to revell it in his presence , the musick play and dances begin , with a great shew ● much splendor , according to the custo● of the Court ; which done , they fill b● belly as full of drink , as his head w● empty of wit and reason , so convey● him to the place where he was foun● putting on his own apparell ; The m● when recovered , when invested wi● reason , made better sport with his ow● imagination ; the jest being all the ear●est of his confused conceptions , w● now had his understanding as farre● seek in pursuit of his own information as when he was drunk ; hardly believin● but that now he was drunk , if ● thought it any thing above a pleasa●● and delightful dream ; this he resolve● that a vision he had seen , and could n● by any means be disswaded from i● Thus are the sences besotted , the m●mory that Noble Recorder lost , an● reason it selfe more stupified , then ● any capacity to use it . This is the evi●● of it , that let him do the greatest evil● he remembers it not . He knowes not what a secret i● though it concern his own life or ● state ; and this is the reason that i● some Courts they tempt Embassado● to ebriety , knowing that he will then be as leaky at the mouth , as an old ship at Sea ; all he knowes , comes up with as much ease , as his drink went down ; It is just with a Drunkard , as it is said of a Spaniard , and a Frenchman ; That all the drugges in Egypt , is not able to purge a secret out of the former , which is a sicknesse and punishment for the latter to retain . I could have said much more of the evill effects of this sin , but I affect brevity , though I fear to be tedious . We see it is a wofull , doleful sinne ; damnes the soul without repentance , destroyes Body , Estate , Reputation of a good name ; In a word , undoes in this life , and that which is eternall . Me thinks I see the whole Nation reel under the depression of this sin , as in that though often cut , yet like quick hedges grow again ; Hydra-like , increases by his wounds ; but if once cut at the Root the Cedars as well as the Shrubs would fall to the ground ; So long as the tall Okes stand to shelter the storms of Authority from the Brambles ; lets never expect a hopefull Reformation of this Abuse . For as Gondamar said at a Councel at Madrid , Never let 's expect good from the Netherlands , so long as England feeds the Humours ; let 's begin at the cause , and the effects will follow ; so I say if exhortations , threatenings , nor civility , will serve to find out common ingenuity from the great ones , let a handle be cut out of the Bowels of greatnesse it self , to lop of these exuberant branches of wickednesse , which hinder the buddings o● vertue , and promote the worst of vices ; but because I account my self strictly related to wish them well , give m● leave to treat civilly with the Gentry . And oh that I could perswade som● Gentlemen from this foolish sordid and unmanly trade of Drinking ! some few there are , and I hope but few , tha● think it an honour to be drunk , swear and roar with debaucht company ; Many there are in these Counties as wel● as other , which bear the remarks of exemplary piety ; persons , who for their vertues , are the Honour of their country , whose conversations alone set a brand upon debauchedness ; of such I be● the honour to honour them : but such as are addicted to this sin , I would distill better perswasions into their minds ▪ especially to such as in all points save this , are extreamely ingenuous ; and such as through their too much ingenuity cannot resist temptations , I pity their easie natures , and wish their temperatures had been more steril and morose ! Oh that I could reach the most inward part , and there plant the force of perswasion if it were but to a Moral and Philosophical kind of life ! that in the sight of this debauched and beastly custom of excesse , and riot , they might live like sober and discreet men , rather glorying in their sobriety like Christians , than ●mpiety like beasts . Mirth , chearfulnesse , and sobriety , may be nourished without the foolish custom of Drinking healths , on purpose to be drunk . As Lord Bacon in his Speech in Star-Chamber , upon the consideration of ●hat cruelty acted against Sir Tho. ●verbury , by imprisonment said ; It s ●are in the Island of Brittain , it s neither of our Country , nor Church ; In ●ome and Italy there is a Religion for 〈◊〉 ; if it should come amongst us , it were ●tter living in a VVildernesse , than a court . May I not wish , that Drunken●esse were a sin rare in the Island of Britain ? This , I say , Let other Nations have a Religion to be debauched and drunk , let it be to other Nations as their natures ; but let England account it self a Wildernesse o● wild beasts , when this sin reigns : le● us say , It s better to live amongst Salvages , than such beasts as Adam never found , nor God never created . This sin formerly was practise onely by Tinkers , Beggars , &c. it wa● a shame to a Gentleman to be drunk but alas ! how many now glory i● their shame , instead of being ( b● their moderation , knowledge , and sobriety ) a glory to their Country ▪ Would but shame attend this sin , ● would soon be left , but this boastin● of such a dayes meeting , wipes off ● shame ; so that men grow hardned ● their iniquity . He that tempts me ● passe the bounds of moderation , a ● sobriety , does but civilly invite ● to a fever , or some ruinous distemp●Ile Drink my own health , sayes a w● man , and pray for the Kings . Wh●intollerable madnesse● sayes a Learn●● Divine , hath seized upon great porti●● of mankind , that this folly should poss●● the greatest spirits , the wittiest men ! ● best company ! the most sensible of the word Honour ! the most jealous of loosing the shadow , but throw away the thing ! Thou hadst better give away thy estate , than say thy belly was the grave of thy Patrimony . Is it not a horrid thing , that a Wise , Learned , or Noble Person , should lose his honours , become an Apellative of scorn , a Scene of abuses , a dishonour to that party for which he with ●thers have suffered ? That which I ●eplore , sayes he , is , that most men pre●er a cause before their life , and by one Drunken meeting , set it further backward in its hopes , and blessings , than a whole year of counsells and arms can ●epair . Indeed the Nation would hardly ●lush , if onely the scum and froth of ●t were tainted ; but for this disease ●o fall upon the vitals , it s a dye in ●rain , a ruine to honour without a ●emedy . I hope there are sparkes of ●ngenuity yet remaining in some , as well as this sin , which if once they take ●re , from the consideration , either of ●hreatnings , judgements , reason , honour , ●eputation , or a good name , this de●auchednesse would soon be blown ●nto the aire ; and if once the Gentry left it , then it would become a shame indeed in the very Nation : But I fear the habit and custom of this sin , will force us at last to the sordid practise of some Nations , where it s not accounted friendly entertainment , if men be not drunk before they part ; I wish it may not be found a practise in some Gentlemens houses in this Nation ! Let me conclude with lamenting , and perswading ; Is it not a great pity , that men of the greatest Honour , and expectations of the Nation for Gentility , Breeding , Learning , &c. should suffer the shipwrack of every thing that can be called good ! That such should be so sadly ruined in this se● of drunkennesse ! which like a Hericane , spareth none , but such as feel a lesse punishment than ruine it self . A● one said , he could willingly lose half his learning , to redeem his health ; so many may lament and wish half their knowledge and learning which once they had ! May I perswade you , let me tell you , it s as much below Gentility , as a Gentleman is above other by birth , and that which should distinguish him from other more peasantly deportments . Can there be no medium in your mirth and chearfull repasts , below this sinne of Dishonour , Beastly , and Debaucht behaviour ? Let me beg you to hate it , and remember that nothing more ennobles a Gentlemans name , or blazons forth his Honour and Reputation , but studying an Aptitude for his Countries service , purchased not by drunkennesse , and beastlinesse ; but by Learning , Parts , Knowledge , Wisdom , Sobriety , Temperance , Vrbanity , and all which , this sin destroyes , if you escape with the shipwrack of a good conscience : Let Solomons instruction be remembred ; My son , be not among the wine bibbers , for the Drunkard and the Glutton shall come to poverty . If perswasions built upon the prin●iples of Reason , the sad fruits of it , ●ame , dishonour , &c. Gods threatning must nextly have place , which indeed are not small , and yet will but ●ake way for his more severe dispensations in his Judgements . Wo to the Drunkards of Ephraim ; the Lord as a mighty and strong one , which as a tempest of haile , and a detroying storme , as a flood of mighty waters and overflowing , shall pull down the pride of the Drunkard ; for with wine they have erred , and with strong drink have gone out of the way : thy are swallowed up of wine ; for all Tables are full of vomit , and filthinesse : for which the overflowing scourge is threatned , as a just reward for so great a sin ; together with famine , which saith the Prophet in the last verse , cometh forth from the Lord of Hosts . And again , the Lord calleth for weeping , howling , and lamentation , which shall come upon Gluttony and Drunkennesse ; and the Lord of Hosts , saith the Prophet , hath revealed it in mine eare , that this iniquity shall not be purged from you , till y● die . In another place . VVo to them tha● are mighty to drink wine , and men o● strength to mingle strong drink ; for ● the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottennesse , and the blossom shall go ● as dust ; therefore is the anger of the Lord kindled , and hath smitten them and the Hills did tremble , and their carcases torn in the midst of the streets If these denunciations were deliberately weighed , how would the ver● joynts of sinners tremble , and smite one against another , as Beltshazars , when he saw the hand-writing upon the wall . Hear the Prophet Joel . Awake ye Drunkards , and weep and howle all ye Drinkers of wine . God oft comes when we are asleep , and many poor souls have never awakened from their Drunkennesse , till in Hell with Dives ; this is a sad awakening . Go to , weep and howl , sayes St. James , ye have lived in pleasure and wantonnesse , and nourished your hearts as in a day of slaughter . If yet all will not warne , what must Gods appearances then be when he comes in terrour and wrath , by his visible examples of judgement , which I have collected from Scripture , History , and Modern experience . Elah , King of Israel , was murdered by Zimri , in the midst of his cups , as a judgement of God upon his excesse . Ammon , when his heart was merry with wine , was murdered by Absoloms servants . Righteous Lot , by this sin commits incest with his own daughters ; and as one well observes , made a Sodom of his own Family . The heavy curse , that to this day lieth upon Noah's son , Cham's Posterity , was through this sin , whereby he discovered his own shame . Holofernes , having too much exceeded in wine , lost both wit and head at once . Alexanders sorrow after his sin , will tell us the sad fruits of it ; for seldom some or other of his dear friends escaped his fury when he was drunk . Cleomena , King of Lacedemonia , at a time being drunk , was never sober after ; but as a judgement of the Lord , he lost his senses for not having judgement to keep them . Another is as justly rewarded with the fruit of the vine , Anacreon , that grand engulpher of wine , was choaked with an empty grape . The Earl of Aspermont drained his estate so dry by his excesse in this sin , as he justly died in misery ; for at a meeting , he drunk so deep , as he could never rise again ; for he died with it . The Emperour Bonosius , through his custom in this sin , was said , not to be born so much to live , as to drink . This was he that would force drink into Ambassadours , the better to pump up their secrets : He was shamefully hanged with this Epitaph . This is a Tun , and no man . Zeno , Emperour of the East , became so hateful by his intemperance , that none could endure to see him ; his wife Ariadne one day when he lay senselesse ( as he oft did ) cast him into a Tomb , and buried him alive , as a just reward of his drunkennesse . August 18. 1629. Tho. VVilson labourer , a known Blasphemer , and Curser , by oathes , &c. was also given up to this beastly sin of Drunkennesse ; who through the justice of God , against both sins , in an angry passion stab'd himself with his own knife , and so died in the midst of many neighbours . May 10. 1629. John Bone of Ely , Coachman to Mr. Balnum of Beenham , was a very vild Swearer , and Drunkard ; who on a Sabbath day , in Sermon-time , being drunk , and not able to sit in the Coach-box , fell under the horses feet , and was troden to death . You Sabbath-breakers , and Swearers , hearken to this doleful example of Gods immediate hand . Nov. 16. 1618. one Tho. Alred of Godmanchester Butcher , being very prophane , and given to this sin , was desired by a neighbour to unpitch a load of hay , and being drunk , let his pitchfork fall , and stooping to reach it , standing with the forks upwards , fell upon it , that it run into his body , and so fell down dead , as a warning to others . July 16. 1628. One John Vintner of Godmanchester , being a known drunkard , and given ( especially in his drink ) to scoff at Religion and godly people , fell from the top of a Peare-tree , and broke his neck , and so died under the hand of justice : an example for all prophane drunkards , and scoffers of God and his people . A Gentleman of good reputation , and demeanour , being not addicted to this sin , was through temptation overtaken with this snare ; but lo , justice will be satisfied on some , to be an example and terrour to others ; for riding home , his horse threw him , and beat out his brains : He being void of reason , and so not capable of advice , would follow no way but his own , which led to destruction ; for without fear or sense , he spurred his horse over all sorts of crosse and desperate wayes , till he thus fell under the stroak of Divine wrath . About the year 1630. nigh Maldon , five or six notorious Drunkards had plotted a meeting , and laid in beer for their prophane drinking healths : But ( Divine Justice that can with his breath blast all our undertakings ) did so justly give them up to excesse in this sin and meeting , as they never met more , but all yielded up their spirits to the Justice of that God , whom they abused by his creatures . A man coming home drunk , would needs swim in a Mill dam , which his servants and wife disswaded him from , because he could not swim , and once got him out after he was in , but he gets in again , and by the just hand of God there perished . I was , says my Authour , at the house to enquire of the truth thereof , and found it too sadly true . And one of Alisham in Norfolk , a notorious drunkard , was drowned in a shallow brook , with his horse standing by him . A Butcher in Haslingfield , scoffing at the Preacher for his reproving of this sin , was in the instant of his railing , choaked by somewhat that stuck in his throat , which could by no means be got up or down ; but strangled him . Oh the Divine Justice ! how Righteous and Just is the Lord in all his wayes ! how are his judgements past finding out ! At Tillingham in Essex , 3 young men meeting to drink , one fell down dead , and never rose again ; the other two escaped through mercy ( by the gates of much sicknesse ) that they might repent , and if not , to be the lesse excusable , if God followed them by the like severity . At Bungey in Norforlk , three drunken companions coming out of an Ale-hous in a dark evening , swore they thought hell was not darker ; but observe the end of Justice ; one fell over a Bridge , and was drowned ; the second slain with a fall from his horse : a third sleeping by the River side , was found frozen to death . At Hedly , a Bayliffe being drunk , got upon his Mare , saying , she would carry him to the Devill ; she indeed casts him off , and broke his neck . This Justice was the more remarkable , being upon the Lords day . A company meeting in an Ale-house in Harwich at night , over against Mr. Russels house , was once or twice desired to depart and avoyd such wickednesse ; but they would not : he comes to the place himself , and apprehends one of them , and offering to carry him to prison , he drawes his knife , and made his escape ; But oh the Justice of the Lord ! the strange and wonderfull wayes of his Providence ! this man was not heard of for three dayes , and at last was taken out of the Sea with his knife in his hand , justified by Mr. Russell himself , who was the Mayor of the place . At Tenby in Pembrokeshire , A common and frequent Drunkard , in the midst of this sin , fell from a high Rock , and was broke in pieces ; and four other instances , my Authour sayes he could relate wallowing and tumbling in their drink , slain by Carts , &c. But being the common wayes of Gods Justice , he forbeares them in the midst of so many extraordinary and remarkable passages of Gods Justice and power , and indeed innumerable might be such instances , which the experience of every place prevents in this . A Glasier in Chancery Lane London , having some sparks of profession , but falling from them , fell into this sin ; who being often reproved by his Christian friends , and no better : God hardened his heart against them , and once being drunk , by the violence of vomiting , broke a vein , continued two dayes in extremity of Anguish and torment , not without great conflicts and distresse of mind , his conscience being awakened , and God in much mercy breathing some comfort to his distressed soul , he yielded up his soul to God , as he had done his body to Sathan , attested by a kinsman of his own to my Authour . O that , if it had been Gods will , all examples of justice were accompanied with such sweetnesse and mercy , as to give any hope of the safety of the soule , when the body in the act of sin is destroyed . A Knight given to this wicked sin of Drunkennesse , did sometimes order pailes of drink into the fields to make people drunk . On a time drinking with company , a certain woman comes in , and giveth him a Ring with this posie ; Drink and die ; which he accepted of and wore ; and in six dayes died through excesse of drink , justified by a Minister dwelling within a mile of the place . Two children my Authour sayes , he hath known to murther their Mother in drink ; and another that attempted to kill his Father , of which being frustrated , he set fire of his barn , and afterward came to the Gallowes . In Broad-street London , Many Gentlemen drinking healths to their sole Lords on whom they depended , one wicked wretch takes up a Pottle pot of Sack , sweares a deep oath , saying , will none drink a health to my Noble Lord and Master ? and without any more words he begunne himselfe , and drank up the pot full to the bottome , and suddenly fell as if dead , snorting , but not speaking ; he is layd by as one overcome , and covered with cloathes , till they drink as large a proportion , as their insatiate appetites would take in ; when done , expecting their friend should rise , they found him dead indeed . Oh sad to go to Eternity swearing and drunk ! who would not dread the Issue ? At Barnwell nigh Cambridge , a young man and a woman , with a hundred more in company , met at the sign of the Plough , agreeing to drink off a Barrell of Beer , which they did ; but will not examples of others warn us ? then let 's expect to be monuments to others ; three of them died in twenty four houres , the fourth escaped with great sicknesse , and by the gates of death had life given him , witnessed by a Justice of Peace of the County near by . Two servants of a Brewers in Ipswich , whilst I was Minister there , said my Authour , drinking for a Rump of a Turky , in their drink they strugled for it , and both fell into a scalding Caldron , the one died presently , the other in Torment and Anguish pined away . At a Tavern in Essex , a Constable was threatned by a drunken Serving-man , to be forced out of the house by his oathes and curses , if he would not be gone , and in his drink pursuing one of his company to force him to drink off a pint of Sack , he fell down stairs , and immediately fell under the stroke of divine vengeance ; oh ! you swearers and cursers , remember these examples of God! let them be examples to you ; will not the wrath of God revealed stand in our way , and encompasse us about with terrour and fear ? Oh be not proud of your strength , to devour and engrosse the creatures of God to satisfy your lusts ! It is recorded of a Noble-man coming to Ipswich to visit his Kinsman in that University , that demanded how he profited in his studies , to whom they reply very well , and that amongst one thousand five hundred , he had the garland given him for the ablest drinker . Gods Judgements will find us sooner or later . In Salisbury , one in the midst of his drink began a health to the devill , saying , if he would not pledge him , he would not believe there was either God or devill , his associates being terrified at his words , with fear runne away ; the Vintner hearing a hideous noyse , and smelling , and unusual and noysom savour , ran up to the chamber , but his guest was gone , & the windows broken , the Iron barres of the windows bended and bloody ; and the poor wretch never more heard of . These are sad instances of Gods displeasure , if he would please in mercy to set them home upon some poor sinners . In the year 1551. in Bohemia , five drunkards were met together to drink , who seeing a picture painted upon the wall , for the devill , drank healths to him ; the next night they were all found dead with their necks broken , and their bodies crusht in pieces , blood running out of their mouthes , nostrils , ears , &c. In the County of Cavan in Ireland , a Gentleman of Castle-terra , was much given to delight in drunken company , wherein healths went down swiftly , and glasses broke against the walls at every health ; by this sin he was so much addicted to wickednesse and impenitency , as his sport was to repeat the Ministers Sermons in scorn , and derision , especially at one time having heard a Sermon upon faith , demanded of the Minister if he could remove mountaines , else he would not believe he had faith . This Gentleman is by Gods hand struck with the small pox , which gets into his throat , in such extremity , that he could not swallow any meat or drink to cool and refresh the violence of his internall heat ; that throat that had been the gutter and channel of many a pounds worth of drink , could not now , in torment like Dives , suffer one drop to refresh him . In this sad and bitter conflict , he breaks out into these expressions to an honest man standing by . Oh Thomas , would I could now receive one of those glasses of drink , which formerly I profusely and profanely have thrown against the walls ! And growing worse and worse , without hopes of life , perceiving no remedy but death for all his soares , he breaks out again in his agony and torment ; oh that now I had but as much faith as a grain of Mustard-seed , and so expired the 57. year of his Age . I pray , and cordially desire , that such sinners as parallel this example , may not be reacht with the like Justice ! Many there are in this Nation grown up to a height of Malice , and Rage against Gods Ministers , and some in this place boyled up to a proportion of envy , ready to break ; The Lord break their hearts , and humble their soules , under that two-edged sword of his word , that they may be saved in the day of the Lord . A Gentleman of Quality being drunk , and rising to urine , evacuating that into the fire , that prepared fuell for himself , he fell into the fire , and not being able to rise again , his belly was gathered together like a piece of Lether , the chamberlain coming in , helped in , that could not pity or help himself , and though in great torture and pain , through the piercing anguish of Gods Judgement , yet he called for , and drank off two and twenty double Jugs of Beer , and so in this sad and lamentable estate , died ; Roaring , and Crying , that he was damned for breaking his vow of Reformation , Oh that the Lord would work a Reformation indeed ! that poor creatures may not thus fall under divine Justice , too much to be feared , as well to soul as body . Remarkable is the example of that tragical story of two Drunkards , who the fourth of July , 1580. at Nekershofew in Almain , came into an Inne , called for bread and wine , and drinking to an infinite excesse ; at last , one of them drinks a health to God , demanding what wine God would pledg him in ? and reaching forth his arm with a cup full sayes , God I know not what wine thou likest best , but this I think is too good for thee , unlesse thou hadst sent better ; but such as it is I give thee , take it , pledge me presently , and carouse it off every drop , as I have done to thee , or thou dost me wrong . Here 's a piece of blasphemy , which I am confident the most wretched creature in the world , durst not speak sober ; Oh this sad sin ! we little know what the fruits of one drunken hour may produce . This vile wretch , no sooner ended his hellish courtesie , but that just and wise God ( who must be provoked before he will execute his severe Judgements ) whom he had blasphemed , pledged him with a witnesse , for he left him as a pledge to the world of his wrath , and displeasure against this sin . His arme which he stretched out , was never able to be pulled in again ; his body stupified as well as his senses , not able to stirre from the place , continuing a long time , in this sad condition , his eyes rolling to and fro in a terrible manner , his breath and speech lost , yet seemed to all alive ; The people flock in droves to see this sad spectacle of fury and vengeance , some offer to remove him , but could not ; horses are tied to him , but could not stir him : they put fire to him , which would not take hold : so perswaded God had set him there as a warning to Drunkards , they left him so , and to this day , sayes my Author , he stands as a Pillar and Mark , to bid others avoid the like wickednesse , least they participate of Gods wrath , which though it moves a slow pace , will in the end light heavier , in as much as Gods patience provoked , turns to the most irresistable punishment . His companion who had escaped the imediate hand of God , fell into the hands of Justice also ; for as the other died a terrible , so this a shamefull death , being hanged by the common people before the door of the house where the sin was committed . O that you would consider this , ye that forget God , least he teare you in pieces , and there be none to help ! At one of Alexanders great meetings , appointed for his Officers and Favourits , no lesse died with excesse of drink , than 41. and after many a health , Promachus , at the bottom of four gallons of wine found the prize and jewel appointed for the Conquerour . Another time he ended his own health and life , by drinking a health out of Hercules Cup , which to effect , 35. drunk their last also . These are direful and pregnant testimonies of Gods Judgements upon this impious custom of drinking healths . Against that good law of the Spartans : Vt bibat abitrio pocula quisque suo . Every man to his own liberty : Or that of the Goths , where it was death to drink or force a health . It s placed in the Records of time , that Popelus , second King of Poland , doubting the fruits of his male-government to be the peoples deposing him ; by his Queens counsel , faines himself sick , sends for twenty of the Elective Princes out of Pomerania , intreating their visit , ( who as well now as at other times ) came , and for their just reward and punishment of their great excesse in drink , and custom of healths , they now drunk their last , without being drunk at all . The King makes a Speech , intreates his Son may be elected Heir to the Crown , after his departure , which they promise , if the Nobility consented to their resolves ; The Queen to seal the bargaine , brings a cup of poisoned liquor , intreating to drink his Majesties recovery : they had been so often used to this sinful custom , as it would have seemed ridiculous to refuse it ; but the Kings health cost them all theirs , to the utter ruine of the Polonian Race . But this Justice of God upon Health-drinkers , ceases not in their deaths ; but after also , for ( to admiring of Justice ) from these poisoned bodies , such infinite troopes and swarmes of Rats and Mice proceed , as pursued the King , Queen , and Family , from place to place , from land to sea , and from sea to the strong Castle of Cracovia , where they were forced to flie , and neverthelesse al● arts were used , all opposition made , by Guards and Garrisons , Water-works and Fire-works , yet were they eaten up , and destroyed by these Rats and Mice . The Lord I hope will awaken some to see the evil of sin , by that o● punishment . At Kesgrave nigh Ipswich , three Serving-men taking their leave , the woman of the house would needs perswade them to drink wit , money , and her Ale out ; but oh ! that this wonderful example of Gods Judgement upon her , may warn all people , not to suffer , much lesse to provoke , any to this sin under their roofe ; for this woman stands with Lots Wife , a Pillar and Statue of Gods wrath : she no sooner approaches with the pot in her hand , but was suddenly deprived of her speech ; her tongue ( that smooth oratour of the Devil to perswade to sin and wickednesse ) swells in her mouth , and without a word more died . Sir Anthony Felton Justice , and others , sayes my Author , related it to me , as a thing they were eye-witnesses of : And within these few years , sayes he , upon mine own knowledge , three being drunk nigh Huntington , were all undone and destroyed by a water , which passing , they were forced into the stream and drowned ; leaving behind them the remarks of Gods Righteous Judgements . On November 14. 1650. saith a Divine of this Nation , a company of odious drunkards met at a house , and one coming home was drowned in a shallow ditch , his body not yet buried ; concluding , oh ! those Ale-houses the pest of the Nation ! Another as sad , from a Reverend Divine also , of the same County , who at my request , gave it me under his hand , which he could have done many others of falling off Horseback ; into Rivers , &c. but I onely aime at such as are most remarkable , knowing that the sad experience of most places , gives intelligence sufficient of such examples , which indeed are sad enough though the commonnesse take away the sense of them . The example thus . About the year 1621. There dwelt in Houghton on the Spring , in the County of Durham , one Christopher Hull , a Taylor who kept an Ale-house in the said Town , and at West Herrington in the same Parish , lived one Mr. Punshon , a most infamous and notorious Drunkard , and every way most wretchedly prophane ; He being a frequent haunter of Hulls house , did one day fall out with him , and coming out of the door said , If ever I come within these doors , the Devil shall bring me in : some few dayes after , Punshon , going up the street of Houghton , Hull stood at the door , and said to him , Will you not come in ? No , said he , for I have sworn the Devil , &c. Then said Hull , I will be the Devil for this time ; so taking Punshon on his back , carried him in , where they drank one another drunk , and quareling , Hull stab'd Punshon in the throat , who immediately died : Hull was cleared at Durham Assizes by the favour of his Clergy , but soon after died , and , as it s reported , very penitent . In the year 1624. a Blacksmith in Oxford , being a very frequent drunkard , after he had continued so some dayes together , did in a desperate manner , cut his own throat , yet lived some dayes , during which time , some Schollars and others , came to visit him ; he often thrust his hand into the wound , and pulling out handfuls of blood , did spread it before the company , crying out , See here Gentlemen the fruits of Drunkennesse . This was affirmed by a Gentleman of the County of Durham , who saw and heard it . In the year 1649. James Fairburne , in the Town of Mellerston , nigh the River Tweed , died in a most miserable , and roaring condition , through excesse of drink . On Easter Monday , 1656. One Tho. Foster , Carrier of Carlisle , being drunk , rode out of Town , and had not rode above a quarter of a mile from the Town , but in the very High road , fell off his horse , and in a water , not above a quarter of a yard deep , he miserably perished . In the year 1651. James Bouch of Cockermouth , being a most notorious Drunkard and Swearer , being drunk at Rosley Faire , did quarrel with two Troopers , who there killed him , as a judgement of God upon his former and present drunkennesse and swearing . Robert Copeland , a Butcher in Carlisle , being a common Drunkard , and prophaner of Gods Name , by cursed oathes , being drunk , did in the year 1651. break his neck in a stable hard by the Castle . 1632. John Emerston of Dalston , in Cumberland , was a very notorious Drunkard for many years , and one time in an Ale-house , died suddenly with a cup of drink in his hand . In the year 1656. One Mr. Herridge , who formerly was a Linnen-Draper in Colchester , now living in this place , being too often found in the sin of drunkennesse , was at last overtaken with Justice ; for coming on horseback from Sunderland , full of drink , he fell off his horse ; and there died , without speaking one word . God will be glorified in his Judgements , where mercy and patience will not perswade and allure . Anno 1654. One John Coultred of Orton Parish nigh Carlisle , coming drunk out of an Ale-house from Thursby , fell from his horse , not far from the Ale-house , and died immediately . 1650. VVilliam Howe , who kept an Ale-house in Carlisle , one time was drunk with two of his guests that were borderers , and going to convey them over the bridge , did all three fall into the River Caud ; the two guests were drowned , Howe escaped by means of some bushes , and was taken up alive : which may be as a warning to such as keep drink , to beware of other mens blood ; I would be loath to be so guilty , though I might escape with my life : it s a sad thing to be a means of any mans outward ruine , but to have a hand in mens dying in their sins , it s much more to be accounted for . These are sad examples of Gods Severity and Justice , Who can stand before a consuming fire ? when once his anger is but a little kindled , blessed are all they that trust in him . Our Judges find in their Circuit , few that are arraigned , which are not brought to it by this sin , like slaves to the Judgement-seat ; and are sent quick , from their sins to judgement , forcing charity it self to censure their eternal estates ; the eccho of whose sins , resounds in their punishments with vengeance from heaven . Were I to prescribe prophilacticks , I would intreat thee to blesse thy self from this sin : none knows whither the wind of a distempered brain will hurry thee , or whither this spirit of Bacchus will drive thee : if once thou put thy foot into the stirrup to mount his saddle , when thou art up , thou must needs run when the Devil drives thee . Play not with healths ; if thou lovest thy own , drink not other mens : flie evil society ; they are the Devils Trapanners : be afraid with the Fuller in the Fable , who for fear of infection , durst not entertain the Collier , lest he should make that black , which he made white . Be in this like the River Danube , that will not mixe it self with the muddy streams of Sava . Evil fruit grows in bad company ; they have no Autumn : wickednesse withers not ; the mischiefs attending them are like the Spanish Indies , which the Ambassadour told the Venetian , had no bottom . Ephes. 5.16 . Be not drunk with wine wherein is excesse . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES . With the Judgements of God upon ●VRSERS & SWEARERS . OF BLASPHEMING THE NAME of GOD , By Cursed OATHES : With the Judgements of God upon CVRSERS & SWEARERS . THis cursed and crying sin of taking the Lords Name in vain by wicked Oathes , hath like the River Nile , so overflowed the banks of Authority , that many who should restrain the fury and rage of so horrid an Impiety , are too sadly guilty of it . This sin , to the sad experience of this Nation , doth swarm in all corners of it ; A man can hardly negotiate in the World , unlesse he resolve it no sin to hear the holy Name of God , that God that made us , blasphemed by all sorts of people ; Amongst poor people its common , and for Gentlemen its sadly accounted Generous and Valorous . That it is a sin against God , I hope so few doubt it , as I may be spared to prove it ; the most forcible argument against it , lieth open in the possitive Command of God Almighty , which made Heaven and Earth . Thou shalt not take the Name of the Lord thy God in vain ; and the reason is a terrible one , by way of threatning ; For the Lord will not hold him guiltlesse : Which Commandment is seconded by Christ in his Sermon upon the Mount ; Swear not at all , neither by heaven nor earth , marg but let your yea be yea , and your nay nay . The aggravations of this sin are great , if parallel'd with the little reason for it , or profit by it : It must needs be a horrid sin that can propound nothing as the object , but God himself : we may in this sin confesse with David , Against thee onely have I sinned , and done wickedly . All the creatures he hath made bow to him , and to the remembrance of him : Shall that mouth that sucks breath from God that made and daily preserveth thee , breath out oathes and curses against him ? Oh impiety in the greatest dimensions ! wickednesse with an Emphasis ! Would not such ingratitude look odious in vulgar friendship ? to sit at thy friends Table , and there receive daily food at his care and cost for thee , and for thee to make him the subject of thy malice and rage , and that to manifest it against his good name ; Is not this ● say , monstrous ingratitude ? would not this swell provocation to the greatest latitude of revenge ? Is not the Lords Name as the Apple of his ●e ? A thing he is jealous of : If ●alousie be the rage of a man , which he ●ill not spare in the day of venge●●ce , nor wil regard any ransom ; What ●nst thou expect from the Eternal ●od , with whom is terrible Majesty ? It must be presumed , thou knowest ● to be a sin ; How inexcusable then ●st it be unto thee , whose consci●●ce is convinced thereof ? It is a ● therefore with the full consent of ● will , and for want of due care over thy heart and lips . Oh man , what is it can provoke thee , unlesse the height of a Reprobate mind by blaspheming the blessed Name of God! How canst thou expect that blood to expiate thy sins , and to wash away thy iniquities , that hath so often spit his blood and wounds out of thy mouth ? I think I should not be guilty of over-rash censure , if I say to such as are given up to this horrid impiety ; that it s but as an earnest of that cursed condition in torment , and that the Devil teaches thee in this world , that thou mayest be the more ready to blaspheme God in the world to come ; else what can be the meaning of mens giving up themselves to this wickednesse ? Considering The little profit got by it , A fa● advantage God knowes ! no more than to rob out of sport , not need● and be punished for it . What profit have you of those things wherein one day you shall be ashamed ? Is it because God forbids , that we will swear like that man of Venice , who for nine years , never stept out of the City , b● when on occasion he was commanded upon forfeiture of his life not to sti● then he was seen abroad : Much like that of the Apostle , Sin took occasion by the Commandment . How canst thou call on the Name of that God in the time of calamity and distresse , which thou hast so often cursed and blasphemed ? He that will mention the Name of God , must depart from iniquity . Shall I , saith Polycarpus , that have served God to such an old age , prophane his sacred and blessed name , that so lovingly hath preserved my life unto this day ? And being urged by the Proconsul to save his life , onely replyed , Know I am a Christian . It is indeed a sin that makes men lesse believed . A Heathen could say , He was unwise that put trust in the words of a common swearer . And another Philosopher sayes , Virtue is never in that heart , which breaths out curses and oathes . He is accounted by all sober men , to be a prophane , wicked , and ungodly man , and its the greatest height of prophannesse that can be ; It s the onely sin and practise of devils in hell , to curse , swear , and blaspheme God . The godly have this Character given them , That they fear an oath ; but the wicked are not afraid of a world of oathes . The common excuse of this sin is the custom of it , which is so slender , that it strengthens it , and indeed aggravates it ; for custom in sin by degrees hardens the heart from the fear of God . This sin indeed is hatcht in the bowels of passion , which boiling to a height , vomiteth up all the corrupt filth and scum of the soul , casting it in the face of God . Beware therefore of passion , which through the depravednesse of our natures make us like mad dogs , that run at every thing in their way , they bark at the Moon : To see a man rage against God because his neighbour hurteth him , is a perfect madnesse in reason . Strive against the custom of this sin , thou wilt lose thy senses else , and the sense of it , which is the height of sin ; Its Gods giving up a soul to sin , when it loses the sense that it is a sin . Beware of little ones , they are the spawn of greater , Faith and Troth , are the livery of Gods Wounds and Blood , and God damn thee . We damn our souls by this sin at a low rate , if we consider the little , either pleasure or profit of it . Avoid evil society , cursers , and swearers , are not to be associated with , lest partaking of their sin , thou taste of their punishment . If a Master of a Family ; or School-Master ; destroy it there , nip it in the bud , and resolve with David , that none such shall be under thy roof . I conclude with Psal. 25. Let them be confounded that sin without a cause . If reason prevail not , remember the penalties of the Lawes , which though severe at this day , yet short both in the greatnesse and execution of former times . Philip King of France , made a Law ; That whosoever blasphemously swore should be drowned : And Max. the Emperour ; That every vain swearer should pay 13 shillings 4 pence , or if he refused , to be executed . In Hen. the fifth's time , A Law was made against prophane and vaine swearing ; The forfeiture for a Duke 40 shillings , a Barron 20 shillings , a Knight or Esquire 10 shilling , a Yeoman 3 shillings 4 pence , and a servant , to be whipt ; and this Law was so well executed , that all the Nation over , very few were heard to swear an oath . These were times of lesse light , than we pretend unto , yet a spirit of Reformation for God , was much more above our Age we live in . If still we will not forbear , see Gods threatnings against this sin . In the Law stoning to death was the lowest punishment : Bring him forth , that all the people may stone him . In that black and forlorne band of sinners , the Swearer leads the Van , which together with other sins , maketh blood to touch blood , and the land to mourn . In Zachariah 5.3 . The thief and the swearer are linked together , against whom the flying Roll , with the curse of God is threatned to the consumeing of their House , Timber , Posts , and Stones . As he clothed himself with cursing , marg saith the Psalmist ; So let it come into his bowels like water , and like oyle into his bones . There is nothing more usual and certain , then for the arrows of this cursed Quiver , to reverberate and fly back upon a mans own face . God will be a swift witnesse against such as dishonour his holy name by profane swearing . Now those that will not be warned by the nature of this sin , nor danger to soule and body , nor be diverted from it by Gods threatnings ; let such harken to his just Judgements in these following examples , which are not only as a cloud of witnesses against profanenesse , hut also stand as a Pillar of Salt to warn thee from disobedience , and wilfull running in a carreer , of sin to thy eternal ruine . Earl Goodwin having slain Alfred , wished at the Kings Table , if it were so , that the bread he was eating might choak him , which God in Justice suffered , ere he stirred . A Fisherman ( known to the Authour ) coming with a Boat of Mackarell to a Town in Suffolke , and being the first that came that year , the people pressed hard to be first served ; one steps into his Boat , he presently taketh up a stone , swearing by God he would make them stand farther off ; which was no sooner said , but he fell down and died presently : How many have I heard swear by God as commonly as speak ? Oh take heed of Gods judgement ! consider what a mercy it is to thy soul , that thou art not thus judged . A Gentleman in Edward the sixths time riding with other Gentlemen , being reproved for swearing , opened his mouth wider , and raged worse and worse ; Mr , Haines Minister , tells him mildly the danger of it , and that at the great day an account must be rendred ; he with Solomons fool refuses instruction , bids him prepare , and take care for his own estate . Mr. H. replies , repent and amend , for death is as sure as uncertain . But raging and roaring with cursed oathes , he sayes ; Gods wounds , take no care for me ; and and coming to a Bridge , his horse leapt over with him ; who like an impenitent wretch ended his dayes . As he had lived , crying , Horse , and man , and all to the Devill . In Lincolnshire , there lived a Servingman , who was so accustomed to sweare , as at every small occasion he used Gods blood in his mouth , his friends mildly warne him from the evill of those wayes , lest vengeance follow at the heels of his impiety ; but he takes no notice of friendly admonition , being visited by the hand of God , his friends again advise him to repent of his wickednesse , but God intended not that affliction to have so sanctifying a vertue in it , as to soften his obdurate heart ; who by his accustomed oathes had forfeited the patience and long-suffering of God , and turned his mercy into fury ; He grows worse , and nigher to the chambers of death ; and hearing the Bell toll for him , starts up ; and under the pains and violence of death , cryes , Gods wounds the Bell tolls for me , but he shall not have me yet . Suddenly the blood from his Nose , Mouth , Wrists , Knees , and all the joynts of his body flowes out in abundance , that he became a spectacle of Gods wrath , and died . O the dreadfulnesse of Gods Judgements . There was a man in Germany so much accustomed to use the Devill in his mouth ; that if he did but stumble , the devill was uppermost ; he was often reprehended for it , to no purpose , except to make his sin the lesse excusable ; which he continuing in , coming to a Bridge , stumbled and fell down ; saying , Hoyst up with a hundred Devils , instantly the Devill appears , and carried him quite away , that he was never heard of after . One who was given much to cursing & ●wearing , being on his death-bed , most wickedly desired those that stood by , to help him with oathes : and to swear for him and himself , swearing so fast , as one would think there was little need of any other then himself in the world , that could so quickly find out a way for to blaspheme God , and damn his own soul . In the City of Savoy , There lived one , who after much exhortation and reproof , hardened his neek against all admonition ; the plague breaking out light upon him , he with his family retires to a garden , the words of reproof by the mouth of Gods Ministers follow him , that if possible the plague of his heart might not at the same instance , together with Gods outward hand , contribute to the eternal ruine of his soul , with that of his body , but all in vain ; as good turn the course of the Sun , as his soul accustomed to sin , at last swearing and cursing , with the Devill in his mouth , the Devill suddenly hurries him away into the ayre , in sight of his wife and Kinswoman , who saw the Devil flying with him over their heads ; his cap fell off his head , and was found at Kosne , but himselfe was never heard of to this day . The Magistrate at the noyse of this exemplary piece of Gods just Judgement , repaires to the witnesses of it , who testify , with a sad relation ; their woful experience , no lesse horrid then true . Three souldiers travelling through a wood in the Coutrey of Samurtia , A tempest of thunder and lightening arose , one of them breaks into his usual oathes , and in the instant of swearing , the violence of the wind ( no doubt directed by God ) throwes a tree upon him , whereof he presently was crushed to pieces . Another that was very much habituated to swear by Gods Armes , had his own arm hurt with a knife , and could find no remedy , but it festered daily , till it rotted and mouldred away gradually , and he through Anguish and Torment died , And one Michael a Jewish Rabbin , as he was swearing by the Name of Jesus , fell down and broke his neck . A boy at Tubing in Germany , invented strange and unusual oathes , but God sent a Canker , that eat out his tongue ; these are signal tokens of Gods anger ; they are so immediate from himself , that none can see lesse then a wonderful hatred in God of them . At Benevides , a village in Spain , a whirlwind arose ; two young men being in a field , apprehending the approaching danger , fall down upon the ground , lest the violence of it might carry them into the ayre ; when it was past , the one arises in great amazement ; the other being a very notorious curser , and swearer , lyes dead ; his bones so crusht , that his joynts turned every way , his tongue rooted out , and could not be found . In June 1649. A souldier at Warre , goeth with others to wash in a shallow river , asked whether there was a deeper to swim in , and they answered there was one nigh hand , but dangerous , by reason it was a deep pit , who replies , God damne me , if it be as deep as hell I will in ; he was no sooner in , but sunk to the bottom , and never rose again ; which , sayes Mr. Clark , was attested by good witnesses . And God met with that swearer and curser in France , a Citizen of Paris , whom Lewis 9. ordered to have his lips seared together with a hot Iron , saying ; I would to God that with sear●ng my own lips , with a hot Iron , I could ●anish out of my Realm all abuse of ●athes ! A souldier falling sick in his jour●ey through Marchia , in Almain , stay●d in his Inne ; and when recovered , ●emanded of his Landlady the mony ●e gave her to secure for him , but con●ulting with her husband ; resolved ●ot to confesse any ; so denied it : the ●ontroversie arose to a contention , till the Landlord interposed , and justifi●d his wife , and thrust him out of his ●ouse ; the souldier drawes , and ●rusting at the door , the Landlord ●ries , theeves ! the souldier is impri●oned , and ready for Judgement : The ●ay of pronunciation of death , the devil ●●ters into prison , tells him , he is con●emned , but if he will resign up soul and ●●dy to him , he would free him ; he like a ●hristian , repells those fiery darts ●ith a strong denial ; which the de●●ll seeing , perswades him when called ● the Bar , to intreat the Judge to ●●ant him the man in a blew cap to ●ead his cause , for he was , ( and that ● was ) innocent of the crime brought ●●ainst him . The poor souldier being arraigned , had this blew-cap't Attourney allowed him for his Advocate , who affirmed this poor man to be much abused , relating all the circumstances of the money , with the place where it was laid , the Landlord denied all with an imprecation , wishing the devill might take him , if it were true ! The devill looking for this advantage , took this poor man , and carried him up into the ayre ; who was never more heard of : Oh that the Lord would open some mens eyes to see Gods mercy to them , that though they have often been guilty , yet God in mercy spared them ! tremble at the justice of God , and let these warning● be so to us . A certain Priest in Ruthnerwall wished if Luthers doctrine were true a thunderbolt might destroy him ! a●ter three dayes a Tempest , with lightning and thunder , so terrified him that he run to Church , and at his devotion was struck down ; who recovering , and led homewards , a flash o● lightening burnt him to death , a● black as hell it self . One in France , of some knowledge and profession in Religion , in passion wisht the Devill to take one of his children ! the child immediately was possessed , and , though the prayers of the Church prevailed with God for the release from this evill spirit , yet , dyed of it . A man in anger , wishing his wife to the Devil ! she was forthwith possessed , and never recovered it . A young Courtier at Mansfield , whose customary asseveration was , the Devill take me . The Devill when he was asleep , took him indeed , and threw him out of a window , where though he was not slain , yet he learnt to curb that unruly member of the tongue , by escaping the danger of a severer punishment . At a Horse-race , where divers Noble-men were present , some cries , the Devill take the last , which happened ●o be a Horse that broke loose , which the Devill carriad away , and was never seen more . These examples may ●artle us , and not only to warn us , ●ut also as a Lanthorn of the Lord to direct our feet from these paths of sin ●nd Ruine . At S. Gallus in Helvetia 1556. A man that made foul linnen clean , and coming out of a Tavern drunk , wished the Devill to take him if ever he followed his Trade more ! next day being sober , he regards not his oaths , the devill appears to him in the likenesse of a tall man , and told him of his promise , presently smiting him upon the shoulders , so that his feet and hands presently were dryed up , and he trembling with horror ; yet God gave the devill no farther power , that it might be an example both to himself and others . Relates of a Taylor , that whilst the Fleet was engaged in fight with a Portugal Galleass , he cometh running out of the Cabbin with his Goose in his hand , swearing , he would never follow his Trade more , throwing the Goose into the Canon mouth ; suddenly came a Bullet from the enemy , and shot him to pieces . Henry Earl of Schwartburg , by frequent and wicked wishes , was at last answered in his own coyn , for at every common occasion , he desired he might be drowned in a Privy , if such a thing were not so or so ! which God in Justice answered ; for he died that filthy death . A very remarkable story is recorded of a woman in the Dutchy Megalopole , at a village called Oster , who gave her selfe to the devill by her frequent cursings , and wicked oathes ; and at a wedding she was publickly reproved , and dehorted from her sins ; but taking no warning , the Devill , when they were all merry , came in person , and with horrid cries and roarings , mounted her into the ayre , before the face of all the company , and hovering over the Town , the people that saw it were extremely perplexed with fear ; she is torn into four parts , which are let fall into as many high wayes ; as directions to avoyd the road to hell . The Devill returns to the Feast , and before the Mayor , and all the company , threw her intralls upon the Table , saying . Behold these dishes of meat belong to thee , whom the like destruction ●wayteth , if thou dost not amend thy wicked life . This is testified by Mr. Herman Minister of Oster ; the Mayor and all the Town ; who desired it to ●e communicated to posterity for an example , and land-mark to avoyd eternall destruction . A Gentleman of Gorlitz , having invited many friends to supper , who failed him ; in a rage , wished , That all the Devils in Hell would come : presently his Table is furnished as well with guests as meat , whom he welcomed , but perceiving clawes instead of hands , it was not time to bid him be gone ; his Wife follows him , leaving in the house onely a child and a fool , by the fire side , who through mercy were not hurt . We are by these , bid to beware of rash imprecations to our selves or others . It s fresh , the story of Hacket o●Oundle in Northamptonshire , who ( 159● in the Raign of Queen Eliz. the 3● year ) in his common discourse use● to say : If it be not true , then let a v●sible confusion come upon me : and h● had his desire ; for being delivered u● of God to Sathan , he fell foul off ● many errours , that at last he arrive● to the height , and called himself Christ : with himself he seduced to Gent. Coppinger , and Arthington , w● believed all Hacket said ; and wh● he bid them proclaim , That Christ u● come with his fan in his hand , to Ju●● the Earth ; they did , through 〈◊〉 City ; and in Cheapside , got upon two Carts , Crying Repent , repent ! for Christ Jesus is come to judge the VVorld ; they affirmed also , that Hacket presented Christ , by taking his Glorified body , &c. Hacket hereupon is apprehended , brought before the Lord Mayor of London , and at last , hanged on a Gibbet in Cheapside , uttering to the last horrid blasphemies against God . This was a visible confusion indeed . Before Mr. Luther and others : A woman at VVeteburg , whose Daughter was possessed , did confesse ; that she in fury wished the Devil to take her ! who instantly possessed her , with an evil spirit , to their great terrour and fear . John Peter , son to the cruel Keeper of New-gate London , was a horrid swearer and curser , usually saying , If it be not so , I pray God I may rot ere I die ? and so he did with great misery . In Misina , Sep. 11. 1552. A child not quick enough to dispatch his fathers will as he ought , provoked the fathers rage into this imprecation ; That he might never stir from that place ! its presently granted , his son sticks immoveable , for his body could not be moved or bent : Some godly people meet and pray for him , whereby his anguish is asswaged : yet he continued three years standing with a post at his back ; and four years he continued sitting , and then ended his life ; yet this was a mercy to him , For that he doubted not of the mercy of Jesus Christ to save him : and being demanded how he did ? frequently replyed : That he was there fastened of God , and his mercy onely could release him . Here was a living example of rash oathes . At Neoburg in Germany , a cursed mother , wishing she might never see her son alive again , was answered ; for the child was drowned the same day . In Astorga , A woman cursed her son , wishing the Devils of Hell to take him from her presence ! with many horrible execrations : it being late at night , the child was afraid of her anger , retiring to a little court behind the house , to whom appeared men of grim aspects , and large composures , who carried him into the aire with such swiftnesse , as was not possible to believe , and alighting amongest some bushes , trailed him , to the great torturing of his body , and tearing of sundry parts thereof . The boyes thoughts being better fixt than his mothers , craved aid of God , and so was delivered . The devils bringing him back through the aire , put him in at a little window in a chamber , and there he was found almost out of his wits , and sadly tortured and mangled , in his face , hands , legs , &c. That penitent Gentleman , Sir Gervise Ellowis , being drawn in to be a partaker in the sad death of that poor Gent. Sir Tho. Overbury , in the Tower ; was at last brought as a sufferer to Tower-Hill , acknowledging the just hand of God against his rash and unpreserved vow , which a great losse at Cards one time occasioned ; in the sense whereof , clapping his hands upon his breast , he vowed seriously betwixt God and his own soul ; That if ever he played again , he wished he were hanged ! and being upon the ladder , Now , sayes he , God in Justice hath made me keep my imprecation , and paid my vow , by this just , though violent , death ; and so wished all to take warning by his sad example ! Mr. Young reports of Nichanor , who for his blasphemous cursing and swearing , had his tongue cut out , and in small pieces thrown to the fowls . A young Couple in love together , solemnize their private promises alone , the maid being rich , and the young man poor , she to assure him of her love , promises that unlikenesse of fortunes shall not disoblige her engagements , nor disinherit her of that loyalty which she hoped grace as well as good nature , had planted in her ; which he , though before earnestly fearful , that she might be as changeable as others ; did now neverthelesse content himself in the strength of this assurance , and so at the giving their faith one to another , she with many more imprecations tied her self most strongly with this , That the Devil would take her away that day she married to another . She marries another , and on the Wedding-day two guests uninvited , come well mounted to the door , and dine with them , and were made welcome ; after dinner , one of them complements the Bride , and borrows her hand to lead the Dance , and after a turn or two , lead a Dance which none could follow ; for in presence of all her friends , he carries her out of doors , and notwithstanding her crying for help , she is mounted into the aire , and with his companion and horses , was never seen more . See the fruits of rash vows , oathes , and imprecations , they are not to be slightly dealt withal ; for God takes notice of our own desires , when we never think of our words , how we must give an account of them . Two prophane young men striving who should be most exquisite in oathes , were met with by Gods Judgement in Justice ; for he that out-vied the other in swearing was immediately distracted . Also he relateth of two young men , delighting themselves in swearing ; sporting with oathes , as the flie with the flame , are overtaken with Gods Judgement , the one is struck dumb , and never spake word more , the other was distracted : both of them standing to the example of all young men , that do not remember their Creator in the dayes of their youth , unlesse by blaspheming and cursing it . A Noble person of the City of Eflinghen , at a losse by gaming , began to swear and curse bitterly , in which rage and madnesse , he mounts his horse for home , the Devil meets him , pulls him off , who with his servants was misguided all the night by evil spirits ; and in the morning finding themselves not lost , they get their Master safe to Bethen-Hansen , where in great torment for three dayes , he yeilded Justice victor . A woman in Marchia , being a prophane curser and swearer , was justly left by God to Sathan ; for in sight of many people she is snatched into the air , and thrown down again , which brake her neck . God we see can break us from our sins and lives together , if we do not from the first , break off by repentance . One Margret VVood , of Allercleugh , in the Parish of Stanhop , in the County of Durham , was notoriously known for many years , upon every slight occasion , to use this imprecation , I wish I may sink into the earth . Upon the last day of August 1655. she with one Elinor Mason of the same Parish , being both washing of lead oare , to fit it for the Lead-mill , and standing upon the same spot of ground , where many horses laden with Lead had passed the immediate day before ; the earth suddenly failed under them , and swallowed them both up ; next day , when their dead bodies were digged out , Elinor Mason was found with her body erect , but Margeret VVood was many yards deeper within ground , and her head direct downwards . One Elinor Short , of the same Parish , did frequently use this imprecation ; I wish my feet may rot off , if this or that be not so or so : It pleased the Just God about 20 years ago , to visit her with a pain in her feet , which by degrees did rot quite off , as afterwards did her legs also ; and she is yet alive at this day , as a Monument of Gods signal Judgement : she creepes upon her hands and thighs , and doth often acknowledge Gods just dealing with her . Robert Durance , Butcher in Carlisle , was a known Swearer and Drunkard , who about 30 years ago , being playing at Cards with some of his companions , and having lost all his money , except 30 s began fearfully to swear he would be revenged upon himselfe , whereupon he run out at the gates of the City towards the River Eden , and though he was followed by divers , some on Horse-back , yet did he destroy himself by leaping into the River ; in which River , hard by the place where he leapt in , he lay for the space of four years ; at the end of which , a Fisherman found the lower parts of his body , only the other parts being consumed . William Knot of Dalston in Cumberland being a common swearer , when he was a servant to Alderman Grey of York , he fell into a lead full of boyling liquor , by which means in ten days he dyed . John Prestman of Weighton in Cumberland , A Sheriffes Bayliffe , being accounted a common swearer , one night when he was drunk at Carlisle , went out in the night ; and notwithstanding the perswasion of his Landlord , leapt over the Bridge with his horse , and was drowned in the River Caude . One Hudson of Dalston in Cumberland , did wager with another man , who should swear more oathes by God ; the other man was by the just judgment of God struck dead ere he parted , & Hudston was struck dumb to his dying day ; and though he lived many years after , yet could speak nothing , but swear by God , which he did upon every occasion . Oh the justice of God to some , and the patience and forbearance to others , waiting to be gracious : let such as swear by the name of God , look upon this example , this sad example . On May Eve , 1634. one Troe of Gloce●ter a Carpenter , in the Parish of St. Michael , being demanded by some , whether he would go with them and fetch the May-pole , swore by the Lords wounds he would go , though he never went more . But mark the justice of God ; on May day morning , as he was working on the May-pole , before it was finished , he was by a Divine stroke of Justice smote with such a lamenesse , and swelling in all his limbs , that he could neither goe , nor lift his hand to his mouth , to feed himselfe , but was forced to keep his bed for half a year together , and to this day goeth lame , May 4. 1636. OF THE SABBATH DAY , WITH GODS JUDGEMENTS UPON THE PROFANERS thereof . OF THE SABBATH DAY , With GODS JUDGEMENTS upon the profaners thereof . I Am now to treat with the Sabbath-breaker , who for many reasons will appear to be lesse excusable before God for this sin , then either the Drunkard or Swearer . Here is a double sin , profaneing it and neglecting that which is ordained by God for the eternall good of our soul ; besides , it is a premeditated act , and goes along with a great aggravation , as we shall see in a word presently . It is now become so great a custome to prophane the Lords day , that he almost becomes a scoffe to others , that offers to reform or punish it ; and that men may not so much slight it , I have collected a few reasons to perswade men to observe it , and disswade from the profanation of it , for God will not be mocked . That we may know this day is no mock-day , The Lord that made heaven and earth , That great Jehovah stiles himself Lord of the Sabbath ; and the Lord hath in a more speciall manner singled out this Commandement with a memento . Remember , by no meanes forget the Sabbath , for the Lord rested that day , and he blessed the Sabbath day , and hallowed it . It 's a great consideration to make us weigh the duty of keeping it , for six dayes the Lord made heaven and earth , and when the seventh day came , he rested on it . The Lord , as it were , hasted to finish the world in six dayes , that he might himself be an example to lead us to the understanding of the great weight which God himself put upon this day , And that we may see it is no ordinary nor common thing to break this day , see how strictly God in his holy Word commands it . This is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , six dayes may work be done , but the seventh is the Sabbath of rest , Holy to the Lord ; he that works shall be put to death ; that soul shall be cut off from amongst the people , it shall be observed throughout their Generations for a perpetual Covenant . The Lord threatens sore Judgements , and why . Because they have hid their eyes from my Sabbaths , and I am prophaned amongst them ! Blessed is the man that keepeth the Sabbath from polluting it ; It 's called by the Prophet the Holy of the Lord , Honourable ; there might be many more places quoted , but these few are enough to let people see that it is not a trifling matter to profane the day , and that we ought to give all diligence and respect to this day , as a day greatly valued , prised , and esteemed of by God himself . Anno 1647. there was a deplorable accident , a tremendous instance of the justice of God upon a person , a ●armer in a Village called Little-●allerton in the County of Northumberland , about six miles distant from New-Castle . The Relation is thus . The Minister teaching upon that Scripture , 1 Epist. Pet. 2. cap. 2. latter part ; Who hath called you out of darknesse , into his marvellous light , and in the fore-noon Sermon insisting upon the spiritual darknesse and blindnesse of unregenerate men , and aggravating the many evills attending upon that condition in this life , and asserting the wofull condition , period state , and conditon of such as should die in that estate of spiritual darknesse ; how that to such is resreve● the blacknesse of darknesse , which was occasionally improved to discove● the miserable condition of the damned in hell , by reason of their separation from God , called utter darknesse . Mat. 22.13 . and 8.42 & 25 . 1● At the ending of the first Sermon this miserable man accompanied others of his neighbours to the Al● house for refreshment : the time of r●paire to the second Sermon bein● come , some of them moved him to return with them , to whom he replye● that the Minister was preaching upo● darknesse , and he would not hear hi● till he should treat upon the light ; and so continued drinking in the Alehouse with some other profane souldiers , and by having immoderately taken Ale and Hot Waters , was in the height of his drunkennesse , carried to bed in the Ale-house , where after a short time , he ended his miserable life , dying in the very act of sin , without any visible act of Repentance . This Relation is inserted verbatim , as I have it from a godly Minister of the Gospel , in the same County , and not farre from the same place , and is indeed a sad example of Gods Judgement ; not only against the sin of profaning the Lords day , but also of drunkennesse , and contempt of the Gospel . Now because I observe this day so greatly neglected by the generality of the Nation , not onely neglecting to hear the Word preached , which is able to save their soules , but also violating of it by profanation ; give me a word , and that only to such as professe the observance of it as lawfull ; for if such a slighting of this day grow , we shall from it , run to Atheisme , by contempt of Gods holy Ordinances , and Commandments . Let us first consider the end of God in the Sabbath , which is chiefly for sanctification of his name ; and what creature dare say he is not strictly tyed by all the obligations expressable ; It is a day of liberty , not of bondage , God can be sanctified without us ; he shineth not with borrowed lights , these tapers that burne from mortall breach , can adde no glory to God , but as in his great mercy and condescention , he is pleased to accept of us . Then the intent of this day as to our advantages , it 's for the eternall good of our soules , that the Lord may by this occasion reach our slow understanding , and with his Word preached , that he may dwell with the humble & and contrite spirit . We are not only to avoyd profaning it , by not Working , Drinking , Playing , Idlenesse , Travelling , &c but we ought to frequent the publick worship of God in the Assemblies of his people , and there to hear his word with Godly reverence and fear . The reasonablenesse of one day in seven for God and our own souls , may convince us in a great measure of this day , & that is a sin less excusable that 's so reasonable , & that we may have the lesse to say for our excuse , he gives us 6 for our outward affairs , oh then who can grudge the 7th ! especially when God links in our immortal happinesse together with his own glory . It was the custom of Christians in Trajan the Emperours time , to meet on the Lords Day morning , sing a Psalm , receive the Sacrament , and covenant to flie sin on that day : and when Christians were summoned before the Heathen Governours , and demanded ; Dost thou believe the Lords Day ? the answer was , I am a Christian . Take away the Sabbath , sayes a Reverend Divine , and Religion will soon wither and decay . The Indians might as well have been chosen the subjects of this profitable Obedience , and we in their conditions , keeping , instead of a Sabbath to God , every day to the Devil . It will be more tollerable , I am afraid , for them at that Great day , than for us . If we had been left to our own choice , What squarer division of time could have been thought upon , than one day for our souls , and another for our bodies , one for the World , another for Heaven ? This had been the reasonable rule of proportion ; it s more grace than reason , that God should desire but one day in seven , and that day also to be for our eternal good . Oh how inexcusable will it be for us that prophane it , or neglect the advantages of it ! Is refraining from labour a toil to us ? Is to be eased of sin a burden ? Lord then let me be burdened ? for Lord , thy yoke is easie , and thy burden is light . What is a more unspeakable mercy , than for souls to have communion with God , as well as our own hearts ? And , as Divines say , glory is but grace perfected : So that eternal Sabbath of rest , is but , as I may say , this perfected . This sin is accompanied with many aggravations , and this is none of the least , that we have a will given us to refuse to prophane it ; Besides its a deliberate act of the mind , it s not sudden , as an oath , or murder ; but in the very act it self , thou canst not but know thou art sinning against the light of thy conscience : it s the greatest sin , that is accompanied with time to consider , an enlightened mind to understand the evil : to purpose to evil , is an aggravation as high as the sin . If aggravations face not this sin with a dreadful countenance , consider , and in reason think ; Is it not just with God to suffer thy frail composure of corruption to shrink under his heavy judgements ? that at night Gods protection should leave us , as in our graves , when we are in our beds ? Or canst thou expect any blessing upon thy outward estate , when it is in the power of God to dispose of life , being , health , estate , and all ? Is it not just ; if we travel on this day , that God should judge us with sudden death in the like severity , as he hath made others examples of to all Ages ? Yet if God do suffer thy corn , wine , and oil , to encrease , fear a curse under the Strawberry leaves of thy enjoyments ; for a blessing is not the shadow of sin , it will not follow thee in the wayes of wickednesse ; rather fear some judgement will overtake thy swift motion to impiety . A word to two sorts . First those that prophane it , contemning not onely Gods Lawes , but the Lawes of the Nation ; know that what is lawful on other dayes , are sins on this day ; and such of you as need not ( by Gods blessings in a full estate ) toil all the week , whereby you cannot plead a wearinesse to waite on God upon his own day , you turn his blessings into a curse , if you prophane it : you play all the six dayes , it s a sin with a witnesse if you play away the seventh also . You that cannot close this Holy Day without an evening sacrifice to Bacchus , instead of prayers to the Lord that made Heaven and Earth , Gods Judgements sleep not , you are preparing your selves as fuell for the fire of Gods vengeance and displeasure . Nextly , to you that sit idly at home , never dreaming how to escape that wrath to come ; methinks I read your sad conditions in your conversations ; That never think of God all the week ; you cannot for your callings , you will not for your pleasures on the Lords Day : if there be any difference betwixt you and Heathens , it is , that you know your condemnation before it come : you will be at the Great Day , witnesses for God against your selves . To see so many idly sit at home , and never mind to hear the Word , methinks I am amongst the Indians ; It s a very heavy thing to consider in some places , half the Parish at home in idlenesse , or walking abroad in Sermon-time ; nay , I have heard it credibly affirmed from the mouth of a Minister in this County , that of some thousands in a Parish , there hath not been , sometimes , a hundred at a Sermon , nay , not fifty , nay not twenty , shall I say not ten ? Is not this a sad case to be in a Christian Common-wealth ? Nay it s the sad experience of this place where I live , and I may speak it to my own knowledge , that three quarters of the people able to come , of this populous place , do idly stay at home , or walk abroad , not a family of ten , but the most of them are at home in idlenesse , if not at play or drinking . Upon this account I would conclude with one word ; Good people , let me perswade you to serve God , rather than gratifie the Devil with your own damnation : Is your labour lesse to sit at home , than in the Congregation ? Do you think you have no souls to save , nor to lose ? you had better be working than idle , for that is a sin in it self , and is made greater on this day . You live more like the brute beasts that are fed by the senses onely . How can you be saved if you will not come unto him that you may have life ? Are you Christians or Infidels ? Do you professe to worship God , or Mahomet ? How shall you believe on him of whom you have not heard ? how can you hear without a Preacher ? not to hear that Blessed Gospel which Christ hath sent into our Coasts , our Houses , is to do as the Gadereans did , drive Christ from our Habitations . Such as followed Christ and his Apostles , were converted , I read of few else ; and such onely as lay at the Pool , were healed : To see people flocking to hear the Word , like Doves to the windows , it is a blessed sight ; But instead hereof , we have some that entertain Quakers meetings in their houses on the Lords Day ; They have a sad account to give . I hear some excusing their staying at home sometimes , by their going other times ; these are common excuses : But thou knowest not but that day thou stayest from the Ministery of the Word , God may have intended thy eternal salvation , and that with Zacheus , God might have said , This day salvation is come into thy house . But I read good books ; That thou mayest do when thou canst not hear good Sermons : and though it be good to read , yet here its a sin , and a temptation , because thou neglect'sta greater good . The Word stirs the soul under it , and commonly cometh with power and demonstration of the Spirit ; and I know ther 's great difference between hearing and reading ; and the later is no lesse an evil thus used , than the ejection of different thoughts in prayer from the subject and nature of the duty , is an evil by consequence . But I do no body hurt , I am not playing , nor drinking , nor swearing , so that I need not fear Gods judgements : What judgement dost thou think a hard heart is , which commonly is the fruit of the neglect of Gods Ordinances ? is it not the worst of judgements ? for thou mayst be destroyed with bodily punishment , as Eli and others were , and yet thy soul be saved : but thou canst not have a judicial hardnesse of heart upon thee , and be saved : therefore take heed of this sin , and fear lest a worse judgement befal thee than an outward destruction ; for how canst thou escape , if thou neglect so great salvation ? My design is not to direct others to the keeping this day , so much as to keep from prophaning it ; yet if any be perswaded to look to the keeping of it , by way of sanctifying it , I refer them to such Learned Divines as have spent their labour in it . To those that are not moved by reason , nor perswaded by their own advantages , from polluting this Holy day by their wickednesse , debauchednesse , idlenesse , or playing at Cards , &c. Read Gods threatnings , that his judgements may appear to be more just , by his forewarning us from the sin , as well as the punishment . If you will not hearken to me , to hallow the Sabbath , then will I kindle a fire in the gates of Jerusalem , and it shall devour the Palaces thereof , and shall not be quenched . Fire in the Palace , sayes a Divine , is ment , fire in the seats of Justice , and the ornaments of a City : fire in the Palace , no going in , fire in the Gates , no going out ; because Justice was not executed upon Sabbath-breakes , therefore the place of Justice shall be destroyed ; those gates that suffered any co come in to profane the Lords day , must be now on fire , that none shall escape his Judgements : If we should see our Towns flaming with the wrath of God , and the fire of his indignation taking hold of our habitations , it is then in vain to offer to quench it ; it hath been thus in our Nation , as in the examples following . If such a judgment be threatned against such as keep not this day ; what must be the fearful looking for of Judgment by the profaners of it ? Did not God bring all this upon us in this City , yet bring you more wrath upon Judah by profaning the Sabbath , sayes the Prophet . Ezekiel mentions the sin of the Sabbath , and therefore have I powred my indignation upon them , I have consumed them with the fire of my wrath , and in the 23. Chapter is threatned Plagues and Judgements , and v. 18. the Reason ; for they have profaned my Sabbaths . If these serve not the end intended , take a prospect of Gods terrible examples , which stand as Beacons to warn us from the like sins . The poor man that did but gather sticks on the Sabbath day , may stand as a monument of Gods severity . A Noble-man that used to hunt on the Lords day , had a child born unto him with a head like a Dog , with eares and mouth crying like a Hound , which was a very remarkable judgement of God , Reports of an Husband-man , that went to plough on the Lords day , and cleansing his plough with an Iron , it stuck so fast in his hand for two years , that he carried it about with him as a signal tostimony of the Lords just displeasure against him . Another that gathered corn into his barn upon the Lords day , had it all with fire from heaven consumed , together with the house . At Kimstat in France , 1559. there lived a woman that neither would go nor suffer others of her family to go to Church on the Lords day ; as she was drying flax , fire issued out of it● but burnt it not : she taking no notice , next Sabbath day as she was busie with it , miraculously again fire proceeds out of it , and burnt it ; but was put out , this poor creature was ● blind , as not to see or take warning by these foot-steps of Gods mercifull providences , but the third Sabbath day , when she was busied about her flax , as before , it fires of it self , and could not be quenched , till she , and two of her children were burnt to death . And in the year 1126. One grinding corn upon the Lords days it took fire , and gave him timely warning not to break the Sabbath day , by the works of his calling . In Helvetia , nigh Belessina , three men were playing at Dice on the Lords day , one called Vlrick Schraeterus , having hopes of a good cast , because being crost to the losse of much money before ; he now expected fortune , or rather the Devill to favour his desire ; and therefore he uttered these horrid words . If fortune do dececeive me now , I will thrust my dagger into the Body of God as farre as I can ; O the cursed frames of our naturall tempers , if once God cast the reins into our own wills , the Dice favours him not , and presently he drawes his dagger , and with a powerful force throws it up towards heaven , which never was seen more ; and immediately five drops of blood falls before them all upon the Table , and as suddenly comes the Devill amongst them , carries away this vile wretch , with such a terrible and hideous noyse , as the whole City was astonished at it . Those two remaining alive , endevoured to wipe off the blood , but to so little purpose , that the more they rub'd , the more the drops of blood were perspicuous . Report carries it all over the City , multitudes flock to see this wonder , who found only the Sabbath profaners rubbing the blood to get it out ; these two by decree of the Senate of the City , were bound in Chains , and as they were led to the prison ; one of them was suddenly struck dead ; from out of whose body , a wonderful number of wormes and vermin was seen to crawle . The City thus terrified with Gods judgements , and to the intent that God might be glorified , and a future vengeance averted from the place ; caused the third to be forthwith put to death : And the Table with the drops of blood on it , preserved as a monument of Gods wrath upon this sin , not only of Sabbath-breaking , but swearing , and wicked gameing : O the depth of the knowledge of God , How unsearchable are his judgments , and his wayes past finding out , January 13. 1583. At the Bear-garden in Southwark on a Sabbath day afternoon , many people pressing on the Scaffolds to see the sport , forced it suddenly down , with which fall eight were killed , and many spoyled in their bodies , who lived not long after . Much like to it was that at Risley in Bedfordshire , 1607. where many people , rather then resort to hear the the word of the Lord by the mouth of his Minister , came in great numbers to see a Stage-play on the Lords day ; the Chamber floor fell down , and as a judgment of God upon this sad & wilful sin , many were killed and wounded , thus we see , when the works of piety and mercy are neglected , to prosecute sinne and wickednesse , Gods judgements are swift to overtake us ; thereby endeavouring to hedg up our way with thornes , which examples may push us back from the like impiety and vengeance of an angry God . A sad example of Gods severity , in ●is hot and sore displeasure against ●abbath-breakers , is recorded of Feverton in Devonshire ; which place , saith he , , was frequently admonished of the profanation of the Lords day , by a Market kept the day following ; which without reformation , would inevitably pluck down divine vengeance : A little after the Ministers death , upon the third of April 1598. A sudden fire from heaven consumeth the whole Town in lesse than half an hour ; excepting only the Church , Court-house , and Almes-house , where was consumed in this fire of Gods wrath , four hundred dwelling houses , and fifty soules destroyed . Who will not say this was a sad and immediate hand of the Lord ? but alas ; what will not poor creatures do , that follow sin with greedinesse ! The same Town fourteen years after , on the fifth of August , 1612. for the same sin , was wholly consumed , except some thirty poor peoples houses , School-house , Almes-houses : these Judgements are not recorded for Historical Perusall , but to consider of , and remember those on whom the Tower of Shilo fell . At Alcester in Warwick-shire where the Authour lived , there were of his own knowledge , four remarkable Judgements of God . One that upon the publishing of the Declaration for sports and pastimes upon the Lords day ; A young woman on this day comes to the Green , and sayes , She would dance as long as she could stand , and dancing , in the midst of her sin , God struck her with such a violent disease , that in two or three dayes she died in misery ; as an example to all that delight more in serving their own pleasures , and sinfull desires , then to wait upon God , and delight in his wayes . The other of a young man of the same place , and not long after the other ; who on the Lords day , immediately after the evening exercise was finished , brings into the street a pair of Cudgells , layes them down nigh unto the Ministers house , and invited divers to play with him ; who refusing , at length comes one , and taking up the Cudgels sayes , Though I never played in my life , yet I will play one bout now . A little after , sporting with a young woman , he takes up a Birding-piece charged , saying , Have at thee ; the piece goes off , and murders her immdiately ; for which , as a deserved judgement , he suffered the Law . Another of a Miller at Wootton in the same County , who going forth to a Wake , and coming home at night , found his House , Mill , and all that he had , burnt down to the ground . A fourth upon Mr. Clarks own knowledge , is of many wicked and prophane persons , at Woolston in the same County ; who on the Lords day met at a Whitsun-Ale , in a Smiths Barn , and though it grieved the holy man of God , who was Minister of the place , as the Sodomites did Lot , yet he could not help it ; but in their profanenesse they proceeded ; not long after , a fire kindles in the place of this impiety , and burnes down not onely his House , Shop , and Barn , but rages so vehemently , as it reaches many other houses with ruin , all being chief actors in this horrid profanenesse . In the year 1634. upon a Lords day , when the River Trent was frozen over , fourteen young men were at foot-ball upon the Ice near Gainsborough , and meeting all in a cluster together , the wrath of God met with them , and suddenly the Ice broke , and they were immediately drowned . Oh the justice of the Lord , upon the prophaners of his Holy day . The same painful and useful Author of Gods examples , relates a sad one , of Gods Judgements upon two fellows in Essex near Brinkely , that were working in a Chalk-pit ; one of them boasting that he had vext his Mistresse , by coming so late in from his Sabbath-dayes Sports and Recreations ● but sayes he , I will anger her worse next Sabbath day : which words were no sooner out , but Justice seizes upon him ; for the Earth falls upon him , and he never stirred more to his Sabbath prophanesse ; his fellowes limbs were broken ; both being sharers in the sin of the Sabbath , are made also to be so in their sufferings and punishments . The Lord will be known in the paths and wayes of his Judgements , to such as will not be led and allured by his tender mercies . And of one Mr. Ameredith , a Gentleman of Devonshire , being recovered from a pain which he had suffered in his feet , one of his friends saying he was glad to see him so nimble : the Gentleman replies ; He hoped his hopes should not be frustrated of the great expectations he had to dance about the May-Pole the next Sunday : But behold the Lord in a just punishment ( for such impious and wicked resolutions , and no doubt also for his former prophanesse on that day ) smites him suddenly with feeblenesse and faintnesse of heart ere he stirred from the place , and with such a strange dizzinesse in the head , that he was forc't to be led home , and from thence to his last home , before the Lords Day shined upon him . Now tell me , any that can , what little hopes the poor souls thus ushered to the chambers of death , have to keep an eternal Sabbath with God , that will not keep his Sabbath from prophaning on earth ? Truly , these are sad symptoms of Gods heavy displeasure against soul as well as body : his mercy ( if any be in such dismal dispensations ) are occult and hidden ; the Lord in mercy warn poor sinners to avoid the wrath of such an Infinite God , that such as will not be intreated to keep the Lords day , as they ought , may be terrified from prophaning of it . Another as severe he relates , which together with the three former , are attested by sufficient witnesses . At Walton upon Thames , in Survey , upon a great frost , in the year 1634. three young men having in the forenoon heard a Sermon , from 2 Cor. 5.10 . We must all appear before the Judgement-seat of Christ , &c. they went over the Ice into an house of disorder , and gaming , where they prophanely spent away the rest of the Lords day , and night also , in revelling , and drinking ; the one of them next day boasting merrily of his pleasure upon the Sabbath day , and his adventure over the Ice . All three on Tuesday return the way they went , and upon the Ice suddenly sunk to the bottom like stones , one of them onely miraculously preserved . These judgements may be mercies to some that are yet prophaners of the Lords day , if God please . At Burton upon Trent , Mr. Abberly a godly Minister , often took occasion to reprove and threaten such as make no conscience of the Lords day , by prophaning it : in a more peculiar manner , such as bought and sold meat upon this day ; which it seems was a sin as great , and as commonly practised in this place , as it was lately at Buntingford , where in my journey , some Gentlemen of Newcastle being my fellow-travellers , we took occasion after Sermon to acquaint the Minister withal : I pray God it may not be so still , lest such a judgement befal the place , as did this prophane wretch : which was thus . A Taylor being a nimble and active man , dwelling at the upper end of the Town , must needs in a bravado go to the further end to buy some meat before morning-prayer , but coming home with both his hands full , in the midst of the street he fell down stark dead . I was , sayes Doctor Teate , an eye-witnesse both of his fall , and burial ▪ and that it wrought a reformation in the place , both among the Butchers and others . It was a remarkable Providence , and I wish , I say , that other places may be reformed of this bold and impudent sin ; or truly they may repent of it when it s too late . A Pious Divine : sayes he , The Lord hath spoken so loud from heaven against Sabbath-sinners , that I cannot be silent ; We hereabout , have had in a short time , terrible tokens of God severe vengeance , upon such as mind not the service of his Day : amongst our selves a sad example ; A Townsman going to gather Cherries on the Lords Day , fell from the tree , and in the fall was so battered , and bruised , that he never spake more , but lay groaning in his blood , until the next day , and then died . Another man , not far from this place , in Cherry-time , as he was gathering fruit , fell from the tree , and with the fall was so hurt , that he lay in anguish and dreadful dolour , all the week , till Sabbath day , and then ended his miserable life . And of a young man , that on the Lords Day , in a place nigh unto Mr. Goodwins , scrambling with others for Peares , thrown out in the Church-yard , broke his main thigh-bone , and the bone of his leg , on the same side , which was so miserably and strangely broken , as that the Bone-setter ( who was a godly man ) told Mr. Goodwin , though he had seen many , yet he never saw the like . God here dealt in mercy , as well as in judgememt , in that he 〈◊〉 him space to repent , and see his sin . The Lord warn us all by these examples . A company of prophane young men in 1635. near Salisbury , upon the Lords Day morning , went to Clarington Park , to cut down a May-Pole , and having loaden the Cart with the tree , and themselves with the bitter fruits of sin , they are severely punisht by the hand of God : For entring into the City of Salisbury , through a place called Milners Bars , unawares the Cart gives a turn , and the end of the tree , struck one of the Sabbath-breakers such a mortal blow that his brains flew out , and there on the place , he yeilded himself a conquered sinner by the Just hand of the Lord , lying there , as a sad spectacle of Gods indignation : and sayes Mr Clark , I enquired of the truth of this at my first coming to Sarum , and very many godly persons in my hearing , attested it to be true , upon their own sight and knowledge . And further , Doctor Teate , he gives a second example upon his knowledge thus . To my knowledge , at Compton-Chamberlin in VViltshire , at the house of Sir J. Penruddock , a dancing match was held on the Lords Day , where a stranger ushers in , to act his part , and after a few turns about , and a few capers , he in the midst of the sin , falls dead to the ground , before all the company . Here was a sad dispensation of Providence from Gods immediate hand , as many else besides are ; here was no instrument to take off any of the most severe vengeance of God ; and such examples in my mind , should be taken as pregnant testimonies , to let all men know this day ought to be kept as Holy . Oh take heed of slighting this day , that God so severely punishes in his sore displeasure . And Mr. Clark upon his own testimony , brings in a sad relation thus . When I lived in Cheshire , there was one Sir T. S. a Papist , and at that time a Favorite at Court , who at his appearance in the Country was very much feasted and entertained by the Gentry : once amongst the rest , he was invited to a Knights house on the Lords day , where many accompanied him : towards evening , the proper time for the deeds of darknesse , they fell to dancing : but look to the finger of God , and see what fell upon their sinful prophanesse ; In the midst of their sport , there was one Sir J.D. had a blow given him on his leg by some invisible hand ; for none was seen to touch him , as was attested by all the company : and thus he went lame for a good while after . It may be it set him upright in his practise and conversation ever after ; if it did , it was a good providence that saved him from a more severe Judgement . One Sabbath day in the afternoon , a match at Football was made in Bedfordshire : as two of the company was tolling a Bell to summon the rest together , some that sat in the Porch of the Church suddenly hear a terrible clap of Thunder , and saw a flash of Lightning , coming through an obscure lane ; which flasht in their faces , to their great terrour and fear , so passing on to these that were tolling , it trips up the heels of the one , and leaves him stark dead : the other so blasted , that he died also in few dayes . These are the swift Messengers of God , which overtake poor sinners in the way of their sins , before resolution can be proud of any actions ; God will be seen in his wrath and terrour , to all wilfull and impenitent sinners . At Tidworth on the Lords day , many were met in the Church-yard to play at football , where one of this wicked company had his legge broken , which by a secret judgment of the Lord so fester'd , that it turned to a Gangrene in despight of all means ; whereof he speedily died . Stratford upon Sluon , was no lesse then twice consumed , by the fire of Gods wrath for this sin of Sabbath-breaking , and on one and the same day twelve-moneth : besides , they were great contemners and slighters of the Word of God by his Minister ; A sin that is commonly followed with hardnesse of heart , if no visible judgement get before it . It is recorded of Pompey , that he shrunk under the depression of Gods sore displeasure , for profaning Gods Sabbath , and Sanctuary . That which God consecrates , must be kept holy , or woe to the profaners of it . And of Herod who profaned Gods name by his wickednesse , and that , when for some treasure which he supposed to be hid , he caused the Sepulcher of Gods Saints to be pluckt up ; The Lord in Judgement caused a fire to breake forth of the earth , and destroyed those that he imployed , which when he saw he desisted , and durst go no further . Nov. 26. 1621. One Richard Bourn servant to Gasper Burch of Ely , was so accustomed to travell on the Lords day , that he made no conscience of it , seldom or never coming to the Assembly to hear the Word of God on that day , but went to St. Ives Market , where he stayed and spent the day ; wher being drunk , he was overtaken by Gods Justice ; for coming home fraught with commodities , he fell into the River , and was drowned ; a just reward of other sinnes in the punishment of one . In the year 1635. A Miller at Church-down nigh Gloucester , would needs make a Whitsun-Ale ; notwithstanding the private and publick admonitions of the Ministers , and of his Christian friends , large provision was made , and musick was set out , as the Minister and people in the afternoon went to Church ; when prayer and Sermon was ended , the Drum beat up , Musick played , and the people fell a dancing till evening ; at which time , they all resorted to the Mill : but O the Justice of God! before they had supped , at 9 of the clock , a sudden fire seized on the house which was so sharp , that it burned down his House and Mill , and the most of all his other provision , and houshold-stuffe . At Baunton in Dorcetshire , some being at Bowles on the Lords day , one threw his Bowle at his fellow , and hit him on the ear , whereupon blood issuing out at the other ear , he died ; he that threw it fled . At Simsburg in Dorsetshire , one rejoycing at the erection of a Summer-pole on the Lords day , said , He would go see it , though he went through a quickset hedge ; A Proverb here Going with wood in his arms to cast into the Bonfire , profanely uttered these words ; Heaven and earth are full of thy glory O Lord : He was immediately smitten by the stroak of God , and in two or three days died , and his wife also . At Dover , the same day that the Book of sports was read in St. James Parish , one profanely went to play upon a Kit , which drew a rude multitude of the younger sort together . But oh the terrour of the Lord ! He was struck with a divine hand , and in two dayes died . Two Boyes of St. Albans , going into Verolans pond to swim upon the Lords day , one of them was drowned , the other narrowly escaped , as a warning to others . Two young men of St , Dunstans in the West London , going to swim on the Lords day , in September , 1635 , were both drowned . A fellow in Sommerset-shire , being to make a Tent on the Lords day , for a Fair , which was to be on the day following , said on the Satterday , that he would make it on the morrow ; which was the Lords day , and being drunk , he died the same day roaring . One Mr. Prince Chyrurgion of the of the Tower of London , did on the Lords day ride upon his horse to pace him for a Chapman , but see the justice , yet mercy of God , he broke his leg , and lay in great pain and anguish eight weeks ; His son had disswaded him from so great a sin , which now he acknowledged as a judgement of God upon him for prophanation of his day : and ever after he became a more frequent resorter to the congregation , and hearing Gods word . At Thornton nigh Worcester , upon the publishing of the book of sports on the Lords day , the people prepared for a solemn prophanation , by ordering purveyors on purpose , to provide things fit for it ; A proper maid went to the Mill on Satterday , to fetch home the meal on the Lords day , the maid passing by a hedge with the meal upon her head , was overtaken with a sudden and sad stroak of Divine Justice , for she fell down dead into a ditch , there she lay all Sabbath day ; on Munday she was carried to her grave , where all their intended mirth was buried with her , &c. such a terrour it wrought in the people , and such Reformation in the place , that no more Summer-Ales were kept ; they took down the May-pole , and none durst set it up again , or have to do with the publick prophanation of that day . One at Ham nigh Kingstone , a scoffer of goodnesse , and a common prophaner of the Lords day , did on that holy day presume to visit his grounds , where finding some cattle grazing , which were not his own , & running to drive them out , he fell down , and suddenly died upon the place . Upon May day , being the Lords day , a maid in Cripple-gate London , being married to one that had three children , one of them being at nurse in the Country , they did on the Lords day spend the whole afternoon in feasting and dancing ; but God is just , and will be seen in his judgements to warn others ; for a week after the plague began in the Parish , & the first house it entered into , is this new married couples , with which , both himself , wife , and two children were swept away by death . These things are not to be scoffed at , they are not things of chance or blind fortune ; no , no , they are providence ; and though they are judgements in themselves , yet in the issue , I hope they will be mercifull warnings to others . Not far from Dorchester , lived one widow Jones , whose Son Richard upon the Lords day ( notwithstanding her admonitions , and perswasions did with his companions go to Stoak to play ; where after they had done , and drank somewhat freely , they return home ; and by the way fell out , whereupon John Edwards one of his consorts stabbed him under the left side , vvhereof at seven a clock the next night , he died . One David Price , a servant to T. Hill , a Grasier , offering to drive his cattel from Banbury , was dissvvaded by his Landlord , and told him he vvould be stopped , and forced to satisfie the Lavv , to vvhich he replied , let me see who will hinder . In the morning he set out , and not yet out of the Tovvnes end , one met him , and said , What David , to day , to day ? he ansvvered not , but passed on ; and although he never complained , nor any other saw any signes of the least sicknesse , yet in a stones cast of the Town , he fell down dead suddenly , and was buried in Banbury Church-yard , the next day after . At Wicks , betwixt Colchester & Harwich , upon Whitsunday last in the after-noon , two fellowes meeting at the Foot-ball , the one killed the other . At Oxford , one Lords day , one Hawkes a Butcher would needs mend his ditch , his wife disswaded him from it on that day ; but he would , and did go , but behold the remarkable justice of God! he is struck dead in the ditch : a sad example , amongst other of Gods terrible Judgements , One Mr. Powel upon the Lords day did at Lemster serve a Writ of Sub poena upon one , Mr. Shuit a Gentleman , ( which he did on purpose upon that day , as is credibly reported ) as soon as he came out of the Church into the Church-yard ; to whom Mr. Shuit said , I thought you had been an honester man , than to do so upon this day ; who replied , I hope I am never a whit the more dishonest ; which he had no sooner spake , but suddenly he fell down dead , and never spake word more ; his wife seeing it , was immediately struck with sicknesse . May 31. 1635. being the Lords day , one Rich. Clark Apprentice to Timothy Donorell of Sherston in Wiltshire , was drunk in company with one H. Parrum , to whom he said he vvould hang or drown himself ; desiring to know which was the best , who replied , that he hoped he would do neither : But oh the judgements of the Lord upon the prophaners of this day , and upon the sin of Drunkennsse ! for on Monday morning , he was seen going thorough the Town , as if he were going about his Masters businesse , and having got up upon the midst of a Tree without the Town , he there did hang himself . At Billericay in Essex , one Theo. Pease the Ministers son , would needs ring the Bells on the Sabbath day , but was hindred by the Officers ; the next Lords day , he had gathered many together , and in despite of any , would ring , and whilst he was ringing , a giddinesse surprized him like one drunk , of which he fell sick , and in three dayes died . The Tapster and Chamberlain of Queens Head Southwark , rode upon the Lords day to be merry , and having been too bold with drink , one of them riding homewards , fell off his horse , and broke his neck . Being the Lords day , an Apothecaries man in Lime-street London , rid with another to Barnet , to be merry , and being drunk , upon their return they met with a man travelling , to whom offering some abuse , the man strikes one of their horses , one of them bid the other run him through , which with his Rapier he did through the left breast , so that he fell down dead ; and being both apprehended , they confessed , and were sent to New-gate . At Baildon in Yorkshire , two men sitting drinking at a Wake , they quarrelled with one another ; but being parted , and one of them sitting by the fire side , the other presently falls upon him with a Hatchet and cleaves him down the back , insomuch as his bowels fell forth ; the murderer being hotly pursued leapt into a River , and drowned himself . Four travelling from London to Maidenhead , one of them would needs travel on the Lords day , the rest refused , spending the Sabbath there ; this man rode in the morning to Henly , and there heard a Sermon , after that travelled again in the afternoon , and on his way , leading his horse down a smooth descent , his horse suddenly fell , and broke both his fore legs ; He was suddenly amazed at so strange and unexpected a Providence , and could not but attribute it to the immediate hand of God : whereupon seeing him past recovery , he knockt his horse on the head , and so left him . The next day , being overtaken at Abington by his fellow-travellers , they wondering , demanded the reason how it came to passe , he was no further on his way ? He smote his breast , and related the strange Providence of God , towards him , saying , He had heard many a good Sermon , but none of them ever wrought so much upon his conscience , as this Providence of God did : and since it was no worse , it should be an example and a warning to him for ever after . Oh that it might be so to others , that may heare of it or read it . In the year 1644. was a Beer-Brewer ( dwelling in Giles-Criplegate London , nigh unto the white Horse ) that usually followed the sinful practise of Brewing upon the Lords Day , for which he was warned , and told of the greatnesse of the sin , and how severe God was to such sinful practises , but he reformed not : Once upon a Lords day at noon , the Reverend M. T. VVeld , Lecturer of the said place ( from whom I had the Relation ) went into the house , and taking them at work , lovingly , yet sharpely , admonished them , to whom they promised to do so no more : within a Sabbath or two after , the same servant of the house , which before was taken in the act , was now again found guilty of the same sin ; but mark the Justice of the Lord ; for setting fire to the Copper , when it was scalding hot , he fell over into it , and was immediatly scalded to death . Another , which I had from the same hand . A Cook in the same Parish , using to make it his trade , on the Lords day , to heat Ovens , and bake meat , whereby all the family was imployed as on other dayes , without regard to the Lords day , unlesse to his own profit ; never , or seldom , frequenting the Word preached ; was often admonished , yet went on in his sin : One Christmas day , which fell upon the Lords day , as he was working , and labouring ( as if no time were unlawful to gain the world , though he neglected his eternal soul ) he was consumed to death by fire . A Vintner , that was a great swearer and drunkard , as he was standing at his own door upon the Lords day , with a pot in his hand to invite his guests , was by the wonderful justice and power of God , carried into the aire with a whirlwind , and never seen nor heard of more . Much might be said ; but my Work swells upon the Loome , yet have I left many example , to have the choice . I shall conclude with one word , and that is to pray us to consider , that God blessed ( that is , say Divines , with intention of bestowing favours and benefits ) this day : O let 's then labour for Gods blessing above all things ! Read those Promises in Esay , 56.4 , 5 , 6 , 7. Jer. 17.24 , 25. let us labour for hearts to attend with delight to his Lawes and Ordinances ; when once we leave off Ordinances , I durst almost say , we are in a more sure way to ruin , than the most outward prophane . They are mercies not so much prized as they would , if we wanted them ; A confluence brings a glut , and that a disgust of the most relishing mercies . A ten or five mile Sermon formerly , tasted sweeter than now greater opportunities of grace and mercy nigher hand , and within our reach : I say , let us set a high value upon the favour and means of conveyances : let 's love and honour the faithful Ministers of the Word : to love them , is to love to hear them ; Hate thy Minister , and then follows contempt of the Word , and so hardnesse of heart : this is commonly the sad effect of this sin . Scoffers of Religion , the Ministers of his precious Gospel and people , have been made spectacles of Gods anger ; Judgements are prepared for scorners , Prov. 19.29 . They are blessed that sit not in their seat , Psal. 1.1 . One present in this Congregation , ( sayes a Reverend Divine ) was an eye-witnesse of a woman scoffing at another for piety , immediately she had her tongue strucken with a palsie , and in two dayes died thereof . Value therefore , I say , thy Minister , for he is set over thee for to watch for the good of thy soul ; the love of the Minister , and the Word , is no small help to the keeping of the Lords day . I conclude with the Psalmist . Consider this all ye that forget God , lest he teare you in pieces , and there be none to deliver you . Reader , These following sad Examples came to my hand , since the Printing of the former part of the Treatise ; which I thought good to insert here . On Thursday , in the last week save one , of June 1620. A house was burnt down at Hether set in Norfolk : there being a jar in the morning between the man and his wife ( as is said ▪ ) The woman wished that her husband going out , might never return to his house ; which was burnt down e're he came home . On the 22th of July 1627. at Barnham-broom , some would needs draw up a Bell ( it being the Lords day ) into his place , that it might be ready against the Bell-founder came on Friday , that so they might not hinder their businesse . Some went unwillingly to it , but others went forewarned , and did it : when it was up , he that was one of the readiest W. Baynes , setting his foot on a board that brake or slipped , fell and beat out his braines , and miserably ended his dayes . Aug. 6. 1627. At Scolebridge , a man drunken being fastned on a Cart , the horse turning suddenly , overthrew the Cart into the River , loaden with lime upon the drunken man , where he was drowned , and fearfully burnt with lime . In the former part of Summer , a man being drunk at VVimondham , fell into a watery , miry place , and was drowned . Another Drunkard vomiting , a Sow followed him , and eat up his vomit , at last falling from his horse , the Sow pulled out his throat , and so he miserably died : reported by the Judge at the Assizes . FINIS . Notes, typically marginal, from the original text Notes for div A87056e-420 Amos 3.6 . Psal. 9.16 . Notes for div A87056e-720 Epistle to Mr. Murcots Wo. * Mayor of Exceter . Mr. Mantons Epist. to his life & death . * Suspected to favour Puritans . VVilsons . K. James . Notes for div A87056e-2010 Tit. 2.11 , a 2. Notes for div A87056e-3140 Turkish Hist. Wilson . K. Ja. Prov. 23.29 . R. Junius . L. Bacon . D. Taylor . Esay 28.1 , 2 , 3 , 7 , 8 , 19. Chap. 22.12 , 13 , 14. Chap. 5.22 . Joel 1.5 . 1 King. 16.9 , 10. 2 Sam 13.28 . Gen. 9.21 . Peards . Theatre . Non ut vivat fed ut bibat . Mr. Nealson , Minister , his Letter to Mr. Taylor in Theatre of Gods Judgements . Mr. Ward , his Wo to Drunkards . D.T. Taylor . Mr. Beadles Diary . Mr. Clerks Examples Mr. Young . Mr. Stubs Anatomy of abuses Mr. Young . Doctor Beards Theatre . Mr. Trapp . M. L. marg Math. 5.34 . Prov. 6.34 . Levit. 24.14 . Hosea 2.4 . marg Psal. 109.13 . Neh. 13 , 2. Mal 3 4. Mr. Beadles Diary Mr. Ridsley Serm. R. Junius . Theatre of Gods Judgements . Mr. Bolton . Theatre of Gods Judgements . Mr. Clerks examples . Theatre of Gods Judgements . Luthers Colloquia . Theatre of Gods Judgements . Mr. Terry's East-India voyage . Theatre of Gods Judgements . Theatre of histor● . Theatr. Gods Judgements . Stow. Cron. Theatre of God , Judgements . Fox Acts . Theatre Histo. Theatr. of Gods Judgements . Wilson K. James . Sin stigmatised . Sword against Swearers . Dr. Williams true Church . Mr. Nowel . These two I have from a reverend Divine of this County . The Relation from his Brothers own mouth now alive . 1645. 1627. Mr. Burtons Tragedy , &c. Mat. 12.8 . Exod. 20. Exod. 16.23 . & 31.15 . & 35.3 . Ezech. 22.26 . Isay 56.2 . & 58.13 . Rom. 10 , 14 , 17. Mr. Goodwin . Mr. Cawdry . Jer. 17 , 27. Neh. 13.18 . Ezek. 22.26 . & 31. Theatr● of History . Theatre of Gods Judgements . Mr. Clarks examples . Rom. 11.33 . Theatre of Gods Judgements . Luke 13.4 Mr. Clarks Examples 1657. Mr. P. Goodwin . Dies dominicus redivivus . 117. Mr , Clarks Examples . Dr. Twiss on Sabb. Dr. Beards Theatre . C. Tacitus , Josephus . Mr. Nelson Minister , his letter to Mr. Taylor in Theatre of Judgements . 1634. 1634. 1635. July , 19. 1635. July , 1654. 1634. July , 1634. Octoct . 1633. 1634. 1634. January 1634. March , 1634. June 1635 Feb. 9. 1634. April 18. 1635. Mr. Weld . Mr. Clark . 2 King. 1. 2 King. 2 : Mr. Greenhill , on Ezekiel . Psal. 50.22 
A67379	----	A defense of the Christian Sabbath in answer to a treatise of Mr. Tho. Bampfield pleading for Saturday-sabbath / by John Wallis. Wallis, John, 1616-1703. 1692 Approx. 249 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A67379 Wing W569 ESTC R2541 09479535 ocm 09479535 43235 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67379) Transcribed from: (Early English Books Online ; image set 43235) Images scanned from microfilm: (Early English books, 1641-1700 ; 1319:13) A defense of the Christian Sabbath in answer to a treatise of Mr. Tho. Bampfield pleading for Saturday-sabbath / by John Wallis. Wallis, John, 1616-1703. 85 p. Printed by L. Litchfield and are to be sold by Chr. Coningsby, Oxford : 1692. Caption title: A discourse concerning the Christian Sabbath. Running title: The Christian Sabbath. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bampfield, Thomas, 1623?-1693. -- Enquiry whether the Lord Jesus Christ made the world. Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Olivia Bottum Sampled and proofread 2004-05 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A DEFENSE OF THE Christian Sabbath . In Answer to A TREATISE of Mr. Tho. Bampfield Pleading for SATURDAY-SABBATH . BY IOHN WALLIS , D. D. And Professor of Geometry in the University of OXFORD . OXFORD , Printed by L. Lichfield , and are to be Sold by Chr. Coningsby , at the Golden Turks-Head over against St. Dunstan's Church in Fleet-street , LONDON . 1692. Imprimatur , IONATH . EDWARDS , Vice-Can . OXON . Sep. 17 t. 1692. A DISCOURSE Concerning The Christian Sabbath . SIR , Iune 12. 1692. I Had a while since a Book sent me by the Carrier ( I know not well from whom ) of Mr. Thomas Bampfield , which in the Title-Page , is said to be Printed for the Author — 1692. It is Concerning the Sabbath . Which he thinks should rather be Observed on what we call Saturday , than on what we call Sunday . I should not , on this Account , give any Disturbance to the Peace or Practise of the Church where I live , so that a Sabbath be duly Observed as to the Substantials of it , though perhaps not upon what day I should chuse . For I do not know ▪ and I believe no man living can tell me , whether what we now call Sunday , be a First , a Second , a Third , or a Seventh day , in a continued Circulation of Weeks from the Creation . And what it is impossible for me to know , I think will be no Crime to be Ignorant of . Nor hath this Author any other way than common Tradition , ( on which he is not willing that we should lay weight , ) whereby to guess , which is the First , or which is the Seventh day , in such a Circulation of Weeks , either from the Creation , or even from Christ's Time. I am sufficiently satisfied that we ought to keep a Sabbath , that is , a day of Holy Rest , after Six days of ordinary Labour , according to the Fourth Commandment : and this in a continued Course or Circulation : But I am not certain , nor can I be , which is a First , or a Seventh day in such a Circulation of Weeks from the Creation . And therefore shall content my self to observe that day which I find observed in the Church where I live . In Old England I observe the Sabbath which here I find : And if I were in New-England , I would observe the Sabbath which I find observed there . Though I think it may be disputable whether they and we may be said to observe the same day , ( the First Meridian passing between them and us . ) And yet I would not advise to have it changed in either . Now I can hardly think , that God hath laid the great stress of so weighty a Point ( as whereon the main of Gods publick Worship doth much depend ) on such a Circumstance as is impossible for us to know , and of which we may be modestly ignorant . I should rather think that what Christ says of the Place , Ioh. 4. 21 , 23 , The hour cometh when ye shall neither in this Mountain nor in Ierusalem worship the Father , but the true worshipers shall worship the Father in Spirit and in Truth , is in good measure true of the Time also ; And , as it is not so material whether in this or that Place , God be Worshiped , so he be Worshiped Aright : so neither is it so material , whether on this , or that day ; as , that a Sabbath or day of Holy Rest be duly kept . The publick Worship of God , was then in great measure confined to the Temple ; not indifferently , in any place within thy Gates , but in the place which the Lord thy God shall chuse , to put his name there , Deut. 16. 6 , 11 , 15 , 16. For which any other place may now be as well assigned ; that men pray every where lifting up holy hands , &c. 1 Tim. 2. 8. ( Privately in private places , and Publickly in places appointed for the publick ▪ ) And I do not think we are now more confined to the Iewish Sabbath , than to the Iewish Temple . This premised , I can agree with this Author in many things by him discussed . I agree , that Our Lord Iesus Christ ( according to his Divinity ) was God ( and is so ) the true God , the God that made Heaven and Earth , the God who delivered the Law upon Mount Sinai . For though we do acknowledge , in the Godhead , a Trinity of Persons ; Father , Son , and Holy Ghost , ( whereof Christ according to his Divinity is called the Second Person , the Son of God , or God the Son ; ) yet those Three Persons are but One God. Nor do I know any other true God but One , The God that made Heaven and Earth , The Lord Iehovah , The God of Abraham , Isaac and Iacob , The Lord God of Israel , The Lord their God who brought them out of the Land of Egypt , out of the House of Bondage , and besides whom we are to have no Other God , The God who delivered the Law to them on Mount Sinai ; And I do agree that Our Lord Iesus Christ , is ( as to his Divinity ) this God , the True God , the onely true God , and that he was so before his Incarnation . How far each of those Actions are to be ascribed to this or that Person of the Trinity , we need not be over solicitous . What in the New Testament is more peculiarly ascribed to this or that of the Three Persons , is in the Old Testament wont to be ascribed to God indefinitely , without such particular application ; the doctrine of the Trinity being then not so distinctly discovered . But I cannot agree that Christ as God and Man ( in contradistinction to the Father and Holy Ghost ) did all those things ; for he was not then Man. I agree with him also , that God who made the World in Six days , Rested the Seventh day , Gen. 2. 23. Exod. 20. 11. And that he Blessed the Sabbath day and Hallowed it . And that accordingly he hath appointed after Six days of ordinary Labour , Man should observe a Seventh day of Holy Rest , and this in a continued succession . But I should rather say , that our Lord Iesus Christ is ( according to his Divinity ) that God who Blessed the Seventh day Gen. 2. than that the God who Blessed the Sabbath day , is the Lord Iesus Christ ; ( as he doth p. 64. and elsewhere very often , seeming to lay great stress upon it . ) For he was not then the Lord Christ ( God and Man ) nor did he bless it as Christ , but as God ; in Union with the Father and Holy Ghost , not as contradistinguished from them . I agree also , that the Law of the Sabbath is one of the Decalogue or Ten Commandments delivered to Israel on Mount Sinai . Ex. 20. But I am willing to think it was a Law before . Not only because we find it observed , Exod. 16. ( before the giving of the Law on Mount Sinai , Ex. 20. ) but especially because of that in Gen. 2. 3. God blessed the Seventh day and Sanctified it , because in it he rested from all his Work. And those who are most averse to the Morality ( as it is wont to be called ) or the Perpetuity of the Sabbath , or Day of Holy Rest , and are yet very zealous for the Holiness of Places , would be very fond of it if they could find so clear a Testimony , and so ancient , for the holiness of Place , as here is for that of Time. I agree also that the Law of the Decalogue or Ten Commandments , though then given peculiarly to Israel , is Obligatory to Us also . For though some Clauses therein do peculiarly respect them ; as that who brought thee out of the land of Egypt out of the house of bondage , and that thy days may be long in the land which the Lord thy God giveth thee , ( which I think is there said with a particular respect to the land of Canaan , which God gave to Israel , not to us ; ) yet the Body of that Law and the preceptive part of it , I take to be Obligatory to others also , and to Us in particular ; the Decalogue being Declarative of what was ( I think ) a Law before ( however neglected or forgotten , ) and is by Christ and his Apostles frequently cited as such , even to Gentiles as well as Jews . Nor will I dispute it with him , whether the Sabbath were observed from the Creation to the Floud . For I am willing to think that if it were not , it should have been ; though , in the short History that Moses gives us of that time , there be no mention made of such Observation . But I doubt it was not universally so observed , if at all . For when all flesh had corrupted their ways , I doubt the Sabbath day and the worship of that day were by them not much regarded . Nor do I find ( Gen. 2. 3. ) any express Command ( such as he demands for the First days Sabbath ) that it should be observed thenceforth by Men , every Seventh day of the Week for ever . How far the words he blessed and sanctified it may extend I will not dispute . It may be a strong Intimation ( and I think it is , ) But it is not expresly said , that , All Mankind must , for ever after , observe every Seventh day , in every Week , of days , reckoned continually from the first Creation . Nor do I think it necessary to have been so recorded by Moses , ( any more , than the Law for Sacrifices , ) if it did otherwise appear to have been the Will of God. And therefore I would not have him lay too great a stress , on what he saith , that there is no express Commandment , Recorded in the New Testament , for observing the First day : It is enough if we there find sufficient Intimation for us to judge that God was pleased to have it observed . I say the like as to the time from the Floud to that of Abraham , and from thence to the coming of Israel out of Egypt . For I do not find any mention of their observing a Sabbath ( either in the Writings of Moses , or the Book of Iob ) earlier than that of Exod. 16. after Israels coming out of Egypt , and after the time that God is said to have made a statute and ordinance for them , at Marah , Ex. 15. 25. What that Statute and Ordinance was , we cannot tell . The Jewish Writers think ( or some of them ) that it was that of the Sabbath ; and perhaps it might , or this be some part of it . It was perhaps a Revival of what had been before disused . Nor is it likely that their Task-Masters in Egypt would suffer them to be Idle , and neglect their Work , one whole day in Seven . Nor do I find any foot-steps in History that any other Nation but the Jews did ( for many Ages after this time ) so much as measure out their time by Weeks . I know that many Learned and Pious men have been searching to that purpose and willing to lay hold on any thing that might seem to look that way . And I should be well enough pleased to see it made out . But I have not seen any thing convictive to give me satisfaction therein . I have consulted Clemens Alexandrinus , and what he cites in the Fifth Book of his Stromata , who hath I believe made the best search of any into Heathen Writers for that purpose . His design in that Book is to shew that the Heathens had stollen or borrowed much of their Philosophy from what he calls Philosophia Barbara , or Barbarorum , meaning thereby the Iewish Learning ; ( for , with the Greeks , all but themselves were Barbarians . ) And amongst many other things , he takes notice of the number Seven sometimes mentioned in Heathen Writers , as with some veneration ; which he thinks to be occasioned from that number oft mentioned in the Sacred Writers , and particularly from that of their Sabbath , and measuring their time by Weeks . But he doth not at all intimate as if himself did think the Heathens so to have divided their time , or to keep that Sabbath , but only that they were acquainted with the Jewish Learning , and borrowed much of theirs from thence . That which therein seemed to me the most promising ( and by others also is oft alledged ) was that Cited from Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the Seventh a Sacred day . ) But when I consulted the place in Hesiod , in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( in the latter part of which he treats of Days ) I find nothing there of Weeks , or days of the Week , but only days of the Month. For 't is this he there proposeth to speak of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the Thirty days of the Month , ) on which he makes divers Remarks ; as , which of them were to be accounted Good days , and which Bad days , and , for what purposes . And begins with these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Begin we with the First , and the Fourth , and the Seventh , a Sacred day , Because that on this day Apollo who hath the Golden Sword was born of Latona . ) So that ( it seems ) the Seventh day ( not the First ) was then Sunday . ( For Apollo with his Gold Sword , is but another name for the Sun. ) But it was the Seventh day of the Month , not the Seventh day of the Week , ( for of Weeks he there says nothing . ) And he then goes on to speak of the Eighth and Ninth days ; then of the Eleventh and Twelfth , next of the Thirteenth , and so of other days of the Month ; shewing which of them were accounted Lucky days , and which Unlucky , and for what Affairs . But nothing of Weeks at all . However , Hesiod himself , though one of the Oldest of the Heathen Writers , is but young as to the times we speak of ; who is reckoned to have lived about the time of King Uzziah , Seven Hundred years after the time we are now considering , upon the coming of Israel out of Egypt . Nor doth Clemens Alexandrinus think , when they name Seven , it was from any Old Tradition ( from Adam or Noah ) but from what acquaintance they then had with the Jewish Writers of later time . Nor do I find any thing that is more to the purpose , in all there Cited by Clemens Alexandrinus than this of Hesiod . But if any where he could have found , that the Heathens divided their Time by Weeks ; no doubt but he would have mentioned this as borrowed from the Iewish Learning ; ( which was the thing he was there inquiring after . ) And , when he saith nothing of it , we may be sure he could not find it . I find indeed that , some of the Heathens ( as Iuvenal and Lucian ) do laugh or jeer at the Jewish Sabbath ( recutitaque Sabbata pallent ) and therefore did know of the Jewish Sabbath ; But not that they did observe it , or so much as divide their Time by Weeks . Now if we should admit , that in some Families ( where the true Worship of God was preserved ) there be a strong presumption ( for 't is no more ) that they did observe a Sabbath ; that is , a Seventh day of Holy Rest after Six days of ordinary Labour ; yet 't is a question , whether that were just the Seventh day in a continual succession of Weeks from the Creation . And if at any time there chance to be an intermission , and the day forgotten , it is impossible ( without a Miracle or a new Revelation ) that it can be restored again . And if from thenceforth they would again keep a Sabbath ( as we find the Pass-over was revived by Hezekiah and Iosiah which had been long intermitted 2 Kings 23. and 2 Chr. 25. ) they must begin at adventure , and thence continue it . Now if we consider , that the true Worship of God was oft reduced to some one family , as in the time of Noah , and perhaps of Abraham ; and even that Family sometimes corrupt enough , ( as was that of Nahor , from whence Abraham for that reason was removed ; and that of Laban where Iacob sojourned ; and how oft also the like happened , we cannot tell ) It was very possible the Sabbath might be neglected ; as himself observes p. 63 , it had been before and under the Captivity for a long time , and made a Market-day , as well as any other day of the Week ; like as the Temple was become a Market-place , Mat. 21. 12 , 13. Ioh. 2. 14. 16. As was also the Pass-over in great measure from the time of Samuel till that of Iosiah , 2 Chr. 35. 18. And the Feast of Tabernacles , from the days of Ioshuah to Nehemiah , Neh. 8. 17. And Circumcision , for Forty years together in the Wilderness , Iosh. 5. 5. Now if Circumcision and the Pass-over and the Feast of Tabernacles were thus neglected when they were at Liberty ; how much more the Sabbath , when they were Bond-men in Egypt ; of which we have not the least mention from God's keeping a Sabbath , Gen. 2. 3. till after Israels coming out of Egypt , Exod. 16. Nor is there the least mention ( as I shew'd but now ) in any History Sacred or Profane , so much as of dividing their time by Weeks , all that time ; nor , except that of Israel , for many Ages after . And though the Sun , Moon and Stars ( Gen. 1. 14. ) are said to be for Signs and for Seasons , for Days and for Years , yet not a word is there of Weeks . Nor could they indeed , by their Motions , distinguish Weeks , as they do Months and Years . And therefore though I find Years and Months to have been observed all the World over long ago ; yet Weeks no where ( that I know ) of ancient times , but by the Nation of the Iews onely , nor by them before their coming out of Egypt . So that , though , I am willing to think , the Sabbath ought to have been observed all that while , yet there is too much reason to doubt it was not ; or , if at all , not without frequent intermissions , which would , in this case , be fatal . Now to argue as he doth , that Abel , and Enoch , and Noah , and Abraham , were good men , and are ( some of them ) said to walk with God , and to keep his Commandments , and therefore may be presumed to have kept a Sabbath , is but a weak argument as to matter of Fact , and , to begg the Question . For we are not to think them so good as to be guilty of no failings or omissions . The Law of Marriage is certainly as Old , if not Older than that of the Sabbath , the tenour of which was ( he tells us p. 62. ) that they Two should be one flesh ; not , they Three , Four or Five : yet he tells us also , that Polygamy , or having many Wives , was frequently practised , from Lamech to Malachi , even by some eminent in the Church at that time , and by them ( he supposeth ) held to be lawful . And it may as well be thought , the Law for the Sabbath might sometime within that Two Thousand Five Hundred Years ) be neglected and forgotten ; as that of Marriage ; In a time when there was no writing ( that we know of ) to preserve it . And , if once forgotten , it could never ( as to that Seventh day ) be recovered . And I would ask that Gentleman , In case the day should chance to have been sometime forgotten , ( as is very possible and not unlikely , ) and that after such time ( upon finding the Book of the Law , as in Iosiah's time 2 Kings 22. 8. which had been lost ) it did appear that a Sabbath should have been kept , but was not , ( as was there the case of the Pass-over , Chap. 23. 21. ) What doth this Gentleman think ( in such case ) should be done ? Must they never Restore the Sabbath because they do not know the day ? Or must they begin upon a New Account ? I should think this latter ; ( and that it would be warranted by the Fourth Commandment ; ) notwithstanding his Objection , No other day ( but the Seventh from the Creation ) is Commanded ; No Promise to the Observance of any other ; nor Threatning for the Omission . Indeed in our days when so great a part of the World reckon by Weeks , and we be stored with Astronomical Tables adjusted to the Motions of the Sun , Moon and Stars , and many Celestial Observations , ( as for Instance , that such a Year , such a Day of such a Month there was an Eclipse on Monday morning or the like ) 't were more easy to rectify such an intermission . But in those days , when there was nothing of all this , nor so much as the use of Writing ( that we know of ) older than Moses ; There was no way to rectify an interrupted Tradition . All which is not said to disparage the Observation of the Sabbath day ( for which I have as great Veneration as he that pleads for the Saturday Sabbath , ) But onely to shew , that we can be at no Certainty , ( and scarce a Conjecture , ) which is the First , Second , or Seventh day of the Week in a continued Circulation of Weeks from the Creation . And consequently I cannot think that the great stress of the Fourth Commandment is to be understood of just that Seventh day in every such Week from the Creation ( which I doubt cannot be known ) But rather that there should be a Weekly Sabbath ; that is , after Six days of Work , the Seventh should be a Holy Rest , and then , after another Six days of Work , the Seventh should be again a Holy Rest ; and so continually ; which is as truly observed in the Sunday-Sabbath , as in that of Saturday . As when God requires the Tenth of our Increase ; it is not meant of the Tenth in Order ( for it should rather be the First in Order , for he requires the First-fruits ) but the Tenth in Proportion ; So here the Seventh . And this Author knows very well , that it is signally noted by Expositors on the Fourth Commandment , and other Writers about the Sabbath , That this Commandment begins with Remember to keep Holy the Sabbath-day , or the day of Rest , ( not the Seventh day ; much less the Seventh day of the Week from the first Creation ; ) And what is that day of Rest , the next Words tell us , Six days shalt thou labour , but the Seventh is the Sabbath , &c. That is , after Six days of Labour , the Seventh shall be a day of Rest. And in the close of that Commandment ( Ex. 20. 11. ) our Bibles have it wherefore the Lord blessed the Sabbath-day ( not as we commonly repeat it , the Seventh day ) and hallowed it . The Reason given to inforce it is , For in Six days the Lord made Heaven and Earth &c. and rested the Seventh day , and accordingly should we , after Six days of Work have a Seventh day of Rest , and so onward . If he thinks that to make a difference , that we now reckon our Weeks to begin with the day of Rest , and after that , Six Working days ( which in a continued Circulation comes all to one , ) I will allow that Gentleman ( if that will please him better ) to begin the Week on Monday , and then Sunday will be the Seventh . The Commandment says nothing of the Seventh day of the Week in a continued Succession from the Creation ; but the Seventh day after Six days of Labour . And whereas he observes ( and would lay great weight upon it ) that it is ( hashebigni ) the Seventh ( the article ha answering to our the ) not a Seventh . 'T is very true , and very proper so to be . For the meaning is not that , after Six days of Labour , there should be a Seventh for Rest no matter when ; but the Seventh day , that is , the next day after those Six . But it is not said the Seventh in Course from the Creation . Just as when it is said , a Male-Child is to be Circumcised the Eighth day , it is not meant of an Eighth day in Course from the Creation ; but , the Eighth day from the Birth . And in like manner Ex. 12. 16. In the Seventh day there shall be a Holy Convocation ; it is not meant of the Seventh day of the Week from the Creation ; but on the Seventh day of the Feast of unleavened Bread , what ever day of the Week that happen to be . And Exod. 16. 5 , 25. The Sixth and Seventh day there mentioned , seem plainly to be , not the Sixth and Seventh in course from the Creation ( which I doubt was not then known ) but from the first raining of Manna , ver . 4 , 5. He 'll say perhaps , The Jews observed such Seventh day from the Creation , and that was their Sabbath . But that is more than he or I know , or any man living . They had I grant , a Circulation of Seven days , but from what Epocha we cannot tell . And when Moses tells them ( on the Sixth day ) Ex. 16. 23. Tomorrow is the Rest of the Holy Sabbath . It seems to be the fixing of a new Epocha ( from the first raining of Manna ) and then all his Arguments , from the continual Observation of the Seventh day from the Creation till that time , are at an end . Whether this ( from the first raining of Manna ) be the same with that from the Creation ; no man can tell . And there is Six to One odds that it is not . Now , that there is a new Course of Sabbath ( from a new beginning ) whereof this Seventh day from the first raining of Manna is the First , and not a continuation of a former Course hitherto observed without interruption ; seems farther evident from this consideration , Because , if this were but a continuation of that uninterrupted Course of Sabbaths , then the next Seventh day before it , would have been a Sabbath also , and to have been in like manner observed ; that is , the next day before the first raining of Manna . But , on that day we find ( Exod. 16. 12 , 13. ) the Quails came up and covered the Camp , without any Prohibition to gather them . If therefore they might not ( now ) gather Manna , because it was the Sabbath ; but might ( before ) gather Quails ; it should seem , that was not a Sabbath . And if it be not allowed , upon occasion , to fix a new Epocha ; then if the Circulation of Weeks from the beginning of the World ( which was then about 2500 years old ) did ever chance to have been interrupted , and the day forgotten , ( as in all likelyhood it might be in Egypt , if not long before ) or if ever after it should chance so to be ( as in the days of Iosiah when the Book of the Law was lost , and the Pass-over forgotten ; ) men must never keep a Sabbath thenceforth . For then all his own Arguments return upon him ; No other day is Commanded ( 't is Will-worship , ) no Promise to the Observance , no Threatning for the Neglect . I should rather think , if that day were unknown ( as I believe it is ) Any day were better than None at all . For Gods Commands do more respect the Substance of the Duty than the Circumstance of Time , especially if they cannot both be had . Circumcision was to be Administred on the Eighth day , according to the Institution , ( I do not mean the Eighth day of the Week , but the Eighth day of the Childs Age ; and therefore on the same day of the Week on which the Child was Born. ) But if by Accident or Default it were omitted , it might be done any day after , rather than not at all . Abraham we know was 99 years old , and Ismael 13 when they were Circumcised , ( and what was the Age of other Males in Abraham's Family , we cannot tell ; ) and a Proselyte , at any Age , was to be Circumcised ; ( though perhaps it were not remembred on what day of the Week he was Born ; ) and those who were born in the Wilderness for Forty years together , were all Circumcised at once , Iosh. 5. 4 , 5 , 9. ( though not all born on the same day of the Week . ) The Pass-over was appointed to be eaten standing , with their Loyns girt , their Shoes on their feet , and their Staffs in their hand , as in hast to be gone Ex. 12. Yet our Saviour seemeth to have Eaten it Sitting , or rather Lying . And none of them were to stir out of doors till morning , Ex. 12. 22. Yet Christ and his Disciples went out the same night to the mount of Olives , and thence to Gethsemane , Mat. 26. 30 , 36. The Shew-bread was to be eaten by the Priests only : yet our Saviour observes that David did eat of it ( on a special occasion ) without blaming him for so doing . The Rechabites are commended Ier. 31. for obeying the Command of Ionathan their Father , not to drink Wine , nor build Houses , but to dwell in Tents &c. Yet did they , upon Nebuchadnezzar's Invasion , quit their Tents and repair to Ierusalem ; nor is it reputed a Disobedience . The Paschal Lamb was to be kill'd the Fourteenth day of the First Month at Evening : Yet if we consider how little knowledge they had in those days , of the Sun and Moons motions , and if we consider what the Jewish Writers tell us of their very uncertain Method of judging , which was the First Month , and which the Fourteenth day of that Month we shall find they were at great uncertainties , as to the just day ; yet was not the Service thereof to be neglected , upon pretense there was danger of missing the right day . For they had not Almanacks in those days , as we have now , to tell us before hand when will be a New Moon . But ( if we may believe the Jewish Writers ) their manner was , about the time when they expected a New-Moon , to send men to watch for it on the Top of some Hill or high Place ; and he who could first discover a New-Moon , was to tell the Priest , and he to blow the Trumpet to give the People notice that there was a New-Moon , ( much like our Custom at Oxford , at the time of the Assizes , to set some on St. Maries Steeple to watch when the Judges are coming , and then to Ring the Great Bell to give notice to those concerned , that the Judges are at hand ; ) But , in case of Cloudy Weather , if in three days time from their first Expectation no man could see a New Moon , they did then venture ( but not before ) to blow the Trumpet without seeing it , which must needs cause a great uncertainty ; and the same Moon sooner seen at one place than at another , and the Pass-over kept accordingly . And t is manifest in the Story of our Saviours last Pass-over , that he kept it on one day and the Jews on another ( perhaps he about a Fortnight before , might see a New-Moon , a day sooner than they did . ) So great uncertainty there was at that time , as to the particular day , though the Institution was punctual for the Fourteenth day of the First Month. And the like uncertainty there was as to all their Feasts of New-Moons . And even in our days , when the Motions of the Sun and Moon are much better known than at that time they were , we are far from being exact in point of time . Our Rule for Easter is much the same with theirs for the Pass-over ; The Rule in general is this , The Sunday next after the Fourteenth day of the First Month , is to be Easter day . But when we come to make particular application , we do strangely miss of our Rule . And our Paschal Tables which should direct us , do put us farther out than if we had none at all . For ( by reason that we take the length of our common year a little too long , by about Eleven minutes of an hour , and the length of our Months too long also ; ) since the time that those Tables were made , 't is well known that the beginning of our Ecclesiastical First Month , is Ten or Eleven days later than that of the Heavens ; and our Ecclesiastical New-Moons and Full-Moons , is later by Four or Five days than those of the Heavens . Whereby we do very often mistake the Month , and yet oftner the true Week , for keeping of Easter . And though Pope Gregory the Eighth , did ( somewhat more than an Hundred years ago ) somewhat rectify the Calendar , yet both Papists and Protestants do observe , some the Newer Gregorian , and some the Older Iulian account , and ( in the United Provinces of the Netherlands ) one Town observes one account , and the next the other account , and accordingly keep their Easters ( if at all ) at Three , Four or Five Weeks distance , And so for Christmas-day . 'T is not agreed amongst Chronologers either what Year , or what Month , much less what day of that Month , our Saviour was born , yet wee keep December 25th . in memory of his Birth , as supposing him to have been then born . Yea we are at so great uncertainty , that we reckon the year 1692 from his Circumcision , to begin the First of Ianuary ; but the same year as from his Conception , not till the 25th of March next following ; as if his Birth and Circumcision had been a quarter of a year before his Conception . And if we be now at so great an uncertainty , in so short a Period as from the Birth of Christ , I do not think the Jews could be punctual , as to a day , in observing their Pass-over ; and much less , as to a day from the Creation of the World. He 'l say perhaps , that Easter and Christmas being of humane Institution , it is not much matter though we miss the day , nor much matter perhaps whether it be kept or no. Be it so ; But the Pass-over was of Divine Institution ; yet were they at a great uncertainty , and might chance to miss more than a day or two ; yet was not the Duty to be therefore neglected . The mistake of a Day , was of much less concernment than the neglect of the Duty ; As was the Tithing of Mint and Annise , than the weightier things of the Law. These little Circumstances are but Shaddows , in comparison of the Substance , as the Comparison is Col. 2. 17. Which is not said to incourage any one to violate the Laws of God , even in little things , ( for we find God sometimes very severe even in such ; as in the Case of Uzzah's touching the Ark , and Nadab and Ahihu's offering strange Fire ; for Reasons best known to himself , of which we are not aware . ) But onely to shew that the Substantials of a Duty are to be regarded more than Circumstantials ; and these upon occasion to give way to those . And in such Cases ( if it were a fault ) the Prayer of Hezekiah ( 2 Chr. 30. 18. ) is to take place , The good Lord pardon every one that prepareth his heart to seek God , though he be not cleansed according to the Purification of the Sanctuary . And his Service was accepted , though ( as it is expresly noted ) they did eat the Pass-over otherwise than as it was written : And , in the Second Month , in stead of the First . And doubtless in the present case , If we do not know ( as certainly we do not ) which is the First or Seventh day in a continual Circulation from the Creation , it is much better to keep a Weekly Sabbath on any day of the Week whatever , than to keep none at all , and much more agreable to the true meaning of the Fourth Commandment . All which is said , partly by way of Caution , not to be forward , upon slight grounds , to disturb the Peace and settled practise of the whole Christian Church at this day . Partly to take off what he would have to be admitted but cannot be proved , that the Seventh day in a continued Circulation of Weeks from the first Creation , was observed as the Weekly Sabbath , from the Creation to the Floud ; from thence to Abraham ; from thence to Israels coming out of Egypt ; and from thence till after the Resurrection of Christ. Which I think is impossible for any man to know . And partly to satisfy what he objects from the Fourth Commandment . Which saith indeed that there is to be a Rest on the Seventh day after Six days of Labour , but not a Word of its being such Seventh day in a continual Circulation of Weeks from the Creation . And therefore we are safe hitherto , for ought I see . But I 'le come up a little nearer to him . He may perhaps tell us ( though I do not find he doth ) that the Jews did certainly keep their Weekly Sabbath ( at the time of our Saviours death ) on what they called the Seventh day . If not on the Seventh day of the Week from the Creation ( of which we can have no certainty ) at lest on the Seventh day of the Week , as the Weeks were then reckoned ; ( which I readily grant him ) and that they had so done for a long time before , and perhaps from the time of giving the Law on Mount Sinai . ( And it may be so , for ought I know , but we cannot be certain . ) And what was then called the First day of the Week , was another day from what they called the Seventh ( which I admit also . ) And that , what they called the Seventh day , is now what we call Saturday , and what they called the First day is what we now call Sunday . But this , I say , is more than he or I know . He may think so ; and so do I ; but I am not sure of it . The reason why I think so , is , because I think that Christ or his Apostles ( according to Christs direction ) did remove the observation of the Sabbath , from the Seventh to the First day of the Week , and that we have ever since kept the Sabbath as they did , ( for I do not know that it hath been since altered , ) and as we now keep it on Sunday , so I believe they did ; and therefore think that our Sunday is what they called the First day . And if the Apostles did then remove it from their Seventh day to their First day , I presume they had direction from Christ so to do , who after his Resurrection , shewed himself to them for Fourty days , giving Commandments to his Apostles speaking to them of things pertaining to the Kingdom of God , Acts 1. 2 , 3. And therefore , what they did afterwards in settling the Christian Church , they did ( we are to presume ) according to such Directions and Commandments of Christ , and this in particular of so removing the Observation of the Sabbath day , if they did remove it , ( as I think was done ) by his Authority who was Lord of the Sabbath day . Matth. 12. 8. Luk. 6. 5. But if they did not so remove it ; I do not know that it hath since been changed . For I think we keep the same Sabbath which they did : and that the Christian Church hath ever since so done ; and doth pretend so to have done , by a constant Tradition ever since . And we therefore think our Sunday to be their First day of the Week , because we think their Sabbath so to have been . But if we mistake in that Tradition , we are ( For ought I know ) accordingly mistaken in thinking Sunday to be their First day ; ( For we have nothing but Tradition for either . ) And then for ought he can shew ( by better than Tradition ) to the Contrary , our Sunday may be their Seventh day . And then he hath no pretense to quarel with it . If he say the Jews do at this day keep Saturday as their Seventh day . I confess they do . But they do no more know which is the Seventh day ; than we , which is the First day . And because they find that Christians generally take Sunday to be what was before called the First day , they do accordingly take Saturday to be their Seventh day . But their Tradition is of no greater Authority than ours . All depending upon this , that our Sunday being that Sabbath which we think Christ or his Appostles did appoint , we take it to be the First day , because Christ or his Apostles ( by Christs directions ) did remove the observation of the Sabbath to that day . He 'l say perhaps ; I do not my self think our Sunday to be their Seventh day . And then , why should not our Sabbath be on Saturday as theirs was ? 'T is true , I do not think our Sunday to be their Seventh day . And I have told you the reason why I do not think it ; Because I think Christ or his Apostles did change the day , and for that reason only . And for the same reason I think our Sabbath should be as now it is , and as I think it hath been ever since . But if I be mistaken in it , I may be mistaken in the other also : But , either way , Sunday is yet to be our Sabbath . He says , It is no where expresly said in Scripture , that the Apostles did thus change it . True , and 't is no where said in Scripture , that our Sunday is not their Seventh day . It may be the same for ought I know , ( and for ought he knows ) if it were not then changed . Though , because I think the day was then changed , I do therefore think it is not the same . And if it were not changed , then all the difference is , that what they called the Seventh day of their Week , we call the First day of our Week . Which , if the Author do not like , he may call Monday the First day , and then Sunday will be the Seventh , as it was before . But I say further ; There be many things , even as to the Worship of God , which we may reasonably think to have been done , though it be not expresly said so ; but only to be collected by consequence from what is said . 'T is no where said expresly , that , after the First Sabbath of God himself , ( Gen. 2. 2. ) any other Sabbath was ever kept before that in Exod. 16. which was above Two Thousand and Five Hundred Years after . Yet this Author would have us think it was observed all that while ; and that it was commanded so to be , which yet is no where said expresly . But a slight presumption , it seems , may serve his turn , but not ours . 'T is known that God was Worshiped by Sacrifices very early ; at least as early , as that of Cain and Abel ; and that this Worship was accepted of God , at least that of Abel . And therefore I suppose this Author would have us think it was Commanded . ( not a meer Will-worship , without any Direction or Institution from God. ) Yet we are no where told , of any such Command or Institution . We may say the like of Iacob's consecrating a Pillar , by pouring Oyl upon it , Gen. 28. 18. though we do not find mention , before that time , of any direction for any such Consecration ( of things or persons ) by Anointing , or Pouring on of Oyl . We have also reason to think there was some Command from God , that the Fire for Incense should be taken from the Altar , ( or somewhat of like nature ; ) else Nadab and Abihu would not have been destroyed for Offering strange Fire . Yet we are no where told expresly of any such Command . We have no particular Command ( that I know of ) for Baptizing of Infants , nor any particular mention in Scripture of any such Baptized . Yet I do not know that this Author would have us thence infer , that none such were baptized , or that they ought not so to be . Nor have we any express mention of Womens receiving the other Sacrament ; nor any express Command for their so doing ( any more than for Females being Circumcised ) yet I know not any who doth therefore think they ought not . We know that Children were reputed Members of the Church of God before Christ's coming ; and we have no reason to think that Christ did put them out ( and make them in a worse condition than they were before ) but rather would have them continue so to be ; and seems to favour it , by that of suffer little Children to come to me and forbid them not ; for of such is the Kingdom of Heaven Mar. 10. 14. and did accordingly embrace them as such . And therefore , as ( before ) they were Circumcised , ( which was then the Sacrament of Admission ; ) So they should ( now ) be Baptized which is our Sacrament of Admission . ) And when we find whole Families to be Baptized , we cannot think but that there might be little Children in some of them ; ( and more likely so than otherwise . ) And we are , in such cases , to practise according to what we may judge by what we find . We find also that Women were Baptized ( though not Circumcised in the Jewish Church , ) yet we have no Command for so doing . And because there seems to be the same reason for Womens receiving the other Sacrament as for Men , ( and we find nothing to the contrary , ) therefore we do now practise it ( as the most likely to be God's Will , according to the Light we now have ) though we find in Scripture neither express Precept nor Example for it . In like manner it is no Argument that Christ or his Apostles did not make such a change , because in Scripture it is not expresly said so . 'T is enough if we there find so much as that we may thence reasonably Judge they did so ; and more likely so than not . Now I meet with so much there to that purpose , as makes 〈◊〉 judge they did . And so much as ( I believe ) would make this Gentleman so to think , if he were not otherwise prepossessed with prejudice ; and with a great fondness to find out somewhat wherewith to find fault . I find that Christ , on the very day of his Resurrection ( which was the First day of their Week ) did not only appear to the good Women at the Sepulchre ( who sought him there ) and declare to them the Resurrection ( which was then to Preach a new Doctrine , of which they were not before aware ) and bid them tell it to his Disciples : But did also the same day himself declare it to Two of them going to Emmaus ( Luk. 24. ) Preaching to them , from Moses and the Prophets ver . 25 , 26 , 27 ▪ the Doctrine of his Death and Resurrection ( which was to them a new Doctrine , which till then they did not understand , ) or ( as the Phrase there is ) did Expound to them in all the Scriptures the things concerning himself ver . 27. which I think , was Preaching , and did open to them the Scriptures ( ver . 31. ) concerning those points ; ( which was a Sabbath-days exercise , though perhaps they did not at first so apprehend it ) and did , I take it , celebrate with them the Sacrament of the Lords Supper ( and perhaps the first time after the first Institution ) for so much seems to be implyed in those words , ( ver . 30. ) he took bread and blessed it , and brake , and gave to them , and ( ver . 35. ) he was known to them by breaking of Bread , ( for that Sacrament used to be designed by breaking of Bread. ) And if our Author could but shew so much as this , once done , in the first 2500 years from the Creation , on the Seventh day , it would be a better proof for the Celebration of the Seventh-day Sabbath in that time , than all that he offers at to that purpose . And the Effect of this Preaching was on them so much , that their eyes were opened , and their heart did burn within them , while he talked with them by the way , and opened to them the Scriptures , ver . 31 , 32. and they returned presently ( the same hour ) to Ierusalem , to acquaint the Disciples ( who were there assembled ) with this good news . If he tell us that this Journey from Ierusalem to Emmaus ( being about Threescore Furlongs , near Eight of our Miles ) and back again , was more than a Sabbath-days Iourney ; I confess it was ( unless upon an urgent occasion ) if they had known it to be a Sabbath-day , when they undertook the Iourney ; but this then they knew not ; nor was it therefore , on this occasion , a breach of the Sabbath so to do . If he say , Christ knew it ( though they did not ) if it were now a Sabbath . 'T is true ; he did so . But Christ , I presume , in that estate ( after his Resurrection ) could Travel without Pain , and therefore without breaking the Sabbath . Or if it were painful ; he tells us Mat. 12. 5 , that the Priests in the Temple profane the Sabbath and are blameless ; that is , they take as much pains or labour in killing , dressing , and offering the Sacrifices , as a Butcher would do in killing and dressing his meat ; which would in the Butcher be a culpable Profanation of the Sabbath ; but is not so in the Priests , because theirs is Religious Service . Nor doth this Author think that in Preaching , though it be a Labour , the Minister doth thereby break the Sabbath . And such was Christs imployment here . And , then , whether he Preach Standing , or Preach Walking , 't is all one . And if he say farther , that the Disciples at Ierusalem ( not then knowing this ) could not be thought then to have met upon a Sabbatical account : I grant this also , that their then meeting was Providential ( as was that of the Two other meeting Christ in their Journey , ) yet they might before they parted ( as did those others ) know more of it than at their first coming together . And Christ knew before what he meant to do , though they did not , and did accordingly so order it by his Providence . And though they did not know that it was thenceforth to be kept as a Sabbath , yet may they well be supposed to be imployed on Religious Work , upon what Tidings the Women had before brought them ( of Christs being Risen ) waiting for what directions they should farther receive from Christ. To this purpose let us consider what was further done at this meeting . While these Two were telling the rest what had happened to them ; As they thus spake ( ver . 36. ) Iesus himself stood in the midst of them , and said Peace be unto you : And did ( by shewing them his hands , and feet , and their handling of them , and seeing him eat before them ) convince them that he was indeed Risen from the Dead , and that it was not only a Spirit that appeared to them ( ver . 37 , 38 , 39 , 40 , 41 , 42. ) And did again , to them , Preach the same Doctrine which he had before preached to the Two ; That it was what he had told them while he was yet with them ( though they did not understand it , ) That this was but what was written in the Law of Moses , and the Prophets , and the Psalms concerning him ; and opened their understanding that they might understand the Scriptures ; That it was thus written , that it behoved Christ to suffer and to rise from the dead the Third day ; and that Repentance and Remission of Sins was to be Preached in his Name among all Nations ; whereof they were to be his Witnesses , and Apostles ( ver . 44 , 45 , 46 , 47 , 48. ) And did renew his Promise of sending the Holy-Ghost , and Power from on high ( v. 49. ) He did moreover at the same meeting , not only upbraid them for their unbelief , ( Mark 16. 14. ) but did Authorize them with a solemn Commission for the Work they were to be sent abqut , to Go into all the World , and Preach the Gospel to every Creature ; that he who believeth and is baptized shall be saved , but he who believeth not shall be damned , ( ver . 15 , 16 , ) and a Power to work Miracles ( ver . 17 , 18 , ) in confirmation of that Doctrine . And to the same purpose , Iohn 20 ▪ 19. The same day at Evening ( in which he before appeared to Mary Magdalen and the rest ) being the First day of the Week ( the very day of his Resurrection ) where the Disciples were assembled ( at a private meeting ) for fear of the Iews ( the door being shut ) Iesus came and stood in the midst of them , and gave them his Solemn Benediction , saying unto them , Peace be unto you ; And in Confirmation of his Resurrection , shewed them his hands and his side ; ( ver . 20. ) And then a Second time gives them his Solemn Blessing together with his Ordination or Commission for Preaching the Gospel , and Planting the Christian Church , Iesus saith to them Again , Peace be unto you ; As my Father hath sent me , even so send I you . And when he had said this , he breathed upon them and said unto them , Receive the Holy Ghost : Who 's soever Sins ye remit , they are remitted to them ; and who 's soever Sins ye retain , they are retained , ver . 21 , 22 , 23. All which being put together , seems to me very like the Celebration ( if not the Consecration ) of a Christian Sabbath , or day of Holy Rest and Religious Service . 'T is all of it Sabbatical Work , and there is a great deal of it . 'T is not indeed expresly said , That he did bid them thus to meet on such other First day of the Week , ( as neither is it expresly said , Gen. 2. 3. that God did then bid Adam and Eve to keep a Weekly Sabbath , or that he did bid them to offer Sacrifice ; ) but it is very likely Christ might so order it ( and more likely than that he did not . ) For , that they did so meet we are sure ; and therefore 't is very likely ( if not a strong presumption ) that they were bid so to do . For so we find it Ioh. 20. 26. After Eight days ( that is , as we commonly speak in English , on that day Sennight ) his Disciples were again within , and Thomas with them ( who before was absent ) the door being shut ; then Iesus came and stood in the midst and said Peace be unto you , ( as he had done the Week before , ) and satisfyed Thomas , who before doubted . So that we have here Two Solemn meetings of the Disciples , Two Weeks together ( the Two first after his Resurrection ) on the First day of the Week ; and Christ with them on both . ( And I am sure we have not more for the First Sabbath , Gen. 2. 3. ) On how many more such Sabbaths he so met with them , I cannot tell . That he oft appeared to them ( during the Forty days of his abode on Earth after his Resurrection ) we cannot doubt , and its like it might be on these days . The Cavil which here he makes to this place , is so weak , that I am sorry to see it from one who would seem to be serious . As if Eight days after , or after Eight days , were not the same as what we would say a Week after or that day Sennight after ; For he must needs know , that 't is not only the Common Scripture Language , but the general Language of Latine and Greek Writers , to reckon Inclusively ; that is , to take in both the extreams ; and so it is even at this day ( I think ) in most Languages except English. What we call a Sennight , the French call huict jours ( Eight days ) and what we say a Fortnight , is with them Quinze jours ( Fifteen days ; ) and so in all manner of reckoning . A Fourth , a Fifth , an Eighth , a Fifteenth , and other Intervals in Musick are always so reckoned . What we call a Third-day-Ague , the Latins call a Quartan ; and what we call every other day , they call a Tertian . So they call Secundo Calendas ( i. e. Secundo die ante Calendas ) what we would say one day ( not two days ) before the Calends ; and they call tertio Calendas , what is with us two days ( not three days ) before the Calends . So nudius tertius is what we would say two days ago ; and nudius quartus is in our Language Three days ago ( not Four. ) So Mark 8. 31. where Christ speaks of himself , that the Son of Man should be killed and After three days rise again , that is , on the Third day after ( inclusively taken ) or after the Third day is come ; whereas , according to the sense this Author would put upon the words , it should rather have been said after one day ( for there was but one day between his Death and Resurrection ; ) And it is the same in sense , with what he says Ioh. 2. 19. Destroy this Temple , ( speaking of his Body ) And in Three days I will raise it up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as Mat. 26. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Third day after ( inclusively . ) And Mat. 27. 63. they tell Pilate , This Deceiver said , After Three days I will rise again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( meaning thereby the Third day after , inclusively , ) and therefore they pray , that the Sepulchre may be made sure till the Third day . Whereas , if ( as our Author would reckon upon his fingers ) by after Three days ; were to be understood , when Three whole days after that should be past , they need not set their Watch before the Fourth or Fifth day . Thus Christ's Ascension is said to be Forty days after his Resurrection , ( speaking of a Scripture Computation , in Scripture Language , ) which in our ordinary manner of Speech is but Nine and Thirty . For Ascension-Thursday ( if Easter-day be not reckoned for one ) is but 39 days after Easter . Upon a like Account that Christ tells us Mat. 12. 40. that as Jonas was three days and three nights in the Whales Belly , so shall the Son of Man be three days and three nights in the heart of the Earth . Not Three whole days , and Three whole nights ; but , till the Third was begun . For by day and night is here understood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what we now call the Artificial day , consisting of 24 hours , day and night : and till such Third day ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was begun , Christ rested in the Grave ; otherwise , though he were in the Grave ( part of ) Three days , yet but Two nights . So Luke 2. 21. When Eight days were accomplished ( for the Circumcision of the Child ) they called his name Iesus ; that is , upon the Eighth day , inclusively ; reckoning the day of Birth for the first , and the day of Circumcision for the last ( of the Eight days ) which with Six whole days between make Eight . ( Whereas , if Eight whole days had been fully past , Christ had been Circumcised the Tenth day . ) The Sense being the same with that concerning Iohn the Baptist , Luk. 1. 59. On the Eighth day they came to Circumcise the Child . So here , After Eight days , that is on the Eighth day , or after the Eighth day was come . And this , I think , is the constant Language of Scripture every where . And his Objection needs no other Answer , but , that St. John did not speak English. And I cannot but think ( however he please thus to object ) that himself doth believe this , after Eight days , to be here meant of the First day of the next Week , ( and he should have been so candid as to own it . ) And that post Octo dies is the same in sense with Octo post diebus , that is , the Eighth day after , ( reckoning the present day for one , ) and that it is so to be understood in this place . We should not , in a serious Enquiry , press what possibly might be , but what we truly think is the meaning . A Lawyer at the Bar may fairly propose For his Client , what possibly may be the Sense of such or such a Clause . But a Judge on the Bench ( and a Counsellor , To his Client , ) is to consider what really Is the Sense of Words in question . I dare appeal to himself , whether ( in his own thoughts ) he do not think after Eight days , here to signifie the same , as after Eight days were accomplished , Luk. 2. 21. And , if so , then this is rather to Wrangle , than to Dispute fairly . Before I dismiss this place , it is not amiss to take more particular notice about what time it was that Mary Magdalen and the other Women came to the Sepulchre on the day of Christs Resurrection . 'T is said Luke 23. 55 , 56. When they beheld the Sepulchre and how the body was laid , ( on the sixth day day at night whereon he was Crucified ) they returned and prepared Spices and Ointments , and rested the Sabbath day according to the Commandment . And in the next words Luk. 24. 1. Now upon the First day of the Week , very early in the morning , they came to the Sepulchre bringing the Spices which they had prepared . In Mat. 28. 1. In the end of the Sabbath when it began to dawn toward the First day of the Week . In Mark 14. 15. When the Sabbath was past , very early in the morning the First day of the Week , they came to the Sepulchre at the rising of the Sun , or by Sun-rising . And Ioh. 20. 1. The First day of the Week , early , when it was yet dark , they came to the Sepulchre . ( Perhaps all the Women did not come just at the same time , but were all there by Sun-rising . ) But the Body was raised before they came , as is agreed by all the Evangelists . Where I observe First that the Sabbath , according to their Account , did not end till toward the morning of the next day . The end of the Sabbath , or when the Sabbath was past , was early in the morning , before the Sun-rising , while the day did begin to dawn , and while it was yet dark . Very early indeed in the morning , but yet not till morning , ( not in the Evening over night . ) And therefore ( without disputing how the day was reputed to begin in the time of Moses ) 't is manifest that , at this time , as well the Sabbath as other days was by them reckoned not from ( the beginning of ) the Evening to ( the beginning of ) the Evening , but rather ( according to the Rom. account ) from Midnight to Midnight . For 't is manifest that it was toward Evening of the Sixth day before the Crucifixion was over ; For it was some while after the Ninth hour ( that is , after our Three a Clock ) that he cryed with a loud voice and gave up the Ghost , Mark 15. 34 , 37. And it was yet later , when they brake the Legs of the two Thieves , ( that they might not remain on the Cross upon the Sabbath ) but only pierced his side , because he was already dead , Joh. 19. 31 , 32 , 33 , 34. And later yet when Ioseph of Arimathea begged his Body and buried it . For 't is expresly said , When Even was come there came a rich man of Arimathea , named Ioseph , and begged the body of Iesus , and when he had taken the Body ▪ he wrapped it in a clean linnen Cloth and buried it in his own new Tomb , Mat. 27. 57 , 58 , 59 , 60. Mark 15. 42 , 43 , 44 , 45 , 46. Luk 23. 51 , 52 , 53. But , though Even were come before this time , yet the Sabbath was not begun ; for so it followeth , Luk. 23. 54. that day was the Preparation and the Sabbath drew on . And after this , ver . 55 , 56. the Women who beheld the Sepulchre , and how the Body was laid , returned and prepared Spices and Ointments ( the same night ) but rested the Sabbath day according to the Commandment ; And by this time it must needs be pretty late at night ; while yet the Sabbath was not begun . That is , I suppose not till Midnight of the Sixth day . Nor was the Sabbath ended when Evening began on the Seventh day . For if so , the Women might that night have brought and applyed their Spices and Ointments which they had prepared the night before . For they had as much time so to do , after the Evening was begun that night ( if the Sabbath were now ended ) as they had , to do what was done the night before ; after that Evening was then begun . Nothing hindered them but because the Sabbath was not yet done , and they were to rest the Sabbath day according to the Commandment . But , so soon as well they could , when the Sabbath was ended , they came early , the next morning , while it was yet dark . And might as well have come the night before , if the Sabbath had ended when the evening began . I add farther , If the Sabbath had ended at the evening of the Seventh day , and the First day of the Week had then begun ( as this Author would have it , ) Christ might have risen that night ( for it would then have been the Third day , ) and not have stay'd in the grave ( for the third day ) till the next morning , which yet we know he did . 'T is manifest therefore that the First day of the Week did begin from the middle of the night , not from the First Evening of the Seventh day . And that Christ was risen very early in the morning of that First day while it was yet dark . We are next to Consider how long that First day lasted . After Christ was risen early in the morning while it was yet dark , ( how early that was , we cannot tell , but it was in the Morning , not over night ; ) he appeared first to Mary Magdalen , and the Women who went to the Sepulchre ; they , as they were directed , carried news of it to the Disciples ; and when they were going , ( Mat. 28. 11. ) the Watch came into the City and shewed to the High-Priests the things which were done ; who , calling a Councel , gave the Souldiers Money to say , His Disciples came and stole him away while they were asleep ; undertaking to secure them in case the Governour should come to hear it . Upon this news being brought by the Women to the Disciples , Two of them , from the rest , went to the Sepulchre to enquire into the business ; and brought an account of it to the rest , who were Astonished at it . And all this happened before the Two Disciples began their Journey to Emmaus ; for they discoursed of it by the way , and told it to Iesus who fell into their Company , Luk 24. 19 , 20 , 21 , 22 , 23 , 24. Now their Journey from Ierusalem to Emmaus , was about Threescore Furlongs , ver . 13. which our Author rightly computes to be about Seven miles and an half , of our miles ; which they Travelled on foot , for 't is said they walked , ( Mark 16. 12. ) and Iesus in their company , Preaching to them ( out of Moses and the Prophets ) the Doctrine of Christ's Death and Resurrection . When they came near to Emmaus it was towards Evening , and the day far spent , ( Luk. 24. 29. ) they did there abide for some time , and Iesus with them , continuing to Preach on the same Subject , and was at length known to them by breaking of Bread , ver . 30. 35. After which they returned to Ierusalem and told these things to the Disciples then gathered together , ver . 33. By which time ( having now walked another Seven miles and an half ) we may reasonably suppose it to be pretty late at night ; For , when they first approached to Emmaus it was then so late , as that it was not thought convenient ( unless upon some such great occasion ) to Travel further , ver . 28. Yet , after they were come back to Ierusalem , Christ then appeared himself to the Disciples , blessing them , reproaching their unbelief , confirming their Faith , giving them Instructions , and Commission for Preaching the Gospel , and Planting the Christian Church . And it was yet but the same day at evening , being the First day of the Week , ( Joh. 20. 19. ) on which he rose : but , now late at night , when the doors were shut ; that is , ( if I mistake not ) so late as that it was time to shut up doors as men use to do towards bed-time . Not as if Christ came in through the Key-hole ( any more than did the Two Disciples that came from Emmaus ) or did Penetrate the doors , ( as the Papists would have us think in favour of their Transubstantiation ; ) For they were not so shut but that they could , be opened again ( upon occasion ) to let him in ( as they had been to let in those Two that came from Emmaus ) ▪ as well as to let in Peter ( late at night ) Act. 12. 16. So that from very early in the Morning while it was dark , till very late night and about Mid-night , was the same day , the first day of the Week . 'T is manifest therefore that about our Saviours time , according to the Computation of the New Testament , both the Jews and the Four Evangelists did reckon their days from mid-night to mid-night . And if they did not so reckon ▪ Christ could not be said ( Mat. 12. 40. ) to be three days and three nights in the heart of the earth . For it was Evening , when ▪ Ioseph begged the Body of Iesus , and later yet before he had buried it , and yet this must be reckoned part of the Sixth day , olse he had not been three days in the Grave , or heart of the earth . And I think they were so reckoned in the times of the Old Testament also . Which though it be not so much to the present purpose , yet ( if you will pardon this digression ) I will tell you why I think so . It is I know an Opinion taken up by some ( and I find it is grown pretty current even amongst Learned men ) that the Jews in the time of the Old Testament did reckon their days from Evening to Evening ( whether they mean from Sun-set to Sun-set , or from Six a Clock to Six a Clock , I cannot tell , nor perhaps are they all agreed as to that point . ) But I take it to be a mistake ; which being at first taken up without sufficient ground hath since passed ( without further examination ) from hand to hand . We find Exod. 12. 6. the Pass-over was to be killed in the First month , on the Fourteenth day in the Evening ; which I think is agreed by all to be the Evening at the end of the Fourteenth day , ( not that at the end of the Thirteenth , ) for the next morning was the Fifteenth day ; which evening therefore belonged to the Fourteenth day . But it is noted in the Margin of our Bibles , that it is , in the Hebrew , between the two Evening ▪ s. You 'l ask perhaps , what are those two Evenings : I 'le tell you what I think they are . The word Day , you know , is taken in a double sense . Sometimes for ( what we call ) the Natural day ( as it is contradistinguished to night ) from Sun-rising to Sun-setting : sometimes for ( what we call ) the Artificial day ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so as to take in both day and night . Our Saviour tells us there are Twelve hours in the day ; meaning the Natural day . But in the Artificial day ( of which we are now speaking ) there be Four and Twenty hours . Some please to call that the Natural day , which I call the Artificial ( for all do not use the words in the same sense ) But that matters not , so long as we understand one another . Now by the word Evening is understood the end of the day . Which , as to the Natural day , is at Sun-set ; but as to the Artificial day , it is ( I think ) at Mid-night . And consequently , between the two Evenings , is as much as to say , after Sun-set , and before Mid-night . And this is what , in our Language , we commonly call the Evening , which is in the Hebrew between the two Evenings , ( that is , between the end of the Natural day , and the end of the Artificial day : ) and within this time was the Passover to be Killed , Rosted and Eaten ; Nothing of it was to remain till the Morning ; that is , not after Mid-night ; for as soon as Mid-night is past Morning begins . And within this time all Leaven was to be put away ; that is before the Mid-night of the Fourteenth day . Which is so fair an account of it , as that we need not scruple to embrace it . And it was the Fifteenth day , that was the first day of the Feast of Unlevened bread ; ( all Leven being put away before Mid-night , ) and this Fifteenth day was to be kept as a Sabbath , and a Holy Feast to the Lord , ver . 14. ( on what ever day of the Week it chanced to fall . ) And so was the One and Twentieth day , which was the last of those Seven days : Seven days shall ye eat Unleavened bread ; even the first day ye shall put away ( or shall have put away ) leaven out of your house . And in the First day there shall be an Holy Convocation , and in the Seventh day there shall be an Holy Convocation ; no manner of Work shall be done in them , save that which every man shall eat ; ( that is they are to be kept as a Sabbath or day of Holy Rest ; ) ver . 15 , 16. From the Fourteenth day at evening till the One and Twentieth day at evening , ver . 18. that is , from the Fourteenth day at Midnight , till the One and Twentieth at Mid-night . And in like manner , Lev. 23. 32. from Even to Even , or Night to Night , that is , from Mid-night to Mid-night ; or from the end of one Evening to the end of the next Evening . So in Levit. 23. 5. and Numb . 28. 16 , 17. In the Fourteenth day of the First month is the Pass-over of the Lord ; and in the fifteenth day of this month is the feast ; Seven days shall unleavened bread be eaten , &c. Where it is manifest that the fourteenth day which is the Lords Pass-over , is another day from the fifteenth which is the first day of the Feast . For I will pass through the land of Egypt ( saith God ) this night ; ( that is the night of the Fourteenth day ) and will smite all the first born in the land of Egypt , Ex. 12. 12. And what time of the night it was , we are told ver . 28. And it came to pass at Midnight the Lord smote all the first born of the land of Egypt . And to the same purpose Moses tells Pharaoh , chap. 11. 4 , 5 , 6 , 7 , Thus saith the Lord , About Mid-night will I go out into the midst of Egypt , And the first born of the land of Egypt shall dy , from the first born of Pharaoh , &c. that ye may know that the Lord hath put a difference between the Egyptians and Israel . So that the fourteenth day , which was the Lords Pass-over continued till the Mid-night of that day ; and then began the fifteenth day which was the first day of the Feast . Than which I think nothing can be more clear . And Num. 33. 3. The fifteenth day of the first month is the morrow after the Pass-over . In like manner , Deut. 16. 6. Thou shalt Sacrifice the Pass-over at even , at the going down of the Sun , ( that is , after the going down of the Sun , or when the Sun is gone down ) at the season that thou camest forth out of Egypt , which was about Mid-night , Ex. 12. 21. Ex. 11. 4. What he offers from Gen. 1. 5. is easily answered . The evening and the morning were the first day , ( and so of the other days ; ) Whence he would have it thought , that the day is to begin at the begining of the Evening . Or ( as the Margin tells us it is in the Hebrew ) the evening was , and the morning was , the first day . Or , there was evening , and there was morning , day one , ( for in such order the words stand in the Hebrew . ) Or , and was evening , and was morning , day one . That is , there was in the first day , ( and so in the rest ) evening and morning ; or darkness and light ; And the Dark is put first , because ( beginning the day from Midnight ) the dark is before the Light. And by day one , is meant the first day . And it was moreover very agreable so to reckon . For , supposing Paradise the principal seat of Action ; the Sun may reasonably be supposed to be Created ( in the middle of the Fourth day , Gen. 1. 16. ) in the Meridian of that place , ( as in its greatest Splendor ) or , if not in the Meridian of that place , it must needs be in the Meridian of some place : and wherever that be , the day ( of 24 hours ) being there half past , it must have begun at Mid-night foregoing . And I doubt not but a Child born on Saturday night at Ten a Clock , was to be Circumcised the next Saturday ( as being the Eighth day , ) not on the Sunday after . I have insisted the longer on this , because I find him afterward moving another question about what time the Sabbath is to begin and end , and lays great stress upon it , as we shall see anon . Of which I think we need not be further solicitous than to begin and end this day , according as other days are accounted to begin and end in the places where we live . I do not think the Fourth Commandment to descend to these Punctilio's . But , if he think it necessary to be more curious in it ; I take it to be very plain from what I have said , that at the time of Christs Death and Resurrection , it was accounted to begin very early in the morning , while it was dark , and continue till very late at night , according as we now account our days , from Midnight to Mid-night . But I go on . We have now found our Saviours Example , as to the two First Sundays from his Resurrection ( if at least their first day of the Week be our Sunday ) imploying the day in Religious Exercises and Sabbatical Affairs with his Disciples . How many more Sundays he so spent with them we cannot tell . Which Examples of his Two first , with their Imitation of him in others after , ( of which we are to speak by and by , ) and the Churches practise ever since , looks so like the Celebration and Institution of a Christian Sabbath , or day of Holy Rest and Religious Exercise , as that we may warrantably do the like . I am sure it is more than he can shew for the Saturday Sabbath in Gen. 2. 3. Save that men are apt to think a small thing an Institution and Ius Divinum for what they fansy ; but , as to what they do not , nothing will serve but Full Express Words . We have next clear Evidence , of a like Practise ( consonant to this Example ) in Act. 20. 7. On the first day of the Week ▪ when the Disciples came together to break bread , Paul Preached unto them ready to depart on the morrow , and continued his Speech until Mid-night . Which is so plain that he is much put to his shifts to avoid it . That here is a Religious Assembly of the Disciples , he doth not deny ; Paul was Preaching very late , even till Mid-night , and they met to break bread , which I think is generally agreed by Interpreters , to signify the Celebration of the Lords Supper ; and I know not well what clearer Character we need demand of a Religious meeting for Worship , sutable to the Work of a Sabbath or Holy Rest. And it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which I think he will not deny ( though he seem to cavil at it ) to signify , on the first day of the Week . But he excepts , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Preached , is elsewhere render'd Reasoned or Discoursed . Be it so , and if that word will please him better , let it be so here ; he reasoned , discoursed , treated , or did hold forth ; that I think will not alter the case ; and he continued , or held on ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) this Discourse , this Speech , this Sermon , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem ) till Mid-night ; ( he held on this holding forth till Mid-night ) which I take to be the same with what we now call Preaching , ( or very like it ; ) 't was a long continued discourse to a Congregation met together on a Religious account for the Service of God. But let it be called ( if he please ) a Religious Discourse of the Holy Apostle to a Congregation of Christians met together for such a purpose . He would then have it thought a favour or condescention to admit this breaking of bread , to be meant of the Lords Supper ; and not barely a Common eating . But since he doth not deny it , we will accept the favour and take it so to be ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Disciples being congregated or assembled to break Bread ▪ 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Disciples ; ( not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of them : ) and they were ( perhaps not every one but the generality of them , as at other meetings ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated or assembled ; and it seems to be a good full Congregation , by Eutychus's being mounted to the third loft ( whatever he meant by that third loft , though but the third scaffold , ) so high that by a fall from thence he was in great danger of being killed . Now it is not likely that such a Congregation of Christians were thus assembled for common eating . He says , Paul was to go away on the Morrow . True ; But it is not said they came together to take leave of Paul ; but , came together to Break Bread. Paul's going away on the Morrow , might be the reason ( and I believe was ) why they continued there so long : but the End for which they came together , was to Break Bread : and the occasion of their so coming , because it was the first day of the Week : On which , it should seem , they were wont so to do for that end . And if he candidly ▪ consider it , methinks ▪ it should seem so to him . Paul came to them at Troas in five days , where he abode seven days : And on the first day of the week when the Disciples came together to break Bread , Paul preachea to them . Doth not the fair prospect of the place import thus much , that they were then met to break Bread , as being the first day of the week ? What other occasion was there of mentioning what day of the Week it was ? It had been otherwise a fairer transition to have said , He staid there Seven days , and on the Seventh day ( or the last of those Seven ) the Disciples came together to take leave of Paul and Sup with him over night , who was to depart on the morrow . Now if it had been said on the Seventh day ( though meaning but the last of those Seven ) it would no doubt have been urged as a great argument of Paul's keeping a Seventh day Sabbath , and the Disciples with him ; not as a Iewish but as a Christiam Assembly ; for breaking of bread ( which was a Christian not a Iewish Service ; ) For then , breaking of bread , would certainly have been the Lords Supper : ( But because it was on the first day of the Week ) it must now be but common eating , to take leave of Paul ▪ and to Sup with him ; as ( he tells us p. 57. ) Friends commonly do ( when a Minister or any other special Acquaintance intends to take a Iourney in the morning ) to sup with him over night . But if he thinks this to be all which is there meant by the Disciples coming together on the first day of the Week to Break Bread ; he must excuse me if I cannot be of his Opinion . But because he is content to admit ( upon some terms ) their meeting might be upon a Religious account , for the Lords Supper ( as no doubt it was ) I shall press him no further therein : but accept of his condescension . When he tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Greek for one , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be rendered One day of the Week , as the First day of the Week : Surely he is not in earnest . Such trifling doth more hurt than help his cause . No doubt , but , when ever they met ▪ it was one day of the Week , we need not be told it ; nor need the word Week be added , he might as well have said one day ; nor need he have said so much ▪ But this Author cannot think ( nor doth he ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth any where signify other than the first day of the Week . In the whole story of Christs Resurrection , and what followed on that day in all the Four Evangelists , we have no other word for it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor have we any other word for it ( that I know of ) there or any where else . I do not know that it is any where called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such shifting doth not look well . 'T is somewhat like the Story of a man who bought a Horse for Five Pounds to be paid the next day . And accordingly on the next day he sent Five Pounds of Candles . Perhaps ( in the Bargain ) it was not said expresly ( in words at length ) Five Pounds of Lawful Money of England . But , by common intendment , it must be so understood . ( And an honest English Iury ▪ upon a Tryal , would so Find it . ) The Latin word Pridie , is a Derivative ( or Compound rather ) from prae , prior ; and Postridie from post , posterior ; and accordingly ( in Latin ) pridie Calendarum , and postridie Calendarum must signify a day before , and a day after the Calends . But can any man think it is meant of any day ? No , but the next day before , and the next day after . So if we say , Christ was Crucified one day before the Sabbath , and Rose again one day after the Sabbath . This one day is the next day . And so any man who hath not a mind to Cavil , will understand it . And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one day after the Sabbath , must needs be understood of the next day after the Sabbath : Nor is it ever used in any other sense . If it were to be understood of any indefinitely , it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some day after the Sabbath , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day after . But the most pleasant shift of all , is , when he would have us think that this Evening ( which is called the first day of the Week ) was the Evening after the Seventh day , that is Saturday night ; and the next morning ( when Paul was to go away ) was Sunday morning ( and he to travel that Sunday : ) And that the Evening of Saturday was the beginning of Sunday , and was therefore called the First day of the Week . Because it is said Gen. 1. the evening and the morning was the First day , ( and so of the rest , ) and therefore the evening was the beginning of every day . See what ▪ shift a man will make , rather than quit an Opinion he hath once taken up . We are taught that on the Fourteenth day of the first month at even the Pass-over was to be killed . Doth he think that this Fourteenth day at even was the end of the Thirteenth day , the Fourteenth day then beginning ? I think every body else takes it to be the evening at the end of the fourteenth day , and the Fifteenth day ( on the morrow ) was the first day of the Feast of Unleavened Bread. For though it were the fourteenth day at evening , yet it was the fourteenth day , not the fifteenth . And Luke 23. 54. the evening after our Saviours Crucifixion , on the sixth day , when it was late at night ( as was shewed before , and must be , according to the story of what had been done before that time ) was yet but the preparation , not the Sabbath , the Seventh day being not yet begun . For so we have it , it was the preparation , and the Sabbath drew on . And the Women were then preparing their Spices and Oyntments , yet rested the Sabbath day according to the Commandment ; So that the Sabbath day was not yet begun ; nor was it ended when the evening of the next day began , but on the morning of the day following ▪ as was shewed above . And ( as we shewed at large before ) the first day of the Week ( on which Christ rose ) began very early in the morning while it was dark , and continued ( the same day ) till very late at night . And this is the constant Language of the New Testament every where . So that when the Congregation of Christians , Acts 20. 7. did on the first day of the week assemble to break Bread , and Paul Preached to them , continuing his Sermon till Mid-night ; this must needs be on what we call Sunday ; and the morning following was Munday morning ; not Sunday morning as this Author would have it . 'T is manifest therefore , that there was a Religious Assembly , of the Christian Congregation at Troas , on the First day of the Week , for celebration of the Lords Supper , and Preaching ; and Paul with them . Which I take to be the celebration of a Christian Sabbath . However , this ( he says ) is but One Instance . True , this is but one . ( But we have heard of more before , and shall hear of more by and by . ) But this one is more than he can shew for more than Two Thousand Five Hundred Years ( from God's resting on the Seventh day Gen. 2. 3. till after Israel was come out of Egypt Ex. 16. ) during which time he would have us think the Seventh-day Sabbath was constantly observed . And if he could shew any one such instance ( of Enoch , Noah , Abraham , or other , ) where such a Religious Assembly , for the Worship of God , was held on the seventh day in course from the Creation ; he would think his point well proved , though no more were said of it than is of this . Whereas now as to the time from thence to the Floud , he brings no other proof , but that Abel , and Enoch , and Noah were good men ( as no doubt they were ) and therefore it is to be presumed they kept a Sabbath ; and that upon the seventh day . Which is to beg the question , not to prove it . From thence till Israels going into Egypt , all that he brings to prove this matter of fact is but that of Gen. 13. 6. where ( speaking of Abram and Lot , with the multitude of their Cattel ) it is said , the land was not able to bear them that they might Dwell together ; for their substance was great so that they could not Dwell together ; and there was a strife between the Herd-men of Abrams Cattle , and the Herd-men of Lots Cattle , &c. They could not Dwell together , that is ( saith he ) they could not Rest together , that is , they could not keep a Sabbath together ; therefore ( he concludes ) they did use to keep a sabbath ; and that Sabbath was the seventh day in course from the Creation . And is not this a goodly proof ? I should think ( if he would put a stress on the word Rest ) it should rather signify , they could not live quietly together without their herd-mens quarrelling about their Pasture ; for so it follows in the next words , there was a strife between their herds-men . From thence till after their coming out of Egypt , he brings no other proof but that of Ex. 5. 4 , 5. Where , when Moses and Aaron had been pressing Pharaoh to let Israel go three days Iourney into the Wilderness , to keep a Feast and Sacrifice to the Lord their God ; Pharaoh replies , Wherefore do ye Lett ( or hinder ) the People from their Work ; you make them rest from their Burdens , or you take them off from their Work ; that is , says he , you make them keep a Sabbath . For the Word or Verb there Translated you make them Rest is , ( he tells us ) a derivative from another Verb which signifies to Rest , from which Verb the word Sabbath is also derived : They did therefore Rest ( saith he ) that is keep a Sabbath , and that Sabbath was every Week , and it was on the seventh day in course from the Creation . Alas ! how little do either or both of these places prove , of what he would have to be granted him thence ! He tells us sometimes there were other Sabbaths , besides that of the seventh day ; I am sure there were other Restings . If Moses and Aaron had desired Pharaoh to excuse them from their Work one day in seven , that on such day they might serve the Lord their God ; it would have looked like an Argument . But when it is , to go three days into the Wilderness to keep a Feast to the Lord ; what is this to a Weekly Sabbath ? This Seventh-day sabbath , so runs in the mind of this Author , that if any where he can lay hold of the word Rest , it must presently prove a Seventh-day-sabbath . Else who would have thought , that because Abram and Lot could not dwell quietly together ; therefore they must needs keep a Sabbath , and that upon the seventh day , and in course from the Creation ? And the like of the Israelites in Egypt , because Moses and Aaron are said to hinder them from their work ; Therefore they did constantly keep a weekly Sabbath , and that upon the seventh day , in course from the Creation . He might have to better purpose , alleged Pharaoh's seven fat kine and seven lean ones , and the seven full Ears of Corn , and seven empty ; for here we have the number seven signalized ; only these were Seven Years , not Seven Days ; and the like of Nebuchadnezzar's being seven years turned out to the Beasts of the field , Dan. 4. 25 , 32 , 33. Or that of the Clean Beasts and Fowls coming into the Ark by sevens , Gen. 7. 2 , 3. But , what is more to his purpose ( and which he should not have missed ) is that of Gen. 7. 4. and Gen. 8. 10 , 12. where we have the interval of seven days particularly mentioned ; For yet seven days , and I will cause it to rain upon the Earth , &c. ( Chap. 7. 4. ) where God gives to Noah just a Weeks warning of the time when the Floud should begin , during which interval ( if those days were Sabbath days ) he might remove himself and what was necessary into the Ark before the next Sabbath . And , toward the end of the Floud , Noah sends out the Dove , Chap. 8. 8. And he staid seven days , and again sent forth the Dove , ver . 10. And he staid yet other seven days , and sent forth the Dove , &c. ver . 12. Where we have the Dove sent out three times , just at seven days distance . And how do we know but that these three days were three Sabbath days ? Which though it be not a conclusive Argument , is better than any that he brings . For here we have three Intervals of seven days , in these two Chapters . But if a Weekly Sabbath were then kept , 't is very strange that we should have no intimation of any such thing in the books of Moses ( before Israel's coming out of Egypt . ) And much more , that there is nothing of it in the Book of Iob. And , that none of his friends ( amongst the many charges they bring against him ) should never object his Neglect of the Sabbath , or want of due observance thereof . Which being so plausible an objection , it seems more likely , that a Sabbath was not then wont to be observed : for which he hath so very little to shew . And by what we have Iob 1. 4. It should seem that Iob's Seven Sons kept Feasting ( each in his own day ) for Seven days together ; without any mention of a Sabbath intervening . Nor was it a Religious Feast but a Feast of mirth and jollity , such as made Iob suspicious lest they might sin and curse God in their heart , v. 5. And therefore he offer'd propitiatory Sacrifices for them continually , or ( as the Margin tells us it is in the Hebrew ) all the days , that is every of these Seven days . As little a matter will serve his turn to prove ( p. 43. ) that Christs Ascension was , and his coming to Iudgment is to be , on a Saturday , or Seventh-day-Sabbath : Because it is said Acts 1. 12. that Mount Olivet ( whence he ascended ) is , from Ierusalem , a Sabbath-days Iourney . But he tells us that by no account that he can make ▪ can he assign the Ascension on the First day , ( No more can I. ) But what then ? Well! But why upon a Saturday rather than a Sunday ? Because he observes , that after Christ's Ascension from Mount Olivet , it is said , Then they returned to Ierusalem , from Mount Olivet , which is from Ierusalem a Sabbath-days Iourney . Well! what of this ? He cannot see why it was expresly said , that it was but a Sabbath-days Iourney from Ierusalem , but because it was the Sabbath-day . Perhaps I may shew him another reason as likely as it . If the word then do not there signify the same day ( but only at large , after his Ascension ▪ ) this is nothing to the purpose . But admitting that by then be meant the same day ; the connexion runs fairly thus , After his Ascension they returned from thence to Ierusalem the same day , for it was ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but a little way off , about a Sabbath days Iourney . Which , I think , is a fair account of the place ▪ Especially since we know otherwise , that it was not upon 〈…〉 Account ( as he speaks ) will serve as well for the one as for the other . But , indeed , for neither . But how doth this concern his Coming to Iudgment ? Yes , Because it is there said ( ver . 11. ) He shall come in like manner ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as ye have seen him go into Heaven . And ( because this Author fansies ) he did Ascend on a Sabbath day , therefore ( he fansies also ) he shall on a Sabbath day come again . I see a Weak Argument , with a strong Fansy will go far . But to prove his Ascension to be on the Sabbath ( besides this , of a Sabbath-days Journey ) he adds further , That Christ and his Disciples were then Assembled , and that Christ Preached . Well! And why may we not as well conclude that the day of his Resurrection was also a Sabbath ? For Christ and his Disciples were then assembled , ( first at Emmaus , and then at Ierusalem , ) and Christ did then also ( at both places ) Preach to them , and the substance of his Preaching was much the same , ( as will appear by comparing Luk 24. with Acts 1. ) and did then also Celebrate the Lords Supper . And eight days after , Christ was again Assembled with the Disciples , and Preached to them , on the same day of the Week . If Christs Presence and Preaching will prove the Ascension day to be a Sabbath , why should it not as well prove the Resurrection day to be a Sabbath ? the onely difference is , That ( he thinks ) serves his turn , But this makes against him . And why should it not also be thought a Sabbath , Acts 20. For Paul and the Disciples were then Assembled ; and they were assembled to break Bread ; and Paul there Preached to them . And all these Assemblies were on the first day of the Week . And they seem to me a much stronger proof of the First day , ( the day of his Resurrection ) being a Sabbath , than that the Ascension day was so . And the Preaching which our Author here mentions as on the day of Ascension , seems to me rather to have been on that of the Resurrection . For St. Luke in the beginning of this Chapter of Acts 1. seems to give a short repetition of what himself had delivered more at large Luk. 24. And gives an account not only of what happened on the day of Ascension , ( though he close with it ) but of what happened during the forty days from his Resurrection to that time . And this Preaching , I take to be that mentioned Luke 24. on the day of his Resurrection . But ( after all ) this is but a Whimsey , ( what he tells us of Christs Ascension on a Seventh-day-Sabbath . ) For 't is very plain that his Ascension was neither on a seventh day , nor on a first , but on a fifth day of the Week . For 't is plainly said , Acts 1. 3. That he shewed himself alive after his Passion , being seen of them Forty days , ( that is , he was seen of them at times , not constantly , for the space of Fourty days ) whereof that of his Resurrection was the first , and that of his Ascension was the last . And if that were Sunday , this must be Thursday . He may tell it upon his fingers ( as he speaks p. 5. ) if he please . But though our Saviours Ascension was not on the seventh day of the Week ( in observance of the Seventh-day Sabbath , or in confirmation thereof : ) Yet the mission of the Holy Ghost ( according as on the First day of the Week , the day of his Resurrection , he had promised . Luk 24. 49. ) was on the first day of the Week fulfilled also , as appears Acts 2. When the day of Pentecost was fully come , that is , the Fiftieth day ( for so Pentecost signifieth in Greek ) they were all with one accord in one place ( that is , they were unanimously assembled ) and suddenly there came a sound from Heaven , as of a rushing mighty Wind , and filled the house , where they were sitting ; And there appeared to them cloven tongues like as of fire , and it sat upon each of them ( that is , at least , upon each of the Apostles , ) and they were all filled with the Holy Ghost , and began to speak with other Tongues as the Spirit gave them utterance . Which I take to be a further instance , ( if our Author will not allow it to be called a Sabbath ) at lest of a Religious Assembly for the Worship of God ; ( And if it had been on the seventh day , how great a proof would this have been with him for a Seventh-day Sabbath . ) This I take to be a Christian Sabbath , and within the prospect of the Fourth Commandment . And though it be not expresly called a Sabbath ( to avoid confusion or ambiguity , because the word Sabbath in common speech was then appropriated to the Jewish Sabbath , ) yet it is the same thing . And if he doubt whether the Feast of Pentecost were on the First day of the Week , as was that of the Resurrection ; he may be satisfied from Levit. 23. 15. where that Feast is appointed . After mention made of the Pass-over , ( ver . 5. &c. ) Moses proceeds to that of the Wave-offering , v. 10 , 11. When ye be come into the land which I give unto you , and shall reap the harvest thereof ; then shall ye bring a sheaf of the first-fruits of your harvest unto the Priest , and he shall Wave the sheaf before the Lord to be accepted for you ; on the morrow after the Sabbath the Priest shall wave it . Whether by the Sabbath here mentioned be meant the Weekly Sabbath , or the first day of the Feast of Unleavened-Bread , is not material ; because , in that year whereof we are speaking , this first day of the Feast was on the Weekly Sabbath , ( as is manifest from the story of Christs Crucifixion , which was on the Sixth day of the Week , and the next day ( being the Seventh day ) was the Feast of the Pass-over ) and the morrow after this Sabbath , was the day of Christ's Resurrection , as well as of the Wave-offering . And then he proceeds , ver . 15 , 16 , to the Feast of Pentecost , or the Feast of Weeks . Ye shall count unto you from the morrow after the Sabbath , from the day that ye brought the sheaf of the Wave-offering , seven Sabbaths , shall be compleat , even unto the morrow after the seventh Sabbath , shall ye number Fifty days ▪ ( inclusively taken , as the manner is in Scripture reckoning , and must needs be so here . ) It was called the Feast of Pentecost , or the Feast of Weeks ( as Deut. 16. 9 , 10. ) which Feast of Pentecost was the morrow after the Sabbath ; on a first day of the Week . And on this first day of the Week , ( the morrow after the seventh day Sabbath ) here was a solemn Assembly for Religious Worship , and a very large one , both of Jews and Gentiles out of every nation under Heaven , Parthians , Medes , Elamites , &c. And this solemnized by a Miraculous Effusion of the Holy Ghost , in the gift of Tongues ▪ For we all hear ( say those of that great assembly ) every one in our own Tongue where in we were born the wonderful Works of God , ver . 6 , 7 , 8 , 9 , 10 , 11 , 12. With a long Sermon of Peter's on that occasion ▪ Which I take to be another celebration of the First day Sabbath ; and a very eminent one . We are to observe also , that in some of the places alleged to this purpose , though but single instances , there is an intimation of a frequent usage . As in that Act. 20. ● . On the first day of the week , the disciples being assembled to break bread , Paul preached , &c. Is a fair intimation , that on the first day they did use so to assemble . If it were said amongst us , About six a clock ; when they were come together ( in the College-Hall ) to supper , such a thing happened : Any ( unprejudiced ) person would take it for a fair intimation , that they used to suppe about six a clock . And if this Author could any where find , in the book of Iob , that On the seventh day of the week ( from the Creation ) when Iob and his friends were assembled for the joint service of God ▪ Bildad spake thus , &c. He would take this for a strong proof , that the seventh-day Sabbath was then wont to be observed . Much stronger than what he allegeth to that purpose ; Abram and Lot had each of them so many Cattel , that they could not dwell or rest ) together , without quarrellings amongst their servants . And that of what Pharaoh said to Moses and Aaron , Why do you Hinder their work , you make the people Rest from their burthens ? A like place is that of 1 Cor. 16. 1 , 2. Nov concerning the Collection for the Saints , as I have given order to the Churches of Galatia , even so do ye ( and what that was , we are told in the next words , ) Upon the first day of the week , let every one of you lay by him in store as God hath prospered him ; that there be no gatherings when I come . ( If it had been so said ( to 〈◊〉 , to 〈◊〉 , or to Iob , Upon the Seventh day of the week do this or thus ) what a strong proof would this have been for the Observation of a seventh day Sabbath ! ) I think it is plain from hence , that the First day of the week , was weekly observed , and was wont to be so observed , both by the Church of Corinth , and by the Churches of Galatia . For So Paul doth not here advise it , but suppose it , or take it for granted . What that order was to the Churches of Galatia our Author says he cannot tell . 〈◊〉 thought it had been plain enough : he bids the Corinthians do , as he had bid the Galatians , that is , on the First day of the Week , &c. What further order , he had given the Galatians , it is not as to this point necessary for us to know . But saith he , if they must on that day lay by as God hath blessed them , then they must on that day cast up their accounts , tell their mony , reckon their stock , compute their Expenses , &c. which are not Sabbath-day Works . A wise objection ▪ As though all this could not as well be done before ( so far as is necessary ) and , on Sunday , put so much into the poor mans box ( or give to the Deacons or Collectors ) as ( upon such account ) they should have found fit ; like as is now done in our Churches when there is occasion for such Collections . Why doth he not make the same exception to that of Deut. 16. 10. concerning the Feast of Pentecost ? where they are to bring a tribute of a free-will-offering , which ( says he ) thou shalt give unto the Lord thy God , &c. according as the Lord thy God hath blessed thee ; Doth he think that on the day of Pentecost ( which was to be strictly observed as a Sabbath , a holy Convocation and no servile work to be done , Lev. 23 , 1. ) they must cast up their accounts , tell their money , &c. because they were to offer according as the Lord hath blessed them ? I think not ▪ But here comes in again his former trifling objection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether it signify , the first day of the Week ? Yet I am very confident , himself doth really believe it doth here so signify , and ( as to his own thoughts ) doth not doubt of it . But perhaps thinks it a piece of wit , or skill in Greek , thus to object against his own judgment . Yet since he will have it so , ( and we must come again to Childs play , ) I will say some what to it . Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be good Greek or no , as to the common analogy of that Tongue ; or , what is the reason of that Syntax ; I need not trouble my self to enquire , ( because it is nothing to the purpose ; for we are not inquiring whether it be good Greek , but what it here signifies . ) There are I presume in all Languages ( by negligence or corruption ) some harsh expressions , as to the analogy of the Language , which yet are allowable by common usage , and well enough understood . He would think it perhaps a little harsh to say in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is in Latine , tres & decimum , quatuor & decimum , ) for what we say in English thirteenth , fourteenth ; yet so they speak . And somewhat harsh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2. 26. Rev. 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rev. 3. 12. ( instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet so it is . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet so we find it Rev. 1. 4. And many such may be shewed . In Latine , idcirco , quocirca , posthac , quapropter , controvertor , paterfamilias , omne genus homines , Aethiops albus dentes , pridie catendas , and many more , are scarce to be accounted for as regular , save that they are so used ; but , because they are so used ; they are accounted elegant enough . In English ; Methinks ( for I think , ) three pound ten shillings , ( for three pounds , &c. ) three foot nine inches , many a one , a few Pottage , and the like , are scarce regular ; yet are so used . When a Merchant marks his Parcels ( and so calls them ) number one , number two , &c. he means first and second . So , in the Year of our Lord one thousand six hundred and ninety one , One thousand six hundred ninety two , is commonly said ; when yet we mean ninety first , ninety second ; so one a clock , two a clock , for the first and second hour after Twelve . And other the like cases , where the Cardinal number is put for the Ordinal . As it is also in Gen. 1. The evening , and morning were ( jom echad ) day one ; which the Septuagint renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth there signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet no wise man will cavil as to the sense of such expressions , ( what ever they may do as to the Grammatical construction , ) when we know what is meant by them . So here ; 't is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify one in common construction : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth never signify other than the first of the week , ( either in the New Testament or any where else , ) not any day of the week , any more than one a clock doth signify any other hour than the first after twelve . When a thing is said to be done at one a clock ; he that shall object , this may be any hour , for every hour is one ; would be laugh'd at . And when a Merchant bids his Prentice bring him number one , if he bring him what else he pleases ( because every number , is number one , or one number ) he deserves to be knockt . Now when every one knows ( who understands any thing of this nature , ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of that day which is next after the Iewish Sabbath , as much as one a clock is the proper name of that hour which is next after Twelve : it must either be great ignorance , or somewhat worse so to object . I appeal to himself , whether ever he met with that name ( in any Author ) in any other sense . He seems to take it very unkindly , pag. 66. of those who should think that , by son of man should be meant an ordinary Man , in Mar. 2. 27 , 28. The Sabbath was made for Man , and not Man for the Sabbath ; Therefore the Son of Man is Lord also of the Sabbath . Where I think it is plain , that in the former verse ( the Sabbath was made for Man , &c. ) it is manifestly spoken of ordinary Men. And though in the latter verse , ( the Son of Man is Lord also of the Sabbath , ) by Son of Man I suppose is meant Christ ; yet is that Title given also to ordinary Men , elsewhere , very often . As Iob , 25. 6. How much less Man who is a Worm , and the Son of Man which is a Worm ? And Isai. 51. 12. Who art thou that shouldst be afraid of a Man that shall dy , and of the Son of Man which shall be made as Grass . So Ps. 8. 4. What is Man , that thou art mindful of him , and the Son of Man that thou visitest him ? And to the same purpose , Ps. 144. 3. And ( to name no more ) in the Book of Ezekiel , the Prophet Ezekiel is , in that one Book , called Son of Man , oftener than Christ is so called in the whole Bible . And if we would argue as he doth , we might plausiby object , It might be so meant here ; though I think it is not . But he cannot shew that ever the Iewish Sabbath was called the Lords day ( however he thinks it might have been ; ) nor ( though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Greek for One ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ever used for other than the first day of the week , or the next after the Jewish Sabbath . Nor doth he think it . Such trifling ( to give it no harder name ) may do well enough in Drollery or Burlesque , but not in a plain honest Enquiry . But if he would be curious as to the Phrase ; 't is plain enough that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly the Genitive case governed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For then it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the Neuter Gender . ( And 't is a mistake therefore when p. 58. he renders it by One of the Sabbaths , as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) But 't is governed rather of some Praeposition or Particle understood , ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like , ) and then , as in Latin pridie calendas ( that is , p●io● dies ante calendas ) is the next day before the Calends . so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the next day after the Sabbath : The full construction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) That is one day after the Sabbath ; which being the proper Name of a day , cannot be meant of any other but the Next day after . 'T is certain therefore that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the first day of the Week , or the first day after the Iewish Sabbath , was from the Resurrection of Christ and after , eminently signalized , as a day of special Observation ; 'T was honoured with Christs Resurrection on that day ; with his first appearance to Mary Magdalen and the other Women ; then , to the Two Disciples going to Emmaus , and his Religious Assembling with them there ; after that , to the Disciples at Ierusalem and assembling with them the same day ; and the whole time of those Assemblings employed in Religious Exercises , ( Preaching , Celebrating the Sacrament , Instructing and Blessing his Disciples , and giving them Commission for Preaching the Gospel and Planting the Christian Church . ) And again with the same Disciples on that day sen-night , assembled with them , and in like manner employed . It was specially signalized also by the Miraculous Effusion of the Holy Ghost on that day , in a great assembly of Iews and Gentiles on the day of Pentecost ; and the day employed in Preaching and other Religious exercises . It was observed in like manner at Troas , in preaching the Word , Celebrating the Sacrament , and other Religious Communion , as things there usual on that day . It was observed at Corinth , not once onely , but as a thing of course ; and so presumed by the Apostle when he gives particular Instructions concerning a Collection for the Saints to be made weekly on that day . And in like manner in the Churches of Galatia , with a like direction to them . ( And we have no reason to suspect but that in other Churches also , there was a like custome of observing that day ) And it is the onely day of the week ( unless the Seventh-day , in order to the Iewish Sabbath ) that is so much as Mentioned by name after the Resurrection of Christ. ( At least I do not at present remember the Second , Third , Fourth , Fifth , or Sixth day of the week by name so mentioned . ) Now what we have reason to believe was so generally observed after the Resurrection , by Christ himself ( more than once , ) by his Apostles , and by the Christian Churches in their days ; we have reason to believe was according to Christs direction . For we know very well , that Christ did after his resurrection give commandments to the Apostles , about things pertaining to the kingdome of God , and ●●●●ling the Christian Church . What those Commandments were in particular , we cannot tell ; but are to presume that what they did therein , was pursuant of those commands ; and this in particular about observing the first day of the week , which we call the Christian Sabbath ; And which ( in contradistinction to the Iewish Sabbath ) is called the Lords day ; Rev. 1. 10. And hath accordingly been so called , and so observed ever since . Which being so practised by the Apostles , and so continued ever since , I take to be a good warrant for us to continue it , as a thing agreeable to the Will of God. As to what he so often objects , that there is no express command thereof recorded : that is , not such a command as our Author demands . We are not to prescribe to God in what terms he shall make known his Will , ( any more than the Pharisees , Mat. 16. 4. were to prescribe to Christ what kind of signs he was to shew to testify his authority ; ) 't is sufficient if God do in his own way intimate what is his Will , though it be it not with the formality of Be it Enacted . And those who are willing to be taught of God , will be content so to understand his meaning . An approved Practise in the Worship of God , frequently Repeated , attested by Miracles , encouraged by Christs own Example , and that of the Apostles and the Christian Churches then , and continued in the Christian Church ever since : Is to me great evidence of the will of God ; and that there was a command for it , though it be not recorded . ( Like as I believe that there was , very early , a command from God , to worship him by Sacrifice , though that Command be not recorded . But ( to that of its being so observed ever since ) he objects , we have nothing but Tradition , either that the Christian Sabbath hath been so observed , or that it is called the Lords-day . And Tradition is what he takes great pleasure to exclaim against ; If that be admitted ( saith he ) where shall we stop ? Very well ! I am not over fond of laying too great a weight upon Traditions ; at least not on all things that are pretended so to be . But I pray , How can he tell , otherwise than by Tradition , whether our Saturday or our Sunday , be the Seventh day in course from the Creation ? Or , ( if that be too hard a question ) whether of the two is the Seventh day of the Iewish week ? I know nothing but Tradition for it . I cannot remember so long : Nor have I so long kept so strict account of days as to be sure of it . I trust to the common Computation of the world , that our Sabbath is a continuation of that Sabbath which the Apostles kept . And if so , I am safe . If not , I cannot help it . And because I think the Apostles Sabbath was on the first day of the Jewish week , therefore I think ours to be so . But if theirs was not , neither is ours . He would not have that of St. Iohn , Revel . 1. 10. I was in the spirit on the Lords-day to be understood of our Sabbath . And why not ? He tells us , 1. Some think it to be Christmass-day ; 2. Some think it to be Easter-day ; and 3. Some think it to be the Day of Iudgment . And long Discourses we have upon all these . Well! But doth he think it to be meant of any of these ? No. Then , to what purpose are these alleged , in disparagement of the Christian Sabbath ? But he seems to have so great displeasure against the Christian Sabbath , that whatever he can think of to be Objected ( though he do not think it to be true ) he will be sure to Object , ( that he may disparage the Day , or perplex the Argument ) as if he were more concerned to beat down the Christian Sabbath , than to set up the Iewish . Not considering , that , by all this , he is doing their Work who would have none at all . For they know well that the Iewish Sabbath hath been long since laid aside ( without any great fear of returning ; ) and if they can but throw off the Christian Sabbath also , 't is what they would have . And 't is of a like import what he argues ( p. 84 ) for coming to the publick but once a day , ( not twice as our manner is ; ) For those who care not to come at all , if he dispense with them as to the One , they will dispense with themselves as to the Other meeting . I should rather think , that , the whole day being due to the Service of God ( publick and private ) it is to be parcelled out , as to the number and times of publick meeting ; as might ( according to Christian Prudence ) be judged most conducing ( in this or that place ) to those ends , and to common Edification ; and that , to make such little Circumstances ( otherwise than as they conduce to those general ends ) a matter of Religious Observation , or Divine Institution , is a like extravagance as that of the Pharisees in laying like weight on their Traditions , and that of the Papists on their numerous Superstitious Ceremonies . And is as properly superstition , as these . I do not know this Author , ( who thus argues against observing the Christian Sabbath , and against publick meeting on that day more than once ; ) And therefore am not willing to judge hardly . But the natural result of what he argues , is as I told you . He doth not think that Iohn , was ( on the Lords day Rev. 1. 10. ) keeping the Anniversary of Christs Incarnation ; nor of his Resurrection . ( No more do I. ) But why not ? Because ( saith he ) he may say as in the case of Moses's dead body , No man knows of his Sepulchre to this day . Now as to the Incarnation , I am apt to think , that no man doth At this day know certainly , either on what day of the Year , or what day of the Week Christ was born ( nor is it any matter whether we do or no. ) But I should rather say , no man knows At this day , than ( as he ) no man knoweth To this day , ( as if no man hitherto had known it : ) for certainly there have been those who knew it heretofore ( while he was alive ) though it be now forgotten , and at this day no man knows it . But will he say so as to the Resurrection ? I think it is plain , that Christ was Crucified on the fourteenth day , lay in the Grave the fifteenth , and rose again the sixteenth day , of the first month . And that he rose on the first day of the week , no man doubts . He should rather have put it thus , As no man knows To this day , where is the Body of Moses , ( that it might not be worshiped , ) So no man knows At this day , which is the Seventh in course from the Creation ; that we might not contend about it . However , I am contented to admit , ( if that will please him ) that the Lords day there mentioned was neither meant of Christmass-day , nor Easter-day , nor Whit-sunday , nor the day of Iudgment ; but think it to be meant of the first day of the week , which is the Christian Sabbath . Not , of any of those other days mentioned ; nor of the Iewish Sabbath , as he would have it . 'T is , I think , a new notion of his own ( at least I know none other of his mind ) that it should be meant of the Iewish Sabbath . He grants there is nothing from the Circumstances of the place to determine it to this day . Nor doth he pretend to shew that the Jewish Sabbath was ever so called . But he thinks it might have been so called . For he says God blessed and sanctified the seventh day ( that is , the Seventh day after Six days of Labour ) therefore it might have been called the Lords day : and so may as well the Christian Sabbath as the Iews Sabbath . That the Son of Man is Lord also of the Sabbath day ; And so he is of every day in the Week ; and of the Christian Sabbath ( when that is the Sabbath ) as well as of the Iewish . That the seventh day is the Sabbath of the Lord our God ; that is , the Seventh day after Six days of Labour , but whether the Seventh day in course from the Creation , is no where said . That Isai. 58. 13. The Sabbath is called my holy day : True , on what ever day the Sabbath be : First or Seventh of the Week ; or whatever day God appoints to be kept Holy ; As for instance , the first and seventh day of the Feast of Unleavened bread , Ex. 12. 16. The First day shall be a Holy Convocation ; and the Seventh day shall be a Holy Convocation ; and each of them was the Lords Holy day , on what ever day of the week they happened . And the like for other days . So Levit. 23. 2 , 4 , 7 , 8 , 21 , 24 , 25 , 27 , 28 , 30 , 32 , 35 , 36 , 39. and Num. 28. 18 , 25 , 26. Num. 29. 1 , 7 , 12 , 35. All the days here mentioned are the Lords Holy days , yet I do not take any of them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all he can pretend to from these or whatever he produceth , is no more but that the Iewish Sabbath ( while it was the Sabbath ) might have been so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day ; he doth not pretend to shew that ever it was so called . Now I would desire this Gentleman ( if he can but a little while lay aside his prejudice ) to consider , first that the Lords day was the proper name of a day ; whereby it might be known as distinguished from other days ; ( else to what purpose is it said I was in the spirit on the Lords day ; ) whereas the proper name of the Iewish Sabbath ( and of that onely as he would have us think p. 64. ) was the Sabbath day ; and there is no appearance of reason , why , if he meant that day , he should not rather have said I was in the spirit on the Sabbath day , or the seventh day . This therefore must needs be meant of some other day , known by another name . 2. I would have him next consider , that the Lord in the Old Testament is the usual name of God indefinitely ; without particularizing this or that of the Three persons ; and the Sabbath of the Lord thy God , doth not appropriate it to the second Person more than to the first and third . And though I do not deny , that our Christ was the God who gave the Ten Commandments ( for all the three Persons are the same God , ) yet I do not think it to be Christ onely , as contradistinguished to the other two . And when it is said , I am the Lord thy God , thou shall have no other God but me ; the meaning is not , I the second Person , am so the Lord thy God , that thou shalt own no other Person for thy God beside me the second Person . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord , in the New Testament , is for the most part applied peculiarly to our Lord Christ ( God and Man. ) and is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him . ( As he is called elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Man. ) And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a day peculiarly appropriate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to our Lord Christ ; which the Jewish Sabbath was not , nor that of the Fourth Commandment ; which is the Sabbath of the Lord thy God , that is of God indefinitely ; for 't is in that notion that God speaks in the Ten Commandments , not as one person contradistinct to the other two . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords day in a like sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper , 1 Cor. 11. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cup of the Lord , the Table of the Lord , 1 Cor. 10. 21 , 22. 1 Cor. 11. 27. In all which , by the Lord is meant the Lord Christ , God and Man. And because , there being a double Sabbath then in use , ( the Iewish Sabbath , and the Christian Sabbath , ) and the word Sabbath indefinitely having been a long time applied to the Iewish Sabbath , and would be apt to be understood of it ; therefore ( by way of distinction ) that of the Christians ( though a Sabbath also , within the sense of the Fourth Commandment ) was called the Lords day , as being the Day or Sabbath appropriate to our Lord Iesus Christ. And therefore when he tells us , so often , the World was made by our Lord Iesus Christ , and the Law given on Mount Sinai by our Lord Iesus Christ , ( upon which Notions he seems to lay great stress , though it be nothing to the purpose , ) I think it is a mistake . For our Lord Iesus Christ is God and Man , but he was not God and Man when the World was made , or the Law given , but onely God. 'T is true Christ as God , ( according to his Divine Nature ) is the same God who made the World , and gave the Law , ( for we have no other God but one ) but not as God and Man. For Man he was not at that time , but in the fulness of time became Man. The Sabbath of the Lord our God ( in the fourth Commandment , with equal respect to all the Three Persons ) doth not signify the same as , The Sabbath of our Lord Iesus Christ ( God and Man. ) The Lord our God there , not the same with our Lord Iesus Christ , in the New Testament . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the Lords Supper ) is the Supper of our Lord Iesus Christ ( God and Man ) the Founder of our Christian Religion : And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the Lords day ) is the day of our Lord Iesus Christ , a day appointed by him . 3. I would have him consider further , that the Lords day , ( dominica , or dies dominicus , ) hath been all along , in all ages of the Christian Church , used as the proper name of what we otherwise call the Christian Sabbath ; and not for the proper name of any other day ; and therefore , till somewhat do appear to the contrary , I shall take it to be the same with what is called the Lords day in Scripture . There is , in the New Testament , a place called Rome ; and there is at this day a place in Italy called Rome , and which hath been so called all along ever since ; neither do I know of any other eminent place of called . Therefore ( till somewhat do appear to the contrary ) I shall presume our Rome to be the same place with that which in the New Testament is called Rome . We find in scripture there is an Island of the Mediterranean Sea called Melita or Malta ( where St. Paul suffered Ship-wrack ) not far from another Island called Crete : Now we know also there is in the Mediterranean Sea an Island called Malta at this day , and another not far from thence called Crete or Candy , and we do not know of any other Islands so called , then , or at any time since ; and therefore we may safely presume ( till somewhat do appear to the contrary ) that those Islands now so called , are the same Islands with those which were then so called . And in like manner , that Day which hath been ever since called the Lords-day as by its proper name , we may and ought to presume to be the same day which was by St. Iohn so called ( as by its proper name ) in Rev. 1. 10. when he wrote the Book of the Revelation ; till it can be shewed that he did by that name mean some other day . And we have the more reason so to presume , because we find it so called by others , very soon after St. Iohn's time ; and by those whom we have great reason to believe to have been well acquainted with St. Iohn's meaning and his manner of speech . The first I shall name is St. Ignatius , who was not onely Contemporary with St. Iohn , but was a Disciple or Scholar of St. Iohn . Now St. Iohn ( according to the best account we can have from Chronology ) wrote his Revelation in Patmos ( whither he was banished by Domitian , ) in or about the year of our Lord 96 ; ( after which he wrote his Gospel , upon his return from Patmos to Ephesus : ) And Died in the Year 98 or 99 under Trajanus . And Ignatius died a Martyr under the same Emperour Trajan , in the Year of our Lord 107. So that there is no great distance in time . ( And if we should miss a year or two it is not material . ) How long before his death Ignatius wrote his Epistle to the Magnesians , we are not sure ( nor is it material ; ) Now in that his Epistle to the Magnesians , even according to the genuine Edition published by Bishop Usher out of an ancient Manuscript ( not that which is justly suspected to be interpolated , ) he doth earnestly exhort them not to Iudaize , but to live as Christians ; ( Si enim usque nunc secundum Iudaismum vivimus ; confitemur gratiam non recepisse . ) And as to the Sabbath in particular , Non amplius Sabbatizantes , sed secundum Dominicam viventes , in qua & vita nostra orta est ▪ ) Not any longer observing the Iewish Sabbath , but the Lords Day on which Christ our Life 〈…〉 is manifest therefore , that within 8 or 10 years after 〈…〉 writing , the Lords day did not signify the Jewish Sabbath , but the first day of the week , on which our Saviour Rose again ; and that it was then observed in contradistinction to the Jewish Sabbath . I forbear to mention his Epistle ad Trallianos ( where again we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the first day of the week on which Christ rose again ) because it is in that Edition which is suspected to be Interpolated . I might to this add the Testimony of Polycarp , who was also a Disciple of St. Iohn , and collected and published these Epistles of Ignatius , and may be presumed to understand what St. Iohn meant by the Lords day . But I shall add in the next place that of Iustin Martyr ; whom though I cannot call a Disciple of St. Iohn , ( because he was not converted to the Christian Religion till about the Year of our Lord 129 , about Thirty years after St. Iohn's Death , ) yet he lived so soon after , that he could not be ignorant of the Christians Practise , and what they understood St. Iohn to mean by the Lords Day . And how that day was observed in Iustin's time , he tells us in ( what is called ) his Second Apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . On that day commonly called Sunday , there is held a Congregation or a general Meeting together , of all Inhabitants whether of City or Country , and there are publickly read the Memorials or Monuments of the Apostles , or the Writings of the Prophets , &c. And again , The day called Sunday we do all in common make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Meeting-day ; for that the First-day is it on which God from Darkness and Matter made the World , and our Saviour Iesus Christ did on the same day rise from the dead . In which places though it be not called dominica , but dies solis , yet how it was then solemnly observed , in memory of our Lord Christs Resurrection , is evident . 'T is manifest therefore that the Lords day ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dominica , or Dies Dominicus , ) was the known name of a day so called when St. Iohn wrote his Revelation ; That it was a day of Religious Worship contradistinguished to that of the Iewish Sabbath , so observed and so called by ( St. Iohn's Disciple ) Ignatius within 8 or 10 years at most after St. Iohn's writing that Book ; ( Which he would not have done if he had not thought it to be so meant by his Master St. Iohn . ) 〈…〉 manner it was observed ( in their solemn religious assemblies ) Iustin Martyr tells us within ●0 years after that ; and that it was otherwise called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Sunday . And that Dominica or Dies Dominicus ; hath been so used not onely by the Ancient Christian Writers , Ignatius , Clemens , Irenaeus , Origen , Tertullian , &c. but by the Councils and Church History all along ; hath been so often shewed by divers , and is to be seen by any who please to consult them , as is not to be doubted by any ; unless we would ( under the notion of Tradition ) deny all History ; which in a plain matter of Fact were very unreasonable . Nor can he shew that the name of the Lords day ever was ( however it might have been as he thinks ) attributed to the Iewish Sabbath . And therefore to tell us that this name is stollen from the Iewish Sabbath to be applied to ours ▪ is such a Fansy as may be laughed at , but doth not deserve a serious Answer . Sure we are that the Christian Sabbath hath been long in possession of that Name ; but , that ever the Iewish Sabbath was so , there is no evidence : Therefore the Theft must be on his side , who steals it from us to give it to the Jewish Sabbath . But he tells us , that our Saviour himself observed the Jewish Sabbath . ( And I suppose he did so ▪ And , that he was Circumcised also , and did observe the Ceremonial Law ▪ ) But it was before his Death and Resurrection . I do not find that he observed it afterward . But he says , after Christs Death when he had said It is finished , he kept the Sabbath in the Grave . Be it so ( if that were keeping a Sabbath . ) And the good Women rested on that day according to the Commandment . And why not ? Since Christ was not yet risen ; nor was the day yet changed , or pretended so to be . This therefore is but Whimsey and nothing to the purpose . We all agree ; that , till the Resurrection of Christ , the Jews observed the Jewish Sabbath , on what they called the Seventh-day of their Week . But whether or no it were a Seventh from the Creation , we cannot tell . 'T is more to the purpose what he tells us , that Paul and other Christians did after Christs Resurrection seem to observe the Jewish Sabbath ; Going to the Temple and to the Synagogues on the Sabbath-day ; meaning thereby the Iewish Sabbath . And it is true ; They did so go . But I answer ; 1. So they did on other days as well as on the Sabbath , and in other places , as well as in the Synagogue and the Temple , Act 5. 42. Dayly in the Temple , and in every house , or from house to house ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 they ceased not to preach Iesus Christ. And Act. 2. 46. they continued dayly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in the Temple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and breaking bread at home , or from house to house . As to such duties of Worship as were common to them with the Jews , they took the opportunity of joining therein with them ; whether on their Sabbath , or on any other day ; but as to what was peculiarly Christian , this they performed in separate meetings from them ; breaking their Bread at home , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from house to house ; The Sacrament of the Lords Supper ( being peculiarly a Christian service ) they did celebrate in their houses , or separate places of meeting . And so we find it at Troas ; and , on the first day of the week ; Act. 20. 7. on the first day of the week , when the Disciples were met to break bread , Paul preached , &c. Their meeting for this Christian service , was in a separate place , and on another day , from that of the Iewish service . And Paul at Athens . Act. 17. 17. he disputed in the Synagogue with the Jews , and with the devout persons , and in the Market , Dayly , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) He took the opportunity of publick meetings , whether in the Synagogues or elsewhere , whether on the Sabbath or any other day , to preach Christ to them , whether Jews or Greeks . Which doth not prove that they did then take the seventh day to be the Christian Sabbath ▪ any more than our going to Hear or Preach a Week-day Lecture , suppose on Thursday , would prove , that we take Thursday to be our Sabbath ▪ or Paul's Preaching on Mars-hill , or in the Market-place , would prove that he took these places to be the Temple or Synagogue . He knew these to be Times and Places of concourse , and therefore took the opportunity of Preaching Then and There ; and would so have done at any other time and place as there was occasion : In season or out of season , as he adviseth Timothy , 2 Tim. 4. 2. He doth not deny , p. 122. but that Paul did keep the Feast ( of the Pass-over ) after the Resurrection of Christ ; Because of what we have Act. 18. 21. He bids them farewel ( at Ephesus ) saying , I must by all means keep this Feast that cometh , at Jerusalem ; but I will return again unto you , if God will. Which Feast he thinks to be that of the Pass-over , though it be not named . But whether that or whatever Feast of the Jews it be , it is all one as to our business . How great a proof would this have been for the Seventh-day-Sabbath , if it had been said I must by all means keep the Sabbath ! 'T is said indeed , he did on the Sabbath-day go into the Synagogue ( but so he did on other days , ) but not that he kept the Sabbath-day ; much less that he must by all means Keep it . Or that he must by all means take a journey from Ephesus to Ierusalem rather than not keep it , though he were to return thither again . Yet this Author doth not , for all this think , the Law for the Iewish Pass-over to be then in force . But onely that Paul took occasion to be there at that publick great concourse of People , to preach Christ to the multitude . For , that the Apostles were under no obligation to keep that feast of the Pass-over , after the death of Christ , is to him ( he says ) past doubt . And why may not we say the same of his going into the Synagogue on the Sabbath day ( rather than miss such an oportunity of a publick concourse ) which was a less journey than from Ephesus to Ierusalem ? though under no obligation to keep the Iewish Sabbath , more than to keep the Iews Pass-over . 2. But I answer further . The Jews who were not Christians , did yet continue to observe the Jewish Sabbath as a matter of duty . And there was no reason why they should not . For , while they did not acknowledge our Christ to be the Messiah , nor the Mosaick Law to be at an end , but Circumcision and the Jewish Oeconomy yet in force , there was no reason why they should not think themselves obliged to the Jewish Sabbath . And many of the Christian Jews , who were not yet satisfied of the Abolition of the Mosaick Law , did comply with them therein . For knowing this to have been a law once , and not yet being fully satisfied that it was expired , they were content still to observe it . ( And if our Gentleman be of that mind , I would not hinder him , if a Jew , from so doing ; but neither would I incourage him . ) And I find the Apostles willing to connive at it , and even to countenance it . Not as a thing necessary , but at least allowable . And though they did not think fit to bring a new Yoke upon the Gentiles , who had not before been obliged to the Jewish Law , ( and therefore would not allow the Gentiles to be Circumcised ; as appears by S. Paul's Epistle to the Galatians , and the Decrees of the Synod at Ierusalem , Act. 15. ) yet he allowed the Iews to practise it ( to whom it had once been a Law ) and accordingly Circumcised Timothy Act. 16. because , though his Father were a Greek , yet his Mother was a Jew : ( but he did not Circumcise Titus , Gal. 2. 3. for whom there was not the same reason . ) And he did himself comply with the Iewish ceremonies ; As Act. 18. 18. Having shorn his head in Canchrea ; For he had a vow . And those of Purification Act. 21. Not that he thought those Laws now obliging ; but , because many of the believing Iews were yet zealous of the Law , and thought themselves obliged by it , he would not give offense to them . For he was satisfied as to himself , that Circumcision availeth nothing , nor Uncircumcision , 1 Cor. 7. 19. Gal. 6. 15. But was content ( till by time and further instruction they should be better satisfied ) that each one should be gratified , as to their own practise , according to their own sentiments , as to things yet disputable . And accordingly , as to eating or not eating things forbidden by Moses's Law , his advise was , to the Romans , ( many of whom were Jews ) Rom. 14. 17. Let not him that eateth not , judge him that eateth , ( as breaking a Law which he thinks to be yet in force , ) nor let him that eateth , despise him that eateth not , ( as a fool that doth not understand his own liberty ) for the kingdom of God is not meat and drink , &c. And in like manner those at Ierusalem Act. 15. though they did not think fit to bring a new Yoke of Circumcision upon the Gentiles ( to whom before it had not been a Law ) yet do advise them to forbear things strangled and bloud , because this had once been a Law to all the Sons of Noah , Gen. 9. 4. Not but that this was even now antiquated , but ( to avoid offense ) because it had once been a Law. For I take even those things to fall under these Generals , The kingdom of God is not meat and drink , but righteousness and peace and joy in the Holy Ghost , Rom. 14. 17. and every creature of God is good , 1 Tim. 4. 4. I know , and am perswaded that there is nothing unclean of it self : But All things indeed are pure , Rom. 14. 14 , 20. Tit. 1. 15. Meat commendeth us not to God ; for neither if we eat , are we the better ( as making use of our lawful liberty ) neither if we eat not ( in compliance with those who be unsatisfied ) are we the worse , 2 Cor. 8. 8. So that the Practise of the Apostles or of the Church at that time , in compliance with the Jews , as to what had before been a Law , but now was not ; is no argument that the thing was then obligatory , as before it had been , but onely an argument of their condescension in things of a middle nature , rather than to give offense to those who were therein unsatisfied ; according to that principle of his All things are lawful for me but all things are not expedient , 1 Cor. 10. 23. To give no offense either to Iew or Gentile , or to the Church of God , ver . 32 , 33. To the Iews I became as a Iew ; To the weak I became as weak ; I am made all things to all men ; 1. Cor. 9. 19. In so much that even in those things which he knew to be lawful , yet , rather than give offense to a weak brother , he would forbear , If meat make my brother to offend , ( or , be an offense to a brother ) I will eat no flesh while the world standeth , left I ma●● my Brother to offend . And the like I suppose as to the Iewish Sabbath ▪ He that regardeth a day regardeth it to the Lord ; and he that regardeth not the day , to the Lord he doth not regard it . He that eateth , eateth to the Lord , for he giveth God thanks ; and he that eateth not , to the Lord he eateth not , and giveth God thanks , Rom , 14. 6. Where 't is manifest that he doth parallel the observing or not observing a day than questionable ; with the abstaining from meats disputable ; that is , from such as before were unlawful , but now ceased so to be , though all were not yet therein satisfied . And though it be not expresly said , what was the Day thus in question ; yet it is most likely to be that of the Iewish Sabbath ; For , that the first day of the Week or Christian Sabbath was now observed , seems very plain : and whether the Iewish Sabbath should be observed also , was the question . And those who were for continuing Circumcision and the Mosaick Ceremonies , were doubtless for that also . And the Apostles Rule was for a mutual condescension ( as to the Jews ) for each to follow their own sentiments therein , without censuring one another . But as to the Gentiles , he seems to be of another mind ; And therefore to the Galatians , who were most of their Gentile-Christians , he would not so much as allow the practise of Circumcision ( which to the Jews he did ; ) and tells them that if they be Circumcised Christ profiteth them nothing ; and he that is Circumcised is debtor to the whole Law , Gal. 5. 2 , 3. For it was a renouncing Christ who had made them Free ; putting themselves under the Jewish Yoke , to which ( even before ) they were not subject . And therefore to these he speaks more warmly , Gal. 1. 6 , 7. I marvel that you are so soon removed from him that called you into the grace of Christ , unto another Gospel : Which is not another , ( or , there being no other Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where as there is not any other Gospel ; ) onely there be some that trouble you , and would pervert the Gospel of Christ. And such are those who would bring on them a new Yoke , ( by making that a Duty which God had not made so . ) Where he presseth them to keep close to the Gospel of Christ , as by him delivered ( without any connexion of Moses's Law , ) there being indeed no other Gospel but that ; and they who teach them otherwise , do pervert the Gospel ; the true Gospel of Christ , including no obligation to the Jewish Law ; either as to Circumcision or the difference of meats , or other particulars of that Law ; as he argues , in the second , third and fourth Chapters ; shewing that even those who were before under it , are now freed from it , and they much more who were never under it . And thereupon Chap. 4. 9 , 10 , 11. he rebukes them severely , that after they had known God ( or rather were known of God ) they should turn again to the weak and beggarly rudiments or elements . Ye observe ( saith he ) days and months and times and years , I am afraid of you lest I have bestowed upon you labour in vain . 'T is not indeed here said in particular , what those days were , that are here meant ; yet it is most likely ( and scarce to be doubted ) to be meant of the Iewish Sabbath . For though other Observation of Times be here reckoned up ( there being the same reason of all ) yet there was no occasion for the others , in Galatia . For the Jews themselves did not think themselves obliged ( nor do the Jews at this day ) to the observation of their other Feasts or Fasts out of their own land . But to that of Circumcision , and of the Iewish Sabbath , and the distinction of Meats , they thought themselves obliged even out of their own land . And of such we must understand this to the Galatians . These being the things there in question ; not those other , which were confined to the land of Canaan . But he objects here , that though Days be mentioned , yet not Sabbath days ; and fansies it might be meant of some other days ; not of Sabbaths . To gratify him therefore in this also , I will proceed to that of Colos. 2. 16. Where Sabbaths are expresly named . To the Colossians , who were also Christian Gentiles , he pursues the same notions ; Least any one should beguile them with inticing words , Col. 2. 4. ( thereby to bring them under the Mosaick Law : ) He bids them Beware lest any spoil them through Philosophy and vain deceit . Whereby , I suppose , he means the Mosaick doctrines or Philosophy of the Jews , ( which Clemens Alexandrinus doth all along call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in contradistinction to that of the Greeks , ) after the traditions of men , after the rudiments ( or elements ) of the world , and not after Christ , ver , 8. and that particularly of Circumcision ver . 11. ( in the room of which , Baptism is come ; ver . 12. ) Christ , by his Death having blotted out the hand-writing of ordinances ( meaning the Jewish Law ) and took it out af the way , nailing it to his Cross , ver . 14. and ( amongst other things ) Let no man therefore judge you in meat or in drink ( as if some were now clean others unclean , as under the Mosaick Law , ) or in respect of an holy day , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Festival ) or of the new Moon , or of the Sabbath days ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . 16. Where by Sabbath must be meant the Iewish Sabbath ; the day which in common speech was understood by the word Sabbath . For this , he hath two or three evasions . He doth commonly press hard in other places , that by Sabbath is to be understood the Jews Seventh-day-Sabbath , and no other day . ( The holy Spirit doth call the Seventh-day , the Sabbath , ( and no other day of the week ) both in the Old and in the New Testament throughout , p. 46. And , I think , he is not much out therein ; that it doth , usually , so signify where it doth not come with some intimation to direct us to some other sense . And why it should not be thought so to signify here , I see no reason . For though I take our Christian Sabbath to fall as properly under the word Sabbath in the Fourth Commandment , as that of the Iews ▪ yet the word , in common use , having by this time become the proper name of that Day which the Jews so called , it was necessary ( to avoid confusion ) to give the Christian Sabbath another name ; as that of the Lords Day , or the first day of the week . And consequently that the Sabbaths here mentioned , are to be understood ( according to the then use of the word ) of those Sabbaths . Not as if all days of Holy Rest where hereby forbidden ; but onely the nicety of confining it particularly to that day which was then ( in common speech ) so called . But he would not have it here understood of the Seventh-day Sabbath ( as every where else ) but some other Ceremonial Sabbaths ; but what those are , he doth not tell us . That there were some other Feasts observed by the Jews , which , in the Old Testament , are sometimes called Sabbaths ( but very seldome , ) I do not deny : nor that those come under the general Words in this place . But those do not seem to be here principally intended , because it is manifest to be understood of the Sabbath there in dispute . Now there was no occasion of a dispute concerning the observance of those other Sabbaths , amongst the Gentiles , out of the Holy-land . These observations being not thought obligatory , even to the Jews , but in their own Land onely . And it is expresly provided , Deut. 16. that these were not to be kept in any place promiscuously ; not within any of the Gates which the Lord thy God giveth thee ; But in the place which the Lord thy God shall chuse to place his name there . So of the Pass-over , ver . 5 , 6. So of the Feast of Pentecost , ver . 11. So of the Feast of Tabernacles , ver . 15. And of altogether , ver . 16. And therefore , not out of their own Land. I do not deny but that they might , in private houses , eat the Paschal Lamb , ( as Christ did , with his Disciples , ) but not Sacrifice the Pass-over . For it was to be sacrificed in the Temple onely ; and the Feast of the Pass-over to be there solemnly kept . Not in private houses ; and much less out of their own Land. Nor do I remember , that any where in all the New Testament , the word Sabbath is used for any such Sabbaths : Nor can reasonably be supposed to be here meant of those Feasts , because it is put in contradistinction to them . Let no man judge you in respect of a Feast , of the New-moon , or of the Sabbaths . Which yet I do not understand as if no Sabbath might now be kept , but that the Obligation to that Sabbath was now at an end . Another evasion is this , He would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Sabbata ) in the plural number , to signify Weeks , not Sabbath-days . The Sabbath-day being called , in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Sabbatum . ) For he will rather play at small game than stand out . If we should allow him this , it would not advance his purpose at all . For if the business of Weeks be at an end , ( that we are no longer to distribute our time into Weeks , ) than that of the Sabbath much more , which he would have to be the seventh day of the Week . But suppose we do allow that one Sabbath is to be called Sabbatum what are we to call two or more Sabbaths ? Must not they be Sabbata ? And if this be his meaning , then are we not to observe such Sabbaths any longer . But what must we then say to Mat. 28. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render In the end of the Sabbath , meaning thereby the Seventh day Sabbath then past , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it began to draw towards the first day of the Week : must we read it , at the end the Sabbaths ( because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the plural number , ) when the Sabbaths ( meaning the Seventh-day Sabbaths ) were now at an end , and the First-day Sabbath coming on in their place ? If that reading please him ; it will serve us as well . But he is mistaken in his criticism . 'T is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number seems to be sometime put for a Week ( but not Weeks , that I know of , as he would have it . ) And so it is commonly taken to be where we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the first day of the Week ( but may as well be rendered , the first day after the Sabbath . ) And so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular , as Luke 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I fast twice in the week , I suppose he would not have us render it I fast twice on the Sabbath day ( though it be in the singular number , ) as if he did fast twice upon one day . But thus rather , I keep two Fasts to one Sabbath ; which is the same in sense with , I fast twice in the Week ▪ In like manner as the Olympiad , may be taken sometime for that particular year on which were the Olympick Games ( which were wont to return every fifth year inclusively , that is , as we use to speak the fourth year after the last Olympick ; ) sometime for the interval of four years from the end of one Olympick to the end of the next following . So here , Sabbatum may be sometime taken strictly for the Sabbath-day , and sometime for the whole septiduum or week from Sabbath to Sabbath . And so is Sabbata ( in the plural number ) taken also for a Sabbath-day ; Thus I take it to be here , ( Mat. 28. 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Sabbath-day was ended ; in the same sense with that of Mark 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( speaking of the very same time ) when the Sabbath was past . And in like manner , Matth. 12. 1. At that time Iesus went on the Sabbath day through the Corn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Sabbatis ) in the plural number . And so it is in Mark 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet it is meant but of one day , as appears by the parallel place ( where the same is again related Luk. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so Mat. 12. 5 , 10 , 12. Mar. 3. 4. Luk. 4. 31. Luk. 6. 2 , 9. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint is commonly put for the Sabbath-day . I will not say . Allways ( because I have not examined it ) but in all the places which I consulted . And even in the body of the Ten Commandments Exod. 20. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Remember the day of the Sabbaths ; in the plural number ▪ ) And again ver . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( but the seventh day Sabbaths to the Lord thy God ; ) So Ex. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( the Sabbaths a holy Rest unto the Lord , to morrow . ) And Levit. 23. 3. six days shall work be done , but the seventh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbaths of Rest ; ye shall do no work therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Sabbaths of the Lord. Which are the signal places wherein the Sabbath is commanded . And the like very often ( if not always ) in the Septuagint , whose language the New Testament doth usually follow . So that his criticism comes to nothing , but only to shew how careless he is of what he says if at least he may seem to say somewhat . ( Such is that when he tells us p. 136. that God who hath reserved a Tenth of our Substance , hath reserved But a Seventh of Time. As though he thought a tenth part to be more than a seventh part . And many such negligences , which I spare to mention . ) But whether we render it Sabbath-day or Sabbath-days the sense is still the same . And the Apostles design in all these places seems to be this , that though to the Iews , to whom it had once been a Law , he doth allow a liberty ( till they should be better satisfied ) for each to follow his own judgment ( without censuring others ) as well in this of the Iewish Sabbath , as in the business of Circumcision , and the abstinence from Meats , and their other Rites ; yet he would by no means suffer these to be brought upon the Gentiles as a new Yoke to which before they had not been subject . I say as a new Yoke to which they had not been subject . For though I do admit that by natural light , or the Law of Nature , man ought to allow a competent time for the solemn service of God ; and , by a positive Law , that it should be at least one day in seven , that is , after six days of Labour , the seventh to be a day of Rest ; and so much to be intended in the Fourth Commandment . Yet , I do not think it to be so determined to this day in order , as to be unchangable to after Ages . We can be no ways sure , that the seventh day in order from the first raining of Manna , Ex. 16. was the seventh in order from the Creation . And as they did observe it then in order from thence ; so when Christ , or his Apostles by direction from him , did put it into a new order , this new order doth as well sute the words of the Fourth Commandment as that former . I do the rather say that this to the Gentiles is a new Yoke , because I find this to be given as a sign , a covenant , or distinctive mark given to the Jews , as Gods peculiar People , in contradistinction to other Nations ; just as Circumcision was . So Exod. 31. 13. My Sabbaths ye shall keep , for it is a Sign between me and you throughout your generations , and ver . 16. The Children of Israel shall keep the Sabbath , to observe the Sabbath throughout their generations for a perpetual Covenant , and ver . 17. It is a Sign between me and the Children of Israel for ever . So Ezek. 20. 12. I gave them my Sabbaths to be a Sign between me and them ; and ver . 20. They shall be a Sign between me and you , that ye may know that I am the Lord your God. Just as it is said of Circumcision , Gen. 17. 7. I will establish my Covenant between me and thee ( saith God to Abraham ) and thy seed after thee , for an Everlasting Covenant , to be a God unto thee and thy seed after thee : and ver . 10 , 11. This is my Covenant which ye shall keep between me and you , and thy seed after thee , every male-child among you shall be Circumcised , and it shall be a Token of the Covenant between me and you : and ver . 13. My Covenant shall be in your flesh an everlasting Covenant , ( not as if Circumcision were to be for ever obligatory ; but rebus sic stantibus , so long as things continued in that estate . ) And so it is called Rom. 4. 11. He received the Sign of Circumcision , a Seal of the Righteousness of Faith. And such was the Bloud of the Paschal Lamb on the Door-posts of the house , Ex. 12. 7. to be a distinctive mark between the Israelites and the Egyptians ; as ver . 13. The bloud shall be to you for a Token upon the houses where you are , and when I see the bloud I will pass over you . And so Ex. 11. 5 , 6 , 7. That ye may know how that the Lord doth put a Distinction between the Egyptians and Israel . And our Author himself , pag. 26. doth press the same , and puts great weight upon it , that this Seventh-day-sabbath is often called a Sign for ever between him and them , and a perpetual Covenant , to Distinguish his people from others ; that is , the people of the Jews from other Nations . And so to be a Sign for Ever , as Circumcision is an Everlasting Covenant . Now whatsoever was a Distinctive Mark of the People of Israel , from other Nations , as was that of Circumcision , the Pass-over , and the Seventh-day-sabbath , was at an end and to cease when the partition-wall was broken down between Jew and Gentile , when Christ had made both one , and abolished in his flesh the Enmity , ( even the law of Commandments contained in Ordinances , ) to make of twain One new man ; to reconcile both in One body by the Cross , having slain the Enmity thereby , Eph. 2. 14 , 15 , 16. Or as it is Col. 2. 14. Having blotted out the hand-writing of Ordinances which was against us , and was contrary to us , ( as separating us Gentiles from the Jews , and so excluding us out of Gods Visible Church , ) and nailing it to his Cross. From whence he there infers , ver . 16. Let no man Therefore judge you in meat or drink , or in respect of a holy-day ( a Festival ) or of Sabbaths , ( the proper name , at that time , of the Seventh-day Sabbath : ) which things are a shadow of things to come , but the body is of Christ ; these being but shadows or empty things , whereas it is the body , ( the Substance ) that Christ regards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those are but shadow , but 't is the Body that Christ looks at . That is ( in our language ) those are only Circumstantials , but 't is substance or the Substantials of Religion that Christ and Christianity respects . And , as it is meerly Circumstantial ( and doth not at all influence Religion ) whether in the Temple or other place God be worshiped ( Ioh. 4. 21. ) So , whether on this or another day , a Sabbath be kept . If therefore those Sabbaths ( as is shewed ) were distinctive Marks or Signs of Gods peculiar Covenant or Contract with the Church of Israel as their peculiar God , in contradistinction to other Nations ; then 't is manifest that those other Nations did not at all keep a Sabbath , or not on that Day ; ( else how could this be a distinctive Mark ? ) and therefore to bring this now upon the Gentiles , was to bring upon them a new Yoke . I add further , that this Iewish Sabbath ( as is shewed before ) seems to be , not a Continuation of a former Sabbath from the Creation , ( which I doubt was either not observed at all , or had long before this time been forgot , ) but rather a New Institution or Restitution after their coming out of Egypt ( from a new Epocha ) at Marah ; where God is said to have made a Statute and an Ordinance , Exod. 15. 25. to which Commandment and Statute if they would hearken diligently and give Ear , he would not bring upon them the Diseases which he had brought upon Egypt , For ( saith he ) I am the Lord that healeth thee , ver . 26. Whereupon follows ( in the next Chapter ) a sabbath to be observed on the seventh-day from the first raining of Manna , ( not from the first Creation . ) And with reference to their Rest or Refreshing after their Labour or Bondage in Egypt ; ( as was that of the Pass-over , to their being passed-over , when the first-born of the Egyptians were slain . ) For so he saith , Exod. 31. 13. My Sabbath shall ye keep , for it is a Sign between me and you , that ye may know that I am the Lord that doth sanctifiy you ( or separate you to my self as a peculiar people , a holy people ; ) and ver . 16 , 17. The Children of Israel shall keep my Sabbaths ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for a perpetual Covenant ; It is a Sign between Me and the Children of Israel for ever ; for in six days the Lord made Heaven and Earth , and on the Seventh Day he Rested and was Refreshed . Not that God was Wearied with his Work , and needed Refreshment ; but he doth parallel his Rest after his Work of Creation , with their Refreshment after their Labour in Egypt . And that God had a particular respect to their Rest and Refreshment from their Labour and Bondage in Egypt ; is farther evident , not onely from the General Preface to all the Commandments , ( I am the Lord thy God which brought thee out of the Land of Egypt , out of the house of Bondage ; ) but from the Close of this Fourth Commandment , as it is repeated in Deut. 5. 12 , 13 , 14 , 15. ( somewhat different from what is in Exod. 20. ) where , ( instead of For in six days the Lord made Heaven and Earth , &c. Exod. 20. 11. ) we have ( Deut. 5. 15. ) And remember that thou wast a servant in the land of Egypt , and that the Lord thy God brought thee out thence , through a mighty hand , and a stretched out arm ; therefore the Lord thy God commanded thee to keep the Sabbath-day . Which shews that this Sabbath , had a particular respect to that deliverance . Now as God by Moses did , upon a New occasion ( of their Rest from their Labour in Egypt ) give a New Epocha or Beginning to a Circulation of Sabbaths , to be reckoned from thence , in imitation of his own Resting from the Work of Creation ; Not by the Fourth Commandment ( for that speaks indifferently as to any Circulation , ) but by this Ordinance at Marah , or at Elim ( for 't is this determines the Circulation to the seventh day after the raining of Manna ; ) So might Christ as well ( by himself or his Apostles ) six another Epocha from his Resurrection ; ( as we have reason to think he did ; ) and this Equally within the prospect of the Fourth Commandment . This Rest from the Egyptian Bondage , being as much a shadow , of what Christ regards as the substance ; as was the escaping of the Egyptian Destruction , of which the Pass-over was the Memorial . And accordingly this Circulation equally to cease with that of the Pass-over , at the coming of Christ ; notwithstanding the continuance of the Fourth Commandment , in a New Circulation from another Epocha . It is not indeed expresly said that Christ Bid his Apostles so to do : But as Moses is presumed to do what he did by Gods direction ; so the Apostles by Christs direction ; to whom he gave Commandments for that purpose , Act. 1. 2 , 3. As to what he says so often ; that not one Iott or Tittle of the Law ( meaning that of the Decalogue ) is destroyed , but doth still continue in force : This , as to the substance of the Duty , I grant . But if his meaning be , that there is not a Word or Letter therein which doth not as literally belong to Us Now , as it did Then to Israel : I cannot assent to it . For it cannot be said of all Us who are under that Law , that God hath Brought us out of the land of Egypt , out of the house of Bondage ; or that We are to expect long life , in the land ( of Canaan ) which he Gave Them. If he say that our deliverance from spiritual bondage is equivalent to theirs from Egypt , and our land the same to us as Canaan was to them : I grant it . But so is our Lords Day equivalent to their Seventh-day-sabbath , and Christ the true Manna ( more than ) equivalent to that of theirs , from the raining of which they reckoned their Iewish Sabbaths . As to what he says of Mat. 24. 20. Pray that your flight be not in the Winter , nor on the Sabbath-day ; which he thinks to be understood of the Iewish Sabbath , 38 years after Christs Resurrection . Perhaps it may . For the obstinate Jews , ( who would not in their day understand the things that belonged to their peace , but rejected Christ , ) did no doubt continue to observe their Jewish Sabbath , and thought themselves obliged so to do : And it would then be as great an Affliction to them , as if their Sabbath were yet in force : But no more a sin to fly on that day , than to fly in the Winter . It would be so to the Christians , if put to flight on the Christian Sabbath ( for the case would be the like of both ) and they might as well Pray against it : That is , Against their Flight on the Christian Sabbath ; as the Iews on the Iewish Sabbath . This therefore makes nothing at all to his purpose . He might as well argue from hence , that it were a sin to labour in Winter ; as , on the Iewish Sabbath . He hath many other little excursions , as little to the purpose , with which I shall not trouble my self or you ; having fully answered what seems to me to have any appearance of Argument . But he takes great pleasure to expose the Name of Sunday . Yet I do not find any more fond of using it , than he . Not , that he would be thought to like the Word , but because he thinks it a Reproach . If he do not like that name , he may call it as we do , the Lords Day , the Christian Sabbath , or ( if he think these too good names for it ) he may call it the First day of the Week . But why not as angry with the Monday ? or other of the Week days ? If on Monday the Heathens ( as he would have us think ) did worship the Moon , as the Sun on Sunday , why is he not as angry with that ? It is as much Idolatry to worship the Moon on Monday , as the Sun on Sunday . True. But that doth not concern the Christians Sabbath ( which is what he hath a mind to reproach ) and therefore he speaks little of the other , and but seldome : But Sunday is to be snubbed upon every occasion . He would not have a Sabbath upon Sunday , because he says , on that day they worshiped the Sun. But why upon Saturday if on that day ( as he would have us think ) they worshiped Saturn ? Now 't is true that some of the Heathen did worship the Sun , and the Moon , and the Host of Heaven . But that they did worship the Sun more upon Sunday , than they did upon Monday or Tuesday , is more than I know , or he can prove . He tells us , Verstegan says , that the Heathen Saxons did so . But Verstegan is too young an Author to settle this upon his own Authority ; unless he can bring Vouchers for it more ancient than himself . It was , I suppose , a Fansy of Verstegan Then ( as it is of our Author Now ; ) But I do not remember that he cites any Author ancienter than himself . And though some others may say the like ; Yet I look upon it but as a plausible conjecture , without any good foundation in History . And even the Heathen Suxons are too late for his purpose . He tells us , p. 88. The Heathen Nations long before Christs Birth did offer Sacrifice to the Sun , and worship it as a God upon Sunday . His proof is from Iob 31. 26 , 27 , 28. If I beheld the Sun when it shined , or the Moon walking in brightness , and my heart hath been secretly enticed , or my mouth hath kissed my hand , this were an iniquity to be punished by the Iudges ▪ for I should have denied the Lord above . But what is all this to Sunday ? It may perhaps be a disclaimer of worshiping the Sun ; but says nothing of Sunday . Doth our Author think the name of Sunday to be as old as Iob's times ? If Iob had said , If I have worshiped the Sun upon Sunday , or the Moon upon Monday , and not the Lord upon Saturday ; it had been to his purpose : But here is nothing of that . Not a word of what day it was on which they worshiped the Sun. But I would not have him lay too great a load upon Sunday . For Hesiod tells us ( as was said before ) that in his time ( one of the oldest of the Heathen Writers , though younger than Iob ) the Seventh day was Sun-day , not the First . And he hath nothing to shew ( more than the bare Name of Sunday ) to make us believe that those of the Heathen , who worshiped the Sun , did confine that worship to this day of the Week ; or , Did more worship it on this day than on others . I do not certainly know how Ancient those Names are of Saturday , Sunday , Monday , &c. nor upon what occasion they were first taken up , ( nor is it much to our purpose . ) The most ancient Heathen Writer whom I know to have mentioned them is Dio Cassius , who lived about the Year of our Lord 230. Who speaking of the Destruction of Ierusalem and the Temple , tells us that the Iews had such a reverence for Saturn's day , as that they would not Labour on that day for their Defense ; which the Romans understanding , did on that day assault them , and prevailed . ( Against their Temple and Sabbath both at once . ) Not as if the Iews did then call it Saturn's day , ( nor am I sure that any other did then so call it , ) for they called it their Sabbath-day ; But it was that day of the Week which , in Dio's time , was called Saturday . But Dio speaks of it as a new Thing so to call the Days of the Week , and which the Ancient Greeks ( he tells us ) knew not . ( 'T was therefore not very Ancient . ) And therefore he supposeth the Romans to have taken it up from the Egyptians . Not the Old Egyptians of Moses's time , but rather from those about the time of Ptolomy ; not of King Ptolomy , but of Claudius Ptolomaeus the Astronomer ( or perhaps somewhat earlier ) when Astronomy there flourished , and from whom the Romans had it . In a Christian Writer , I find it earlier than Dio ; in Iustin Martyr's Apology , written about the Year of Christ 150. who mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Day of the Sun , as the Christian Sabbath . And Tertullian in his Apology , mentions Saturday and Sunday . And it may perhaps be found in Writers earlier than these , Though I do not at present meet with it . Nor do I think it worth the while to make any great search about it . I grant , that when Christianity was spread among the Gentiles ▪ and , with it , the Christian Sabbath ; they did ( in order to the observing that Sabbath ) distinguish their time into Weeks , and thereupon gave Names to each Day . I grant also that the Iews did , before , so distinguish their Time : but I do not find that any other Nation did so . If any think , that All nations did so distinguish , and every Nation , all the World over , call the days by those Names by which they are now called : This I take to be but a Presumption , without proof . But when ever those names were first taken up , I do not think they were taken from the number of their Gods ( for then they must have had a great many more days in their Week than Seven , if each of their Gods must have a peculiar day : ) But from the number of the Planets , which were then reckoned to be Seven , and in this order Saturn , Iupiter , Mars , Sol , Venus , Mercury , Luna . Though we now know the Planets to be more than Seven . ( For the Satellites of Iupiter and Saturn are as much Planets as our Moon ; but were not then known . ) Nor were the Seven Planets always reckoned in the same order ; but some had been thought to be above the Sun , which , before these names were given , were accounted to be below it . And therefore these Names must be at least so late . And certainly not so old as Iob's time . I take them not to be older than what are called the Planetary Hours , but to take their Rise from thence , and the Order of the Names to be thence determined . For having divided the Day into 24 Hours ; Beginning with Saturn , the highest of the Planets , they assigned to him the First hour of one day , which thence they called Saturn's day ; the Second hour to Iupiter , the Third to Mars , and so in order till they came to the Eighth hour which falls to Saturn's turn again , and so again to the Fifteenth , and the Two and Twentieth ; and then the Three and Twentieth to Iupiter , the Four and Twentieth to Mars , and the next hour , being the first of the next day , to Sol. Which day doth thence take the name of Sol or Sunday ( next in order after Saturn . ) And , in like manner proceeding , the Eighth , Fifteenth , and Two and Twentieth hour of that day will fall again to Sol , the Three and Twentieth to Venus , the Four and Twentieth to Mercury ; and then the first hour of the next day to Luna , thence called Monday ( next after Sunday . ) And , in like manner , the first hour of the following day to Mars ; of the next to Mercury ; the next to Iupiter , the next to Venus ; and then again to Saturn ; and so onward as before . And this I take to be the true account of those Names , and in that Order : Saturday , Sunday , Monday , after which ( in the Latine Denomination ) follow the days of Mars , Mercury , Iupiter , and Venus . But some of our Ancestors the Saxons , thought fit ( as is supposed ) to put-in the Names of Twisco , Woden , Thor , Frea , ( some of their Princes ) instead of Mars , Mercury , Iupiter , and Venus , ( as Iulius and Augustus , amongst the Romans , gave their Names to the Months formerly called Quintilis and Sextilis . ) From which Saxon Princes we have the Names of Tuesday , Wednesday , Thursday and Fryday : the other days retaining the Names of their respective Planets as they did before . This account ( from the order of the Planetary Hours ) Dio gives us of the Names of the Week-days , and of their Order . Why so called , and why in this Order . He tells us of another account from the Principles of Harmonicks . Because Dia-tessaron ( which we call a Fourth ) is Reputed a Concord in Musick ; therefore they might , beginning with Saturn ( skipping two , Iupiter and Mars , ) take the Fourth Sol : then ( skipping the two next Venus and Mercury ) take Luna : And then ( skipping Saturn and Iupiter ) take Mars : Then ( skipping Sol and Venus ) take Mercury : Then ( skipping Luna and Saturn ) take Iupiter : Then ( skipping Mars and Sol ) take Venus : Then ( skipping Mercury and Luna ) take Saturn ; and so onward as before . But this account seems more Forced , and the former more Natural . Which therefore I take to be the true ground of this Order . But either way , depending upon the order of the Planets as they were then accounted when these Names were given to the Week-days , it is at least so far evident that they cannot be older than since the Planets were accounted to be placed in this order . And therefore not so old as when Venus or Mercury or both of them were thought to be above the Sun. ( For this would quite disturb the Order . ) And therefore , certainly , not so old as Iob's time . Whether on each of these Days they did worship those respective Planets , as so many Gods , I cannot say ; nor do I think it . Nor do I think that each of those Planets have any more Government of their respective Hours , or Days , than of others . For I take the whole foundation as well of These , as of the other parts of Iudicial Astrology , to be purely Precarious ; and assigned onely at pleasure , by those whose business it was to amuse credulous people , and thereby to make a Gain of them . But , whatever were the occasion of the first imposing ; these are now the known Names of those days . ( And we need no more scruple the use of these Names ; than to talk of Pope Pius , Clemens , Boniface , and Innocent ; though possibly the Persons so called , had none of those good Qualities . ) In like manner as we have a Spring near Oxford which we call Aristotle's Well ; not that we think Aristotle was ever there , or was Lord of the place , and much less that he was wont to be there Worshiped ; but we so call it as being now the proper name of the place ( imposed at pleasure ) by which it is known . And so for the days of the Week ; whatever were the occasion of the first imposing , they now signify no more than the proper distinctive names by which the days are known . And why we may not continue so to call them , I know not . We are told Act. 17. 19 , 22. of Paul's being at Areopagus or Mars-hill , because that was the known name of the place , without scrupling the reason why it was so called ( whether , because Mars had been there worshiped , or for what other reason . ) And Act. 28. 11. 〈◊〉 a Ship designed by Castor and Pollux , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without scrupling the reason of that name , or what relation these Stars had to Iupiter , so as to be called his Lads . And when Paul 1 Cor. 8. allows them without Scruple to eat of things offered in Sacrifice to Idols , even though they knew , or had reason to presume them so to be , ( unless when they might be suspected to do it with respect to the Idol ) as the Apostle argues at large 1 Cor. 8. and again Chap. 10. No doubt we may as lawfully make use of proper Names ( whereby persons , times , or places be commonly known ) without scrupling the occasion of their first imposition . And I would desire those Gentlemen ( who are so over scrupulous where there is no just occasion , and make it their business to throw Scruples and cast Stumbling-blocks before others , ) to consider seriously , whose Work they be doing all that while ; and whether it be not as truly and properly superstition to represent and quarel with things as unlawful and sinful , which in their own nature are not so ; as it is to introduce things under a pretence of holiness which have in them no such thing . And whether this be not to dote about questions and strife of words ▪ Whether these be not of those foolish and unlearned questions which we are advised to avoid ; knowing that they gender strifes ; and to avoid foolish questions , and genealogies and contentions about the law , for they are unprofitable and vain ; and instead thereof to mind those things that are good and profitable to men ; to follow righteousness , faith , charity , peace , &c. as we are directed , 1 Tim. 6. 4 , 5. 2 Tim. 2. 22 , 23. Tit. 3. 8 , 9. They do not consider how much the studying and prosecuting these foolish questions , and needless Scrupulosities , doth eat out the power of Godliness and true Piety , and the substantials of Religion , while we busy our selves about these shadows ; about little circumstances which do not at all influence the Substance of spiritual Worship . There be so many necessary duties , and indubitable truths , in the serious practise of Piety and Godliness , that we need not trouble the heads of men ( and make it our business so to do ) with doubtful disputations . It seems to be the design of the New Testament to take us off from the Circumstantials and Scrupulosities of Religion ( which commonly produce strifes and contentions to no purpose ) and put us upon worshiping God in Spirit and in Truth . Si Deus est Animus , nobis ut carmina dicunt , Hic tibi praecipue sit pura Mente colendus ▪ Was well enough said of the Poet ; and is a good Paraphrase on that , God is a Spirit and will be worshiped in Spirit and in Truth . I have been told long since of a Grave Divine , who when asked , Why he did not Preach against Long hair ( which was at that time more Offensive than now it is , ) gave this Answer ; If he could but Preach Jesus Christ into their Hearts ; he should not much concern himself for their Hair. This Author tells us , p. 49. that our Liberty Gal. 5. 1. doth eminently consist in a Freedome not onely from the Ceremonial Law of old , but also in a Liberty not to be intangled with a new yoke of mens devices . I take needless Scrupulosities to be such ; the making of more Sins than God hath made ; the making or pretending of those things to be Sins which are no sins , and putting a religious Necessity upon things which are matters of meer Prudence and Discretion . Like those 1 Tim. 4. 3. Forbidding to Marry , or ( as I would rather render it ) Bidding not to Marry ; and , to abstain from Meats , &c. Forbidding things as Unlawful which are not so ; is alike Superstitious as to Impose things as holy which are not Holy : and equally contrary to the Liberty there intended . Whether the days be called Saturday , Sunday , Monday , or Alpha , Beta , Gamma , is all one to me , ( I take them as I find them : ) I think we ought not to foment quarels upon such trifles ; and we sin if we do so . Whether to meet once , or twice , or thrice , on a Sabbath-day , ( if so as is most for edification and the real service of God , ) is meerly prudential in this or that place , without laying a new religious yoke where God leaves it to Prudence . And if , in Prudentials , things be not managed sometimes with so much Prudence as we think they might , we must be content to bear with such Imprudences as we cannot help ; and better so , than to pull-on greater Inconveniences . Whether to begin the Sabbath at Six or Ten or Twelve a Clock on Saturday-night , is a thing ( I think ) not worth contending about ▪ ( so that it be religiously observed as to the Substantials of it , ) and for which we ought not to disturb the Church where we live , but to follow righteousness , charity , peace ; and avoid foolish questions which gender strife . And I should not think it much more , whether on this or that day , so the Sabbath be well kept : and I would by no means , on that account , give a disturbance to a Church where it is peaceably settled : 'T is less material When , than How , a Sabbath be kept . And , in many cases , it must be unavoidably left to Prudence , whether this or that day be called the First or Seventh day of the Week . We are in such cases to study the things that make for Peace , and wherewith one may edify another . Rom. 14. 19. The fruits of the spirit are love , joy , peace , &c. but variance , emulation , wrath , strife , are fruits of the flesh : Gal. 5. 20 , 21. To study and spin out Disputes into too fine a Threed ( like that of a Spider out of her own Bowels ) is but to pervert the Simplicity of the Gospel of Christ ; to make that Abstruse and Difficult , which the Scripture would have Plain and Easy : in Speculatives as well as Practicals . We should mind the substantials of spiritual worship ; and not dote upon circumstantials further than as they do really advance the Substance . Refuse profane and old-wives fables , and exercise thy self rather unto Godliness ; for bodily exercise profiteth little , 1 Tim. 4. 7 , 8. Such are those Col. 2. 20 , 21. Touch not , tast not , handle not , ( and others of like nature ) all which perish in the using , ( there is no real advantage doth ac●rew from the use of them ; 't is but labour lost ; ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are but mischievous in their use . We complain of the Papists ( and deservedly ) for loading their Worship with a multitude of Ceremonies and mimical Gestures ; the number of which would be a Burthen , even though singly they were Tolerable . Being so many Diversions of the mind from Attending the spirituality of the Service . But they have some reason for it . For when much of their Devotion is either to be spoken so low as not to be Heard , or in such a Language as not to be understood , they have need of somewhat to gratify the Eye , when the Ear is not Edified . And it is almost the same mischief , when mens Minds are amused with Nice Speculations and needless Scrupulosities , whereby they are Diverted from the Substantials of Serious Religion . Yet I would not so be understood , as if no care were to be had of Corporeal Worship , or the necessary Circumstances attending it . ( For God expects the Worship of the Body as well as the Soul , and Religious Actions must have their Circumstances , as Time , Place , Gesture , and the like , as well as other Actions . ) But these Circumstantials should be considered as Circumstances ( not as the substance of the Worship ; ) and as Prudentials ; so to be managed ( as in all other actions ) as may , with Decency and Convenience , best advance the spiritual Worship ; and may be varied according as the diversity of times and places may require . Not to lay the Weight of Divine Institution upon such little things . As if , because Paul Kneeled down and Prayed ( Act. 20. 36. ) therefore it were unlawful to use any other Gesture in Praying ; Or as if , because Christ bids , when thou Prayest , enter into thy Closet and shut the door ( Mat. 6. 6. ) therefore we may not pray in the Chamber ▪ Parlour , Dining-Room , or Chappel : Or , because Christ did Celebrate the Lords Supper , at Night , in an Upper-room , to Men onely , and but Twelve , and to those Sitting or Lying ; therefore we may not do it at Noon or Morning , in a Low-room , to Women as well as Men , in greater Numbers , or in some other Gesture . For though such Circumstances may be Lawful , and sometimes Advisable when convenient ; yet to put a Religious Necessity upon them , as of Divine Institution , looks like a piece of Superstition . And if we consider seriously how great a mischief many times some needless Scruples do create to the Church of God ; how great a matter a little fire kindles ; and how great hindrance to real Piety ; it might justly make us wary how we add Fewel to such a Flame , and rather bear with some things we think amiss , ( but may perhaps not be so ) than by attempting to remove a suppos'd Evil create a greater Mischief . As to the present point in question ; I have said so much upon the whole , as I think might satisfy the Gentleman if he well consider it . Yet I know , when men have once espoused a notion of which they are fond ; and have so long pored upon it as to rivet it in their mind ; catching at every little thing that may seem to favour it , and slighting whatever makes against it ; ( as we find our Author doth very often ; ) And that hardly any thing can be said so plain , as that there be nothing to be cavilled at , by one who is minded so to do ; And that when God hath declared his will as plainly as he thinks fit to do , if men will not be contented with reasonable evidence , he is not obliged to gratify their humours : When ( I say ) we consider this ; It looks somewhat like what Solomon tells us Prov. 18. 19. of a Brother offended , harder to be won than a strong City ; and I must leave the success to God ▪ who so teacheth as none like him . He remits us to two Writers on this Subject , in defense of the Christian Sabbath , Mr. Shepheard and Mr. Hughs ( whom I have not read , nor have them at hand , ) and Two others whom he names not ( nor know I well whom he means , for more than two have since written ; ) who , he thinks , do tacitly retract somewhat that those before had granted . And divers 〈◊〉 have written on this Subject ▪ though I have scarce consulted any of them . And particularly I have not seen what is written by Dr. Young or Mr. Warren , whom I find cited in a late Book of G. T. which came out since this was Written and part of it printed . It is very possible , that some of those may have said much of what I now say , or that I may now say somewhat of what they have said before . But , in this , there is no hurt . If in some particulars I vary from some of them ; it is not because I slight them , or out of a desire to contradict them , but freely to speak my own thoughts as they do theirs . Nor is it to be expected that all Writers on the same Subject should agree in every particular , ( Nor is he to make advantage of it ; For p. 3. he owns it is so also with those who are for the seventh day : ) But as to the main ( I presume ) we do well enough agree . I have been a great deal longer than I did intend when I first began to write . I shall give you a brief Summe of what I have said to this purpose , as to both Questions . ( For the Question is double , though it seem to be but one . ) First concerning the Iewish Sabbath , Whether that be Antiquated and at an end . Secondly , concerning the Christian Sabbath , Whether there be sufficient ground for this to succeed in the place thereof . As to the first ; I agree with him in many things which he prosecutes at large , though not peculiar to his Question ; As , That Our Lord Iesus Christ is God ; that he is the Lord Iehovah , the God who made the World , who rested the seventh day , who brought Israel out of Egypt , and gave the Law on Mount Sinai : For there is no other God. But , this I say , he did as God ( in Union with the Father and Holy Ghost ; ) not as Christ ( God and Man ) our Mediator and Redeemer . For he was not then Man ; nor was there occasion of a Mediator and Redeemer before the fall . I agree also that the Decalogue ( or Ten Commandments ) is Obligatory to us Gentiles ; ( as being for the substance of it , a Law before it was so delivered on Mount Sinai . ) And that the Fourth Commandment concerning the Sabbath is one of them ; which requires after six days of Labour , the seventh day to be a Sabbath or day of Holy Rest. And our Christian Sabbath is such . But it doth not say , the seventh in course from the Creation , nor doth it appear that the Iewish Sabbath was such , but rather the Seventh day from the first raining of Manna . I do agree also that God himself did rest on the Seventh day from the Creation , Gen. 2. that is , He did cease to Create . But I do not there find , that Man did so rest , or that there was any express command for him so to do on that day ; much less for ever after , on every Seventh day in course from the Creation . How much may be thought to be implyed in those words , he blessed and sanctified it , I will not dispute ; However , it is but by Implication not by any express command ; such as our Author demands for the Christian Sabbath . Nor do I find that ever it was observed by Man till after the Israelites coming out of Egypt , or expresly commanded so to be . Nor do I find that any other Nation ( beside the Jews ) did anciently so much as divide their time by Weeks . Since the times of Christianity they have : But that they did so , long before that time , I do not find . I do agree also that after Israels coming out of Egypt they did observe a Sabbath , Exod. 16. But it was from a new command , ( at Marah or Elim ) which appeared New to them , not a continuation of a constant practise ; and it was from a new beginning ( the Seventh day from the first raining of Manna , ) and as a distinctive sign or token , of Gods being their God in a special manner , as contradistir guished to other nations ; ( as himself owns p. 26. and 28. ) and as a memorial of their Refreshing after their Bondage and Labour in Egypt , and feeding them with Bread from Heaven . I do presume also that , they did , from this first raining of Manna continue a circulation of Weeks for a long time , and perhaps till the time of our Saviour . Yet we are not sure but that it might be intermitted in the seventy years of the Babylonish Captivity , and the day forgotten ; and then restored a-new by Nehemiah ( from a new beginning ) Neh. 13. as he restored the Feast of Tabernacles ( Chap. 8. ) which had been intermitted from the days of Ioshua the son of Nun to that day . But I rather think , the memory was preserved ( by Tradition ) during those seventy years . I agree also that the Church of the Jews was the most visible Church of God , but I am loth to say ( with him , p. 79. ) it was the whole visible Church ; For I presume there might be many Good men of other Nations , who worshiped the true God ( of whom we have no History , ) though not joined to the Jewish Church , nor were ( that I know of ) obliged so to be . Such was Melchizedek ( whoever he were ) not of the seed of Abraham , much less of Israel . And such was Iob , and his Friends from divers Countries ( of whom , were it not for the story of Iob , we should have had no knowledge , ) nor are we to think these were the onely persons of those Countries who worshiped the true God. And how many such were in other Nations , we cannot tell . Who might , if they had opportunity , join as Proselites with the Iewish Church , when established . But I do not think they were necessarily obliged so to do , or to keep the same Sabbath with them . For I take it to be true , even before Christs coming , that God is no respecter of persons ; but in every nation , he that feareth him and worketh righteousness , is accepted with him . Act. 10. 34 , 35. Whether Iew or Greek , Rom. 2. 10 , 11. 1 Pet. 1. 17. Which are but Quotations from Deut. 10. 19. Nor do I find that any Nation , except the Iews , did observe the Iewish Sabbath . But I rather take it to be a distinctive sign of them from other Nations , Ex. 31. 13 , 17. as Circumcision and the Pass-over were ; which , when the wall of partition was taken away , ceased also . Yet , as to what was Moral in them ( the Circumcision of the heart being pointed at by that of the Flesh ; and the old leaven of malice and wickedness to be put away instead of that of Bread ; and a rest from Sin of more respect with God than that from Labour ; ) we have instead thereof , Baptism , in the room of Circumcision ; the Lords Supper , in the room of the Pass-over ; and the Lords Day or Christian Sabbath , instead of the Iewish . And , as that took date from the raining of Manna after their deliverance from Egypt ; so ours from the Resurrection of Christ , the true Manna . I agree also that the Apostle , and other Christians , even after Christs Resurrection , did go to the Temple and the Jewish Synagogues on their Sabbath days ( and did there assist at Prayers , and Reading the Law , and other services common to Jews and Christians ) on a like account as when we now meet to hear a Sermon , or keep a Fast or Thanksgiving on a Week-day . But so they did as to Circumcision , and other Iewish Rites . As when Paul circumcised Timothy , and joined in the Jewish Rites of Purification , Act. 21. on account of those believing Iews who were yet zealous of the Law : To testify to them that he had been misrepresented by those who said he did teach the Iews which are among the Gentiles to forsake Moses , and that they ought not to circumcise their Children , nor to walk after the Customs . Whereas indeed he taught that Gentiles ought so to forbear , ( as being a new yoke to which before they were not subject , ) but as to the Iews which were amongst the Gentiles he did allow them ( if not yet satisfied of their Christian Liberty ) so to practise . For he puts a great difference between the Gentiles , and the Iews among the Gentiles ; of which I doubt our Author doth not take notice ; else he would not tell us ( p. 39. ) of Paul's writing one thing , and practising another . He preached and wrote against Circumcision as to the Gentiles ; but allowed it to the Iews ; and himself practised it , As to Timothy ( a Jew ) but not as to Titus who was no Iew. And the like we may say as to the Iewish Sabbath on their Seventh day . As to what Services were peculiarly Christian ( as breaking of Bread ) they did it not at the Temple or Synagogues , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at home , or from house to house , Act. 2. 46. and on another day , the first day of the Week , Act. 20. 7. Now this is all that he hath to urge , for the Iewish Sabbath in particular : which he cannot shew to be commanded to all the World ( but rather to them in particular in contradistinction to the rest of the World , ) nor that it was a Seventh day from the Creation , but from the first raining of Manna . For the Fourth Commandment saith nothing of this Sabbath in particular , but onely of the seventh day after six days of labour . As to that Imperious demand , p. 40 , 48 , 64. Where is there any such Power recorded in Scripture to be given to any Man or Men whatsoever , after Christ had said It is finished , to alter the Seventh-day Sabbath instituted by our Lord Iesus Christ ? I doubt he hath forgotten that the same God who gave the Law of the Ten Commandments , gave also the Ceremonial Law ; and if it were the Lord Iesus Christ who gave the one , it was he that gave the other also . And will he then ask Where is there any power recorded in scripture to be given to any man or number of men to abolish Circumcision and the rest of the Mosaick Rites instituted by the Lord Iesus Christ ? I know no such power recorded in Scripture to be given , as to Circumcision and the rest , more than as to the Iewish Sabbath . And we find them both put together Col. 2. 11 , 16. Or will he say , Where is any Power recorded in Scripture to be given to any Man or Men , ( after Christ had said It is finished , ) to appoint Elders and Deacons and other Officers in the Christian Church , and give Orders concerning it , which Christ ( before he so said , ) had not given ? Yet we know Circumcision was abolished , and such Officers and Orders given . So that all this is but Flourish . As to that of Christ having said It is finished ; whatever be meant by that , we know that the whole Order and Constitution of the Christian Church was settled after that time : And whatever else be signified by it , it is not meant that there was nothing to be done further concerning it ; For , if so , to what purpose did Christ give Commandments to his Apostles , of things pertaining to the Kingdome of God after his Resurrection , if nothing were to be further done ? And if we consider the Apostles deportment ; We do not find them any where insist Authoritatively upon a Power given them from Christ , to Abrogate Circumcision or the like , and thereupon to proceed pro imperio . But they Argue it from the nature of the thing , That what was Typical of Christ , was at an end now Christ is come ; That what was Distinctive of the Jews from other Nations , was now to cease when the partition wall was broken down ; That what were but shadows as to the Substantials of Religion , were now to pass away , as beggarly Rudiments , Christ regarding the Body or Substance not the Shadows ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are but shadows in comparison of what Christ came to settle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 't is the Body ( the Substance ) that Christ respects , Col. 2. 17. They do not Command , but Argue . They do no where pretend that God or Christ had given them Authority to Abrogate a Law which God had made : But Argue ( from the nature of the thing ) that the Law was ceased ; and was not intended to Oblige longer : That the Law was now Antiquated or Expired when the End for which it was made was attained : That the Types were at an End , when the Thing Typified was Exhibited : That the Distinctive Marks were now no more of Use , when Jews and Gentiles were United : That the Elements or Rudiments ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which God ( for reasons best known to himself ) thought fit for the Training-up of his Church while as in a State of Minority ( wherein a Child though Heir of All doth little differ from a Servant ) should now cease when it comes to full Age , Gal. 4. And to the same purpose Heb. 8. He argues that the Old Covenant was at an end when a Better Covenant was come in the room ; citing that of Ier. 31. Behold the days come , saith the Lord , when I will make a New Covenant with the house of Israel and with the house of Iudah : Not according to the Covenant which I made with their Fathers when I led them out of the land of Egypt , For this is the Covenant that I will make , That I will put my laws into their Mind , and write them in their Hearts . Meaning , instead of an outward Ceremonial Service , he would establish a service more Spiritual . From whence he concludes the Antiquation of the Former : In that he saith a New Covenant , he hath made the first Old : Now that which Decayeth and waxeth Old , is ready to Vanish away ▪ They do not claim a Power , to Abolish a Law of Gods making ; But prove by Argument , that these Laws are Antiquated or Expired ; as not being intended , by the Law-maker , to bind longer than till such a time . As Rom. 7. The Woman is bound by the Law to her Husband as long as he lives ; But if the husband be Dead , she is free from the Law : Not that the Law is Abolished ; but the Case is Altered . And it is from these Considerations that he Argues against Circumcision Col. 2. 11. and the Iewish Sabbath , ver . 16. For as to the Substantials of the Service , provided a Sabbath be duly kept , it is much one whether on the Seventh or the First day . Now these ( Substantials ) are ( he tells us p. 83. ) a lively spiritual Converse with the Father , Son and Holy-Ghost , in private Duties and publick Ordinances ( where they can be had , ) and in a Holy Rest all that day , saving emergent cases of Necessity and Mercy . Which may be equally done on either day . But as to those who were not satisfied with these Arguments ; ( if they were such as were before under those Commands ) he doth not urge his Authority ; He leaves them to practise according to their own judgment ( but without censuring others ) till they shall be better satisfied , as in Rom. 14. But as to the Gentiles , who had never been under these Laws , the case was otherwise . Which makes him argue otherwise with the ( Gentile ) Galatians , Ephesians , and Colossians , than with the Christian Iews at Rome . And as to his Question , p. 47. When , where , and by whom , it was taken away , I say Then , there , and by the same , who took away Circumcision and the other Mosaick Rites . That is , Fundamentally by Christ at his death who nailed them to his Cross , after which they ceased to be Obligatory ; But Executively and Practically by his Apostles , and the Christian Church , according as they did ( leisurably and in time ) come to understand their Liberty . All which we are to presume they did according to such directions as Christ gave them . For ( as this Author observes p. 80. ) Paul , in those Primitive times , when the Ceremonial Law was fresh in memory , and the Gospel newly preached , had much a do t●●e move the first converted Iews from Circumcision and other Ceremonials , ( and so from their Iewish Sabbath ; ) therefore these things were to wear off by degrees , and not to be torn from them all at once . And this I think is enough ( to a person not prejudiced ) as to the Removal of the ( then ) Iewish Sabbath ; appointed by Moses after their coming out of Egypt , on the seventh day from the first raining of Manna , and not given to all the world , but to be a distinctive sign of them from other Nations . Now as to the other Point in Question , the Observation of the Lords day : I would ground that originally on the Fourth Commandment ; which doth appoint a Seventh day of Holy Rest , after Six days of Ordinary Labour . Which doth directly concern the Substantials of Worship ( that a Sabbath be kept and God thus served ) , but whether on this or that day of the Seven , is meerly Circumstantial , and ( as Paul calls it ) a Shadow , in comparison of the Body or Substance , which is , he tells us , what Christ respects . But then as to that , Why the First day rather than another ? I answer , First , Here was a much more memorable Accident , of Christs Resurrection ; than was that of Raining Manna , from whence the Jewish Sabbath takes its date , as the Seventh day from it ( not from the Creation ) or that of the Quails the Night before , ( the first day that God fed them by Miracle from Heaven , ) And therefore stands as fair for beginning such a Circulation of Weeks and Sabbaths . We are told Ier. 16. 14 , 15. and Ier. 23 , 7 , 8. Behold the days come ( saith the Lord ) that it shall no more be said , The Lord liveth that brought up the Children of Israel out of the land of Egypt ; But , The Lordliveth that brought up the Children of Israel out of the North Country . Not , that the former deliverance was to be forgotten ; but a greater than it did make it ( comparatively ) to disappear ( as when the light of the Sun doth obscure that of the Moon and Stars ; ) And so here , the Resurrection of Christ to be commemorated paramount to that of former Mercies . Next , in pursuance of this Occasion , we find our Saviour did on that day of his Resurrection , appear to Mary Magdalen and the other Women , declaring to them the Doctrine of the Resurrection ▪ then , to the two Disciples going to Emmaus , Preaching to them ( at large ) the same Doctrine , and Celebrating with them the Lords Supper ; and afterward ( the same day ) to those assembled at Ierusalem ( with other Sabbatical works ) and solemnly Blessing that Convention . And if our Author by blessing the Seventh day Gen. 2. would have us understand an Institution or Command to observe it ; We have as much here ; Christ joined in this Assembly , and Blessed it . For so much is intimated in that his solemn Benediction ( a first and second time , Ioh. 20. 19 , 21. ) Peace be unto you ; and he Breathed on them saying , Receive ye the Holy Ghost . He did so a second time on the same day the next Week ; he Assembled with them ( in Religious Services ) and Blessed them . He did ( according to his Promise made on that First day of his Resurrection ) send on them that miraculous Effusion of the Holy Ghost on the day of Pentecost , which being the Fiftieth day from his Resurrection , was therefore the first day of the week as was that of the Resurrection . On which day of Pentecost we find them also otherwise exercised in Religious Employments , and attested further by a miraculous conversion of three thousand souls . We find St. Paul at Troas Act. 20. Preaching to the Disciples assembled ( as it seems their manner was ) on the first day of the week to break bread ; that is , to celebrate the Lords Supper . That such Assemblies were wont to be at Corinth , on the first day of the Week , the Apostle presumes , or takes for granted ; and gives direction for a Collection to be then made , 1 Cor. 16. And he had so done before , as he there signifies , to the Churches of Galatia ; presuming or taking for granted , that they also did so use to meet on the first day of the Week . And we have no reason to doubt but that such Meetings were wont to be in other Churches . We cannot doubt but that other of the Apostles did disperse themselves in other parts of the World , though we have not a like account of their Travels , as we have of Paul's recorded by St. Luke : But we are to presume ( though it be not recorded ) that their Doctrine and Practise was consonant to his ; and that accordingly they had such weekly meetings on the Lords Day as these Churches had of whom we have the History . Hence that day had the name given of the Lords day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we find it called Rev. 1. 10. ( as that of the Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Supper , 1 Cor. 11. 20. ) which name it retaineth to this day , and for such purpose . And all this , I think , is sufficient for us to continue our Observation of the same day . I am sure 't is much more than he can shew for his seventh-day Sabbath for more than two thousand five hundred years from the first Creation . It is not necessary that we have express words of Command Recorded . We have no Record in Scripture of such express words of Command for the Seventh-day Sabbath , till after Israels coming out of Egypt ; nor for the Worshiping of God by Sacrifice ; nor for other things which yet were Duties before any Record of such express words of Command . It is enough if we can otherwise Collect it to be Gods Will , according to the best light we have . If this Gentleman think himself obliged to keep the Jewish Sabbath also : this doth not hurt us . This , I think , was the case of the Christian Iews at first . I do not much question but that they did , as other Christians , observe the Lords Day . The doubt was , whether they were not to observe also the Jewish Sabbath as before they did . And these Believers who were yet zealous of the Law , and thought themselves obliged , together with Christianity , to observe the Law of Moses , did no doubt think themselves equally obliged to the Iewish Sabbath . Those who thought themselves obliged to be Baptized , and to be Circumcised also , thought themselves in like manner obliged to observe the Lords day and also the Iewish Sabbath . And ( till they should be better satified ) the Apostles permit ( the Iews ) so to do . If this do not satisfy him ; I have yet two Expedients for him . 1. Let him begin his Week on Monday ▪ and then Sunday will be the Seventh day . Whether the Seventh in course from the Creation , I cannot tell ; nor can any Man living inform me . But it will at least be the Seventh day of His Week . 2. If he be not satisfied with this : My next Expedient is thus . Let him take a Voyage round the World , as Sir Francis Drake did . Going out of the Atlantick Ocean West-ward by the Streights of Magellan to the East-Indies ; and then , from the East , returning by the Cape of Good Hope ( the usual way ) homeward . And take with him as many as please of those who are of his mind . And let them keep their Saturday-Sabbath all the way . When they come home to England , they will find their Saturday to fall upon our Sunday ; and they may thenceforth continue to observe their Saturday-Sabbath on the same day with us . Which is the second Expedient . If you ask , How this can be ? I will make it very plain , that so it will be , and so it must be . For , Supposing the Earth to be Round , and the Sun moving from East to West ; you must allow that it comes sooner to the Eastern parts than to the Western . It will sooner be Noon in Holland than in England , and sooner here than in Ireland . If you ask , How much sooner ? We say , that Fifteen Degrees of Longitude West-ward , makes it an Hour later . As if he Embark about Dover , Yarmouth , or other Port on the East-side of England , and Sail as far West-ward as the West of Ireland ( or a little farther ) it will be an Hour later , and not be Noon there till it be One a Clock at the place where he Embarked . And so in proportion , an Hour for every Fifteen degrees . And accordingly , when he hath gone round the whole Circle of Three hundred and Sixty Degrees , ( that is Four and twenty times Fifteen , ) it will be later by Four and twenty hours ▪ That is , it will be but Saturday-noon with him , when it is Sundaynoon with those who staid here . That is , His Saturday will be Our Sunday . And thenceforth his Saturday-Sabbath will be the same day with our Sunday-Sabbath ever after . And this , I think , should fully satisfy him . For he tells us , p. 39. The variety of the time of the Sun-rising or setting in different Climates doth no way disturb ; for that a day longer , or shorter is still a day , and but a day ▪ Most certain it is he who shall have thus Sailed round the World will have had one day fewer than those who staid here . So it was with Sir Francis Drake and his Company : And so it hath been with all who have taken such a Voyage , ( as many have done , for it is not a rare case : ) and so will be to any who shall so do . What he would resolve upon this case , or what he thinks Sir Francis Drake was to do when this happened ; I cannot tell . If he would go on to reckon the days according as they had happened to him in his Voyage ; then this Expedient must fully satisfy him . For then he keeps his Saturday-Sabbath on our Sunday . If he thinks the account should be rectified when or before he comes home , and call the days thenceforth as he finds those to do that staid here , what shall be come of that day he hath lost ? and which day of the Week shall he reckon that to be ? And When must he rectify that account ? when he comes home , or somewhere by the way ? For it would be just the same , if , before he come at England , he should have landed in France or Spain , or on the Coast of Africk , or even at the East-Indies ; and all the way from thence , he would still be a day behind them . And so he would be with every Ship that in his way he should meet with . If he and such other Ship meet at the Isle of St. Helens to take fresh water , his Saturday will be their Sunday ; and on which of the two days are they to keep their Sabbath ? or must they keep it one on the one day , and the other on the other ? If he say that the account is to be rectified by the way ( before he comes home ) then Where ? or When ? and by What rule ? For when ever he doth so rectify it , he must then begin to call Sunday what just before he was to call Saturday . If he say , This must be left to Discretion , when , and where : Then must it be matter of discretion ( and not determin'd by the Fourth Commandment ) on which of the two days in question the Sabbath shall be kept . But then here will again come in our amazing demand ( as p. 48 , 86 , 87. ) What man or men , without an high Usurpation of the Divine Authority , contrary to the First Commandment shall , with pretended good intentions , assume an authority of their own heads , to appoint ( for this or that place ; suppose the Streights of Magellan ) what day shall be the Lords holy Sabbath ? Who , but our Lord Iesus Christ , that is Lord of the Sabbath , hath power to institute a Sabbath day ? If the Church or any part thereof be once admitted to have such Power , what Bolts or Locks will be strong enough for such a Door , to keep it from letting in upon the Churches of Christ what soever pleaseth those in Power ? I shall not much trouble my self to answer all this Warmth . But ( when that is over ) if at or near the Streights of Magellan ( a place , I think , not inhabited , or not by Christian , ) a Colony be planted by some from hence , and some from the East-Indies ; those who come thither from hence will ( according to their account ) call that Saturday , which those who come thither from the other side will ( according to their account ) call Sunday : Must they have no Sabbath at all ? ( that 's against the Fourth Commandment : ) Or must they by consent agree upon the day ? ( this I should think , if he would give me leave : ) Or must they keep it some upon one day some on the other ? This I would by no means advise , if it may be avoided : Because it would be a manifest confusion and disorder ; And they would not both ( if either ) be the Seventh-day in course from the Creation : And which of them is so , is not possible for any man to know . And it would be more for common Edification that they do agree upon a common day . And not much matter , whether of the Two. This Gentleman , if he can consider of it calmly , I am apt to think will be of the same mind ; and think it better to have such a Sabbath than none at all ; and that the little circumstance , whether on this or that day , should be disregarded in comparison of the Substantials of the Duty . There be many things which the Word of God or the Divine Law doth determine in Thesi , which when in Hypothesi they come in practise , will require the intervention of Prudentials or Humane Laws . The Eighth Commandment says , I must not Steal , or take unduly from my Neighbour what is His : But , What is Mine , and what is my Neighbours , will depend much upon Humane Laws ; and , what shall be reputed a Trespass on my Neighbours land ; or , a forfeiture of his right . The Seventh Commandment says , Thou shalt not commit Adultery : But it will depend much upon Humane Law , what shall be reputed a Good Marriage . The Sixth Commandment says Thou shalt not Kill : But it will much depend upon Humane Law what shall be reputed Self-defense , or a Just War , or a Forfeiture of Life . The Fifth Commandment requires us to Honour and Obey our Parents ; But , in many cases , 't is Humane Law that is to determine , who is to be reputed the Father . If a Widow be left whith Child by a former Husband , and marry another before that Child be born ( which sometime happens ; ) 't will be a point in Law , not in Divinity , to whether of the Two Fathers this Son shall be Heir . And if my Father require me to part with what Estate is my own , 't will be a point in Law , how far I am required to obey such a Command . ( And the like as to other Superiours , as well as Natural Parents . ) And those Laws which seem Absolute ( as Thou shalt not Kill , Thou shalt not Steal , &c. ) Have yet their Tacite Limitations implied . For no man doubts but there are cases wherein to Kill may be lawful ; as in Self-defense , in a just War , and for Capital Crimes ; And in such cases , to take from our Neighbour what was His. And , notwithstanding the Command of Honour thy Father and Mother , or that of Children obey your Parents in all things ; there may things happen , wherein we are not obliged to do what they bid us . And in all such cases there is room for Prudence to interpose . Not , to Abrogate or Repeal a Law of God ; But to judge what is the true Intent of that Law. So not withstanding that Command of the Sabbath , In it thou shall do no manner of work ; yet our Saviour tells us , The Priests in the Temple profane the Sabbath and are blameless ; and against the Pharisees superstitious rigour he argues , not onely from his own Authority ( The Son of Man is Lord of the Sabbath-day ) But from the Reason of the Law , The Sabbath was made for Man , and not Man for the Sabbath ; and consequently is so to be understood as may be for the Good of Man ( spiritual and bodily ) not for his Hurt . And our Author allows the emergent cases of Necessity and Mercy ; And no man doubts but that if a House be on Fire , we may Labour to quench it . In all which cases Prudence may be used , but must not ( upon that pretense ) be Abused . Not as if it were left to our Prudence , whether or no the Law of God shall be Obeyed ; But , what is , in such cases , the true Intendment of the Law of God. And there needs no other Locks or Bolts ( as our Author speaks ) to confine Prudence in such cases , than in all other Prudential Acts. So when the Fourth Commandment requires us to keep holy the Sabath-day ; it may yet , in many cases , depend much upon Prudence or Humane Laws , which day shall be reputed the Sabbath . And if this Author tell us , it must be the Seventh in course from the Creation ; We are never a whit the nearer . For though he take great pleasure , on all occasions , to exclaim against Tradition ; yet he must admit a great deal of Tradition to intervene before he can prove this or that day to be a Seventh in course from the Creation . I am apt to think also , that when he hath well consider'd the case of Sr. Francis Drake ( and many more since that time , who sailing round the world , as he did , have lost a day , ) he will come to one of these two Resolutions : Either that when he comes back to England he must continue to call that Saturday which on his account was so ; ( and then his Saturday-Sabbath will be the same with our Sunday : ) Or else that his account must be somewhere rectified in his Voyage by skipping a day ; and then and there beginning to call Sunday what , just before , he was to call Saturday . Now because there is nothing in Nature to determine where this must be ; nor is there any thing of divine Institution ( that I know of ) to determine where it shall be ; It seems to me to be Prudential , or most rational , ( if nothing intervene to counterbalance it , ) to be at what we call the first Meridian , from whence we reckon the Degrees of Longitude , East-ward , 1 , 2 , 3 , &c. and so onward till we come round to 360 , at the same Meridian again ; and thence begin to reckon onward 1 , 2 , 3 , &c. as before , for another round . This first Meridian , in Ptolemy's time , was accounted to be about the Western part of the African shore ; as being the most Western part of the World then known . Of later times , Geographers have been pleased to remove it more West , about the Islands called Azores , or the Flemish Islands . But all agree to place it between our Continent and that of America . And if from that Meridian , from whence we reckon the beginning of Longitude , we reckon also the beginning of Days ; then the last of Saturday must there end , and the first of Sunday must there begin . And therefore at that Meridian the sailers round the World should rectify their account , calling it Saturday on the one side of it , and Sunday on the other ; that being the latest of Saturday , and the soonest of Sunday . He will tell me perhaps , that , by this account , if We keep our Sabbath on Sunday , those in New-England must be said to keep theirs on Monday , as being on the other side of that Meridian . And 't is true , it would so follow . And therefore I did interpose , if nothing else do intervene to counterbalance it . And this is what I did at first intimate , as disputable , whether we and they in New-England are to be said to keep our Sabbath on the same day . But it is the same case as to the whole Continent of America . And the same resolution will reach all . And therefore , the thing being once settled by the common consent of all , I would by no means advise to change the day . For the placing the first Meridian is purely Arbitrary . It might as well have been placed beyond America , ( if men had so pleased , and that America had been known in Ptolemy's time ) as on this side : ( And we might have numbred our Degrees of Longitude Westward , as now we do Eastward : ) And may be so reputed now , if men so please ( as it is now reputed about 10 or 15 degrees more to the Westward than it was in Ptolemy's days . ) And it is purely Arbitrary , where to begin to change the name of the day which is to be so called ; whether at the First Meridian , or else-where . And consequently 't is purely Arbitrary or Discretional , whether in America such day shall be called Sunday or Monday . There is nothing in the fourth Commandment , nor in the Word of God , to determine it . But it so happening , that America hath been peopled from Europe , traveling Westward from hence ( without taking notice that we cross the first Meridian , ) we have reckoned the days ( and so named them ) according as they appeared to those upon their Voyage who went thither . Whereas if it had been peopled ( I mean , as to the Christians there ) from Asia and the East-Indies ( by people coming thence to the other side of America ) what there is now called Sunday , would ( for the like reason ) have been called Monday : and the Fourth Commandment equally observed either way . And upon a like account Christians in the East-Indies , and in China and Iapan , traveling Eastward from hence thither , do call their days there according as they appeared to fall out to them in the course of their Voyage . Now 't is true , that some part of the day which we here call Sunday , is coincident with some part of what is so called in Iapan , and also some part of our Sunday ( though not the same part ) is coincident with part of theirs in America . But very little of theirs in the East of Iapan , with theirs in the West of America . About Eleven a clock at night in the one ( or yet later ) before it begins to be one a clock in the morning in the other , ( scarce an hour in common ) according to our ancient Maps . ( Our later Maps make it somewhat more , as if it might be Ten at night in the one , when it begins to be Two in the morning at the other . ) Yet these pass for the same sunday . And 't is well enough so to reckon . But it is Prudentially so : Because the chief Trade and intercourse of America , is with Europe ; not with Asia . And therefore it is considered as lying West from Europe ; rather than as East from Iapan . And accordingly it is so placed in our Maps . And though we continue to reckon our Longitude as from a Meridian between Us and America , yet the account of our days we begin as from a Meridian beyond it , between America and Asia . Which is not said to raise new scruples , ( as if I would advise an alteration of a received computation ; which is well enough as it is ; and I know not how to mend it : ) But to shew there is an unavoidable Necessity of leaving much to Prudential considerations , What day shall be reputed sunday , and what the sabbath , in this or that place . And therefore it cannot reasonably be thought the design of the fourth Commandment to confine us to such Circumstantial Niceties , which do not at all influence the substantials of Worship . The fourth Commandment requires the seventh day of Holy Rest , after six days of ordinary Labour . But of a Seventh day in course from the Creation to be so observed , it saith nothing : Nor is it possible for us to know . The Iews observed a seventh day in course from the first raining of Manna ; but I do not know how that concerns us ; or , if it did , how we shall know which is that day ? ( for this Gentleman will not allow Tradition to be a good proof . ) We observe a seventh day in course from what ( we think ) the Apostles did observe . If we mistake our reckoning ( which I think we do not ) it is not a Culpable Ignorance ; for it is according to the best Light we have . This day we are in possession of , and the Christian Church hath so been for many Hundred years . And he that would dispossess us of it , must shew a better Title . ( The old rule is , Possidentis potior est ratio . ) To change meerly for change sake , is Foolish . If he would lay a Divine Necessity on us to observe the Iewish Sabbath from the first raining of Manna ( if at least that be the day by them observed in our Saviours time ; ) he must make it clear to us , which is that day ( by a better argument , if he can , than Tradition : ) And , that we are of necessity obliged to that day ; which was ( himself acknowledges ) a distinctive sign of them from other Nations , as Circumcision also was . And if this distinctive mark ( when the partition wall is broken down ) do as much cease as that did : 'T is as truly superstition now to put a necessity upon it , as upon Circumcision . Which though the Apostles would , for a while , permit to the Jews ; ( to whom it had once been a Law ) till they should be better satisfied ; Yet would by no means allow to the Gentiles , to whom it had not before been a Law. And I think the case is just the same of the Iewish Sabbath as contradistinguished to the Lords day . I am Yours , &c. FINIS . 
A14653	----	The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London. Walker, George, 1581?-1651. 1638 Approx. 434 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A14653 STC 24957 ESTC S103296 99839053 99839053 3449 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14653) Transcribed from: (Early English Books Online ; image set 3449) Images scanned from microfilm: (Early English books, 1475-1640 ; 1224:01) The doctrine of the Sabbath Wherein the first institution of the vveekly Sabbath, with the time thereof, the nature of the law binding man to keep it, the true ground, and necessity of the first institution, and of the observation of it, on the severall day in the Old Testament, and also of the moving of it to the first day under the Gospel, are laid open and proved out of the Holy Scriptures. Also besides the speciall dueties necessarily required for the due sanctification thereof, those two profitable points are proved by demonstrations out of Gods Word. First, that the Lord Christ God and man, is the Lord of the Sabbath, on whom the Sabbath was first founded...2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day... Deliverd in divers sermons by George Walker B. of Divinity and pastor of St. Iohn Evangelists Church in London. Walker, George, 1581?-1651. [2], 3-167, [1] p. [By Richt Right press], Printed at Amsterdam : in the yeare 1638. Printer from STC. Page 36 misnumbered 39. Some print faded and show-through and some pages stained; pages 74, 77 and 92 marked. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2005-01 SPi Global Keyed and coded from ProQuest page images 2005-02 Emma (Leeson) Huber Sampled and proofread 2005-02 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE DOCTRINE OF THE SABBATH . Wherein the first institution of the vveekly Sabbath , with the time thereof , the nature of the Law binding man to keep it , the true grounds , and necessity of the first institution , and of the observation of it , on the severall day in the Old Testament , and also of the removing of it to the first day under the Gospell , are laid open and proved out of the Holy Scriptures . ALSO Besides the speciall dueties necessarily required for the due sanctification thereof , these two profitable points are proved by demonstrations out of Gods Word . First , that the Lord Christ God and Man , is the Lord of the Sabbath , on whom the Sabbath was first founded , & by whom it was changed from the last to the first day of the weeke ; and is on that day unchangeably to be kept by all true Christians , untill they come to the Eternall rest in Heaven , after the generall resurrection . 2. That the faithfull under the Gospell are as necessarily bound to keep the weekly Sabbath of the Lords day , by vertue of the fourth Commandement , as the Fathers under the Law were bound to keep the seventh day . Delivered In divers Sermons by GEORGE WALKER B. of Divinity and Pastor of St. Iohn Evangelists Church in LONDON . LEVIT . 19.30 . Ye shall keepe my Sabbaths , and reverence my Sanctuary : I am the Lord. Printed at Amsterdam , in the yeare 1638. To the Christian Reader . THe Author of this Treatise being much importuned , to publish his Sermons concerning the Sabbath ( preached in his owne Parish-Church to his owne Flocke ) not onely by divers of his Ch●istian Hearers ; but also by others both Preachers and godly people , who had heard by report the manner of his large handling and expounding of this Text , did yeeld at length to their Req●ests , and composed this Treatise , which containes in it the whole summe and substance of the matter more largely delivered . The Copie whereof written with his owne hand , he gave to be imparted from hand to hand , and transcribed by such as did d●sire to make use of it , for their owne satisfaction , and the inst●uction of their owne private Families and Christian friends . Which comming to my hands , I thought fitt to publ●sh and impart i● to the Engl●sh C●urches in those C●u●tries on this other sid● of the S●as ; being credibly informed , that the Author ●s not unwill●ng to submite his Doct●ine to the judgement of the true Reformed Church●s of Ch●ist , acco●ding to that saying of the holie Apostle , 1 Cor. 14 . 3● . The spirits of the P●ophets are subject to the Prophets . Let those things which be●ein seeme most of all to savour of noveltie , be read without prejudice and sinister aff●ction , & weig●ed by the sh●kel of the Sanctuarie , and I doubt not but such as are judicious , will ●i●de them to be auncient truths like pure old gold newlie brought to light out of the old treasu●e of the sacred Scriptu●es , in which m●ny p●ofitable truths fitt for these last times remaine , yet to be more clearely revealed . Which God w●ll undoubtedly bring to light , by such as d●gge deeper in those mines then others formerly have done , and labour to ●raw st●ll more Waters of comfort out of those Wells of Salvation . To that God onely immortall , and infinit in goodnesse and wisedome , and to ●he wo●d of his grace I commend you , which is able to bui●d you up , and to give you an inheritance among all them that are sanctified . THE DOCTRINE OF THE SABBATH . Gen. 2 : 2.3 . And on the seventh God ended his vvorke which he had made , and he rested the seventh day from all his wo●ke which he had made . 3. And God blessed the seventh day , and sanctified it , because in it he had rested from all his worke which God created and made . CHAP. 1. IN the unfolding of this Text , and handling of this maine and necessary point , I will observe the Method and order which is most agreeable to the order of the words . First , from these words , ( And on the seventh day ) J will observe , and declare the time of the Institution of the weekly Sabba●h , even the very day wherin the first occasion was given for the sanctification of it , and God did first sanctifie it , and commaund that it should be kept holy Secondly , I will shew the true ground and occasion of the institution of it , laid downe in the next words : God ende● his work which he had made , and he rested the seventh day from all his worke which he had made , and God bl●ssed the seventh day . Thirdly , I will declare what is the blessing , and sanctifying of the seventh day , where I shall have occasion to speake of the Law and Commandement by which God seperated it from other naturall dayes to holy Heavenly and supernaturall use . And of the dueties which that Law requires at the hands of all Gods people in all ages to the end of the World on the most blessed day of all the seven in every weeke , even the weekly Sabbath-day . Under these heades divers subordinate points will ●ffer themselves to be handled , and divers necessarie questions will come to be answered and explaned . First , concerning the time of the institution , there are severall opi●ions among learned Writers of former and later times . First , some Heathen Writers , as Iustine & Tacitus , with others , have grossely and absurdly erred , as in the time , so also in the Author and in the occasion of the institution , though they had perhaps read the the writings of Moses ; yet it seemes they beleeved him not concerning the fi●st institution of it by God ; but finding the first expresse Law , concerning the keeping of the Sabbath given by Moses at mount Sina , written in Tables of stone , and afterwards recorded in the the Bookes of Moses ; they make Moses the first Author of the Sabb●th , and that upon this occasion , because wandring with the Israelites out of Egypt in the wildernesse , and finding no sustenance , but being forced to fast six dayes , at length comming to mount Sina with the people , there found meate , and rested , and upon this occasion did appoint it to be keept weekly for a Sabbath or day of rest . But all true Christians , who beleeve the Scriptures to be the sacred infallible VVord of God , being thereby better instructed , doe with one consent hold , confesse , and constantly teach , that God the Lord Iehovah , the onely true God , is the Author and Ordainer of the Sabbath , and that he first ordained it upon the ground and occasion mentioned in this Text , and expressed in the words of the Law. But yet in the time they much d●ff●r among themselves ; Some in the time of the first institution concurre with the infidell Heathens before mentioned ; though they differ much concerning the Author and the occasion ▪ For they hold that the Sabbath was neither commaunded by God , nor knowne to the Fathers and Patriarches , nor observed by any before the comming of Israel with Moses to mount Sina , and that the first inst●tution of it was in the fourth Commaundement given by God among the ten from Mount Sina , both by word of mouth , in the audience of all Israel , and also in Tables of stone written with his owne finger . Iustine Martyr , Tertullian , Irenaeus , and others of the Auncient , seeme to have given the occasion of this opinion , where they make it a question , whether Adam , Abel , Noah , Abraham , Melchizedeck , or any of the holy Fathers kept the seventh day for an holy Sabbath , and affirme that Abraham beleeved and was justified , and called the friend of God without circumcision or observation of Sabbath ; For from their words , which are but doubtfull , some late writers , both * Papists and Protestants , doe goe about to prove that the Sabbath was not instituted by God untill the giving of the Law by Moses on Mount Sina . And although the words of this Text , written by Moses , doe here plainely affirme the contrarie , and tell us that on the seventh day God ended his worke , rested and sanctified the seventh day ; Yet thus they wrangle and wrest the Text by a Childish forged sense and meaning ; First , they grant the first words , that on the seventh day God ended his worke , and rested ; But they deny that he blessed and sanctified the Sabbath on the same day , they say that here by way of Anticipation , Moses mentions the blessing and sanctifying of the Sabbath , not as a thing at this time done ; but as a thing which was first done in the giving of the Law on Mount Sina , many ages after , and that upon this ground which is here mentioned , to witt , his ending of his worke , and resting on the first seventh day of the World. And here Moses his purpose was , to shew not the time , but the equitie of the institution ; not the beginning but the ground of that Sabbath . The paraphrase of the Text in their sense was thus : And on the seventh day God ended his worke , and rested ; and upon this ground he many ages after at Mount Sina instituted the seventh day to be kept by Jsrael for an holy Sabbath of rest . But though some men of learning , and divers out of effected errour and mal●ce stand for this opinion ; yet indeed there is no ground for it in the Scriptures , but many plaine proofes to the contrarie . First , this Text ( ●f we take the words as they runne ) shewes most manifestly , that on the seventh day , even th● next after the six dayes of the Crea●ion , God ended or perfected his worke , and on that day he rest●d , and also blessed and sanct●fied it to be his Sabbath . Secondly , there is no c●l●ur of reason for any man to thinke , that God sh●uld lay the ground and foundation of the Sabbath on the first seventh day of the World , and suffer it t● lye voide , and of no use , and never goe about to build on it till so many ages after , God cannot endure to doe any thing in vaine nor to suffer any thing to lye void , & to be of no use , which of it selfe is very useful . Surely , as he loved & chos al the holy Fathers from the begining , & promisd to them the eternal rest of heaven , wich they loked for , and sought in t●e everlasting Citie , which hath sure foundations , and in the Countrie above in the World to come . So he kept not back from them the outward sign● , seal● & pledg therof , his holy Sabbath , wich was both a motive to make them bend t●eir whol cours towards that rest , & a meanes to further them in their way & jorney to it also . Thirdly , the Lords owne words which he spake from Mount Sina in the commaundement of the Sabbath , are most cleare , and doe shew that God blessed and sanctified the Sabbath in the beginning , on the first seventh day wherein he ended his wo●k and rested . For he doth not say , I the Lord rested on the seventh day from works of creation , and therefore I now blesse and sanctifie every seventh day of every weeke hereafter . But the Lord rested the seventh day , wherefore the Lord blessed the Sabbath , and sanctified it , that is then of old in the beginning when he rested , he blessed and sanctified it . Fourthly , the Sabbath-day was kept and observed by the Israelites a moneth before they came to Mount Sina , Exo. 16.25.26 . And Moses and the people knew that the seventh day after that God began to raine Manna from Heaven , for to be their bread , was the Lords Sabbath , as his words doe plainely shew , and that the Lord before that time hath by his word appointed it to be the rest of the holie Sabbath . Ve●s . 23. And the words of the Lord to Moses , when some of the people went out on the seventh day to gather Manna , doe plainly shew , that God had before that time given them Commaundements and Lawes concerning the rest of the seventh day ; For in the 28. Verse he saith : How long will ye refuse to keep my Commaundements and Lawes ? Intimating that their going out on the seventh day was a refusing to k●ep his Lawes , which of old he had given , and before this had revealed to them . For otherwise they could not be said to transgresse : Lawes cannot be refused to be kept before they be given ; Wherefore it is a vaine praetence and shift , which some use to decline this Argument , viz. that the ceasing ●f the Manna on the seventh day , and Moses his admonishing of the people to rest that day , was but a praeludium of the fourth Commandement , and a preparation to Gods promulgation of it ; For the words of the Text shew most plainely , that the intermission of Manna was an evidence of the Sabbath already sanctified by the Commaundement of God ; the resting of the Jsraelites was observing and obeying of the Law already given , & the going out of some to gather Manna on the seventh day , was refusing to keep Gods Law given in the first institution . Now , for Justine Martyr , Tertullian , Jraeneus , their words doe not prove any thing for the maintaining of this opinion ; Tertullian denyes onely the perpetuall moralitie of the Law , concerning the Iewish Sabbath , and calls into question ▪ not the institution of it in the beginning , but the observation of it by the first Fathers and Patriarches . Iustine Martyr and J●aeneus say , that Abraham was justified without circumcision and observation of Sabbaths , that is , of the Ceremoniall Sabbaths commaunded by God in the Ceremoniall Lawes given by Moses , not without observation of the weekly Sabbath , as the word , Zabbaton , of the plurall number which they use , doeth clearely declare : That the weekly Sabba●h was instituted from the beginning , the best learned of the Fathers affirme , as Origen , Hi●rome , Austine , and others . And although the Scriptures which briefly runne over the lives and acts of the Fathers , make no expresse mention of their observation of the weekely Sabbath ; Yet we have divers places which minister very probable Arguments for this purpose . In Genesis , cap. 4.3 . It is said , that at the end of dayes , Caine brought his offering to the Lord , that is on the Sabbath , which was the end of the weeke and the last of the dayes . The Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifie at the end of dayes , and howsoever they are taken to signifie in processe of time , by some Learned Translaters , yet in no other place of Scripture doe I finde , that they signifie any other end of dayes , but of a certaine sett number of dayes , either of thirtie or for●ie , or many dayes ; Or of the dayes of a whole yeare , as 2 Sam. 14.26 . where it is said at the end of dayes , according to dayes , t●at is of every yeare . Absalom polled his head . And 1 King. 17.7 . at the end of dayes , that is of a yeare ( ●s Tremellius translates the words ) the brooke dried up . Now , I see no reason why we sh●uld unde●st●nd by the end of dayes , the end of the yeare , that Caine and Abel did onely at the end of the yeare offer to God , or after a long time ; but that on every seventh day of the weeke , which is the weekely Sabbath , they sacrificed to God ; undoubt●dly their Father Adam , who taught them to sacrifice ( which Worsh●pp God first instituted on the seventh day ) he also taught them the day of Gods holy worship even the Sabbath which God had sanctified , and this was the end of the dayes of the weeke . Also in the same fourth of Genesis in the last verse , it is said , that when Seths Children began to increase , that then men began to call on the name of the Lord ; that is as learned Iunius well expounds the words , they began to assemble themselves together in publicke assemblies to pray unto God and worship him , even all Seths seed who were Gods people . and were called by the name of the Lord , that is the Children of God , as we see Gen. 6.2 . Now , as they had solemne and set meetings , so undoubtedly they had a set time , even every Sabbath or seventh day , and set places or Churches ; for without set time and place there can be no solemne invocation or worshipp in solemne assemblies , as common sense teacheth . And that Noah when he came out of the Arke began to observe the rest of the Sabbath , and did offer a sacrifice of the rest that is of the holy Sabbath , and that God was well pleased with it . Me thinkes the Hebrew words in the originall Text teach very plainely ; for it is said , that God smelled a savour of the rest ; that is he accept●d it as a pleasing Sabbath sacrifice , the Hebrew emp●raticall and demonstrative particle here added to sett forth a speciall rest , implies so much . And the word which is in the Hebrew , rest , is of the same note and originall with the word which Exod. 20.11 . in the fourth commaundement is used to signifie Gods resting on the seventh day . Now , all these things well weighed and laid together doe shew that this opinion , though held by some learned men , is but a meere dreame and idle fancie . And indeed the very first words in which God gave the fourth commaundement , to wit , remember the Sabbath day to keep it holy , are of themselves alone a sufficient argument to prove , that the Lord did not in giving the Law from Mount Sina first institute the Sabbath day ; but onely did renew the memory of it , and of the first institution thereof by renewing and receiving his old commandement , by which he on the first seventh day of the World did sanctifie it . There is another opinion which divers both auncient and moderne Christians do hold upon a better ground ; for they do gather & cōclude with one generall consent from the plaine words of this Text , that God in the beginning immediatly after the creation ended , did give the law of the Sabbath , and did blesse and sanctifie the seventh day of the first weeke of the world , and every seventh day of every weeke following , and commanded it to be kept an holy Sabbath , in memory of his rest on the seventh day . But howsoever , they all agree in the generall ; yet in divers speciall and particular things they doe much differ . 1. Some hold , that the law of the Sabbath was given to man in the state of innocency , before his fall on the sixth day , and that it was written in mans heart , that he ought to keepe the seventh day holy ; and that if man had continued in his integrity , he would have kept the seventh day of every weeke an holy rest unto the Lord his God. 2. Others hold , that the Sabbath was instituted not in the state of innocency , nor before mans fall , which happened towards the end of the sixth day ; but that on the seventh day when God rested from the worke of Creation , he then did blesse & sanctifie that & every seventh day and appointed it to be a weekly Sabbath , & the law by which he instituted the Sabbath : was no other but such as was written in mans heart in the creat●ō , & that man by the instinct of nature would haue obeyed that law and kept the Sabbath in the state of innocnecy , if he h●d stood & continued therein . 3 A third sort are of opinion , that the Sabbath was instituted and the Commandement for the keeping therof given in the state of innocency , and yet not till the seventh day : for they imagine that man stood more then one day , and did in his innocency keepe the Sabbath , and if he had continued would haue alwaies kept it ; not by any instinct of nature or light of naturall reason created in him & moveing him so to do , but by a possitiue law and Precept giuen by God : of the same nature and kinde with the Commandement of abstaining from the tree of knowledge of good and euill . In all and euery of these opinions I finde some failling , and noe consent and perfect agreement with the word of God. First they all go too farre , and haue not one word in scripture to warrant their opinion : that Adam in the state of innocency should and would haue kept every seventh day for an holy rest , & that God would haue required it at his hands . For all Scriptures which mention the Sabbath do speake of it as of an holy signe looking altogether towards Christ and towards the state of grace and glory in him , and not towards the state of innocency . It is most certain that man in that state was perfect with naturall perfection , at all times equally disposed to obey God & to serue him , and to remember his Creation and to honour his Creatour . He needed no obseruation of any day to put him in minde of any thing which he had before known , & which god had revealed to him , his memorie was perfect , and he knew whatsoever was needfull for him to know or doe in that present state . And his will was every m●ment ready to doe wha●soever he knew to be right , hee needed no signe to ad●onish him of his duty , or to moue him to do it in due seas●n . He did not labour nor weary himselfe , every day was to him a da●e of delight and pleasure of rest and recreation , and in every creature which he did see or medle with , he did behold & take notice of the wisdome & goodnesse of God , In a word : his whole life was a constant & obedient seruice of God , and there was no inequality nor lesse worship of God in one then in another , for he fully serued God at all times : W●osoever denyes this must needs deny therein mans perfection & constant conformity to God in the state of innocency . For where one day is kept better then another , there is inequality , and noe constant vniformity in himselfe nor conformitie to Gods will. In the Second place , they who hold that the Sabbath was first instituted after mans fall , & yet that it was writtē in mans heart in the state of innocency , and he then was bound to keepe it : they fall into many absurdities . First that a man was bound to keepe a Sabbath before ever it was instituted . Secōdly , that God did by his word & cōmādmēt teach má in vain that which he was fully taught alreadie & had writtē in his heart . Thirdly , that God gaue to man a law in vaine after his fall when he knew he was become vnable to keep it . 3. They who hold that the Law of the Sabbath was not written in mans heart , but was a positiue Law given in the state of innocency , of the same nature with that Commandement of mans not eating of the tree of knowledge , They doe make this Commandement of the Sabbath vtterly voyd by mans fall , euen as that of not eating is now voyd , and was not to bee renued after mans fall . But of the vnsoundnesse and vanity of these opinions I shall speake more fully , when I come to shew what kind of law that of the Sabbath is , and how that commandement bindes men . Now because I cannot find any solidity , or satisfaction in any of these opinions , J haue left humane writings even of the best learned , and haue betaken my selfe wholy to the searching of the Holy Scriptures , Gods most pure infallible W●rd , and what light J finde therein for the manifestation of the truth I will not hide nor cover , but set it before you openly . And for the time when God first instituted the Sabbath , I conceive it to haue been not in the state of innocency , but after mans fal imediately , & yet upon the seventh day wherein God rested from the worke of the creation , as my text here sayth , and although this may seeme to crosse the order of the History as is here laid down by Moses , because mans fall related a while after his sanctification of the Sabbath , even in the third Chapt. Yet let this moue no man , for Moses doth not set downe al thi●gs in order as they were done in this & the next Chapter , but first he speaks of the finishing of Heaven and Earth , and all the host of them , and then of Gods rest , and of the sanctifying of the seventh day , & then returnes to speak of thi●gs which were done before : as the planting of the garden in Eden , which was a worke of the third day , and the making of the woman and forming her of a rib taken out of mans side , and mans naming of al living creatures before the woman was made , which things were done on the sixt day . Also in this chapter the forming of the man is related before the planting of the garden and the watering of it with a river which was devided into foure Heads , though it is most euident that before there was a man to till the ground , God made every plant & tree that was pleasant to the eye and good for food , to grow out of the ground , that is all the trees of the garden amongst the rest ver . 5 , Wherefore we must not cleave strictly to the order in which Moses sets things downe in this Chapter , nor take all things to be first done which are here first related , for then wee should beleeve that plants , herbes , trees , man and woman were all created after that the workes of creation were finished , and after Gods resting one the seventh day . But to passe by all needlesse doubts , let us come to the proofes of this point which proue strongly that Gods institution of the Sabbath was not in mans innocency but af●er his fall ▪ First , the very words of my text affirme that the Sabbath was instituted on the seventh day , for first it is said in expresse words , that on the seventh day God rested & blessed & sanctified that day . Secondly , the things which gaue God occation to sanctifie the seventh day ; & upon which the first institution of the Sabbath was grounded came not to passe , neither were they in being vntill the seventh day , that is Gods perfecting of the worke and resting from al he work which he had made : the words of the text are very plain On , or in the seven●h day God ended his worke and rested , and because of this resting he blessed and sanctified the seventh day , And therefore the sanctifying of the seventh day which was the institution of the Sabbath , cannot be before the seventh day ; The building could not bee beefore their was ground to build on , neither could the worke goe before the cause and occation of it . Thirdly , it is against all reason to thinke that God actually blessed and sanctified the seventh day , and made ●it his Holy Sabbath before it came into being . Now this ground being very cleare , that the Sabbath was instituted on the seuenth day from the beginning of the creatiō & not before . I proceed to a second ground , to weet : that man did fall towards the end of the sixt day , even on the same day in which he was created , which being fully proved , Jt well necessarily follow That the fi●st institution of the Sabbath was after mans fall and not in the state of innocency . First that man did fall vpon the very day of his creation the sixt day , I proue by plaine Scriptures and by strong arguments grounded on them . The first testemony is that speech of David , Psalme 49.12 . Man beeing in honour lodged not a night therein , but became like the Beasts that perish . Soe the words runne in the originall text , & we cānot without wresting of the words from their proper sence in the Hebrew , expound them of any other person but of the fir●t Adam , & of his fall , the word which is in our translation ( man ) is Adam in the Hebrew , and the words which we read in our Engglish ( abideth not ) Bal-jalim , and in the Hebrew signifie , lodged not a night therein : as appeareth by other Scriptures , in which it is continually vsed to signifie lodging or tarrying for a night , viz. Exod. 23.18 . & 34.25 . Devt . 16. 4. where God forbids the Israelites to let the fat of their Sacrifice , or any part of the fl●sh of the Paschall lambe : lodge with them all night till the morning . and 2 Sam. 17.8 . where Hushai saith to Absalom of his Father David , that he was a man of warre , and would not lodge with the people . And 2 Sam. 19.8 . where Joab saith to David , there will not one abide with thee one night . And Psal. 30.5 . where it is said , that weeping may lodge for a night , but joy commeth in the morning . And soe in all other Scriptures this word is vsed . And the learned Hebrews who best know the propriety of the phrase : vnderstand this place of Adam and of his falling on the day of his Creation , and not continving one night in the honourable state of innocency· The Second testimonie is that speach of our Sauiour Ioh. 8. 44. where he saith that the Devill was a murtherer of mā & alier from the beg●nning & abode not in the truth . By the beginning is meant the first day of mans Creation , & it is never absolutely vsed in any other sence but for the time of the first Creation . Now if the Devill did lie & deceiue & murther mā by drawing him to sin frō the first day , of mās being , it follows that man did fall the sixt day , on which was the day of his creation . The third proofe is grounded on the words which passed between the woman & the serpent T ; he serpents speech implies that as yet they had not eaten of any tree , & that he set upō the woman immediately after that God had given them commandement not to eate of the tree of knowledg ; the words which he uset● ( Y●a , or is it even soe ) they are a forme of speech vsed by one that standing aloofe and ouer hearing what was forbidden , doth immediatelie step in and askes the party to whom the commandement was given if it were even soe as he conceived . And the womans answ●r is in such a word as is of ●he future tence in Hebrew , and signifies not an act past or present , but a power & liberty to eate heereafter when they sh●uld haue occation , and the true translation of her words is : we may or will hereafter eate of the fruite of the trees of the garden . Alsoe it is very likely that if they had eaten of the fruite of any tree of their owne accord before their temptation & fall , their reason will , and appetite would haue led them to the tree of life , which was neere at hand even in the midest of the garden close by the forbidden tree Ver. 9. The very name wher●of was amiable , and vnto which the naturall desire of man did of it selfe cheifly carry him , as Gods words do intimate Chapt. 3.2 . But that they had not yet re●ched forth their hands to take and eate of that tree , that speech of God shews Chap. 3.23 . wher he saith that he wil cast Adam out of the garden . Least hee put forth his h●nd and ●ake and eate of the tree of life , which was the state of naturall life ; Now this had beene too late if they had alreadie before eaten of it . Fourthly , soe soone as God had created the woman , and given her to the man , he gaue them the blessing of fruitfulnesse , and the desire of procreation of children which is most naturall to man , & he did bid them increase and multiply , soe we reade Chapt. 1.28 . & vndoubtedly they would not haue neglected the blessing of multiplying and increasing mankind , but if they had continued in their integrity one night , the woman by companying with the man would haue conceiued a pure seed without sinne , for there was no barrennesse of the wombe in innocency , that came in as a curse after the fall . Chapt , 3.16 . F●ftly , the v●rity of God threatening , and the strictness●●f his justice required that in the same day w●erein man sinned , in the same should the sentence of death , bee executed , the words of the law are very peremtory ver . 17. In the day that thou ea●st thou shalt surely dye . Which sentence was fully and truly execu●ed , though not on Adam himselfe , yet on Christ the second Adam mans surety . The fi●st Adam all his posterity are the same day made subject to death , wherein they act or pertake actually of this transgression , & Christ the secōd Adam who vndertooke to satisfie the Law for this sinne and to suffer the punishment due to it and all sin w●ich spring f●ō this root , did certainly dy on the same day , & at the same houre of the day in which the first Adam transgressed , so Irenaeus & divers of the ancients & other acute writers do hold , & they well observe , that on the sixt day of the weeke on which day Adam was created and after the ninth houre of that day , that is in the afternoone and to●ards the end of the day Christ suffered both a cursed bodily death on the Crosse , and also the agonies and paynes of t●e second death , as he sheweth by his crying out My God , My God , why hast thou fo●saken mee . And by his word Consummatum est , that is the fulnesse and vtmost extremity of torments is come , or now is the utmost ex●remity of my paynfull suffering . And therefore it is very probable and cannot without scornefull wrangling be denied , that Adams fall was about the same time of the sixt day , which doth make good the word of God and shew the verity of his threatning law , and his admirable wisdome and providence in thinking of man● Redemption before he would suffer man to fall . Sixtly if Adam had stood any while , even one daie or night or more vntill he had eaten of the tree of life , which seemes to be aseale of the first Couenant of life by workes of natural righteousnes , it is likely that he could not haue falne , nor the Devill been suffered to tempt him , or if after the tast of the sweetnes of the tree of life , and the sealing of the couenant of life by his owne workes of obedience , he had fallen : surelie his fall had been more desperate , even totall and finall apostacy : for which God alloweth no Sacrifice to be offered nor prayer to be made , & from which there is no recoverie nor renueing by repentance . The Devill being created with the Angells amongst the supernaturall host on the first day , and having seene the glory of God and tasted of the Heavenly joys all the sixt dayes of the creation vntill man was created and all the frame of the world finished , and Lordship given to man over all inferiour creatures , he then after this tast falling away and not abiding in the tru●h but leaving his first estate , did sin more disperately & rebelliously against the light , and his sinne is so hatefull to God , that hee will not accept of any satisfaction for it , neither could the Sonne of God under take for him . But mans fall being at the first before he had tasted of the tree of life & the full sweetnesse & fruision of earthly fellicity , and springing not Originally from himselfe , but from the Devill who deceived him , therefore there is mercy with God for him , Gods giving of Christ , and Christs vndertaking for man , is an argument that Adam did fall in the day of his creation before he had tasted of the tree of life , and that he was made , ma●d , formed and deformed in one day , as the Greeke writers speake . Lastly , it seems by divers other Reasons very probable , that man did fall on the sixt day before he had eaten of the tree of life , which if he had beene left to himselfe , and if he had not beene prevented and seduced by the Devill he would haue done . First because the Covenant of life by mans owne workes of obedience , being sealed by his eating of that tree which was the seale of that Covenant : as appeares by Gods speech Gen. 3.23 . Man had beene confirmed in that naturall life & estate wherein God created him , and the Devill could haue had no power either to seduce him or to prevaile by his temptations . Secondly the things which Adam did after his creation and before his fall : could not be done orderly and distinctly in lesse then a good part of a day . First God brought all living creatures before him , and hee tooke notice of them and gaue to every kinde of creature fitt names , before the woman was made , as appeares ver . 20. Then God cast him into a deep sleep and tooke one of his ribs , and formed it into a woman and brought her to him . After that God gaue them the blessing of fruitfulnesse , and said be fruitfull and multiply , he also gaue them rule and dominion over all creatures , and appointed them all Trees bearing fruit , and Hearbes bearing seed for their meat , and set man to keep and dresse the garden , and withall hee gaue them the commandement to abstain from the tree of knowledge of good & evill , before they were tempted & drawne into sinne & transgression . Therefore their fall must needes be towards the end of the day , after the ninth houre , at the same time of the day in which Christ sufferd death and gaue vp the ghost : as the Gospell shewes Math. 27.46 . and soe the day and houre of mans first sinne , was the daie and houre of death for sinne according to Gods threatning ver . 17. Thirdly after their fall & the sight of their nakednesse , they sewed fig leaues together & made them Aprones , & by this time we may suppose that the sunne did set & the coole of the day approached , even the breathing winde which cōmonly blowes af●er the setting of the sun & did blow in the night of the seuenth day , at which time they heard Gods voice walking in the garden , which was tirrible vnto them , partly by reason of the darknes of the night , and partly through the conscience of their sinne , and the shame of nakednesse which sin brought vpon them , & hereupon they hid themselues frō Gods presence among the trees of the garden , which shelter was too vaine & foolish no way able to hide them frō Gods pure eyes . Therefore certainly they did sinne and fall towards the end of the sixt day in which they were created . And justly might Adam haue cursed the day of his creation , if Christ had not immediatly betimes on the seventh day been promised , and had not actually and openly vndertaken to become the seed of the woman , and began to be an actuall mediatour for mans redemption . And thus I haue by the help & light of Scriptures made it plaine and manifest , that mans first sinne and fall was on the sixt daie . And that the first institution of the Sabbath being vpon the seventh day , must needs be after mans fall and not in the state of innocency . CHAP. 2. NOw this proving & demōstrating of the first point in my text , ●o weet : the time of the first institutiō of the Sabbath , doth lead vs directly as it were by the hand vnto the second maine point , that is , the ground upon which the Sabbath was founded , and the true outward moving cause and occation of the first institution of it . First we may hence collect that the ground of the Sabbath is not any thing revealed or done on the sixe daies of the creation , & therfore there was no vse of the Sabbath nor place for it in the state of innocency , neither is it a commemoratiō of any thing then brought into beeing , but rather of Gods resting from creation and ceasing to proceed further in perfecting the world by way of creation . Secondly , that the true ground must bee sought and found among the things which came to passe on the seventh day , and after the state of innocency which ended at mans transgration and fall , now this we will seeke in the next words of the text . The ground of the Sabbath . And on the seuenth day God ended his worke which he had made , and on the seuenth day God rested frō all his workes which he had made , and God blessed the seuenth day . In these words we may obserue three distinct things concurring on the seventh day . First Gods ending or perfecting of the whole worke or busines of the creation . Secondly Gods resting from that worke and ceasing to proceed that way , and ●iving over to vphold the world & to repaire man & other creatures ( which were ●rought vnder corruptiō & through his fall made subject to vanity ) by the meer worke of creation . Thirdly Gods blessing the seventh daie by revealling therein agreat blessing , farre a boue all the good which he shewed in the sixt daies of ●he creation . That these are the true grounds of the Sabbath , and that God because of these concurring & comming together on the seventh day , did sanctifie it & made it an Holy Sabbath , to be kept by man for an Holy rest , the words following immediately do shew where it is said God did sanctifie the seventh day , because in it he rested from all his worke of creation , and from dealing & doing that way . These three points , I will therefore proue and explaine out of rhe words of the text in there order . First for Gods ending or perfecting of his workes which he had made , that is , expressed in the first words . [ God ended his workes which he had made . ] the words in the Originall Hebrew text are these ; Vaiecal Elchim melacht● asher gnassah , which are diuersly translated and expounded by the learned translaters and expositers of this text . The Uulger Latine runnes thus : Cumpleuitque D●us opus suum quod fecerat . That is , God finished his worke which he had made , or God made his worke compleat on the seventh day , The Greeke Septuagints render the words thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , God perfected his worke on t●e sixt day . The Caldee paraphraseth thus . On the seventh day God delighted in his worke which h● had made . Trem●llious & Junious and many other learned expositers do reade the words thus : That before the seventh day God had ended his worke , & had finished it on the se●enth day that is , when the seventh day come he had ended the creation . The words thus diversly translated seemes to haue severall meaning and may bee taken in divers and severall sences . The Uulger Latine which is all one with our English translation seems , to make this the sence of the words . That on the seventh day God made an end of his worke , which till then was not fully finished , and that in memory and for joy of the finishing of his worke and makeing it fully compleat on the seventh day , he sanctifyed that day to be his Holy Sabbath . The Caldee paraphrase seemes to make the joy & delight which God tooke in viewing all the worke of creation on the seventh day , to be a ground & cause of Gods sanctifying that day for his Sabbath Tremellius and the learned who agree with him , seeme to hold that God had before on the sixt day ended all the works of the creation . And all Being finished when the seventh day came , that was the only day of the weeke in which God had no worke left to be finished , nor any thing to make , and therefore he made this his Holy day and day of rest . This also seemes to be the meaning of the Greeke Septuagints , who for this purpose haue changed the Hebrew text , and instead of the seventh day , put in the sixt day for the ending of the weeke , and the seventh day they make the day onely of Gods resting . Now of all these translations taken in these Uulgar sences , there is not any on which can give full satisfaction and remove all doubts and scruples : Yea if we receive and grant them all , some difficulties will still remayne ; A●d therefore , for the removing of all doubts & full manifestation of the truth , I will endeavour to search and diue fur●her into the words of the Originall Hebrew text , and to finde out a further sence and meaning ; by comparing them with other Scriptures which giue more light unto them , and in so doing J will make use of these severall traslations & sences , to gather some light and strength from them , and from the difference which is among them for the more full manifestation of the truth which I shall commend vnto you . First for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translalated , Ended , Perfected , Finished , it signifies in the first and most proper and full sence , to bring a thing to the full end of it , soe that now it hath al which belongs to it in any kinde . Some times it is vsed in Scripture to signifie the beginning of a thing to the last end of it , either by consuming of it , and bringing it to an ●nd of beeing & well beeing which it had before Iob. 4.9 . By the Breath of Gods Nostrills the wicked are sayd to be consumed , & Isa. 1.25 . or by ceasing to continue it if it be a trans●et action or speech : as Gen. 17.22 . God ended his speech or talke with Abraham , that is : ceased to continue it , and Exod. 34.33 . & 1 Sam. 10.13 . & 2 Sam. 6.18 . 1 King. 7 40. where mention is made of Moses his ceasing to speake , of Saulls making an end of prophicieing , and D●vid of offering Sacrifice , & Hiram of his working . This sence is in no case to be admitted . First because God consumed not the workes which he had made before , neither did God bring his working and making of creatures to an end by ceasing to continue it , for that was the sixt day when he had made the woman the last creature which h● made , then hee ceased from his working and brought it to an end . Secondly because consuming and destroying of creatures , can be noe good ground of blessing and sanctifying the daie and time in which it is done . Some times this word is vsed to signifie the bringing of a thing to the full end of perfection , either by adding to the last & vtmost thing which belongs to the nature , kinde and beeing of it , soe that now it wants no perfection which it ought to haue in that kinde , thus the word is vsed 2 Chro. 7.11 . wher it is said that Salomon finished the House of the Lord , & Exod. 40.33 . Moses finished all the work of the Tabernacle . Or else by adding to it more then naturally belongs to it : even some supernaturll and extraordinary perfection , thus the word is vsed Ezech. 16.14 . where it is said that God made Jerusalem perfect by his beauty which he put vpon his people whom he placed to dwell therein : even David and other holy men whom he beautified with supernaturall & saving guifts & graces . In this last sence I conceiue the word to be especially here vsed . For it is most certain that God brought al things to the full end & natural perfection on the sixt day when he created man and woman , and gaue them rule & dominion over all living creatures , and appointed all things which he had made to serue for their vse , and soe much the last words of the first Chap. shew , where it is said : God saw euery thing which he had made , & behold it was very good , & this was before the end of the sixt day . And therfore that giving of full naturall beeing and perfection cannot be this which is here said to be on the seventh day . If we should here vnderstand that perfecting and finishing of the work ; we must either with the 70 Greek Translatours corrupt the text , and for the seventh put the sixt day ; or else with Tremelius and others , straine the plaine words of the text , and make this the sence of them ; In the seventh day ( that is before the seventh day ) God ended , that is : God had ended his work & already finished it before , to weet : on the sixt day ; which being granted ▪ It will herevpon follow , either that this perfecting of Gods work is no ground of the Sabbath at all , or else that the sixt should rather be the Sabbath , because it was the day and time in which God brought the created worke to perfection . But here in the originall text , the Hebrew words are Beiem hashebingi . In the seventh day , that is within the compasse of that day God perfected his worke which he had before made and created on the six dayes , and therefore I doe verily conceive and beleeve , and dare be bold to affirme for a certaine truth , that on the seventh day , God gave to the which he had before made very good and perfect , with naturall & mutable perfection , ( & which the Devill by mans fall had marred and defaced ) now another second and greater , even supernaturall perfection by promising Christ the blessed seed of the woman for the restauration of the work defaced , and by Christ his vndertaking not only to redeeme us from all evills which entered in by mans sinne , & from that mutability of estate in which we were all created : but also to exalt us to a farre more excellent state and condition , even to the state of immutable grace here ; & of eternall life a●d glory in the sight and fruition of God in Heaven hereafter in the world to come . That Adam did sinne and fall on the sixth day which we call Fryday , & in all liklihoode towards the evening about the same houre in which Christ dyed on the Crosse to redeeme vs from that sinne and all sinnes which therby entered into the world , I haue proved before . That after mans fall and discouerie of his nakednes , and sowing of figge leaues together for aprons , Gods voyce was heard walking in the garden in the coole of the day , that is , after the sunne was gone down & the seventh day begunne , & that Adam hid himselfe the words of the text affirme plainly in the third Chapter . Also that after the conventing examining and arraigning of the man & the woman , and cursing of the serpent , and also of the earth ; & passing sentence of punishment on the persons of the man and woman to weet : sorrowes & labours in this life , & in the end thereof bodily death and returning to durst , God for a comfo●table remedie of all these evils , promised Christ to redeme man kinde from them all and to purchase for them eternall life and glory , the history as it in the same third chapter laid downe shewes most clearly , and I do verily beleeve that all reasonable men , especially all true Christians , will most freely confesse and willingly grant : That Christ in the day wherein hee was first promised , and did actually undertake to redeeme the world , brought in a greater perfection vnto the worke of creation , or the things created , then they had befor given to them on the six dayes in there creation , to weer : supernaturall grace ; and heauenly and spirituall gifts of holinesse , which exalt man to astate immutable and eternall . Now seeing it is a truth most manifest , that in the seventh day ( God the Father promising the blessed seed Christ to destroy the workes , and to breake the head and power of the D●vill the Old serpent , and the Sonne of God actually vndertaking mans redemption , and beginning to mediate for man : And God the Holy-Ghost inspiring by the promise and through Christ grace and faith into both the man & the woman to beleeue that out of her who was the instrument of death to man ; should Christ spring , who is the life and light of men , and so shee should become , Chavab , that is : the living one , or mother of all living ) there was a supernaturall perfection brought into the world . And God brought his worke which hee made to a better estate , and shewed a further end of things created . Surely it should be too much perverstnes in us , and too grosse resisting of our owne reason , guided by the text it selfe . If wee should d●ny or refuse to beleeue , that this perfecting of Gods worke is here meant in this place , and is the true ground of blessing the seventh day to be the Lords holy Sabbath . And thus J hope I haue fully discovered the true sence & meaning of the first words , & shewed how we are to vnderstand this which is here said , to weet : And on the seventh day God ended or perfected his w●rke , J proceed to the next words , And on the seventh day God rested from all his worke which he had m●de , to which I ●dde the repetition of the same w●rds with some addition in the later end of the third ver . namely that he rested from all the worke which he created , even from making any more , so the words in the Hebrew do runne . Now for the word rested , it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabath of which the name of the Sabbath is derived , and it doth not signifie a resting of God for to refresh himselfe : as being weary , nor resting from all working absolutly and simply , but ceasing from making any more kindes of creatures : for God doth alwaies as a provident Lord and Father work in the continuall generatiō of particular creatures ; & in multiplying , preserving , ordering , and disposing of them , as our Saviour shewes Iohn 5.17 . Here therefore we are to vnderstand , that on the first sixt dayes the Lord shewed his good will and pleasure in making every thing very good and perfect , with naturall perfection . So in the seventh day hee rested wholy fro making any new kinde of creature by way of former creation : And man being fallen and hauing brought confusion into the world , and corruption and vanity vpon the creatures , Christ is promised and actually vndertakes and begins to enterceede for man , and to be his redeemer and Saviour , and by this meanes God may bee sayd to rest divers wayes . First whereas the rigour of justice required that man should dye and perish in the same day wherein hee sinned , and the creatures made for his vse should together with him be distroyd , & so should God haue bin busied in executiō of justice & destroying his former work , & in making a new world of creatures : the eternall word the Sonne of God vndertooke mans Redemtion , brings rest to God by that meanes from destroying the former and making a new or second worke of creation , which is truely called resting from all the worke which he had made . Secondly the naturall estate and b●st being and perfection which man and other creatures had by creation , shewing it selfe mutable by mans fall so appearing , If God should haue proceeded and gone on in the same manner of working as he had done in the sixt dayes of the creation , there should haue been no rest nor end of his work of making & remaking . But Christ vndertooke the worke of redemption and as an alsufficient Saviour to perfect for ever them that are sanctified by the cōmuniō of his spirit & spiritual & supernaturall grace , & to renue them after his heavenly Image of true & vncha●gable holines , doth this way bring rest to God f●ō the work or busines of creation , & sets on foot a new & more admirable work in which God resteth , and on which he taketh much delight , and by which his creatures are reconciled , and made pleasing and acceptable to him . Thirdly Christ who was promised to become the seed of the woman for mans redemption , b●ing the eternall wisdome and mighty word of God , and able to beare vp the pallace of the earth , when it and all the whole tents thereof were disolued , and the first foundations thereof were out of course , as the Psalmist speakes Psal. 5.3 . & 82 5.8 . God doth justly settle his rest on him and commits to him the ruling , governing , and judging of the world , as he is medidiatour and the Sonne of man. So our Saviour himselfe affirmes Iohn 5.22.27 . Now that on the seventh day God did not barely rest from his worke of creating and making creatures ; but also that in and by Christ promised on that day , hee found rest and rested the sever●ll wayes before named , the holy Scriptures and also common reason doe plainly shew . First a bare resting from creation and not working is not a matter of such moment & benefit , that it should be the ground of blessing and sanctifying of one day in seven every week to the solemne memory of it . Holy dayes and feasts mentioned in the Scriptures haue alwaies beene appointed by God , and set apart for the commemoration of some great extraordinary workes , & delivering Jsraell out of Egypt , giving of the Law and such like . Secondly , that Gods resting on the seventh day was more then this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabath which is here v●ed , and doth properly signifie in any other places of Scripture where it is vsed to set forth other ceasing and resting from worke . The Holy Scriptures themselues do fully shew . Also that God found rest in Christ : even of refreshing , and se●led his delight in him the Redeemer , and in his worke of redemption , and committed the world to be Ruled , Iudged , Ordered and disposed by him as mediatour , vpon the seventh day and from that forward vntill the eternall rest of heaven comes in , and the kingdome be deliuered vp to God his Father , that God may be all in all . As for example Exod. 20.11 . where God in giving of the law , and mentioning the ground of his sanctifying of the seventh day , to weet : his resting , doth vse the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janach , which signifies not a bare resting from worke , but such a rest as is full of sweetnesse & delight , and Exod. 31·17 . where it is said that on the seventh day God rested and was refreshed , that is : hee did not onely cease from creating and rest from workes of creation , but he found also great delight , that is in Christ vndertaking to be the Saviour and redeemer of the world , hee found great pleasure and delight in his kinde : such as men in their kinde do finde in things which delight and refresh their soule , so much the words imply . And the Scriptures of the Prophets and Apostles speaking to the same purpose : justifie this sence and meaning , where they tell us , that Christ the Mediatour is Gods righteous Servant in whom his soule delighteh . Isa 42.2 . Math. 12.18 . And that in him God setles his rest and is well pleased Math. 2.17 . And makes his elect acceptable in his beloued Ehe . 1.6 . Thirdly the keeping and observing of every seventh day for aholy Sabbath , which God requires of us , consists not in bare resting from ordinary workes and labouring in worldly affaires which concerne this life : but also in sanctifyng of the day by holy and religious exercises , which concerne the heavenly life , and in making it our delight to honour the Lord ; as appeates both in the wordes of the law Exod. 20.8 . Deut. 5.22 . And also in the Prophets Isa. 56.4 . And 58.13 . Now such as the observation is , such must the ground thereof be on which it is founded . And therefore vndoubtedly Gods resting on the seventh day includes his resting and delighting in Christ who was the promised redemption . Thus much for the opening & expounding of the second clause , & the discovery of the rest of God by which he rested on the sevē●h day , which is the second ground of Gods blessing and sanctifying that day , and making it a holy Sabbath of r●st . The third ground remaines , and that is : Gods blessing of the seventh day , layd downe in the next wordes . And God blessed the seventh day , ve●s . 3. This blessing of the seuenth day consists in two things The first is : Gods blessing of it , by giving and revealing to man on that day the greatest blessing which was made knowne to the Sonnes of men during the time of the Old Testament , while the Sabbath of that seventh day was to be in vse and the law thereof inforce that was , the giving of C●rist by promise to be the Redeemer of the world ; this belongs to the ground of the Sabbath . The second is , Gods blessing of the seventh day by setting it apart to be kept and observed of men as a day most blessed in memory of of that blessing , that is of the promise of Chrst and his undertaking and beginning to mediate for man kinde , this belongs to the in sanctifying of the Sabbath which is the third maine thing observed this text . First I will speake of blessing as it is a ground of institution , and after in the next place , J will handle it , as it is a part of the institution of the Sabbath , & concurres with sanctifying of it . Blessing ( as it belongs to the ground of the Sabbath and signifie● Gods giving and revealing on the seventh day a blessing aboue the blessings of all the other six dayes by which that day became more honourable ) must needes be Gods giving , ether of some naturall blessing tending to outward prosperity , and to naturall perfection and temporall felicity in this world ; or of some gift and blessing supernaturall tending to heavenly happinesse & eternall blessednesse . 1. Gods blessing with naturall & temporall blessings is declared in the Scriptures to be two manner of wayes . F●rst by giving all sorts of temporall blessings and naturall gifts in generall , thus God is sayd to blesse Ishmaell Gen. 17. ●0 . and to bl●sse the Jsralites in all their affaire● and in all the wo●kes of their hands Devt . 14.29 . Secondly , by giving some speciall worldly blessing ; successe ; and prosperity either in respect of their Corne , Wine , M●ate , & Drinke , Exod. 23.25 . or in respect of their cattell , or the fruite of their body or worldly goods , p●ssessions and the like Devt . 28.3 . 2 Gods blessing with spirituall and supernaturall blessings and guifts is his making of men to grow and prosper in grace and in all heavenly blessings as Gen. 12.3 , & 28 , 4. where it is said that in the blessed seed of Abraham & Iacob that is in Christ. All the nations & families of the earth shall be blessed , and thus God is said to blesse us with all spirituall blessings in Heavenly things in Christ Ephess . 1.3 . & of this blessing David ●peakes Psal. 67.1 . where hee sayth , God b● mercifull vnto vs and blesse us . 3. God is said to blesse in a full and perfect sence with all blessings of prosperity and happinesse both temporall and spirituall , that is : by giving all saving graces needfull to salvation and good increase and growth in them , and all outward prosperity and all things therevnto requisite , together with his favour and a sanctified vse of them , thus God promised to blesse Abraham Gen. 12.2 . & Jsaac Gen. 26.3 . & Jacob Gen. 28.3 . & Joseph Gen. 49.25 . with blessings of heaven a boue and deep beneath . And his people & inheritance Psal. 28.9 . Now the thing here to be inquired after & sought out , is what blessing is meant in this place : where God is said to Blesse the Seventh day . For it it most certaine , that this blessing wherewith God blessed the seventh day , did not consist only in Gods giving of any naturall and temporall blessings to that daie , or to man and other creatures on that day , or in ann●xing and tying any such vnto it . For God had before ceased and now rested from all works of creation , that is both from creating any kinde of creature , & also from adding more naturall goodnes or perfection to any thing created . We never read that God made the seventh day blessed a boue the other sixe , either in clearer light of the sun , or in more faire and seasonable weather , at any time , or in any age from the beginning , or that he blessed it with any such blessing which belongs to nature , or to the naturall vse of the creature . Secondly for spirituall and supernaturall blessings which tends to eternall life and blessednes in heaven , we never read of any proceeding from God , but only through the eternall son incarnate and made man : even Christ the mediatour . The Apostle affirmes that God blesseth us with all spirituall blessings in heavenly things in Christ Ephe. 1.3 . And that there is no other name vnder heaven given among men whereby we must be saved Act. 4.12 , If any man hath ascended higher then Saint Paull was rapt , farre a boue the third heaven , & hath t●●re heard of spirituall blessings which God intended to bestow , or did bestow vpon Adam in the creation before Christ was promised , or did openly vndertake to be mans mediatour ; hee goeth farre beyond my lyne and measure of faith , I dare not be wise a boue that which is written . Jt is enough for me to know and beleeve that C●r●st is the onely true way to heavenly and supernaturall happin●sse , and that he is the truth and the life Ioh. 14.6 . And that none can cōe to the Father but by him , & that in his name the Father giues the spirit ver . 26. And through him sheds the Holy Ghost aboundantly on all that are sanctified and saued Tit. 3.6 . And that as Christ onely makes way into the holy of holiest Heb. 10.20 . so in him is all fullnesse , & from him all grace proceedeth by which God makes us accepted Ephe. 1.6 . I know that God created all things , and man in his owne Image ; perf●ct in his kinde , but Yet mutable . J confesse and beleeve that man by his perfect obedience performed to God in his owne persō , according to the first covenant of works , might haue continued in that naturall life and earthly happinesse wherein he was created : But that he had any supernaturall or spirituall power given before the promise of Christ , wherby he was fitted for heavenly happinsse , ot that any such life and happinesse was promised in the first covenant , or any grace tending therevnto , I cannot be perswaded . First because the Scriptures are vtterly silent in these pointes· Secondly because it is against all reason to thinke , or conceiue of God , who is the fountaine of all wisdome & doth nothing in vaine . That if there had been a more neer way then Christ , more ready for him to reveale and communicate all his goodnesse and glory to mankinde , even the way of mans owne personall obedience to the first covenant of workes ; Surely God would never haue suffered man to fall , nor haue given his sonne to discend from heaven & to humble himselfe to such base ignominous painefull and cursed sufferings as he did , and all to bring man soe farre a bout to the fruition of himselfe in heavenly glory . Thirdly , whatsoever hath or shall certainly come to passe concerning mans happinesse or misery , that God decreed , foresaw and purposed , and that only he intended , and that from the beginning , even from all eternity ; though God laid vpon man no impossibility of standing in innocency , nor any necessity of falling , but man was able to doe Gods will according to the first Covenant , and if hee had done it , he might & should haue lived & enjoyed an earthly felicity : Yet certainly God foreknew what man would doe when he was tempted , and did willingly permit him to breake the first Covenant , intending to make a more sure Couenant in Christ , and to establish it with better promises Heb. 8.6 . and that none of all man kinde should be saued but onely they who are in Christ and under this Covenant . Now these things being thus : If the blessing wherewith God blessed the seventh day , be any spirituall blessing , it must needes be in , and under Christ promised : Yea it must needes be either the promise made to man one that day that Christ should be his Redeemer , and Christ his vndertaking openly to be mans surety and Mediatour , or else some speciall blessing which comes by Christs mediation , as the guift of the spirit , and spirituall grace given to man to beleeve in Christ , to rest on him , and in him , to seeke eternal rest , or Gods acceptation of Christ for mans surety , and God resting on Christs satisfaction and righteousnesse . In very deede , let others thinke what they please , for my part J can see no reason either in this text or any other text of Scripture to perswade me that this blessing was any , but the supernaturall and Heavenly blessing , even Gods gracious favour , kindnesse and loue then first shewed to man in Christ , by promising him to become the seed of the woman , accepting him for mans surety , and resting in his mediation , & alsufficient satisfaction , which blessing brings with it , and includes in it many , yea all naturall blessings which are true blessings indeed , and end in eternall happinesse . For by Christ who then was first promised and revealed , man hath naturally life continued to him , and right and rule over the creatures restored and given in an higher degree , and in a more excellent kinde : He had power given to him in the state of innocency to rule over Cattell and all living creatures , and to order and command them for his delight and pleasure . But in Christ he hath power given to kill and sacrifise , and to eat them and vse them for his profitt . Jn the creation God gaue to man as his steward rule over all cteatures & right in them ; but in Christ he gaue man the right of a sonne and heire , and made all creatures mans inheritance , which is a firme and vnchangable right , and now all the blessings temporall which the elect & faithfull haue and possesse by faith in Christ and by a true right in him , are blessed and sanctified to them , and are helps and furtherances to their heavenly glory . And this I dare be bold to conclude : That the blessing wherewith God blessed the seventh day , was a blessing a boue all blessings naturall which God gaue to man in the sixt day and to other creatures on other daies of the creation . It was the blessing of his kindnesse and loue to man , revealed in Christ promised , which includes in it the restitution of man to all naturall blessings , all which all mankinde haue & injoy by Christ & through his mediation . So that here is a blessing worthy of an euerlasting memoriall among all Adams posterity , which justly bound them all to obserue that day of the weeke to the honour and prais● of God , vntill the comming in of the fullnesse of that blessing on the day of Christs resurrection , which is the first day of the week & the eight from the beginning of the creation , which all Christians by verue of the institution of the Sabbath here in my tex● , are bound to k●ep holy and to solemnize with thankfullnesse for all blessings in Christ on the seventh day , and on the first day fully exhibited a perfect Redeemer in his resurrection . And thus I haue discovered ou● of this text the whole ground upon which the Lords holy weekly Sabbath is founded , which is briefely comprehended in these 3 particulars . 1. Gods perfecting of the wo●k cr●ated . 2. Gods ●est on the seventh day . 3. Gods blessing of it . Out of which particulars as I haue laid them open : this Doctrine doth arise . CHAP. 3. THat the first institutiō of the Sabbath on the seventh day of the first week of the world was grounded vpon Christ , and occationed by the promise of him to be mans mediatour , and the worlds redeemer . And the true & proper grounds of the sanctification of the weekly Sabbath , vpon which it stands perpetually to the worlds end , and to the eternall rest in heaven , are Gods perfecting of the created world by bringing in redemption by Christ , Gods rest delight and pleasure in Christs mediation , and Gods blessing the seventh day with a blessing farre a boue the blessings all of other daies even the giving of Christ a perfect Saviour for mankinde . This point is most plaine and manifest by that whih I haue before delivered . But yet for the better setling of our Judgments and confirming of our hearts in the knowledge and beleefe of this truth Jt will not be amisse to add further proofes and reasons grounded on the sacred Scriptures . First that which is the ground of Gods sanctifying the seventh day aboue all the other six dayes of the weeke must needes be somthing which came to passe one that day , which farre excelled the workes created on the six dayes . For the holy Scriptures and the common practise of all nations do concure in this , that all holy daies whether weekly monthly or yearely are obserued and were first instituted in memory of some notable and extraordinary thing which on those dayes of the weeke , moneth , and yeare happened & came to passe , witnesse ●he passover , Pentecost , the feast Purim ; and dedication , the feast of Christ nativity , resurrection , ascension , our fif●h of November a●d many others . But there can be nothing imagined greater then the works of creatiō which were all finished on the six daies , but only the promise & relation of Christ the redeemer & the work of Redemption by him the eternall Sonne of God , on that day openly undertaken and begune as I haue before proved . First for Gods ceasing from his workes of creation , and his bare rest from them , it being a doing of nothing & not making of good things , cannot in any case be esteemed better then the workes of the six dayes wherin God created all things good and perfect with naturall perfection . For doing of good is better in the judgment of all reasonable men , then doing of nothing . Secondly , for Gods perfecting of the creation by bringing man and woman the last and chiefest of his creatures into being that wa● on the sixt day , and his making of every creature compleat and perfect in his kinde , that was done on the severall dayes in which they were severally created , they cannot be any ground of sanctifying the seventh day but rather of the six daies of the weeke . Wherefore it remaines that Christ promised ● perfect redemptiō on the seventh day of the world begin̄ing actually to mediate for man & to cōmunicate his spirit & supernaturall grace & faith to our first parents is the ground of the institution of the we●kly Sabbath on that day· Secondly ; a supernaturall effect cannot proceed from a naturall cause , a spirituall building cannot be surely setled on a naturall ground and foundation . If the effect be supernaturall the cause must be such , and if the bu●lding be spirituall , the found●tion alsoe must be spirituall on which it is setled . Now the sanctification of the Sabbath as it is Gods worke in the first institution , it is a seperating of a day from naturall , to heavenly , spirituall , and supernaturall vse , and to workes which tend to such an end as cannot be obtained by creation , but onely by the mediation of Christ , and sanctification of the Sabbath as it is a worke and duty which God requires of a man , is wholy exercised about things which concerne Christ , & which haue relation to him , and which none can rightly performe without the communion of the spirit of Christ , and the sauing guifts and graces of God in Christ. The Hebrew word Kad●sh signifies onely such workes in all the Scriptures wheresoever it is vsed , & never any thing is said to be holy or sanct●fying but in , for , and by Christ , wherefore that ground of the Sabbath must needes be something in Christ , or indeed Christ himselfe on the seventh day first promised and revealed a perfect and alsufficient Redemer and mediatour to gather all things to God. Thirdly that which hath no proper or principall end or vse , but such as presupposeth Christ and his mediation , and is subordinate to him promised and to the revelation of redemption by him , must needes be grounded on Christ , and receive the first institution and Originall from the promise of him , or him promised . This is a certaine truth which with no culour of reason can be denied , For God doth nothing in vayne , he makes althings for there proper end & vse , and brings nothing into being before hee hath a proper end & vse ready before hand , for which it may serve . Now the proper principall end & vse of the Sabbath for which the Lord is said in the Scriptures to institute & give it to his people , is such as presupposeth Christ and his actuall mediation , and is subordinate to the promise of redemtion by him . First God himselfe testifieth both in the Law Exod. 31 , 13. also in the Prophets Ezech. 20.12 . that he gaue his Sabbath to his people for this end and vse , Tha● it might be a perpetuall signe betweene him and them , to confirme them in this knowledge & beleefe , That he is their God who doth sanctifie them . Secondly , another maine vse for which God instituted the Sabbath is , that it might be a signe and pledge to his people of the eternall rest or Sabbathisme which remaines for them in heaven , and vntill they come to that rest , they are bound to keepe a weekly holy Sabbath to put them in hope of that eternall rest , soe much may be gathered from the Apostles words , Heb. 4.3.9 . Thirdly , the Sabbath is for that end and use that by keeping it holy , & by sanctifying our selvs to the Lord , and delighting our selvs in him , and in his holy worshippe , wee might grow up in holinesse without which none can come to see , and enjoy God , and soe might draw still more neere to God till we be fully fitted to see and enjoy him in glory , and to come to his eternall rest in Heaven . Now all these principall endes and vses of the Sabbath doe presuppose the promise of Christ and his mediation . For first in him alone as he is our mediatour , God becomes our God , who doth sanct●fie us , and without Gods shedding of the holy Ghost on us through Christ , we can never be truly sanctified as appeares Rom. 8.9 : Tit. 3.6 . & 1 Cor. 1.30 , And in Christ we are called to be Saints and sanctified , 1 Cor. 1.2 . Secondly , there is no thought or hope of eternall rest in heaven but in and by Christ , hee brings us into that , and by going before us makes way for us Heb. 6.20 . & 9 , 24. Jt is that which never entered into the heart of man , his reason conceives it not till God doth reveale it by his spirit given though Christ 1 Cor. 2.9.10 . Thirdly , no man can haue accesse vnto God but in Christ , there is no approach to the throne of grace but in him Heb. 4.16 . It is Christ alone who for his peoples sake sanctified himselfe , that they also might be sanct●fied Ioh. 17.19 . And there is no growing up in grace & holinesse but in him and by vnion and communion in one body with him as our head Eph. 13·16 . vpon these infalible premises it followes necessarily , that the proper end and use of the Sabbath presupposing Christ , the first institution thereof must needes be grounded on Christ also . Fourthly , if Christ as he is the Sonne of man vnited in one person vnto God , and so our mediatour , be the Lord of the Sabbath , so that the alteration and chaunge of it from one of the seven dayes to another , is onely in his power and depends wholy on some chaunge in him ; then the institution of it is grounded one the promise of him and upon his mediation . Now the Antecedent is manifest by our Sauiours owne words , Mat. 12.9 . where hee calls himselfe Lord of the Sabbath day . And by his resurrection and becomming the head stone of the corner , the Sabbath is chaunged from the day of him promised vnto the day of the full exhibition of him aperfect actuall redeemer in his resurrection , as David foretold Psal. 118. And the practise of the Apostles in all Churches of Christian Gentiles doth aboundantly declare , Act. 20.7 . and 1 Cor. 16.2 . wherefore undoubtedly Christ promised , was the first ground of the institution of the Sabbath , & as our Saviour in that place of the Gospel Mat. 12.9 . affirmes . it was made for man , that is not only for mens use but also for him , the son of man : & upon the promise & undertaking of him to become man & the seed of the women , for mans redemption & for destroying the workes of the Divill . VSE . This Doctrine thus fully proved & confirmed , is a Doctrine of speciall use to worke in the hearts of all true Christians , who have all their hope & confidence in Christ , an high & holy reverence & esteeme of the Lords holy weekly Sabbath , & to provoke & stirre them up to a carefull conscionable & diligent observation thereof , in all their generations , for the promoting & propagating of pietye , & for the increase of devotion and advauncement of Religion , in all succeding ages . If the observation of the weekly Sabbath were but a dictate of nature , written in mans heart in the creation ; then were the chiefe end and ayme of it no more but an earthly felicitye , and the fruition of a naturall life in an earthly paradise . It should be no better then one of the duties which belong to the old couvenant of life , & justification by mans owne works ; which is abolished and made void by mans fall . And It is wholy frustrated of the proper end & use of it , which was justification , & life by workes of a mans own doing . And so being not a part of the wisedome , which is from above , it should be of lesse esteme and of common and ordinary account with holy Christian Saintes . Or if the Sabbath were a legall rite and ceremoniall ordinance onely , such as were sacrifices , burnt offerings , circumcision and legall purifications , which were shadowes of things to come , then should it be abolished by the full exhibition of Christ , and the observation thereof among Chistians of the beleeveing Gentiles , were no better then setting up of abominations which make desolate by cutting men of from Christ. But here we are taught better things concerning the Lords holy weekely Sabbath , to weet : that it is an holy Heavenly , Euangelicall ordinance , wholy grounded upon Christ and depending onely upon him ▪ first instituted upō the promised Christ , & limitted to the seventh day of the weeke , in which he was promised to be mans redeemer , did undertake , & in some measure begin actually to mediate and to intercede for man with God , and commaunded to be kept onely on that seventh day , during the tyme of the old Testament while Christ was onely promised , & the fathers sought salvation in him to come : And now ever since the full exhibition of Christ a perfect redeemer in his resurrection , necessarily imposed on all Christians , and limitted by virtue of the first institution and foundation of it upon Christ , to that day even the first day of the weeke , which is the greatest day of Christ appearing in the nature of man on earth , that is the day of his resurrection to glory and immortalitie , and the day of his complete victory and triumph , in his owne person over sin , death , the Devill & all the powers of darknesse . So that though the particular dayes of the weekely Sabbath , that is the seventh of the weeke in the old Testament , and the first in the new ; and under the Gospell may truly be called temporarye and caeremoniall , because they have their set tymes and seasons ; the one the tyme and season onely under Christ promised ; the other the tyme and season under Christ fully exhibited , that is the whole tyme of grace under the Gospell vntill we come both in soules and bodyes to the etternall Sabbath and rest in heaven , when ( Christ Mediatour haveing destroyed all enimyes and delivered up the Kingdome to God his father ) God shal be all in all : Yet they are such ceremonies as are holy in their seasons , not by signification and consecration to holy and supernaturall use only , as legall shadowes were : but also materially and in respect of the very duties , which are performed in observation of them ; yea and effectively because the due observations of them properly tends to begitt and increase true holynesse in Gods people . Besides if we consider the observation of a weekely Sabbath simply in it self without limitation to a particular day , so it is a perpetuall ordinaunce of God which bindes all mankind to the end of the world . And there is none of all Adams posteritye , but by Gods first institution he is bound to keep the holy weekely Sabbath , upon that very day of the weeke , which by the word of God and the ground of the institution , appeares to be most seasonable in the age and the state of the Church under which thy live and have their being on earth . Now these things being , soe , how it is possible that any true syncere Christian ( who as by one spirit and by a true lively faith , soe also in his whole heart and in all holy affections is vnited vnto Christ ; and hath all his h●pe & confidence in him as in his only Redeemer Lord & Saviou● ) should not haue the we●kely Sabbath in most high esteeme , which was first grounded vpon Christ , promised & came in upon the seventh day of the world , ●ogether with the word of promise and the glad tidings of the worlds redemp●ion by Christ : ●nd with the perpe●u●ll commandements of repenting and beleeving in Christ , which are the great commandements of the Gospell , which Holy and blessed Sabbath hath still continued and gone a long with Christ pr●mised on the seventh day , during the time of the old Testament , and si●ce the full exhibition of Christ in his resurrection ; hath advanced forward together with Christs vnto the fi●st day of the weeke , in wh●ch day he perfected mans redemption , triumphed over death , rose vp and was advanced to glory & immortallity , Surely they who professe loue to Christ , and profane the weekely Sabbath , they are no better then painted Hipocrties , yea rather they are to bee numbred among those bold , audacious and scandalous sinners , who presume to pull a sunder those whome God hath inseperably joyned together , that is , the sabbath and Christ the Lord of the sabbath , who while they professe Christ in word , doe indeed deny the power of true Chr●stian godlinesse , and do what in them lieth , to turne the publick worship of God into sacrilegious profanation , and soe to provoke the eyes of his glory . Thus much for the second maine thing her● offered in this text , that is the ground of the holy weekly Sabbath . CHAP. 4. THE third maine thing which here offers it selfe and which I haue propounded to be handled more largly , as comprehending in it divers speciall points of great weight and moment , as the Sanctifying of the sevēth day , ● as Gods blessing of it , so far as blessing sign●fi●s Go●s setting of it apart to be kept & observed for a bl●ssed memoriall of the promise of Christ , & as it is apart of the fi●st institution of the sabbath . F●r Gods blessing of a day or any other thing d●th signifie . 1. His giving of some notable benefit on that day , or to the thing blessed . 2. his setting of it apart to a blessed end & vse , in the former sence it belongs to the ground of the Sabbath and so I haue spoken of it before . Jn the later sence it belongs to Gods act of Institution ; and as in effect the same with sanctifying of the seventh day , onely this I conceiue to be the difference that Gods sanctifying of a thing is , his seperating of it by his word and commandement , to a supernaturall and extraordinary vse either profittable , or unprofittable to it selfe , as h●s seperating of things to be his instruments of just vengance for the destruction of his enemies , and seperating men to some holy offce for a time , as Saul to Prophesie , E●●e● sonnes to bee Priests , and Iudas to bee an Apostle , by which office they received no true blessing ; but it turned to their greater curse at last . But Gods blessing of a day , or any other thing , is his setting of it apart for a bl●ssed vse , and his pronouncing and demanding it by his holy p●werfull word , to be a blessed daie or blessed thing , and to serve for holie & blessed vse , and so blessing is that speciall sanctifying which is seperating of things to a blessed use , and come here to bee handled vnder Gods sanct●fyng of the ●eventh day : For Gods sanctifying i● this place , is a blessed sanctifying of the daie to a blessed vse , and the word blessed is put before to make us clearlie see and vnderstand soe much . I will therefore insist only upon sanctifying which comprehends blessing in it ; and will first open and exp●und the word and so proceed to points of Doctrine . The Hebrew word , Kadash , is never vsed in any other sence in all the Scriptures , but onelie to signifie seperating of things from their ordinarie and naturall vse , to some vse more then naturall or aboue nature & the fitting & preparing of them for that use , as for example compining of nations in an holie league against Babell , or other wicked state to execute on them Gods just reuenge Jer. 6.4 . & 12.3 . & 22.7 . & 51.27.18 . and seperating some cities for refuge Iosh. 20.7 . whensoever this word is attributed to God in all the Scripture , it signifies ei●her Gods seperating things or times for holy vse , by his word and commandement , or by some h●linesse shewed or some extraordinarie holie word done in them as Exod. 9.44 . 2. Cron. 7.20 . or else Gods infusing of his holie spirit , and of spirituall and supernaturall gr●ces & gifts of hol●nesse into men by wh●ch they are seperated from carnall men , and prepared for Heavenlie glory as Exod. 31.13 . Levit. 20.8 . Ezec. 2.12 . Ier. 1.5 . where God is said to sanctifie his people , and to make t●em holy , that so they may be fitt to come nerer to him . And frequently in the new Testament , the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense as Eph. 5.26 . Heb. 2.11 . Here the word signifies not sanctifieing by infusing holinesse and making holy , but Gods consecrateing , that is seperating the seventh day to an holy , heavenly spirituall , and supernaturall use , by h●● word and commaundement , or by some holy worke done first in it , or some holinesse first revealed upon it . For this was the day in which God by his gracious promise of Christ , and by the new covenant of life made with mankind in him , did communicate his spirit to our first parents , and wrought in them faith and all holy graces needful to salvation , and so of , Ishah , a woman who brought wo to man made our first mother . Chavah . that is the mother of life in Christ to all liueing . This day , God here upon , commaunded to be sanctified of men , and kept holy by holy exercises which tend to the honour & praise , and to the solemne commemoration and memoriall of Christ promised , and of his own rest in Christs mediation , and this day he appointed to man to be a signe and pledge of the aeternall Sabbath in heaven , after the end of the world which in six dayes he created . Here therefore we see wherein especially Gods sanctifieing of the seventh day to be an holy Sabbath of rest , did consist . Which that it may yet appeare more fully and distinctly in all the particulars , J will reduce , the summe of all into a few positions , some negative , and some affirmative ; which being by evident testimonies of Scripture , and by good arguments grounded on the word of God , proved and confirmed ; The trueth will be so cleare and manifest , that the simple shal be able to understand the true sanctification , both of the seventh day which was the old Sabbath of the old Testament , and also of the Lords day the Christian Sabbath of the new Testament under the gospell . CHAP. 5. FIrst we must not in any case imagine . That Gods sanctifieing of the seventh day was the creating or in●useing of any naturall holynesse in to it , by which it was distinguished from other dayes of the weeke , and made more excellent then any of them . My reasons are : First because creating of naturall holynesse in any thing , is a worke of creation : But God rested from all works of creation on the seventh day , and from making any thing which belonged to the naturall being of any creature , or to the natural frame and perfection of it , witnesse the wordes of my text , and the wordes of the Lord him selfe . Exod. 20.13 . Secondly the Scriptures which are the onely rule of faith , and so all Doctrines of this kind do never mention any naturall holynesse in any creature which God made in the whole created frame of heaven and earth ; all though God did create man perfect in his kinde , even in his own image . Yet I doe not read , that this image comprehended any more in it , but naturall gifts and endowments onely , as light of understanding , libertye of will , most free to good onely , and well ordered affections all upright ; also a comely frame and excellent temperatur of the body , fitt to be the seat , subject & instrument of a liveing reasonable naturall soule and spirit , and to rule over all other creatures . Salomon the wise preacher describeing the image and excellent frame wherein God created man , makes no mention of any holynesse , but onely of naturall uprightnesse . God ( saith he ) made man upright . We never read of holynesse naturall to any but onely to God. Thirdly true holynesse is a gift of supernaturall grace given onely in Christ , and proceeding f●om the holy Ghost shed on men through Christ , and dwelling in them as the immortall seed of God. It belongs not to the naturall image of God wherein the first earthly Adam was created ; but to the spirituall and heavenly image of the second Adam , Christ who is a quickening spirit & the Lord from heaven heavenly , whose image no man can bear but in the state of regeneration , when he is borne of the spirit , and begotten of God to a lively hope , to the inheritance incorruptible and undefiled which fadeth not a way ; as I have largly here to fore proved by divers Scriptures which appose the image of true holynesse , and undefyled righteousnesse , which men have in Christ ; to the image of the first Adam , but that upright image wherein he was first made , and that corrupt image where in to he was transformed by his fall , as appeares most plainely . 1. Cor : 15.45.49 . & Eph. 4.23.24 . The thing which deceives many learned men , and carries them to thinke that holinesse was apart of mans naturall image in which he was created is this . First they take it for granted , that all vprightnesse & purity of man in heart , soule , life , and conversation , by which he is conformable to the law of nature and to Gods will revealed , and his commandements given to him , is true holinesse and is so called in Scripture . Secondly , they reade that Adam was made by God vpright and had that purity & vprightnesse which made him conformable to Gods law and revealed will , and this was Gods image in him , & herevpon they conclude , that Adam was created in true holinesse . To this I haue heretofore vpon another textfully answered , by laying downe a plaine distinction gathered from Gods word , and daily experience , and by applying it to this purpose . For I haue distingu●shed purity and uprightnesse by which man is conformable to the revealed will and law of God into two sorts . First there is a created naturall purity & vprightnesse founded upon naturall principles , which God gaue to man in his fi●st creation , by he which was conformable to Gods revealed will , to the law of his nature in the state of innocency , but this vprightnesse having no other roote , or foundation , but mans mutable nature and frame , was also mutable and was quickly defaced and corrupted by the subtilty of the tempter and mans fall . Secondly , there is a renewed or new created uprightnesse and purity of man in his heart and soule , life and conversation , which is found onely in Gods elect & faithfull regenerat Children ; by which they are here in some measure made conformable to the law and will of God ; this although it is much ecclipsed and obscured by the remainders of naturall corruption which still dwell in Gods Saints in this fraile life and mortall body , and doth not shine forth in the true brightnesse of it , yet it proceeds from an eternall fountaine , the pure waters whereof spring vp unto life eternall , and cannot be defiled but remaine pure , though they passe through the dead sea of Sodom , the filthy lake of mans naturall corruptions , which dwell still in this body of death , this pure fountaine is the spirit of regeneration which God sheds through Christ on the elect , as our Saviour himselfe teacheth , Joh. 14.4 . & 8.38.39 . And because this spirit even the holy Ghost which daily renues them , being shed on them in there new birth Tit. 3.5.6 . doth dwell in them as the mortall seed of God , & abides with them for ever Joh. 14 , 16. and is stronger then the spirit of malice the Devill , which overthrew our first parents and ever since rules in all worldly men , 1 Iob. 4.4 . Therefore it is true puritie and vprightnesse which cannot faile nor deceive us as Adams did ; and this is that which the Apostle cals the new man and the righteousnesse and holinesse of truth , Ephess . 4.24 . in the same sence that spirituall , supernaturall , and heavenly graces are called the true riches , that is the riches durable and incorruptible , which will neverly vnto vs : nor by failing deceive vs , Luk. 16. As for the created purity and vprightnesse by which the first Adam was conformable to the law , it is never in all the Scriptures called by the name of holinesse , neither is it , or any morall virtue in any vnregenerate man , any true holinesse , because it proceeds not from the holy Ghost who dwels in the regenerate and works all true holinesse in in them . I wish that all the learned would seriously weigh this truth & embrace it with their hearts , and beare it continualy in their minds and memories : For this will at one blow raze to the very foundation all pelagian , Popish , Armian Hoeresies , concerning the power of mans fre● will , the efficacy and merit of mans naturall workes don before regeneration , and the falling away of men regenerate and justified , from the grace of God and from justifying faith and true holinesse , also concerning vniversall grace given to all men , by which they haue it in their owne power to be saved . And if it would please the Lord to open the hearts of our people r●ghtlie conceive this difference , betweene the image of the first and second Adam , and betweene the created naturall vprightnesse of Adam , and the spirituall vprightnesse and infused holinesse wherein the second Adam was conceived and framed by the holy Ghost . This would ravish their hearts and fill them with admiration of the singular loue of God to his elect in Christ , and of the singular excellencie of the grace & holinesse , and of those high prerogatives which the regenerate and faithfull receive and enjoy through him , which indeed soe farre exceed all that belonged to man in the state of innocency , as Christ the second Adam in his humanity exceeded the first Adam , and immutable grace exceeds mutable nature , and as eternall fruition of God in heavenly grace , excels the fruition of fading pleasures in an earthly paradise . CHAP. 6 Secondly , Gods sanctifying of the seventh day was not the creation or infusing of any spirituall or supernaturall holinesse into it ; by which it did excell all other dayes of the weeke . For first all spirituall and supernaturall holinesse : is created & infused by the holy Ghost , only into reasonable creatures Angels and men , and cannot be in any thing void of reason , vnderstanding , free will and affections . Although things without life , and creatures void of reason , are called holy by way of relation , because they are dedicated to an holie use : Yet nothing is called holie by holinesse of qualification , that is by holinesse inherent & heavenlie grace , qualitie and perfection , but onelie man and the holie Angels who are partakers of the holie Ghost ; and haue him dwelling & working in them . For this holinesse is unstained puritie and vnspotted vprightnesse , which possesseth and informeth the vnderstanding , will , desires , affections and inclinations of resonable creatures , & makes them conformable to Gods revealed will and the rule of his law . S●e that to imagine holines infused into any time , place or any other thing , which hath not reason & vnderstanding and will , is a mere dreame , dotage and superstition . Times and places , as holy daies , and holie temples , are holie in Scripture not for any holines inherent in them , which they communicate to Gods people , but because these daies and places are dedicated to holie use , and in them God is pleased by his spirit working with his word and ordinances , to beg it , increase and stirre vp holy aff●ctions in men , and to come and enable them to performe holie actions , according to Gods will. Secondlie , all true infused inherent holinesse , created and wrought by the holie Ghost , springs from an eternall fountaine , and is founded vpon a sure rock which can never bee removed but standeth firme for ever . Where Gods spirit once informeth or taketh possession , and worketh true holinesse ther he abides for ever , Ioh. 14.16 . The Devill and all the powers of darknesse cannot prevaile , nor dispossesse him , for he is greater then they all , 1. Ioh. 4.4 . Soe that if God had sanctified the seventh day ; by infusing holinesse , and conforming it with the holy Ghost , it could never haue beene profaned , polluted and defiled by men , neither could there haue beene any chaunge , of it from the holy Sabbath to a common and ordinary day of the weeke , as now wee see , by Christs resurrection : It should haue continued Gods holy weekly Sabbath for ever , even as men once truly regenerate and sanctified by the holy Ghost ; are by that spirit sealed vnto the day of full redemption , Ephess . 4.30 . CHAP. 7. THE affirmatiue positions wherein J will shew how God sanctified the seventh day are three . First God did on that day reveale himselfe to man a most pure and holy God , more then in all the six daies of the creation . For in creating all things of nothing , he shewed his power : And omnipotencie in making al things good and perfect , in there kind . And in setting the heavens and the earth and all creatures in such an excellent & comelie order , hee shewed his wisdome and goodnesse . And in making man vpright in his owne image , & giving him dominion over all living creatures to order them according to his will , and to the law written in mans heart , he declared his righteousnes . But on the seventh day by promising Christ a perfect redeemer and Sauiour , he manifested and revealed his most perfect purity & holinesse diverse waies . First by his suffering of man to liue in his sight , and to approach to his presence when he was corrupted by his fall , and become filthy and abominable , and in the strictnesse and rigor of justice worthy to be destroyed with eternall death . God did plainly shew that he is a God infinitly holie and cannot receive the least spot and staine of mans corruption approaching to his presence , but appeares most pure and glorious , and shines forth bejond all measure , by making an holy vse of mans vncleannesse , and ordering and disposing it to the more full manifestation and communication of his glorie & goodnesse to his elect in Christ : For as the purity of gold doth more appeare by abiding most pure and perfect in the midst of consuming fire and a furnace of fire full of uncleane ashes , and after the touching of things most vncleane . Soe Gods perfect purity and holinesse appeares most infinit and vnspotted , in that he suffers vncleane man , made filthy and abominable by sinne to live in his sight and presence , & doth order & dispose his uncleannesse to an holy end , & doth meddle with it , & touch it , & yet is no whit diminished or obscured therby but made more bright and resplendent in the eyes of the world . Secondly God by his promising of Christ to become mā , & in mans nature to make a ful & perfect satisfaction to justice for mans sin , did shew his infinit purity & holy hatred of sin , more then by any worke of creation , In that rather then mās sin & filthines should not be punished to the full , & his justice fully satitisfied , he would giue his own Son , a person of infinit value to bear the cur●e & sufferedthe whole punishment of sin in mans nature and so to make full satisfaction for it . Thirdly , the revealing of Christ and promising of him to be a second Adam , who is the Lord from heaven heavenly , and a quickening spirit , through whom he doth richlie shed his spirit on Adam , and all his elect seed in their generation ; which holy spirit doth dwell in their frail earthly sinfull bodies , as in a Tabernacle & temple all the time of this fraile life , & is not stained nor defiled with their corruptions : but doth abide most pure and holy , and doth overcome , mortifie and kill by a long and lingring death the old man of sinne in them , and workes in them that spirituall purity , and holinesse , which though it be not like a grain of mustard seed ; yet cannot bee destroied or defiled , but increaseth more and more , and prevaileth against all powers of darknesse , this doth aboue all shew the infinit puritie and holinesse of God and of his spirit . And therfore J conclude that God by promising and revealing Christ , on the seventh daie , did then first shew himselfe infinitly pure , and did manifest vnspotted holinesse , more then in all the six daies of the creation : and this is the first point of his sanctifying of the daie , to bee an holie Sabbath of rest , vntill the full exhibition of Christ , a perfect actuall redeemer , on the day of his resurrection . CHAP. 8. SEcondly , God on the seventh daie , did though Christ promised ●●ed the holie Ghost on our first parents , begittēth of his immortal thē seed , sanctifie them and worke , faith and all saving graces in them ; so that they bele●ved the promise and found rest in Christ. And so this was the daie wherein God did first make man actuall partaker of his spirit , and did make in him true holinesse , and conforme him to the Image of Christ , This appeares by three things . First , by Adams words , chapt . 3.20 . where not withstanding Gods passing of the sentence of bodilie death against him , and of his returning to dust in the grave , in the words next before : yet ●e by faith laies hold on one eternall life in Christ the promised seed , and being strengthened with might by the spirit in the inner man , doth call his wife Chavah , which signifieth life , because by Christ promised to be come her seed , shee sh●uld bee the mother of all liuing , and not onely all his naturall seed , should by Christ haue naturall life for a time , and being on earth continued vnto them : but also after death his wife and al their elect seed should haue life eternall in him . This is a strong argument of a lively faith , and of the quickening spirit given to Adam vpon the verie daie of the promise which was the seventh day . Secondly , that our first parents had the holy spirit given them on that daie , & by faith were instituted & made partakers of the righteousnes of Christ , the coats of skins doe shew which God fitted to them , & put vpon them . For undoubtedly these skins of cleane beasts , which God taught and commanded them to kill and offer in sacrifice as tipes , figures , and pledges of their redemption , by the death and sacrifice , of of Christ : and these coats made of the skins of beasts sacrificed , and put upon our first parents by God himself , did plainly forshew the covering and clothing of all the faithfull with the Robes of Christ satisfaction and righ●iousnesse , & were a token and pledge to them , that they were justified by faith in Christ to come , and cloathed with the garments of salvation . For all Gods works are perfect : he gives to no men by his own hand immediatly the outward pledg & seale without the inward grace . Thirdly , Adams teaching of his sonnes , Caine and Abell to sacrifice , and to bring offerings & first fruits to God , which were tipes of Christ , and of Gods rest in his mediation and fulls satisfaction , and that , at the end of daies , that is the seventh which is the last of the week , & Gods holy weekly Sabbath , these J say doe testifie Adams faith in the promise , his holy obedience to Gods commandment of keeping holy the seuēth day , and his holy care to teach his Children holy obedience also . Now this being manifest , that of the seventh day God did first sanctifie man by his holy spirit , and did bring in holinesse into the world among men . we must needs acknowledg this a second point of Gods sanctifying that day , and making it fit to bee his holy weekely Sabbath and the day , of his holy worship , CHAP. 9. THirdly the Lord God for a memoriall of these supernaturall & heavenly things first revealed , & done on the seventh day , and for a pledg to man of the eternall rest in heaven , did also by his word and commandment , appoint every seventh day to be vnto man a day of rest from his owne works which concerne this worldly life , and to be kept an holy Sabbath , to the Lord his God , and this is the third point of Gods sanctifying the seventh day , and setting it apart for holy and heavenlie vse , and for holy worshippe , service , and religious duties which tend to begit and increase holinesse in men , and so to bring them to see and enjoy God in the eternall rest of glorie . This point because it is of greatest weight and moment , & comprehends in it many of those things which are necessary to be laid open , & made knowne for the distinct and profittable understanding of the Lords holy weekly Sabbath , & the right obseruation thereof , together with the duties which belong thereunto , & are therein required . Therefore I will doe my best endeavour to handle this point more fully , & to laie open distinctly the speciall things therein contained , and that in this method & order . First I will proue this maine point , to weet : That Gods blessing and sanctifying of the seventh day , did include the giving of a law & commandement for the keeping of an holy weekly Sabbath , & Gods giving of this commandement was a maine & speciall part of his sanctifying of it . Secondly I will enquire & search out the nature of that law & commandement , & how farre , & in what manner it bindes Adam , and all his posteritie . Thirdlie , because everie law which God gives to man , doth impose a dutie upon man , and bindes man to the performance of it , therefore the uerie words of the text binds me to handlle at large , mans dutie which this commandement of God , & this word by which hee did blesse and sanctifie the seventh day , doth impose upon Adam & all his posteritie , even their sanctifying & keeping holy the Sabbath day . For the proofe of the maine point , we haue three notable argumēts : First we haue the plaine testimony of God himselfe Exod. 16.28 . where he cals this his blessing & sanctifying of the seventh day , by the maine of a commandement & law . & tels the Isralites that they not keeping of an holy rest ; but going out togather Manna on the seventh day , did refuse to keepe his commandements and lawes , that is his commandements and lawes which he had given from the beginning in his blessing and the sanctifying of the seventh day ; For of other speciall lawes and commandements given beefore that time concerning the Sabbath there is no mention at all in Scripture , neither did God giue any besides that from the beginning , untill hee spake unto them afterward from mount Sinah , and in the fourth Commandement called upon them to remember the Law of old , giuen for keeping holy the Sabbath , and renewed it againe to them . Secondly , In all the Law of God and in all the Scriptures wee never read of any thing truly hallowed , sanctified and set apart for holy vse but by speciall Commandement of God , and by the direction of his word : the first thing which is said to bee sanctified after the seventh daie , is the first borne of Israell Exod 13.2 . and this was by Gods speciall commandement , and therefore hee saith that he hallowed them On that day which he smote the first borne of Egypt , Num. 3.13 . The next sanctified mentioned in Scripture is that of the people of Israell when they were to come into the sight and presence of Gods Majestie at mount Sina Exod. 19.10 . and that was by Gods direction and commandement as is there testified in expresse words . The third sanctification mentioned in the Scriptures , is that of the Sanctuary , and the Altar and all the holy Uessels and implements therof . And Aaron and his sonnes the Priests with all their robes and vestments , also the sacrifices and all other holy things of the Tabernacle , & they all were sanctified by the speciall commandement of God , and by direction of his word as Moses in the law testifies in Exodus 40. & divers other places . Soe the temple in Ierusalem and all the Holie things which are consecrated and dedicated to the service of God by Solomon , are said to be hallowed and sanctified by God 1 King 9.3 : and 2 Cron. 7.17 . that is by Gods speciall commandement & direction . And Moses his dedication of all things in the law , is said to bee by bloud and that by precepts spoken to the people according to Gods law Heb. 9. vers . 19.22 . And every creature of God is said to be sanctified to the use of the Saints by the word of God and by prayer 1 Tim. 4.5 . Now if in all Gods word everie thing is said to bee sanctified , by the word and speciall Commandement of God : And wheresoever in all the Scriptures God is said to sanctifie any thing , and to seperate it for holy Use : The word ( Sanctifie ) doth necessarilye implie a Commandement , and speciall law of God given for the seperating of it . It were against all reason and common sence to deny heere in this text the wordes ( Blesse and sanctifie ) doe necessarilie alsoe implie that God gaue a speciall commandement and law for the keepeing of his holie weekelie Sabbath an holy rest unto him the Lord our God. Thirdly , whatsoever is sanctified by God and so dedicated to holy vse , that it is not in the power of any creature to alter and chaunge and turne it to another use , without sinne and transgression against God , that is certainlie established by a spirituall law of God , for where there is no law there is no transgression . Now after that God had sanctified the seventh daie , & apointed it to be the rest of the holie Sabbath . It was a sinne and transgression not to keepe it , or to chaunge and alter it to common vse , yea it was transgression against Gods commandements as appeares in the place before mentioned Exod. 16.23.28 . Therfore Gods sanctifying the Sabbath was vndoubtedlie by giving of a commandement for the due keeping and observing of it . But from this point thus proved , there ariseth an objection , the answering and removing whereof seemes to a matter of some moment . For this being granted , that God in sanctifying the seventh day immediatlie after the ending of the creation , did giue a speciall law for the observation of the seventh day of every weeke as an holy Sabbath : And if once consecrared by Gods law to holie use , may in no case be turned to common and profane vse , and whosoever doth chaunge it , sinneth most greeviousl●e , as appeares Exod. 30.32 . & Num. 16.38 . and also by the destruct●on of K●ng Belsh●zz●r for turning the hallowed Vessels of the Temple of Ierusalem to common and profane vse , Dan. 5. It will here upon follow , that Adams posterity in all ages are bound to keepe the weekely Sabbath on the seventh day , and no creature may chaunge it to another daie without grieuous sinne . And the Christian Churches which haue chaunged the Sabbath to the first day of the weeke ; & haue made the seventh daie a common daie wherein they doe the workes of their private calling & their worldlie businesse ; haue transgressed Gods law in so doing . Neither haue they any warrant or ground from this first institution , or the fourth commandement ( which the Sabbath of the Seventh daie , ) to keepe their weekely Sabbath on the Lords day which is the first of the weeke . For the satisfying of this obj●ction , and clearing of this doubt , divers things may be answered . First that in the most strict commandement of God by which he binds men to the keeping of holy assemblies , and publick solemnities for the performance of religious duties , worshippe , and service , to his majesties memorable of his extraordinary blessings and benefits , though the solemne duties be limmited to some certaine and fit daies & those particular duties be named in the law . Yet if the substance of the Commandement be kept , that is ; the holy solemnitie observed and the duties , worship , and service be performed , in all full and ample manner as the law requires , though the particular daies of the month , yeare , and weeke be chaunged vpon good reason and for weighty consideration ; The Lord doth dispence with alteration of that circumstance to another day and time , which appeares by good reason , and for just causes to bee more convenient , and doth allow and accept that for the right performance of his law . This is manifest by a plain instance and example given by God himselfe . For the law of the passover which God gave to Israel did command them to keepe that feast in their generations , vpon the fourteene day of the first month , and that under paine of being cut off . Exod. 12.14.18 . & Levit. 23.5 . And yet upon just occasion , such as Gods law approves either of uncleannesse of absence from home vpon a farre jouney , it was lawfull to chaunge the particular time , and to keepe the passover , on another day more convenient , even on the fourteenth day , of the second moneth , Num. 9.11 . And soe Hezekiah and all the people of Israell and Iudah kept it and chaunged the day 2 Cron. 30. And hereby the Lord himselfe teacheth us , that the Lawes which command holie solemnities and bind all his people in their generations to the due observation of them on certaine set daies , such as the law of the weekly Sabbath , & the yearly Passover , may stand in force and bee dulie observed , though the particular daie of the weeke be chaunged vpon such grounds , as Gods law approveth and for such causes and reasons , as make that other day more fit , and excellent for the solemnitie , then that particular day of the weeke , or of the moneth which is named in the law . Secondly , If any object that the law of the passover was ceremoniall , and therefore might admit of some chaunges , but it cannot be so in the law of the Sabbath if it be morall and perpetuall , binding all man kinde to the worlds end . To this I answere , that for the time and season wherein ceremoniall lawes are in force they are equall ( in their obligation and binding of the persons commanded ) to lawes morall and perpetuall , and therefore the argument and answer is good and firme , and cannot with any good reason be rejected and denied . Thirdly , divers positive lawes which are morall and perpetuall and bind Adam , and all his posterity , in all their generations , though they be firme and immutable in themselves & in their obligation : yet because the Duties of obedience which they impose vpon men , and the men up on whom the duties are imposed , are in their state , and condition mutable and chaungable , And the chaunges and alterations of the things commanded in times , places , and other relations and respects , do not at all chaunge the law , nor proue it ceremoniall , and chaungable . As for example , Gods commandement and law given to Israell , was that they should loue him the Lord their God , and serue him with such worship as is agreable to his word . This law bindes them and all Gods people in all generations unchaungable : Jt bound all such as lived in the old Testament to serve God with sacrifices , and burnt offerings , and to worship him with their first fruits , and sweet odoures and perfumes of incense , and that in the place which he did chuse out of all the tribes of Israell . And it bindes vs still who liue under the new Testament : to loue God , and to serue him . But with a spirituall woshippe and seruice , such as is most agreable to the word of the Gospell , as Saint Paul shewes Rom. 12. ● . and our sacrifices are not of bruite beasts , but our owne bodies deuoted to the obedience of Christ , and sacrifices of thankes and praise which are the calfes of our lipps Heb. 13.15 . for now men are not by the lavv bound to worship God In Ierusalem , nor in the mountaine of Samaria . but in every place to lift up pu●e hands and hearts to God , and to worshippe him in spirit and in truth , Iohn 4.21 . And to this worshipp the same law doth as strictlie binde us , as it did the fathers to their bod●ly sacrafices in Ierusalem , though the seruice in divers particulars is chaunged , yet the law is perpetual and st●nds firme and immutable , and bindes all Gods people in al their generations . Soe likewise from the first promise of Christ , a redeemer to mankinde , Adam and all his posterity are bound to beleeve in Christ , and to seeke , expect , and hope for salvation , and life only in him the promised seede of the woman , that is in him made man , and mans mediatour And the law of beleeuing in Christ is perpetuall firme , and vnch●ungable . And yet the dutie which he requires is changeable , and is chaunged , now under the Gospel from that which is under the law , in circumstance , for the faithfull in the old Testament were bound to except and wait for Christ and to beleeve in him to come , but we under the Gospel confesse Christ and beleeue in that Christ Iesus which is come in the flesh . ●nd whosoever confesseth not Christ which is come , but beleevs Christ to come he is lead by the spirit of Antichrist , 1 Joh. 4.3 . And euen thus the case stands with the law of the Sabbath , which God gaue in the beginning when he sanctified the seuenth day , for by that law he bound Adam and all his posterity to obserue and keepe an holy weekly Sabbath , and that one the particular day of the week which is the day most blessed with the greatest blessing aboue all other daies of the weeke , and wherein the created worke of the world comes to greatest perfection , and that is brought into actuall being where God especiallie resteth , and wherewith he is chiefly satisfied & delighted . This is the summe and substance of the law which equallie bindes all Gods people perpetually to the worlds end . This law , bound the fathers to keepe holy the seventh day , and last day of the weeke , in the old Testament , because that was the day most blessed with the greatest blessing as yet reuealed in the world , that is the promise of Christ , & his actuall undertaking & beginning to be mans mediatour , by which promise of the redeemer & bringing in of supernaturall grace , which is spirituall & immutable , the mutable worke of the creation was perfected , & in which mediatō of Christ , God rested & took such delight , that he would not go about to uphold the world by way of creation , but cōmitted the reparation of the world to Christ the mediatour . But now under the go●pel since the ful exhibition of Christ , a perfect actual redeemer , & the perfecting of the work of redemption on the first day of the week , in Christ his resurrectiō , that first day of the seuenth , which is the seventh in the weekly revolution , if we count the daies begin̄ing with the daie next following , is now the day most blessed , & wherin the created world is after a better manner , & in an higher degree perfected , & God findes that actually performed wherin he resteth & wherwith he is fully satisfied . And therfore the same perpetuall law of the Sabbath bindes us to keepe this day for our weekly Sabbath , & that not with such service as was , holy under the law , that double bodily sacrifices , nor with assemblies appointed for preaching , reading & hearing of the law , & the promises of a redeemer to come , & for seeking salvation & blessings in Messiah promised & yet not come . But with spirituall worship & faithfull praier & invocation in the name of Christ exhibited , & already exalted , & with reading , preaching , & hearing of the gospel , which declareth Christ Iesus already come in the flesh . And thus I hope I haue fully answered the objection , & made it manifest , the christian churches in chaunging the day of their weekly Sabbath , & their forme & manner of worship , haue not made void , but established the law of the Sabbath , which God gaue in the beginning . and these chaunges doe in no case proue the law to be ceremoniall onely and mutable , neither doth the moralitie and perpetuity of the law require that every circumstance of the Sabbath , and every particular Sabbath duty , should at all times remain the same perpetual & unchangable CHAP. 10. BVT that this truth may yet shine forth more clearlie , and may soe m●nifestlie shew it selfe that no scruples may remaine , nor any doubts concerning it or any part of it . I will proced to the second special thing which is before propounded . That is , to inquire , search out , & discover the nature and kinde of this law and commandement of God , concerning the weeklie Sabbath : And how farre and in what manner it bindes Adam and all his posterity . And her● I haue alarge field to passe through , wherein divers points offer themselues to our view , which J cannot passe by , nor lead you along withou● due consideration of them . First here J meete with divers and severall opinions , of the learned concerning the law of the sabbath which come first to be rehearsed and examined . Secondly , I finde severall kindes of lawes which God hath given to men ; mentioned in the Scripture , and divers sorts of commandements , which we must severally discribe , and distinctlie consider before we can determine that which principallie is here intended , that is , what kinde of law and commandement this of the Sabbath is , and how farre and in what manner all man kinde are obliged by it , & bound to obey it . The first opinion is , that the law of the Sabbath is naturall , morall , & perpetuall writen in the heatt of the first man in his creation . And that as he was bound to keepe the seventh day holy to the Lord in the state of innocency . Soe also are all his posteritie bound in all all ages even to the last man to keepe the weeklie Sabbath . But they who conceiue this law to be naturally writen in mans heart doe much differ & are diuided into two opinions . The one sort holds the law to be wholy naturall , and perpetuallie morall both in respect of the rest , and sanctification , & also in respect of the particular day of the weeke , even the Seventh from the beginnning of the creation . Thus doe Iuda●zing Christians hold , who professe Christian religion , but reject the sanctification of the Lords day and embrace and cleave to the Iewes Sabbath . The other sort do hold that there is a three fould vse of the Sabbath day . 1. Religious and holy , which is the exercise of holy & religious duties . 2. Politicall or civill , which is rest from worldlie weariesom labour of man and beast . 3. Ceremoniall or sacramentall which is a signification and shadowing of spirituall rest in Christ. That in the two first respects the Law is naturall , ●mortall and perpetuall , and that nature requires , that a seventh day of everie weeke should bee for rest and refreshing , and for holy exercises of religion , they all affirme : And because the seuenth and last daie of the weeke , was the daie wherein God rested , hauing in the sixt dayes before perfected all the workes of the creatiō , therf●● they hold that for the signifying & sh●dowing forth of spirituall rest in Christ ; the seventh day was the fittest of all , & Gods people were by Gods Law bound to observe it , for their Sabbath vntill Christ had fully finished the worke of redemption , & then rested from it as God did from the worke of creation . And that ever since the resurection the signe and ceremony of Christs rest being fulfilled . The Sabbath is to be kept by the same law of nature , and commandement of God on the Lords day the first day of the weeke , which is one in seventh vntill the eternall Sabbath and rest in heaven , unto which Christ will bring all his elect at last . This is the Doctrine of many of the best learned heretofore in our Church , and divers godly divines do rest in this opinion which for the maine matter & substance of it , is pious & godly & approved by Aquinas the great Scooleman . The second opinion is , that the law of the Sabbath was not naturall wr●tten in mans heart , neither did binde man to observe an holy rest the seventh day of every weeke , & onelie on the seventh day in which God rested , but that it was a possitiue law given by God , commanding more then the light of nature did clearly & distinctly shew to man , or bare naturall instinct move him unto , and that it was like the law by which God forbad man to eate of the tree of knowledge , which his own naturall appetite did leade him to eate of , being good for food & to the eye & appetite pleasant and desirable . But God restrained him from it , not but instinct of nature or law written in his heart , but by his owne voluntary commandement , to shew his authority over man , to teach man obedience , & to make man know , that he might as justlie haue restrained him from all , or the most part of either fruites , & that the use of the creatures , & the power which he gaue to man over them was his free gift , & therfor man ought to loue & serve him his creatour , as for his whole being , so also for the use & benifit of all other crea●urs . And soe like wise they hold , that by nature all dayes are alike in themselvs , & mā by the light of nature can disc●rne no difference in thē , b●t yet God to make man mindfull of his creation , & of God his creatour , did by his word & everlasting commandement given to man , seperat one day fot the vses before named . 1. For holy use even performance of religious duties only . 2. For civill use , to weet : rest from hard labour . 3. For ceremoniall , to signifie the rest of Christ after the work of redemption finished , to admonish man of rest from sinfull works , & to be a token of eternall rest in heauē . & though any one day in the week is of it self naturally as fit as another , & that it is no matter what day be kept , so that one in sevē be for these uses set apart : yet because God rested on the seventh day from his work of creation , therfor in the old Testament he would haue that last day of seven to be the Sabbath untill the comming of Christ : intēding that when the greater work of mans redemption was perfected by Christ ; then the day of his resurrection in which he rested from that worke even the Lords day , should be the Sabbath of Gods people to the end of the world ; And so this law & commandement though it be not naturall , yet it is morall , & a perpe●uall , and vnchangable rule of Gods canstant will , & of mans duty in this particular : which is the main substance of it , viz , that man do keep one day in seven of every week for a Sabbath of rest ' though●ut all ages of the world , & that it is chaungable onely in the circumstance of the day , & that onely thus far . 1. That while the work of creation was , that work vvhich had the preheminence in the eyes of the vvorld , the Sabbath vvas to be kept necessarily one the last of the seven , in vvhich God did rest from that vvork , & so this lavv did binde men . 2. That after Christ had finished his vvorke of redemption , ●ested the seventh day in the graue , & on the first day vvas risen & entered into his rest , & the vvorke vvhich novv hath the preheminence vnder the Gospel , is redemption perfected by Christs resurrection , the day of his resurr●ction & rest , should bee the holy Sabbath to all christian people , wherby they should be admonished of the eternall rest in heaven , & wherin they should be holy devoted to such duties , as tend to bring thē on , to the fruition of rest with Christ in glory . The third opinion is , that the law of the Sabbath is not naturall nor perpetually morall at all , but only civill & ceremoniall , & some who are of this opinion doe hold , that it was giuen of God in the beginning to be obserued only untill the comming of Christ , partly in memory of the creation , vntill the greater worke of redemtion should come in , & partly to signifie things to come by C●rist , & of true rest to bee found in him , & that now it is vtterly abolish●d , together with all the festival Sabbaths , of the Iewes . Others of them hold , that because there was great equity in this law , & also seting apart of one day in the week for religious exercises , is a thing uery profittable & usefull for the propogation of religion , and for the upholding of order in Gods C●urch : therfor the lavv in respect of the particular day is abolish●d , for that vvas ceremoniall , but the equity of the observation of on in seven still rem●ines . And therfore all Christians in imitation of the Ap●stles , ought to keep one in seven , especially the Lords day vvhich is the last in the vveeke , rather then any other , if the Church so determine it , & if it bee obserued vvithout any superstitious conceipt of more holinesse in that day , or annexed to it , rather then any other . The fourth opinion is , that the first lavv for observation of the vveekly Sabbath vvas the fourth commandement , given from mount Sina , & that is did bind only the Isralits to keep the sevē●h day of the vveek for an holy Sabbath untill the cōming of Christ : but novv under the gospel it is abolish●d in respect both of the particular day , & also the strictnes of the obseruation , & only the equity of it remains in the Lords day , the obseruation vvherof is commēded to us by the example of the Apostles , & ●ovv the lavv of keeping it holy is only ecclesiasticall & an holy ordinance of the Church· Thus you see vvhile men build vpon vnsure and vnstable grounds , & not upon the certain vvords of holy Scripture compared together & made to runne in a svveet harmony , hovv various & different they are , & hovv contrary some of them , in their opinions . For the removing of all doub●s , & setling of mens judgments in a sure vvay so farre as God shal enable me . I vvill endeavour to select & single out vvhatsoever I finde in these severall opinions , to be agreeable to the truth , & to the sacred vvord of God : & reject the rest : & vvill ad more over what is wanting to make up a perfect Doctrine , not out of mine owne conjections , but out of canonicall Scriptures , for that is the sure rule of all necessary saving and sanctified knowledge , & that must be the sure guid when Fathers , Councels , & Churches do lead vs into severall & doubtfull wayes . First for them who hold that the law of the Sabbath was written in mans heart in the Creation , I hold it true insome part , to weet : thus far . That God creating man in his owne Image did print this in mans heart That as he had his . whole being from God , especially his reasonable soule , by which he was made able to understand the will of God , revealed to him by his word , so hee was bound to obey God and to serue him all his dayes , with his whole heart , and with all his might . And if God did require of him any part of his time , and commanded him to obsteine from some good and lawfull workes tending to his naturall good and well being , & to doe some speciall workes for his Lords pleasure , in one day or more selected daies of the weeke , or of every moneth or yeare , he ought to doe it out of duty and obedience to his Lord and Creatour . Thus farre J consent that the law is naturall written in mans heart , to weet : in generall and in respect of the common foundation : J grant also that the law and commandement of God , injoyning the rest of men , their servants , and cattell from hard labour the seventh day , or one daie in every weeke , is a thing so naturally helpfull & needfull for the health and wellbeing of men ever since mans fall , and the curse of barennesse laid upon the earth , and the punishment of toyle some labour and faint sweating imposed on man kinde , that mans own naturall reason , will and affection must needes approue it , and moue and incline his heart to the obedience of it , and his inward thoughts cannot but accuse him of wrong done to his owne body , and to the life of his labouring cattell , and servants , if he disobey it , and in this respect it may be called a law of nature : Yea I adde moreover that if wee take the law of nature in a large sence , as some times it is taken , that is for every law which commands such duties and such obedience , as in there owne nature are very vsefull & profittable to the parties commanded , and which is grounded on such just causes & weighty grounds , as by the judgment of naturall reason , are in their owne nature well worthy of such observance , then the law & commandement of keeping an holy Sabbath ( on the seventh day in the old Testament in thankfulnesse for Christ promised & for a continuall memoriall of that great blessing : & one the first day of Christs resurr●ction now under the Gospell , in thankfulnesse for Christ fully exhibited , & the worke of redemption by him perfected , which so much excels the promise made on the seventh day , as perfecting of a worke excels the beginning & undertaking of it ) may both in respect of the particular day & the sanctification of it be called a law of nature that is a law requiring such morall & perpetuall obedience , as is in the nature of it most just , and worthy to be performed . But that the law and Commandement , which bound the fathers to keepe an holy rest one the seventh day of every weeke , and us under the Gospel to keepe it on the first day especially and no other , was in in the creation written & imprinted in the heart of man so distinctlie , and expressly , that man had an inbred notion of it , and a naturall instinct of himselfe to observe this law , & to keepe a weekly Sabbath on those uerie daies which God hath prescribed both to the fathers & us . This I must needs deny for these reasons following . First Gods sanctifying of the Seventh day by his word and commandement , and his institution of the Sabbath by a positiue law giuen , as my text here shewes ; had beene vaine and needlesse , if the law and the Sabbath of holie rest had beene expressly , and particularly written in mans heart already . For what man by the instinct of nature , & by his own naturall reason , will and affection , is lead and moved to do , that hee is vainly & needlesly vrged unto by any law or commandement , being of himselfe without any monitor ready to performe it . Secondly , the very word ( Sanctify ) signifieth the setting apart of this day to a supernaturall and heavenly vse , euen for the performance of such duties as are aboue the naturalll imaginations and thoughts of man , and which his naturall reason would never haue revealed to him , not his will lead him to do . If God by his word , and divine & superturall revealation had not directed and moved him . Therefore this law by which God sanctified & instituted the Sabbath is not a naturall law , but a divine and supernaturall precept . Thirdly , in the creation and state of innocency , man was bound to serve God as his creatour and the author of all his being , and to be content with that estate wherein God had placed him , and saw to be very good , and to looke no higher . It was the inordinat desire of more knowledge and of an higher estate then God had revealed and promised , which made our first parents so yeelding to the devils temptations , and vndoubtedly it was an occasion of their sinne in eating of the forbidden fruite . Now the serving of God as his Lord and Creatour was the duty of man euery day alike , for the heavens aboue ▪ and the earth beneath , and all creatures in them serving daily for mans naturall good & welbeing , even every day equallie did put man continually in mind of his duty . to weet : that he was to loue and serue the Lord with all his heart , soule , and strength at all times , for this is the righteousnesse of a mans owne workes and of his owne person , which God required of man in the first covenant in the state of innocency , even his constant obedience to the vvhole and law and revealed will of God all his dayes withou● one dayes intermission . Therefore the Sabbath which requires service of God and worship , & loue of him as mercifull a Redeemer , and that upon one day of the weeke more then all the rest , vvas not knowne nor commanded nor observed by nature in the state of innocency . Fourthly , the lavv of nature written in mans heart requires no particular duty , but such as his owne naturall reason and vvill did direct & lead him vnto in the creation , and vvhich belonged to him in the state of innocency . But the lavv of the Sabbath from the first institution commands and requires such things , ●nd such vvorkes , and duties as did not concerne man in the state of innocency . As 1 : Rest of man and beast from their vvearisome labour for their refreshing upon one day in seven . This man had no need of , neither vvas their any need of such rest , because the toile and labour of man and beast came in after the fall , vvhen God cursed the earth for mans sinne . Secondly , it requires in generall sanctification of the seventh day , by holy and religious exercises , and in particular by sacrificing to God , by prayer and supplication , and by meditating on heavenly things , and on eternall rest , and by studying all holy duties vvhich might fit men for the sight and fruition of God in heavenly glory . All which & vvhat soever other holy Sabbath duties and vvorks , are mentioned in the word of God , do belong to man , only since the promise of Christ the blessed seed . And in the state of innocency , man had no occasion of any such duties he had no need of sacrificing vntill Christ , his ransome and sacrifice for sinne vvas promised , he neither could have any thought ar meditations of glory in Heauen , or studies to fit and sanctifie himselfe for the fruition thereof untill Christ the onlie vvay to eternall rest , & glory vvas promised : vvhat use had he of prayers and supplcations to God for any good thing needful , vvhen he lacked nothing , or for deliverance from evill vvhen as yet noe evill vvas knovvne in the vvorld ? What occcasion could he haue to praise God either for Christ , before he did so much as dreame of Christ or had any thought of him at all . As for naturall guifts and blessings he vvas by them admonished and provoked every day alike to loue , serve , honour and praise God , vvherefore seeing the vvorkes and duties of the Sabbath are holy , and tend onely or chiefly to the supernaturall and heavenl● life , and to the eternall rest which Christ hath purchased in heauen for man , vndoubtedly the lavv of the Sabbath vvhich expresly commands such workes and duties everie seuenth day , is a positiue supernaturall and divine law , not any dictate of nature imprinted in mans heart in the creation . Fiftly , every law of nature is common to all man kinde , and is written as well in the hearts of heathen as of Christians , so that the conscience of men whoe never heard of God or of his word , is a monitor , to admonish them of the duty which that law requires , and an accuser if they transgresse that law , and men haue no more need to be put in mind of those duties , then of any other which the law of nature requires : But the law of the Sabbath hath no footsteppe of impression in the hearts of barbarous heathen nations . It is quite forgoten among them , and onely Gods people who have his written law , and word continually read and preached , do keepe the Sabbath : And God in giving it to Israell in written tables , & in repeating it often afterwardes , still calls upon them to remember it , thereby shewing that it is not as the law of nature printed in mans heart , but is a law giuen by word and writing , and from thence learned , and therefore easilie and quickly forgotten . Sixthly , If it were a naturall law founded upon the creation , and binding man to keepe a weekelie holy day in thankfulnesse for his creation , and for the creatures made for his vse , then it should in all reason binde man to keepe Holy the six dayes in vvhich God Created all things , and especiallie the sixth daie wherein God made man himselfe and gaue him rule and dominion over all creatures . For holy celebrations are kept weekely or yearely one the dayes in which the blessing and benefits solemnized and celebrated were first bestovved one men . Therefore it is not a naturall law grounded on the creation . Lastly Christ came not to chaunge the law of nature , nor to take away any part of the obedience therof , but to establish and fulfill it in every jot and title as he himselfe testifieth Mat. 5.17.18 . And yet the law of the Sabbath soe farre as it requires keeping holy the seventh day , as the fathers were bound in the old Testament is changed by Christ and by his resurrection , in which hee finished the worke of redemption , and was exhibited a perfect redeemer . And the observation of the seventh and last day of the weeke is abolished . And the first day of the weeke even the day of Christs resurrection , is sanct●fied and substituted in the place of it , and so was obserued by the Apostles , & after them by all true Christian Churches for the Lords day , and for the Queene and ch●efe Princesse of all daies , as the blessed Martyr Ignatius cals it . Epist. ad magnesi●s pag. 31. Therefore it is not a law of nature printed & e●grauen in mans heart . J could alleadge more reasons , but J hold this perfect number of seven sufficient for this present purpose . J will therefore proceed to the next thing which is the discovery of the seuerall kindes of lawes , which God hath given to men , & the briefe discription of every kind particularly , by which J shall come to demonstrate what kind this of the Sabbath is . CHAP. 11. THE Lawes of God which he hath given to men , are of two sorts , either lawes printed in mans heart which we cal lawes of nature : Or else Positiue lawes , which God hath commanded in his word over , and above , or besides the lawes of na●ure . Th● Law of nature is that will of God which hee as Lord and creatour hath imprinted in mans heart in the creation , even that naturall disposition which God gaue to man , when he made him in his owne Image , by which he doth informe man in the knowledge , and moue him to the practise of all duties which belong to him , and which he requirs of him , for naturall wellbeing & continuance in that life , & good estate wherein he was created . The law of nature may be distiguished into two sorts . The one is Generall and indefinit , which binds man definitly in a generall bond . The other is speciall and particular , which doth define & prescribe speciall & particular duties & workes to men . The generall and indefinit law is this . That man being Gods creature and hauing his whole being , life , motion and all things from God , of free gift , is in duty bound to obey God to the utmost of his power in all things whatsoever God either by naturall light , or by his word either hath revealed , or shall at any time reveale and make knowne unto him , to be his will that he should doe them . The bond and obligation of this law is very large , and reacheth through all lavves , & binds men to doe whatsoever God commands by any law whatsoever . The speciall definit and particular law of nature , is that commanding will of God engrauen in mans heart ▪ and in his upright naturall disposition , which directs man to know & moues him to performe such speciall kinds of duties and such particular workes , as he ought to do and God reveales to him & declar●s to be his wi●l that hee should do them . Of these speciall lawes some are primary . And some are secondarie lawes of nature . A speciall primary law of nature is the will of God , concerning such speciall duties and particular workes , as mans owne pure created nature and naturall disposition did direct , lead & moue him vnto , which his naturall reason in the state of integrity did shew unto him , and his pure naturall will and affections did moue and stirre him to performe . As for example , to know and acknowledge God for his sole Lord and Creatour , and one onely God , to serue and worship him with such worship and reuerence , as his pure reason taught him to bee meet for God , to thinke and speake of God accordingly : to beare himselfe towardes the creatures , and to rule them according to the wisdome which God , had given him , to increase and multiply and to replenish & subdue the earth and such like . A Secondary speciall law of nature , is a rule or precept concerning such speciall and particular duties and workes , as mans owne right reason , or Gods word discouers vnto him , to bee in there owne nature good , and just , and profittable either for his owne naturall being , and wellbeing , as the cause now stands with him since his fall , and for any other good end and use agreeable to Gods revealed will. As for example , that men should not liue idle , but labour painfully to provide for themselves and families , this is a duty which vvas knovvne to man before his fall , but ever since the curse vvherevvith God cursed the earth for mans sinne , Gods vvord requires it , and mans ovvne naturall reason vvel informed , and his vvill and affections vvell ordered doe naturally moue him to the performance of it for his naturall vvelbeing . So diuers negatiue precepts vvhich forbidde such euils and sinfull deedes , as man never knevv nor had any thought of them in the state of innocency , but novv true naturall reason , affection and conscience ; teacheth and moueth man to hate and abhorre them ; they are lavves of this kinde . And if vve should extend the lavv of nature to the utmost , as many do , and bring under it every law which commands duties which are in their owne nature just and honest and very vsefull and profittable to the doers and to others ; ●nd serve directly and naturally for Gods glory . We might reduce to this kinde of naturall lawes , every positiue morall and perpetuall precept commanding any just or holy work & duty which is just in it selfe , though there were no expresse commandement given for the doing of it . A Positiue law of God is that vvhich God in his wisedome & by his word giues to man , by which he bindes man to some obedience which he of him●elf by his own naturall vvit & reason would not haue found out & discerned to be good & just , neither would haue done or performed by the instinct of nature , and the motion of his will & affection , for such an end as God hath appointed them unto . There are diuers lawes and precepts of this kinde , all which as they require that which God justly & wisely willeth man to do , & do command things which are in respect of the present state & condition good for man , so they al are after a generall manner included in the generall law of nature , and bindes men to obey them all . Of these positiue lawes there are divers sorts . Some are Positiue commanding things which tend to preserve & maintain good order , society & peace , not onely between God the creatour and man his creature , but also betweene man & other creatures , & among men themselves . Such was the law which God gaue to man , when he commanded him vnder the paine of death to obsteine from the fruite of the tree of knowledge of good and evill , & that for a wise & just end , even to put man in mind that he was not absolute Lord of all the visible creatures , to vse them at his pleasure , but that he was a subordinate Lord and ruler under God , and that all other trees berbes & fruites which God alowed him to eate of , were Gods free guift , & also to teach him , that hee was chiefly & aboue all to looke to the service of God & obedience of his will , & to omit the serving of his owne turne , & the doing of that which his owne vvill might moue him to doe , when God at any time should call him another way . And of this kind are all the judiciall lawes , vvhich God gaue to Israell by Moses for the well ordering of their common vvealth , & all precepts of obedience , vvhich inferiors ovve to superiours in things lavvfull and that for peace sake . Some positiue lavves are Evangellicall and religious vvhich command vvorks & duties tending to an holy heavenly & supernaturall end & use , such are all lavvs & cōmādments vvhich God hath given vpō occasiō of Christ revealed to mā , & in & through Christ vvhich require duties , & service due to God as he is mās redeemer , & bind mā as he expects benefit by Christ the mediatour & redeemer , to such workes & such obedience , as come to be of vse in respect of Christ. These Evangellicall lavvs are of two sorts . 1. Some are vniversall & perpetuall requiring necessary works & duties of all such as are to be saued by Christ. 2. Some are special & temporary , which require some speciall service & workes of obedience , & them of some only , & for some times , & in some condition of the Church . Perpetuall & vniuersall Evangellicall lawes , which bind all Gods redeemed ones , & require things necessary to salvation by Christ , are the commaundements of God , by which he bindes all men to repentance & reformation of life , to godly sorrow , & humiliation for sinne , to beleeue in Christ under penalty of loosing salvation , & of perishing for euer , & condemned & cast into hell for their sins . Speciall or temporarie laws are they which bind men , or all men of some ages and in some times to some speciall service & worship , fit for the present state & condition of the Church , or to so some duties & workes vvhich for the time are profittable to guid & lead men to Christ , & therfore are sanctified of God & set apart for that purpose : ●uch are the lawes & commandements of sacrificing & bringing offerings & first fruits to God , of oxen & sheep & other cleane beasts & birdes , & of the increase of the earth , some of which lavves did binde all Gods people from the first promise of Christ even all the fathers from Adam untill Moses , & all Israell untill the comming of Christ , such lawes were that of Circumcision given to Abrahā , as a seale of the covenant wh●ch God made with him & his seed , & that of the passouer , and of the first borne , & all Leviticall ceremoniall lawes , given to Israell by the hand of Moses , & such are the commandements of Baptisme & the Lords Supper , which binde all Christians under the Gospell . There are also besides these severall kinds of lawes , some mixt lawes , & of these some are partly & in some respects naturall , because they bind men to some duties vnto which nature binds them ; & in some respects civill , for they require things which tend to civill order & government ; & partly in some respects also evangellicall commanding things which tend to salvatio● in Christ. Some are partly morall & perpetuall in that they require morall duties which are necessary & vsefull at all times to the end of the world ; & partly ceremoniall & temporary in that they require obedience in things which are usefull onely in some cases and at some times . As for example the law which God gaue from mount Sina , & wrote it in tables of stone it doth binde men not only to all morall duties which engrauen in the creation , to weet : all duties which man did owe to God as to his onely creatour , & to men as fellow creatures ; but also to such further duties & degrees of obedience as man doth owe to God his only Saviour & Redeemer in Christ , & to men & Angels as his fellow sevants brethren & mēbers of one & the same spirituall body under the same head Christ. And therefore God presseth and urgeth obedience to that law , at the giuing thereof vpon this consideration , and for this reason , because hee is the Lord God the Redeemer and deliverer , who as he delivered the naturall Israell from Egyptian bondage , so by that typicall deliverance did foreshew and prefigure the spirituall redemption of all the spirituall bondage under sinne , the world and the Devill . To loue God aboue all , and a mans neighbour as himselfe , to honour Parents , and to speake truth of euery one , to giue leaue to every one freely to enjoy his owne , and many such duties requited in the ten commandements are naturall , and nature bound man to them in innocencie , and in respect of them that law is nature . But to beleeve in God as a Redeemer , to visite and comfort the sick , and distressed , to honour parents , pastors , superiours , as fathers in Christ , and divers duties of neglatiue precepts , as not to make images of God ; not to pollute Gods name by vaine swearing and such like , the knowledge and thoughts of vvhich man had not in his heart by nature in the creation , vvhich come into the vvorld by naturall corruptions , and man vvas not subject to them , untill he vvas seduced and fallen and brought into bondage by Satan , they are posituallie morall , and as the lavv commands them , it is a positiue morall law , yea in respect of some of them Evangelicall . And as reverence and respect to civill Magistrates and men of higher place , as they are superiours and men of greater power and authority ( which difference and equality came in by mans fall , and flowes from Gods distribution of his common guifts in a different manner & measure ) as I say this honour giuen to them as civill rulers , ruling for our Good and the good of the common weath , is commanded in this law so it is ciuill . And lastly as all ceremoniall & religious ordinances , and outward significatiue , & worship sanctified by God , and appointed as most fit for the time and season , receiue their originall authority and first strength from that law given from mount Sina , especially from the commandement which bindes man to obey God , as his creatour & Redeemer in all ordinances , so farre as he requires , so and in this respect this law is Ceremoniall and bindes to obedience temporary , fit for the season , & opportunity . Jn like maner the commandement which the Lord Christ hath given in the Gospell , for Baptizing of Christians and for the administration and receiving of the Sacrament , of his body and blood , as they command an outward sacramentall washing with water , and abodily eating of bread and drinking of wine which haue beene of use onely since the comming of Christ , and not from the beginning , so they are ceremoniall and temporary . For whatsoever ordinances are in vse in the Church of God for a season onely , that is during the time of the true and proper signification of the world Ceremonia : which is compounded of the Gr : wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a set time or season , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whice signifies onelie , or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to abide or remaine . But because the time of the Gospell is perpetuall unto the end of the world , and they are commanded to be observed of all Christians at the time of the Gospell , in this respect these Commandements may be called vniversall and pepetuall . And as in these and all other Ceremonies , ordained by God , there are required besides the outward bodily rites & actions , many spirituall duties , as inward reverence and holy affections of the heart faith in Christ & the blessed Trinity beleeving of the covenant , commemoration of Christ & his benefits , confession of three persons in one God , and the eye of faith looking chiefly to the spirituall things signified , so the commandement and law enjoyning them may justly be esteemed positiuely and Evangellically morall . Thus much for the divers and severall kindes of Gods lawes which hee hath given to men . J proceed to that which is the maine thing here intended , that is to shew what kinde of law the commandement of the Sabbath is , & vnder which of these severall kindes it is comprehended . And in a word J hold it to be of the last kinde , to weet : a mixt law that is partly naturall , and partly positiue , both ciuill and Evangellicall , and not onely universall and perpetuall but also speciall & ceremoniall , and so indeed it takes part of all kindes of lawes which God hath given men , and which are mentioned in the Scriptures , which thing because the learned haue not heretofore obserued nor well considered , but some haue cast their eyes upon the common ground of this lavv printed in mans heart in the creation , and finding it among the ten commandements which are generally held to be the summe and substance of the law of nature , doe call it a law of nature . Others haue considered it as a speciall commandement given by God immediatly after the creation by word of mouth and not written in mans heart , and do call it a positiue morall law . Others haue considered it as it commands rest one the seventh day , now altered by Christ , which rest was a signe of Christs rest from the worke of redemption & is a token & pledge of eternall rest in heauen , & there upon hold it to be a ceremoniall law : and hence ariseth the diuersity among Christians , and almost civill warre betweene the Pastors of severall Churches , yea & amōg learned preachers of one & the same Church : Whereas indeed they all hold the truth in part but not wholy : They all erre in this , that they limit it every one , to that speciall kinde of law , which he hath hath chiefly in his eye and upon which he hath set his conceit : Now make it a mixt law & proue it manifestly , & there needs no more contention , except some men wil contend without cause & against reason out of a spirit of contention & contradiction . First , this law as all other lawes is indefinitly comprehended in the generall law of nature , for the generall law written in mans heart in the creation , binds him to attend the wil of God , & to be ready to obey God , his Creatour in all things whatsoever he either had already declared , or should at any time to come reveale to bee his will , and to bee a duty which he required of man. And therefore the observing & keeping of a weekly holy Sabbath , & devoting of a seventh part of every weeke to religious exercises & to rest from bodily labour & common worldly busines , being expresly commanded by God , & declared at severall times & upon severall occasions to be his will , man is by the generall of nature bound to performe it , & in this respect we may truly say that the law of the Sabbath is a law of nature , included indefinitly in that generall law & dictate of nature written in mans heart in the creation . Secondly , though J cannot conceive that the keeping of an holy Sabbath weekly , was a thing so disti●ct written in mans heart in the creation , that man of himselfe by the instinct of his nature , or by the light of his reason & motion of his will , would haue set either the seventh daie or any other of the seven daies of the weeke apart for rest , or other duties of the Sabbath , which God in the first institution required , & commanded also in his law giuen from mount Sina : Yet because the keeping holy of a weekly Sabbath upon such grounds as are mentioned in this text , & for such ends & vses as God hath ordained , to weet : commemoration of Gods mercy & bounty in promising Christ , preserving the knowledge & memory of the covenant of eternall life , & rest in Christ , training up of people in religion , the feare & worship of God , & in holines , by which they are made fit to see & enjoy God in glory , because J say , the keeping holy of a weekly Sabboth is in these respects a thing very good & profittable , yea & necessary for the helpe of man and for the reparing of his nature corrupted . Thirdly , if we consider the law of the weekly Sabbath as it was given by God in the first institution , & in his blessing & sanctifying of the seuenth day , & againe renewed & inserted among the ten commandements given from mount Sina : & at other times upon diuers occasions repeated by Moses and by the Prophets from Gods mouth , If we also consider that neuer the Sabbath it self nor the ground ; reason , & ocasion of it , ( to weer : Gods perfecting the creation by promising & revealing redemptiō in Christ , & the rest which J haue before proved & demonstrated ) were written ●n mans heart in innocency , but were after mans fall revealed by God , & thereupon the holy rest commanded to bee kept on that day which God aboue other daies hath blessed and sanctified . We may truely affirme that the commandement of the Sabbath in these respects is a positiue law of God , & not a law of nature requiring such particular duties as man of himselfe without Gods positiue commandement would haue observed . Yea the word ( Memento Remember ) soe often added to the precept of the Sabbath as appeares Exod. 20.8 . doth plainly shew that the keeping holy of a weekly Sabbath , was not a thing printed in mans heart , for then it had beene vaine & needlesse for God soe often to use this word Remember & to put them in mind of this duty by Moses & the Prophets , mans owne conscience would haue been his daily and continual Monitor & Remembrancer , & his own thoughts would haue ben ready to accuse him for every omision & neglect of it . As the Apostle testifies of the worke of the law written in mans heart , Rom. 2.15 . Fourthly , if we consider the law of the Sabbath as it commandeth man together with his children , servants & labouring cattell to rest from their wearisome labours & bodily paine ; which came in by sinne , & by mans fall , together with servile subjection & difference of the Maister & servant , which weekly rest & intermission from toyle & labour granted to servants & cattell by their Maisters : as well as to themselves , makes very much for good order in every state & common wealth , & for peace & society among mē , & in every family , & serves for an excellent civill & politicall use , so it is in the judgment of many learned & godly Divines , not without good reason hold to be a civill and politicall lavv . Fifthly , if we consider . First the time of Gods first institution of the Sabbath , as it fals under Chist , even upon the seventh day of the world , in which Christ was , promised to redeeme man who was fallen in the latter end of the sixth day as is before shewed . Secondly , if wee consider the ground and reason of Gods institution of the Sabbath and sanctifying the seventh day , even Christ promised the seed of the woman , & to breake the serpents head , by whose actually undertaking & beginning to mediate for man , God did perfect the mutable worke of creation , & setled the world in an higher estate of the perfection supernaturall , & did rest in Christs mediation , being that which was able to giue full satisfaction to his justice . Thirdly , if we consider that in the first institution , the Sabbath day was sanctified & blessed aboue the other six dayes : that is , vvas set apart to heavenly & supernaturall vse ; which cannot be imagined but in & under Christ in whome all things are sanctified . We must needes know & confesse that the commandement of the Sabbath even in and from the first originall and institution , is a law Divine and Evangellicall , commanding such an observation and service , as is of use onely in and under Christ , and mainly tends to lead men to salvation in him . Sixtly , if we consider the necessity of resting , one whole day in every weeke , from all our worldly affaires . First that with one consent the Church and congregation of Gods people may all generally meet together in their set places of holie assemblies , to heare and learne the Doctrine of saluation and word of life , and to honour God with publick holy worship and service , and with joynt prayers to call upon him in the name and mediation of Christ for all blessings . Secondly , that every man may instruct his family in private also at home , and by constant exercising of them a whole day together in religious duties every weeke , may make them to grow and increase in grace and religion and in knowledge and skill to order and direct all their weeke dayes labours , to Gods glory , their owne salvation , and the comfort and profit of their Christian Brethren . Without which religious observation once every weeke at the least , especially upon the particular day of the week , which God hath blessed with the most memorable work belonging to mans redemption , it is not possible for people to be well ordered in a Christian Church , nor Gods holy worship to bee either generally known or publickly practised , nor the vulgar sorts of Christians to bee brought to the knowledge and profession and practise of true religion neceessary to salvation . These things I say considered , we must necessarily grant that the law of the Sabbath is an Evangellicall universall and perpetuall law ▪ such as the commandements of beleeving in Christ , repenting from dead workes , reforming of our lives , worshipping and invocating of God in the name & mediation of Christ , and by the motion & direction of his holy spirit , all which Commandements binde all Gods people of all churches and ages from the first day wherein Christ was promised in one measure or other . So that without obedience in some degree vnto these Evangellicall lawes , it is not possible for any man to be and to continue a true child of God , and to attaine salvation in and by Christ. And this law thus farre and in these respects cōsidered , can no more be abrogated and abolished , then Gods covenant of Redemption of salvation made with mankinde in Christ. But all mankinde even every one who seekes salvation in Christ , is at all times & in all ages bound to obserue this law of sanctifying a seventh day in every weeke , and of resting from all worldly affaires , that they may serve and vvorship and seeke God in Christ. Lastly , if we consider the Lords Sabbath , as it is a significatiue éven a signe to us of the eternall Sabbath in Heaven , and as it is in respect of the particular day of the weeke and some ceremoniall worship used in it , chaungable and mutable according to the chaunges and motions of Christ the foundation and Lord of it , and according to the seuerall estates of Gods Church , and Gods seuerall dispensations of the misteries of salvation , and severall waies of reuealing Christ in the old Testamēt , and before and after the comming of Christ in the flesh . We must of necessity confesse , that the law of the Sabbath is in these respects a Ceremoniall law , commanding things which are temporary and mutable and fitted for some times and seasons onely . First as it commanded the seventh day of the week to be kept holy , as the most holy day because therein Christ was promised to be the redeemer of the world , and God rested in his creation , and perfected the creation by bringing in redemption , which was the greatest blessing of the old Testament . And as it required hallowing of the day by sacrifices and other outward service and worship which were tipes and figures of Christ to come , and by preaching and rehearsing the promises of Christ out of the lavv and Prophets , beleeving in the Saviour in heaven . Soe it was a ceremoniall and temporary lavv , and did stand in force and binde all Gods people to the obseruation of the last day of the weeke , all the time of the old Testament vntill Christ vvas fully exhibited a perfect Redeemer in his resurrection . And it vvas not in the povver of the Church to chaunge the Sabbath to any other day of the weeke that power rested in Christ the foundation and Lord of the sabbath . It also bound the faithfull of these times , to the ceremoniall ●●nctification , and to that tipicall seruice vnhich looked towardes Christ to come , as well as to the seventh day onely and no other , during ●hat nonnage of of the Church . Secondly , as the law of the Sabbath ( which requires that day to bee kept for an Holy rest in which God hath revealed the greatest blessing & so hath blessed it aboue all other dayes of the weeke ) doth now ever since the perfecting of the worke of redemption in Christs resurrrection , binde all Gods people to keepe for their Sabbath the first day of the weeke which by Christs victory over death obtained fully in that very day , became the most blessed day aboue the seventh day and all other daies of the weeke . And as under the name of hallowing & keeping holy the Lords Sabbath , it enioines such worship as God requires of his Church in her full age & more perfect estate , to weet : spiritual sacrifices of praise & thanksgiving , preaching & teaching faith in Christ crucified & fully exhibited , aperfect redeemer , praying vnto God in the name & mediation of Christ , & seeking accesse vnto the father in him by one spirit . And as this law imposeth this holy weekly Sabbath , to be a pledg to the faithfull , of that Sabbathisme of eternall rest in heaven which remaineth for the people of Gods as the Apostle testifieth . Heb. 4.9 . So this law is like the commandements of Baptisme , & the Lords supper . It is ceremoniall commanding such duties to be performed , & such a day to be obserued as are fitted to the time & season of the Gospel , & yet it is so ceremoniall , as that it is also perpetuall , binding all Christians during the season & time of the Church during the time in the new Testament & under the Gospel that is perpetually to the end of the world , vntill we come to the eternall rest in heaven . And as there shal be no chaunges in Christ , nor of the state of the Church vntill Christ shall come in glory to receive us into that eternall rest . So there shal be no chaunge of the Sabbath to any other day of the weeke , neither hath the Church or any other whatsoever any power to alter either the day or the sanctification & obseruation of it , no more then to bring in such an other Chaunge in Christ , and such an alteration of the estate of the Church , as that was from Christ promised and obscurely revealed in the old testament , to Christ fully exhibited . CHAP. 12. NOW hauing discouered the severall kindes of lawes , and commandements which God hath giuen to men , and having shewed what kinde of law this is which God hath giuen for the observation of the weekly Sabbath , and how and in what manner it bindes the sonnes of Adam in all ages , some in one kinde , and some in another , and Adam and all his posterity in some respects . There remaines yet for all that hath beene said before , one speciall point to be more fully proved . That is concerning the Chaunge of the Sabbath from the seventh to the first day , what ground and warrant we haue for it , and how the law of God ( by which God set apart the seventh day in the first institution , and still in the fourth Cōmandement and other repetitions of that law by Moses mentions on the seventh day for the weekly Sabbath ) can bind us Christ ans to keep holy the Lords day , or warrant us to make it our Sabbath . For the more full manifestation and proofe of this point , and satisfiing of all doubts : I will by the light of Gods sacred word , and by the helpes which I shall finde in the writings and sayings of the best learned both ancient and moderne Christian divines , do my best endeavour to shew and proue that the Lords day , which is the first of the weeke , and the day of Christs resurrection , the fittest day of all the seven to be the holy weekly Sabbath of Christians . That God before and in the first giving of the law of the Sabbath , did intend and foresee the chaunge & the grounds of the chaunge of it to the first day , that God by Christ hath chaunged it . And that the law of the Sabbath in the maine duties which it requires is more fully and in a better and more excellent manner obeyed by Christians in there observation of the Lords day ; and keeping it for the holy rest ; then it was by the fathers of the Old Testament ; in their keeping of the seventh and last day of the vveeke ; for their holy rest and vveekly Sabbath , First to proue the conveniencie & fitnesse of the Lords day to be the Sabbath under the Gospell , aboue all other daies , we haue diuers arguments . The first I frame thus . That day which is the first of dayes , & the first fruits of time especially of the time of grace , is the fittest to be the Lords holy day aboue all other daies of the weeke in & under the time of grace . The Lord himselfe teacheth this for a plaine truth requiring the fruits of all things for an holy offering to himselfe under the law , & from the beginning when he taught Adam , & Adam did teach his sonnes Caine , & Abell , to bring sacrifices of firstlings & first fruits for offerings to him . Gen. 4. Now the Lords day which is the first day of the week is the first of all daies in the world . In it God began the creation , the highest heavens which is the place of blessednes & the heavenly host , also the common masse & matter of the whole visible & inferior world , & the chiefest & most gracious element , the light , that is the fiery heavens with the first beginning of the creation , this day began , & so it is the first fruites of all times created , & although in the creatiō & during the state of innocency the first fruites were no more holy thē the rest of the lump , or masse , & sanctifying of things to holy use , came in by Christ & with the first promise of him ▪ & the first time of Christ revealed being the seventh day was to be the holy Sabbath all the time in which Christ was onely promised & not given . Yet now seeing by the resurrection of Christ , in which Christ wa● exhibited a perfect redeemer , and became the first fruites of them that sleep . The first day of the weeke and of the world which was onely the first fruits of time before , is by Gods providence become the first day & firist frvites of the time of grace vnder Christ a perfect redeemer . Therfore the first day which is now the first fruites of time both in the crea●ion and under pefect redemption , which doth perfect and sanctifie the creation , is now the fittest of all the dayes of the weeke to be the Lords holy Sabbath . And it is against all reason for any to think any other day so fit to bee offered vp for the first fruites of every weeke , and of our times to God , as this day which is the day of the Lord Christ , who is the true first fruites of all creatures , and doth sanctifie the whole masse and lumpe of mankinde and all other creatures which are gathered vnto God in him . In which day Christ arose from death and became the first frutes of them that sleepe : that by the virtue of his resurrection hee might sanctifie the very grave to them that sleep in him , & might raise them up as to grace in this life , soe alsoe to glory at the last day in the generall resurrection . Secondly that day wherein the place of eternall rest and of the everlasting Sabbath which after this vvorld ended , remaines for the people of God , was created and brought into being , and vvherein eternall rest was purchased , and the way opened into that rest , must needes in the judgment of reasonable men be the fittest day for the weekly Sabbath , which is to all gods people a sure signe and pledge of eternall rest and of their everlasting Sabbath in heauen , which weekly Sabbath is to be kept holy and sanctified by mediations on Heaven and Heavenly rest , & by such Holy exercises of religion , as doe fit and prepare vs for the life of glory in Heaven . Now the first daie of the weeke is the day wherin God created the place of eternall rest , euen the highest Heavens , which are from eternity decreed and ordained to bee the place in vvhich his elect shall keepe rheir eternall Sabbath after this life . In this day also Christ arose from death perfected redemption , and rested from that vvorke by vvhich he procured eternall life and Heavenly glory for God people , upon this day hee opened the way to the Holie of Holies , and made his first enterance both in his owne flesh , & also for all his members into that life eternall and that rest which they with him shall enjoy in the Heavenlie mansions . Therefore vndoubtedlie : this day of all the daies of the weeke most fit and and worthy to be kept an holy Sabbath of rest and to be sanctified with mediations on heaven and heavenly glory , and with other exercises of religion which fit men for eternall rest in heaven . Thirdly , that day wherein God first created the light of this inferior visible world , and wherein the light of the visible heavens did shine forth , when it is once blessed with the rising up of a greater and more glorious light , even the Sun of righteousnesse : It is of all daies become the fittest & most vvorthy to be the Lords holy weekly Sabbath , which is to be hallowed by meditating vpon the inheritance of the Saints in light , and by such holy exercises as tend to make men meet to be partakers thereof . Now the first day of the weeke , the Lords day is the day wherein God first created the light of the visible world , even the fiery heavens which shine forth ever since , and give light to the inferiour world , soe it is testified Gen. 1.3 . And on this day Christ the Lord , the sun of righteousnesse did rise up , and did bring to light immortallity & eternall life , and became the great and glorious light of the world . Therefore this day is the fittest and most worthy to bee the holie weeklie Sabbath , and to be spent in meditation upon , & seeking for the inheritance of the Saints in light . Fourthly , that day which hath not only the same grounds and reasons in it , upon which God first founded the Sabbath , and sanctified the seventh day , but also divers additions of the same kinde which make the grounds and reasons more forcible and excellent . This is most fit and worhy to be the holy weekly Sabbath , and such is the first day of the weeke and hath beene , ever since it became the Lords day , by the Lord Christ his resurrection . For proofe whereof consider the grounds and reasons upon which God sanctified the seventh day . 1. Gods ending or perfecting his created worke . 2. Gods resting from that worke . 3. Gods blessing of the seventh day by revealing on it the greatest blessing , farre aboue any given in the creation . These are the groundes here laid downe in my text , which are rehearsed againe by God in the fourth commandement of the law . And another reason drawne from the end and use of the Sabbath is also added Exod. 31.13 . Ezech 20.12 . to weet : that the Sabbath might be a signe and token from God that hee is their God who doth sanctifie them , that is : by giving his Holy spirit with all saving graces in this life vnto them in Christ , doth fit them for the fruition & sight of his glory in the eternall rest in Heaven , & so makes the weekly Sabbath a pledge of the eternall Sabbath in the world to come also . Now the godly learned heretofore who had no thought of founding the Sabbath on Christ promised on the seventh day of the world , they do understand Gods ending of his worke , to be either the finishing of the creation on the seventh day by adding some perfection or natural blessing to the creatures more then he had given , on the sixt daies . Or else that God had already ended & perfected his worke before the seuenth day , & for this cause blessed & sanctified the seventh day for a memoriall of the creation of the world , and all things therein made perfect and compleat & so appearing on that day . And by Gods resting on the seventh day from all his worke which he created & made , they understand nothing else but Gods rest of mere cessation , & because this was the day wherein God hauing finished his worke , & made all things good , had no occasion to worke any more by way of creation , but rested from making more kindes of creatures . Therefore God commanded man to rest after his example every seventh day , and to keep it for a weekly Sabbath . And by Gods blessing of the seventh day , they doe understand Gods sanctifying of it to be a signe & pledge of the eternall rest . These being the grounds & reasons ( in the opinion of the learned ) vpon which God sanctified the seuenth daie , are in a more excellent measure to be found in the first day of the week , on which day the Lord Christ rose from death· For first the Lord Christ on that day , who is the Lord of the sabbath . ended a greater worke then the creation , even the great worke of redemption which on that daie he did perfect and finish , by the last & highest act of it , even his resurrection in which he got the victorie & triumphed ouer death the last enimie , & ouer him who had the power of death that is , the Devill , and did shew to the world that he had fully paid the ransome & price of mans redemption , satisfied justice , & wrought & fulfilled all righteousnesse , sufficient to justifie all that beleeve in him & to settle them in Gods favour for ever . So that here is a better ending & finishing of a better work , then that of the creation was , which did perfect the mutable worke of creation , & so here is a b●tter ground of sanctifying the day in which it came to passe , as dive●s learned writers haue rightly observed . Secondly , on this day the Lord Christ entered into a better rest , then any from the creation can be : he rested from all his laboures , paines , & sufferings , & all workes which Gods infinite justice required for mans redemption by way of satisfaction , Heb. 4.10 . And he tooke possession of eternall rest for himselfe as the head , and for his body the whole Church & for every elect member thereof . So that this resting is a more farre excellent ground & reason of the sanctifying of this day to be the weekely Sabbath . Yea though I do by Gods perfecting of his worke , vnderstand his perfecting of the worke which was marred & defaced by mans fal , even the worke of creation , & his making of it more perfect and compleat , by his promising of Christ , and by Christs undertaking & beginning his actuall Mediation , & first bringing in of supernaturall perfection . And by Gods resting I vnderstand his resting so fully & wholy in Christs mediation , & in his satisfaction undertaken for the repairing & perfecting of the world , which man by his fall had brought under vanity & corruption , that he put from him all thoughts & purposes of going about any new worke of creation for the repairing therof , and so is said to rest , as I haue befor fully proved : Yet I must confesse that on the Lords day , which is the first of the weeke , in which Christ did rise from death . God did more fully & excellently perfect all his worke & brought in a rest , which doth so farre excell that perfecting of his worke & resting from creation on the first seventh day , as the actuall performance of a promise , & giuing and fulfilling of a good thing promised , vndertaken , & begun , doth excell the promise & the undertaking & beginning of it . And therefore J will bee bold vpon these grounds & premises to conclude with the best learned both of the Auncient fathers and moderne Divines . That there is more conveniency and fitnesse in the Lords day , the first day of the week to be the Lords holy weekly Sabbath now under the Gospell . And there are more excellent grounds and sure reasons for the sanctifying of it , then any which are named or can be found in the seventh daie which was the Sabbath of the old Testament : yea this day by meanes of Christs resurrection to glory in it , is the surest pledge and token which outwardly can be given to Gods Church and people , that God who raised him up , is by him fully appeased , satisfied and reconciled to his people , and is the Lord who doth sanctifie them & will bring them to glory . And thus I passe from the conveniency and fitnes of the Lords day , which is the first of the weeke , to shew the chaunge of the Sabbath unto that day both in Gods intention and purpose from the beginning , & also actually in the fulnesse of time by the glorious resurrection of the Lord Christ vp on that day . Where by Gods assistance J shall make it appeare . That this chaunge of the Sabbath to the Lords day is no humane invention , or Eccesiasticall tradition , but a thing which God the lawgiuer did purpose and intend from all eternity , and foretold by the Prophets , and by divers signs foreshewed of old , and in fulnesse of time did by his Sonne Christ the Lord of the Sabbath , command and actually bring to passe . First Saint Augustine and divers other learned men haue heretofore obserued . That God by some notable things which he in his wisdome made to concurre in the first day of the ceration , did plainly foreshew in the beginning before the seventh day was sanctified , or the law of the Sabbath given , that it was his purpose and will , and he in his eternall counsell had determined to advance in fulnesse of time , that day aboue all other daies of the weeke to the honour of the holy weekly sabbath , to a day of meditation on the eternall rest in heaven , and a pledge to his people of the euerlasting sabbathisme , which there remaines for them , and the first fruites of their time offered vnto God in Christ and sanctified in him . Those notable things are the three things before named . 1. That God made that day the first fruites of all time . 2. Created in it the place of eternall rest the highest Heaven , in which the blessed saints shal injoy their blessed Sabbath whereof the weekly Sabbath is a signe and pledge to them in this life . 3. In it he created the light of this visible world , which things concurring in one and the same day : ( God in his wisedome soe ordering it , who doth nothing in vaine but every thing for some wise purpose ) and being good reasons to prove and grounds to make that day the fittest to be sanctified in Christ , & made the Ch●istian Sabbath , as J haue before noted , the learned from thence do gather , and not without good reason : That from the beginning God intended for this day the Honour of his weeklie Sabbath , in the time of the glorious Gospel . Secondly , diuers of the Auncients haue observed . That God raineing Manna first from Heaven to Israell on the first day of the weeke in the wildernesse : as we read Exod. 16. did therefore foreshew that this was the day which he had appointed to be the day of the Lord Christ , even the day wherein he who is the Heavenly Manna and bread of life should be given from Heaven in his incarnation , and the day in which he should come out of the furnace of fiery afflictions , and made a strong bread & nourishment by his resurrection able to feed our soules spiritually to life eternal . And from hence they inferr , with the approbation of diuers graue Divines and schoolemen of later times , that God did of old intend and purpose to make this day , in the times of the Gospel after Christ fully exhibited and giuen unto us , to be the bread of life , & heavenly Mann● , his Holy weekly Sabbath and day of spirituall provision , wherein Christians should make their weekly provision of spirituall food , and heauenly Manna to feed their soules . Thirdly , diuers of the Auncient fathers haue observed , and diuers both Schoolemen and godly learned writers of the reformed Church therein conse●t with them . That the Lord did of old by his spirit-speaking in the Prophets , fortell the chaunge of the Holy Sabbath from the seventh to the first day of the weeke , the Lords day , and day of Christs resurrection . The blessed M●rtyr Jgnatius who lived and was growne in the knowledge of Christianity in the time of the Apostles , and before the death of St. Iohn the Evangelilist as hee himselfe testifies , doth in his Epistle to the M●gnesians not onely affirme that the Lords day is the Queene and supreme Lady of all dayes , but also endeavours to proue , that God from the daies of old had ordained it to be the true Christian Sabbath , and did foreshew so much by the wordes of the Prophet David in the title of the sixth Psalme , wherein it is called a Psalme unto the eighth day , that is in honour of the Lords day , which as it is the first of the weeke counting from the creation everie weeke severallie by it selfe , and the seventh if we begin our account with the next day after the Lords day , as the Iews did with the next after their Sabbath . So if we reckon forward from the beginning of the creation into an other weeke it is the eight day . And also learned Augustine and others of the fathers , as also diuers late writers do in this point concurre with him , and affirme that God moving Dauid to make such Honorable mention of the eighth daie , did foreshew his purpose and will , to chaunge that day by Christs resurrection in to his Holy Sabbath . Some also from Gods institutiō of circumcision one the eighth day after the birth of the child which was to be circumcised , do gather that the eight day , after the birth of the world , to weet : the Lords day was befor ordained of God to be not only the day of Christs resurrection & victorie over sin & death by which sin should be cut of & destroyed , but also the Christian sabbath and so both a speciall day of Circumcising their hearts to the Lord in the state of grace , and also a pledge of the fulnesse of mortification and sanctification in the day of the last resurrection & of enterance into the eternall Sabbath in heauen . For this purpose also Saint Austen & many other learned men in all ages since even to this day , doe alledge the plaine words of David , Psal. 118.24 , where hauing Prophetically fortold the glorious resurrection of Christ. Thow after that the Iewes had crucified & put him to death , hee should rise up to be the head corner stone even the rock & foundation of the Church , ( for so our Sauiour Mat. 21.42 . & the Apostle Act. 4.11 . do expound Davids words ) he immediatly affirmes , that this is the day which the Lord hath made , we will rejoyce , and be glad in it . That this is the day of the Lord Christ as St. Iohn cals it Revel . 1.10 . which the Lord hath made . That is , in his degree hath already appointed to be his holy day , we ( that is in the time of the Gospell when this stone is become the head of the corner ) will rejoyce & be glad in it : that is , rejoyce befor the Lord with all joy & serve him , be glad in him with Sabbatical & holy solemnity , & if we consider wel the matter and substance of the 92. Psalme , which is intitled a Psalme for the Sabbath , we shall see that it is most fit for the day of Christs resurrection , setting forth the fruites thereof plainely and after a lively manner , to weet : the soled joy of Gods people , and the florishing state of the righteous in Gods Church , and exalting of the horne of Christ the true M●ssiah and King of the Church . Fourthly , if we consider the diversity and difference of things which are commanded in the law of the Sabbath , and are to be observed in the weekly Sabbath as it was instituted by God at the first , and againe reviued in the fourth commandement , if we call to minde that the law is a mixt law commanding some things which concern the uery substance and being of the Holy Sabbath , unto which it bindes men perpetually , such as are a fit proportion of time one day in every weeke , rest and cessation , from common workes of this life , and sanctification of it by religious exercises and devoting it to publicke assemblies and holy worship . And other things it commanded which were typicall , and ceremoniall , and were to haue there full accomplishment in Christ , and to be in force only vntil the ful exhibitiō & revelation of Christ , a pefect Redeemer , all which I haue largely shewed before , and the best learned haue euer held . It will upon these grounds necessarily follow , that there must be a chaunge of the Sabbath from the seventh day , and in respect of the tipicall and ceremoniall worshippe , at the full exhibition of Christ , into aday and a worship more fit for Christ giuen and revealed , and for the times of the gospell . First it is generally held by the best learned . That God by sanctifying the seventh day and commanding his Holy Sabbath to be kept everie weeke on the seventh day , did thereby shew , that in his wisdome he saw it fit and necessary for man to observe this proportion of time , & to devote one day in everie weeke , both to bodilie rest and a totall cessation from his owne worldlie labors , pleasures , and delights , and also to Holie and Heavenlie meditations , and to religious exercises , and Holie assemblies . And in these respects they call the law of the Sabbath naturall , morall , and perpetuall , and they proue it thus . First because nature it selfe and common reason and experience doe teach , that ever since mans fall it is naturallie necessarie for mans health and welbeing , and for the preserving and upholding of the life & strength of his labouring and ●oyling cattell , that he , his servants & cattell should haue one daies rest in seaven . And that without this proportion of time dedicated to Holie assemblies , and exercises of pietie , the saving knowledge of God , and true religion and pietie cannot well be upheld , fraile men would by little forget God , become ignorant of heavenly things , and so of the way to eternall rest ; if it were left in mans power to chuse his owne time ; some would chuse none at all , the rest for the most part would differ that time which some thought fit . Others would refuse as inconvenient , and so there would be no set ordinary assemblies , Gods worship would grow out of use . Secondly , true piety teacheth us ; that we ought to think our selues bound in conscience to giue and devote so much of our time at the least to pious exercises , as God , in whose hand we and our times are , did require of his people in the obscurer times of the Old Testament , for the keeping of religion and his worshippe on foote , for preserving of the knowledge and memory of his goodnesse , and benefits , and for the sanctifying of their weekely laboures of his creatures to their use and of themselves to him , that they might be fitted to see him in glory , for the abundance of grace shed on us by the Gospel ; is a bond and obligation to us of much more service and obedience which we owe to God. Now God required of them every seventh day to be kept holy , and that was the least which any of them in any age were bound to dedicate to his worshippe . And therefore true piety binds us much more to keepe an holy weekly Sabbath . These are arguments and proofes , sufficient to satisfie any man who doth not peruersly resist , and rebell against the law of nature . But let me here giue a cave at by the way : That when the learned call the sabbath and the law of it naturall , we are not to conceiue that by natural , they mean a thing writen in mans heart in the creation , which man was made to performe and obey simply as a reasonable creature and naturall man ( For man was made for the Sabbath Marke 2.27 . ) Neither did he toyle and sweat or need a set weekly rest : Neither did he need a weekly solemnity , to helpe his memory , or to stirr up his affections , as I haue before proved . But that they understand by naturall , that which the uerie light of naturall reason shewes to be most convenient and necessary for men now corrupt , and which so soone as it is commanded and revealed by Gods word appeares so necessary in the very nature of it , both for men soules and bodies , that without it they can̄ot haue ordinarily any wel being on earth , nor escape hel & cōe to Heaven after death . This exposition learned Zanchyus , gives of his owne and other learned mens speeches , when they call the law of the Sabbath naturall . Jf , saith he , it were so naturall as things written in mans heart in the creation , then the Heathen Gentiles would haue felt themselves bound by it , and would haue shewed it in their practise in some measure more or lesse . Neverthelesse the conclusion of Zanchyus , and other learned Divines is firme and sure , vpon the former premises , to weet : That Gods first commandement of the Sabbath doth perpetually bind al Gods people to the worlds end , to keep a weeklie Sabbath even a seventh day in everie weeke Holie to the Lord. Secondly , it is a thing vniversally held by all true Christian writers , that the Sabbath as it was limited to the seventh day of the weeke , and was to be observed by bodily sacrifices morning and evening , and by worshippe which consisted in outward rites which were tipes and figures of things which haue their accomplishment in Christ , so it was ceremoniall temporary and chaungable . The common ground of the sanctifying of the seventh day and tying the Sabbath to it , is held commonlie to be Gods rest on the seventh day from the worke of creation . And this is such a grounde as in the fulnesse of the time was to giue place and did giue place to a better rest arising , and brought in by the finishing of a more excellent and glorious worke of Gods goodnes and bountie even the worke of mans Redemption . The worshippe of God on the Sabbath of the seventh day in the old Testament , by double sacrifices & such ryts were but vanishing shadows the substance of thē was Christ , & therfor they were to cease whē the body & substance came in . And the particular day it selfe and the rest tyed to it was a tipe and figure of the death of Christ , and of his rest in the grave , and of the rest and ease which Christ by his death should bring to all Gods people from the burden of legall rites , and from the guilt of sinne and horrour of conscience , which as an heavy load did presse them downe , and from the masse of corruption like a weight hanging fast one them , all which Christ abolished by his death and redemption , and so put an end to the Sabbath as it was tied to the last day of the weeke . This being commonly held for a certaine truth by the learned Fathers and writers of all ages after them untill this day , proues so farre as their authority and reason will reach : that though the keeping holy of a weekly Sabbath is a perpetuall day , to which all Gods people are boūd in all ages : yet the particular day was mutable , and another speciall day was to be appointed and consecrated by him who is the Lord of the sabbath , wherin an holy rest fitter for the time and state of the new Church must be kept , with better service and solemnity . Instead of bodily sacrifices , there must be offering up of spirituall sacrifices of praises , praiers , alms , & works of piety , & charity : for-slaughtering of beasts , ther must mortifying of corruption by holy contrition , and killing of all brutish lusts and carnall pleasures and delights , by seperating our selues and sequestring our mindes from them . Instead of darke shaddowes of the law , and obscure promises of Christ to come ; there must be the light of the Gospel shining in the Church & preaching of Christ crucified , and raised up and set at Gods right hand , and there must be seeking of Gods face in his name and mediation , and of accesse vnto God in him by one spirit . Now what day can any man conceive in any reason so fit as the Lords day , the first of the week : wherin we christians keep our weekly sabbath ? This undoubtedly is the most fit and convenient of all daies as I haue largely before proued . Yea that this vndoubtedly is the onely particular day which Gods law bindes us to keepe holy all the time of the Gospell , even untill we come to the eternall rest in heaven . I will as briefly as I can proue and demonstrate , in the last place , and so conclude this point of sanctifycation of the Sabbath , as it is the worke of God the lawgiver , and is distinguished from mans duty and worke of sanctification . CHAP. 13. THE First which is the maine foundamentall argument , is drawn from the foundation upon which God hath from the beginning builded and surely setled the weekly Sabbath . It is a thing most certaine and undeniable , that whatsoever things are inseperably joyned & cleaue fast together , they stand & move together , the one cannot moue to any place , but the other of necessity must moue with it . Whatsoever is firmly s●tled on a rock and inseperably fastened to it , & founded on it , must needes moue with the rock and cannot moue to any place but where the rock is moved , upon which ground I argue thus : That which is from the beginning founded upon Christ , and so surely setled and firmly builded vp●n him by God , the founder of al things , that cannot be seperated , it must needs moue and chaunge the place with Christ , and cannot be moved , nor chaunge and remove to any place but onely to that which Christ is removed . The weekly Sabbath from the first institution is founded by God , firmly builded and sure setled upon Christ the redeemer , and is in seperably joyned to him . There●ore it cannot move nor chaunge the place , nor be remoued from the seventh day to any other day of the weeke , vnlesse Christ the Redeemer change his day and moue together with it , and if he doth chaunge his solemne day , it must needes be chaunged and removed with him to the same day . The proposition is undeniable : the assumption also J haue fully proved before , in the laying open the grounds of the Sabbath : and therefore the conclusion is a most manifest truth . That whensoever Christ chaungeth his day and chooseth another , the Sabbath must needes bee chaunged to the same day . Which conclusion fully proved I lay it down for a good ground and argue thus upon it . That day which Christ leaveth and passeth from it vnto another , which he chooseth for his speciall and particuler day . From that day the Sabbath also is chaunged and moved , and the other day which Christ hath chosen becoms also immediatly the particular day of the holy weekly Sabbath . Now the seventh day which was the speciall day of Christ in the old Testament , because on it Christ was promised a Redeemer of the world , and did first undertake openly and actually to mediate for man , is now ceased to be Christs peculier day , he hath left it , & hath chosen the first day , and made that his speciall and peculiar day aboue all other daies of the weeke , when in it he got the victory ouer death , and by his resurrection entered into his glory and eternall rest ; and of a redeemer in promise , became a redeemer indeed & fully perfected mans redemption . Therefore ever since hath the weekely Sabbath beene removed to the first day , and that is the peculiar day of the weekely Sabbath . Secondly , that God did from the beginning purpose in himselfe , and by many evidences did declare his intent , to chaunge the Sabbath from the seventh to the first day , & also in the first institution of the Sabbath , and in the giuing of his law for the keeping of it , did intend to bind us under the Gospel to the keeping of our weekly Sabbath on the first day of the weeke , as he bound the fathers to the seventh day in the Old Testament . J proue from the determinate counsell and forknowledge of God concerning the chaunges which he foreknew and determined to bring to passe , in the foundation , groundes , and prerogatiues of the Sabbath from the seventh to the first day of the week : It is a thing which all men who haue any true knowledge of God must needes know and acknowledge for an undoubted truth : that God whose wisedome is infinit , and his wife providence ordereth and disposeth all things , doth never any thing in vaine , he never laies the foundation in any place but there also he intends the building , he never brings in the proper causes any where , or in any time , but then and there he intends to bring in & to produce the proper effects of them , and whatsoever commandement God giues to men to performe some speciall duty upon some speciall grounds , and for some singular causes , occasions & reasons , by that commandement he binds them to performe the duty whensoever and whersoever he shewes the grounds and reasons to them , and giues and offers the causes and occasions . So that if it be made to appeare unto us , that now under the Gospel , God had according to his owne determinat counsell and forknowledge chaunged the foundation of the weekly Sabbath , and removed it & all the grounds , reasons , accasions , and praerogatiues of it , from the seventh day to the first which is the Lords day , we must needs see and acknowledge , that it was the Purpose , minde , & will of God to make the Lords day our weekly Sabbath , and in his giving of the first law of the Sabbath , which in the maine substance of it is perpetuall , to binde all his people after the full exhibition of Christ to the last resurrection to keep the Holy weekly Sabbath on that day onely . Now these things may sufficiently appeare by the opening and proving of divers things befor , which I haue observed out of this text , & by urging & pressing them home to this present purpose a little more fully here againe I shall put them out of all doubt and question , and make them manifest & clear to al who do not wilfully shut their eares against the truth . First , that the foundation of the Sabbath is Christ the Redeemer , & that all the true & proper grounds , reasons and occasions , of keeping one day in every week Holy to the Lord , are only to be found in Christ and came in with him , as I haue before fully proued . And as God first promised Christ to come the seed of the woman , for the Redemption of mankind , & Christ did undertake for man to mediate for him on the first seventh day of the world , and thereupon that day was sanctified to be the weekly sabbath : So God had in his immutable counsell determined to exhibit Christ a perfect Redeemer , & by him to perfect mans redemption on the first day of the weeke , and so to remoue Christ the foundation from the seventh day of the weeke , to the first day , together with all other grounds , reasons , occasions & prerogatiues of the Holy Sabbath . What greater chaunge could be or ever was hard of in Christ the maine foundation both of the Sabbath & of the vniuersall Church , then when of a redeemer promised on the seventh day , and so continuing all the time of the old Testament while the fathers beleeued onely in him promised & not yet come . He became a Redeemer fully exhibited in his resurrection on the first day of the week & changed the state of the Church : and bringing her from the Nonnage and childish estate of bondage vnder the rudiments of the world , and legall rites , & carnall ceremonies , to the fulnesse of her time which God had appointed , & to her full age in the new testament . And hereby that first day of the weeke became the chiefest day of the Lord Christ , even his speciall & particular day , & came to haue all the subordinat groūds & high prerogatiues of the Sabbath . For in it God perfected his worke which he had made in the creation by the worke of redemption , not promised & undertaken onlie , as in the seventh day , but by a better kind of perfecting and ending , even by redemption fullie finished , on that daie Christ rested from that greater worke of redemption , & declared by his resurrection , that he had made ful satisfaction for mankind to the justice of God , & that God rested in his satisfaction , now actually made & performed , by a more excellent manner of resting then that wherwith he rested on the seuenth , in that satisfaction only undertaken & promised , on that day Christ gott the victory over death , hell , sin , the world & the Devill , and becomming immortall not subject to die , or suffer any more , entered into the glorious state of exaltation and into his eternall rest , and made way for men to that eternall rest wherof the Sabbath is both a liuely pledg , & also a powerfull meanes to fit men for it . And in al these respects God blessed the first day of the week , with a blessing farre aboue his blessing of the seventh day , for that was the promise & undertaking only , this was the performance & perfecting of redemption : & therfore so farre excels that , as the giuing of a great guift & perfecting of a worke exceeds the promise of that guift & undertaking of that worke . Now that that this remouing of the maine foundation of the weekly Sabbath , together with the subordinat grounds , occasions & prerogatiues of it , from the seventh day to the Lords day ; the first of the weeke , came to passe by the determinate counsell , foreknowledge and providence of God , and that from the beginning and in the first giuing of the law of the weekely Sabbath , God did purpose and intend this chaunge , it appeares most plainly by diuers reasons . First because God is no idle spectator , but the provident Lord & disposer of all things , which come to passe in the world , & nothing can come to passe but so as he hath appointed , and in the time & season which he hath determined . The flood and generall deluge by which the old world was destroyed , came to passe in the very yeare and day which God had prefixed , & did for tell to Noah one hundred and twenty yeares before . The end of Jsraell peregrination and servitude in Egypt , came to passe just at the end of foure hundred and ●hirty yeares , in the same day which God had determined , & foretold to Abraham . Exod. 12.41 . and so the deliverance of the Isralites out of captiuity , and the decree for their return came out at Gods appointed time , which he had foretold by Ieremiah the Prophet . Dan , 9.2 23. And the particular time of Christs satisfaction and attonement for sinne , and bringing in of eternall righteousnesse , was determined by God , and came to passe at the end of the seventy sevens of yeares , as it was revealed to Daniell in the same Chap. 24. ver . And in a word the very time of Christs resurrection , by the virtue whereof we are fully redeemed and shall in our verie bodies be raised vp to life eternall , and rest in glorie , as the Apostl● testifies . Rom. 6.5 . 1 Cor. 15.13.21 Philip. 3.10 . & 1 Pet. 1.3 . It was determined by God befor the foundation of the world , as the words of St Peter do shew . 1 Pet. 1.2 . Secondly ; God in the very creation & from the first beginning of the world , did foreshew that he had a purpose to honour the first day of the weeke aboue all the other daies , and to make it the Lords day and Christian sabbath by the resurrection of Christ. In that he made it the first fruites of time , and in it created the highest heaven , the place of the eternall Sabbath , and brought forth the light of this inferiour world , by which naturall prerogatiues he made this day the fittest of all daies of the weeke , to be the day of Christs resurrection , wherein he the sun of righteousnesse & light of the world , rose up with healing in his wings , and became the first fruites of them that sleepe , and by virtue whereof he will bring the faithfull into the eternall rest , wherof the weekly Sabbath is a pledge & will make them partakers of the inheritance of the Saints in light , as the Scriptures testifie 1 Cor. 15.20 . & Coloss. 1.12 . Vpon these premises before proved at large , and here againe pressed home to the purpose . The conclusion followeth necessarily : That it was the purpose , intent and will of God to make the first day of the weeke , the Lords day and the Christian Sabbath , and in the first institution of the Sabbath . and by his first law of the Sabbath ( which in the maine substance of it is perpetuall ) to binde all his people in the time of his glorious Gospell , to observe that day onely for their holy weekly Sabbath ; vntill they come to that wherof the Sabbath is a liuely pledge , even the eternall rest of glory in Heaven . Thirdly whatsoever tends most to the perfect fullfilling of any speciall law and commandement of God given to men , and is manifestlie made known to man to be most agreeable to Gods will revealed in that law , and to the endes and uses which God openly pretendeth therein , that man is chiefly bound to do by that law and commandement . This is a most certaine and undoubted truth . For Gods generall commandement is , that we loue him with all our heart , and worship and serve him with all our soule and all our strength . Deut. 6 ; 5. & Mat. 22.37 . Now the will of God revealed in this first institution , and sanctifying of the sabbath , and in the fourth Commandement of the law , is often repeated & urged by Moses & the Prophets , is more perfectly fulfilled in the right sanctification of the Lords day vnder the Gospell , then it was in the observatiō of the sevēth the sabbath of the old Testament , & whatsoever necessary duty God in the law of the sabbath requireth of mā from the beginning , Or whatsoever end and use he openly pretendeth , his law of the keeping of the holy sabbath that is more fully obtained , effected , and brought to passe by an holy sanctification of the Lords day , and by keeping it an holy Sabbath to the Lord now vnder the Gospell . Therefore by the law of the sabbath given at the first , and by the fourth commandement , it is repeated and explaned , Christians are bound to to keepe the Lords day which is the first of the weeke for their weekly S●bbath . If any man doth make doubt of the assumption in this Syllogisme . It is easily proved by a particular enumeration , both of the particular substanciall and necessary duties which Gods word requires in the Sabbath : and also of the ends and uses for which God requires an holy sabbath to be kept every seventh day . The First maine dutie from which the seventh day requirs the name of Sabbath , is rest and cessation from all worldly labours , pleasures and delight , wherein man is to withdraw his mind from worldly cares and secular affaires , which concern this fraile earthly life , and is to giue rest and refreshing to his owne body , and to the bodies of his children , servants straungers , and toyling cattell as appeares . Exod. 20.10 . Isa 58.13 . And the proper end and use of this rest is . First to admonish man that he must not place nor seeke felicity in this world , nor since his fall and breaking of the Covenant of workes by his disobedience , hope for any happinesse or felicity either here or else where to be purchased by his owne workes of righteousnesse , which he either is , or was able in the first creation to performe in his owne person . Secondly to shew that Gods just wrath appeased by C●rist , and the sting of death and the curse and bitternesse of mans sorrowes , and toilsome laboures which God imposed on him for his transgression , is taken away , and God will not haue his people to torment their bodies which continuall toile , and painfull labour , but to ease and refresh themselves with a weekly rest . Thirdly to make men take notice that God hath a provident and fatherly care of his creatures both men and beasts , hates all mercilesse cruelty , & oppression of their very bodies , and will haue them so refreshed & eased that they may last the longer , and goe cheerfully through their weeklie labours . Fourthly , to shew that in Christ vpon whom the Sabbath is founded , there is spirituall rest and ease and refreshing of the soul , from the heavie burden of sinne , and the miser●es of sinne , to be found of all them who being heavy laden do flee to him , and in him place their hope and confidence . Fif●ly , to put in mind of Gods resting in Christs mediation from the worke of creation , and that he hath wholy given over all purposes and thoughts of repairing the world , and restoring man fallen and corrupted by any worke of creation , and hath set his mind on another kind of worke , even the work of redemption by Christ , and the new creation of heavenly spirituall and supernaturall graces and perfections in men by his holy spirit . Sixthly , to be a signe and memoriall of Christ his full perfecting of the worke of mans redemption , and of his perfect satisfaction made to the justice of God for fraile sinfull men . Lastly to be a token and pledge of the eternall rest in heaven , and of the Sabbathisme which after the labours and troubles of this life , the elect and faithfull people of God shall enjoy for ever in the world to come . Now there is no day in all the weeke , in which this first maine dutie of the Sabbath can be well be performed , for the ends and uses , as on the Lords day which is the Christian Sabbath . The seventh day never yeelded halfe so much light & helps to Gods people in the old Testament for these purposes , as the Lords day doth to us vnder the Gospell . For the Lords day in which Christ arose from death , and entered into his glorie , and perfected the worke of Redemption , It discovers Christ the maine foundation of all rest , & even of the Sabbath it selfe more plainly unto us , and in it being bewtified and adorned with so manie blessings and prerogatives which Gods word gives to it , wee may as in a cleare glasse see and behold Christ with open face , we see in his resurrection Gods justice fully satisfied , his wrath appeased , redemption fully perfected , Gods resting in Christ mediation , eternall rest purchased by Christ for us , and gained to himselfe , & heaven opened unto us , & sin , death and hell already ouercome and conquered . And therfore there is no day by many degrees , soe fit as this day of Christs resurrection to make us rest comfortably in our bodies and minds from worldly cares , and bodilie l●boures , and in our soules and consciences from the burden of sinne and the guilt thereof . No daie or time can so plainly shew vnto us , that our fellicity is not in this world , nor to be obtained and purchased by the righteousnesse of our owne workes . This sets before us Christ raised for our justification . This shews Gods aboundant mercy and compassion ●o us , and that hee hates all cruelties and oppressions . And this is a speciall meanes to bring us to the assurance of the blessed hope and eternall rest reserved in Heaven for vs. And therfore the first maine duty with all the partes thereof , and the speciall endes and uses of it , are more fully performed and obtained in the observation of the Lords day for the Holy weekly Sabbath , then they possibly can be now by vs , or could be of old on the sabbath of the seventh day , by the fathers in the old Testament . The second maine duty of the Sabbath is sanctifying and keeping of it holy to the Lord , which comprehends in it many speciall and particular duties . 1. Setting of their affections even their joy and delight wholy vpon God and heavenly things . 2. Honouring & worshipping of God , in their hearts with holy thoughts and meditations , by their lipps with holy prayers , praises , and thanksgiuing , in their outward actiōs by preaching , hearing , reading , & repeating of Gods word , and solemne commemoration of his promises , mercies and blessings in the word and sacraments . 3. Teaching and learning all holy duties which tend to bring vs nearer to God in Christ. 4. Offering spirituall sacrifices to God of sweet sauour , such as are almesdeedes & works of mercy and charity , wherby others may be made to tast of Gods goodnesse and stirred up to laud and praise his name . All these are comprehended vnder the maine duty of sanctifying the holy Sabbath which the Lord commands expresly in the law , and they are commended to vs by the Prophet . Isa. 56.4 . & 58.13 . And the proper end and use of this duty and all the partes thereof , is . First to make vs set our affections on things which are aboue and not on things below , and to stirre us up to seeke eternall life and heavenly happinesse in Christ onely , and in him crucified and raised up . Secondly , to continue and increase in fraile men the knowledge and memory of Christ , and of the way to eternall life and blessednesse in him , which without keeping holy of a weekly Sabbath , would faile & cease among the sonnes of men . Thirdly , to begit and increase true grace and holinesse in men by exercising holy duties of religion ; and so to bring them by justification & adoption to the right of inheritance in Heaven , and by sanctification to fit them for the possession of it . Now the observation of the Lords day , in which Christ arose is such as may far more powerfully & effectually moue men to the performance of these duties , & lead men more directly to the proper end and use of them , then the old Sabbath of the the seventh day , either now can , or of old could do when it was most in force . For it had no other light or life in it , but onely from obscure promises , and darke shaddowes through which Christ was seene as things farre off are seene , and in the starre light nights . But the Lords day the first day of the weeke , hath light and life from the sun of righteousnesse Christ who in it rose up , and to be the light of life to all nations , & hath brought life & immortallity to light by the Gospell , and discovered to us the kindnesse and loue of God & the riches of his goodnesse , in giving grace and shedding his spirit on us abundantly here , and so fit us for glorie hereafter . And therefore this day must needes be of great force and power , farre ab●ve the seventh day , to make men set their affections on God and heavenly things , especially upon the inheritance incorruptible and undefiled which fadeth not away : reserved in heaven for us , unto which God hath begotten us by the resurrection of Christ from the dead . 1. Pet. 1.3 . It is also powerfull and excellent to incite and stirr us up to honour God in our hearts , by the due consideration of his goodnesse and mercie . Also it much furthereth us to proclaime the high praises of our God , and kinge , and to make prayers and supplications to him . Besides to make us helpfull unto others , in seeking after their salvation . And thus we may see what are Sabbath duties , even the workes of piety , mercy , charitie , &c. pleasing to God , and by which others may be brought to joyne with us , in lauding and praising God , and we our selves fitted for glorie . Vpon ●hese points so fullie proved . The conclusion followes necessarilie : that the law by which God first instituted the Sabbath on the first s●venth day of the world , doth binde us under the Gospel to keepe the Lords day for our weeklie Sabbath . Fourthly , that day which God hath made , most Honourable , and hath given it a most Honourable name and title aboue all the daies of the week , to that he hath given the prerogatiue to be the weekly Sabbath & hath made it his day of Holie rest . For it is a property of the sabbath , to be the Lords Holy and Honourable day , as the Evangellicall Prophet Isaiah shews . Jsa 58.13 . & making of it Hono●able , is making of it the Sabbath . Now the first day of the weeke is the day which God hath Honoured aboue all daies , by the glorious victorie of Christ , ouer death and over all enemies , and powers of darknesse , and to it he hath given the most Honourable , name and title : For the holy evangelist and divine Apostle S. Iohn , who was the intimate , beloved , and bosome Disciple of the Lord , and did best know his minde cals it the Lords day . Revel . 1.10 . that is , the day which the Lord hath made the day of great joy & gladnes to his people , as David foretold . Psa. 118. which day the Lord Christ hath appropriated to himselfe , & his honour , & Honoured with his own name , as he is the Lord God , one Iehovah with the father . For the Greeke word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Lord , is in respect of the roote from whence it is deriued the same in signification , with Gods proper name Iehovah , and most commonly in the new Testament , is used to expresse that sacred name . Therefore it is now under the Gospell made by God himselfe the weekly Sabbath . The Fifth argument is grounded upon the wordes of our Saviour . Math. 12.8 . & Mark. 2 . 27·28 . Where he saith , that the Sabbath was made for man , and not man , for the Sabbath . Therefore he , even as he is the sonne of man , or God made man , is the Lord of the sabbath . The first clause , to weet : ( the sabbath was made for man , ) notes out vnto us two things . 1. That the Sabbath was first instituted for man , even by reason of the sonne of God promised to become man , and so he is the foundation of it . 2. That it was made for man , that is , for the man Christ , and for the benefit of all mankinde in him , for his honour and the advancement of his kingdome among men , and for the good of men , both naturall and civill , in respect of weekly rest , and refreshing , & also spirituall , as knowledge , instruction , growth in grace & holinesse . The second clause ( not man for the Sabbath ) shews that the Sabbath is not one of those things which man was made to obserue in the creatione , neither is the law of it written in mans heart in the the creation : it was the fall of man and his corruption , which caused his to stand in need of a weekly rest , and of holy Sabbath exercises , to worke good in him , and to bring him neerer to God. And being made for mans use , he may in case of necessity dispence with outward obseruations of the Sabbath : & the same must giue place to works of necessity which cannot be omitted either without losse of life or some certaine losse or mischiefe The third clause ( Therefore is the sonne of man Lord also of the sabbath ) doth giue us to understand that the use of the Sabbath was founded on Christ promised to be Lord of the sabbath , and was in , & under him made man , and necessary for the profit of man corrupted , not for man in innocency . Therfore C●rist the son of man is Lord of the Sabbath that is , he hath th● true proper right and propriety , in it for to make it serve for his use being the Lord possessor of it , and he hath authority and power ouer it , so that it is at his command , either to be or not to be in vse , either the seventh day or upon some other day of the weeke . Now we never read , that Christ exercised any Lordship ouer the Sabbath , as hee is the son of man , either to command it or to chaunge it , but only in thes● two respects . First that he brought it first into the world by undertaking to be the seed of the woman , & the sonne of man , & so it was setled on the seventh day , in which he was promised during the time of the old Testament , while he was a redeemer pr●mised . Secondly , that he by his resurrection in which he perfected redemption , did consecrate the first day and made it the most honourable day , fit to be the Sabbath of the new Testament , and also gaue commandement to his Apostles so to ordaine in all Churches . Besides this Lordship and power of Christ as sonne of man ouer the Sabbath , we cannot conceiue or imagine any other . Therefore undoubtedly he hath chaunged it to the first day of the weeke , and as Lord of it hath given commandement for this chaunge and alteration . The sixth Arg. is drawne from Gods sanctifying of the Lords daie by his sonne Christ more fully and excellently , then he did the seventh day in the first institution of the Sabbath . For seeing the making of the seventh day to be the Holie Sabbath , is the sanctifying of it as the words of my text shew , and also the words of the law . Exod. 20.13 . It must needes hereupon be granted . that what day God by his Son Christ , hath in all respects more fullie and excellentlie sanctified , then the seventh day was sanctified when God made it the Sabbath . That daie God by Christ hath made his Holie Sabbath , and so it is worthie to bee esteemed , and soe is to be observed in the new Testament . But now it is most certaine and manifest : That the Lord God by his son Christ hath in all respects more fullie and excellentlie sanctified the first daie of the weeke , in which Christ arose from death ( as appeares by diuers things which I haue formerlie touched . ) First he in that daie more abundantlie revealed his holines to the world in that he declared Christ our Redeemer and the head of the whole bodie the Church , To be the Sonne of God with power , according to the spirit of Holinesse by the resurrection from the dead . Rom. 1.3 . Secondlie , he then opened as it were the flood-gates of Heaven , that Holinesse might be more abundantly with his spirit powred out upon all flesh , when Christ was raised up and exalted by Gods right hand , that he might shed his spirit on all sorts of people of all nations , as wee read . Act. 2.33 . Yea in that , in the feast of Pentecost which was the first day of the weeke , and the 49. day after Christs resurrection , the Holie Ghost was sent downe vpon the Apostles to sanctifie them , and to lead them into all truth , and to giue them the guifts of tongues , to preach the Gospell unto all nations which they presently did , and the same day converted 3000. soules , herein he both shewed his Holinesse more abundantly then before . Thirdly ; It is piously held by manie Divines , that among other things which after his resurrection Christ spake to his Disciples , concerning the Kingdome of God , that is the Church under the Gospell : this was one , namely , of the keeping of the Holy Sabbath , and holie assemblies , or gathering of the saints togither vpon the first day of the weeke : For immediatly after , the Apostles observed that day , and all churches in all ages since haue followed their example . Therefore it is God who by his Sonne Christ hath made this first day , that is the Lords day the weekly Sabbath of Christians . J might here adde for further proofe of this truth , an observation of diuers godly and learned writers , to weet : that our Saviour sanctified the first day of the weeke more then any other day by his promise and example , in that he did most commonly appeare to the Disciples after his resurrection , and came amongst them when they were assembled together on that day , and taught and instructed them and breathed on them , so we reade . Luk. 24.13.36 . & Ioh. 20.19.26 . Seventhly That which the Apostle taught by word and writing and ordained in all Churches of Christian Gentiles , and confirmed by their constant practise , is undoubtedly a Commandement which they received from the Lord Christ , so it appeares . Act. 15.28 . where they professe that what they prescribed to the Chirstiā Churches , was the dictate and sentence first of the holy Ghost , and then of them joyntlie . And our Saviour tells us that the Holie Ghost leads men into all trueth by speaking his word onely to them and calling it to their remembrance , Ioh. 16.13.14 . therefore it was Christ his word and ordinance , St. Paul also professeth that he deliuered unto them , such traditions as be received from the Lord 1 Cor. 11.23 . And againe he saith 1 Cor. 14.37 . Jf any man thinke himselfe to be a Prophet , or spirituall , let him know , that the things which J write unto you are the Commandements of the Lord. Now it is manifest in the Gospel , and in the writings of the new Testament : that it was a constant practise of the Apostles to keep their assemblies with one accord on the first day of the weeke , so we read : Ioh. 20.19.29 . Act. 2.1.2 . and in those their assemblies the Lord Christ presented himselfe to them bodily , and by the visible appearance and powerfull operation of his spirit . Also Act. 20.8 . St Paul on that day kept an holie assembly at Troas , and there he preached and administered the sacrament of the Lords supper and performed Holie exercises of the Christian Sabbath . And the same Apostle gaue a precept and commandement to the Corinthians , even the same which he there saith hee had ordained in the Churches of Galatia . 1 Cor. 16.1.2 : to weet : that they should observe the first day of the week , and in their Holy assemblies on that day offer up pleasing Sabbath sacrifices , that is do good & distribute to the necessities of the saints , with which sacrifices God is well pleased . Heb. 13.16 . Therefore vndoubtedly it is the ordinance and commandement of Christ , which the Apostle receiued from him . That the first day of the weeke should be the Holy Sabbath , and the day of weekly Holy assemblies to all Christians . The 8. argument is drawn from the blessing of stability wherwith God hath blessed the Sabbath of the first day , the joy and comfort & great benefit which most godly & religious christians finde in it , and the tediousnes of it to carnall people , & the loathsomnesse of it to all such as are opposites to Christ , and from his grace . This is most true which graue and learned Gamaliell gaue in the counsell of the high priests and elders of the Iewes . That which is of men and not an ordinance of God , if it concerne religion , it will come to nought , it cannot continue in force , nor prosper any long time . Act. 5.38 . And surely if the Christian Sabbath , & keeping holy of the first day of the weeke were an invention of men , and not the ordinance of the the Lord Christ , it could not prevaile and stand in force in all Christian Churches , and in all ages by an uniforme consent without interruption . The most godly zealous , and religious Christians , would find no solid joy and comfort in it , nor any blessing from God in their religious obseruation of it . And the world of carnall men who hate Christ , & his ordinances , would not be so opposite to it , as to hate and loath it . For the world loveth her own . But all carnall worldlings , and profane persons , do so hate it , as they hate Christ , and it is loathsome and tedious to them , & notwithstanding many and great oppositions of profane persons . Yet we see it stands firme in all ages since the Apostles , and in all Christian Churches . None but Heretiques haue rejected it , & all godly Christians finde solid joy & abudance of blessings in the strictest observation of it . Therefore it is most certainly no humane invention , but Christs ordinance , It is he who hath made the first day of the weeke his owne Holy day and our weekly Sabbath . The Ninth Arg. is drawn from the manifestatiō of Gods wrath against the open profaners of the Lords day , and from the great & fearefull judgments , which God hath in former ages , & doth still execute on the dispicers & polluters of the christiā Sabbath . It is certain that the Lord doth not cut of or consum mē in wrath , but for some notable scandalous sinnes & transgressions against some expresse law & commandement , hee makes no men examples of vengance by sudden and fearfull d●struction , and notable plagues , but for some notable sinne , & all notable sinnes , are transgressions of Gods law , comitted against his revealed will & word . Now as the Histories of all ages do afford many examples of fearefull judgments suddenly executed & inflicted on wilfull profaners of the Lords day in former times . So I could rehearse and relate aboue 30. examples of Gods vengance , which he hath shewed openly in this land within the space of two yeares , upon such as haue shewed open contempt of this Christian sabbath , some of whith hee hath sticken with sudden death by his mediate hand , others he hath devoured with waters , and some he hath cut of by surfets which they got in dauncing & drinking on the Lords day , and sōe he hath fired out of their houses in the middest of their drinking & jollity , & consumed al their substance . And these judgments haue suddenly & unexpectedly befallen them in the very act of their transgression , while they were in the midst of their actions , very busie about their owne workes , sports & pleasure . And these things are as cleare as the light , and manifest to our eyes & outward sences , that God is most severe against the profanation of this day , and that it is apparent that his sonne Christ made this day his Holy Sabbath , and commands all men to keep it . Lastly we haue clear testimonies both from the Apostles them selves , that the day wherin Christians keepe their Sabbath , even the first day of the week is the Lords peculiar day . Revel . 1.10 . And also from all the most auncient fathers and learned Christian writers which succeeded the Apostles in the next ensuing ages , that the Lord Christ changed the Holy Sabbath to this day , consecrated it by his resurrection , & that all Christian Churches from the time of the Apostles kept their holy rest in it , & devoted it to publick exercises of religion , and of Gods worship & counted it the Queene of daies , the supreme Lady & princesse , & worthy to be observed & sanctified with Sababaticall solemnities Ignatius cals it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epist ad magnesios Justin Martyr 2. Apol. pag. 77. discribes the observation of it in his times , and tels us , that Christians spent it in reading , preaching , prayer administration of the Sacraments , offering of almes , & other publick worship of God in their publick assemblies , besides priuate exercises of religion . Tertullian also acknowledgeth this first daies sabbath , & none other lib. adversus Gent. p. 41. & 155. Eusebius lib. 4. Eccles. Histor. cap. 22. brings in the profession of Dionysius Corinthius , who saith thus . This day we kept holy the Lords day . St. Austen in his 119. Epistle and in the 22. booke . De Civit Dei. Cap. 30 & serm . de verbis Apostoli . 15. And many other which it would be a tedious thing here to reherse , especially seeing . J haue before mentioned diuers of their testimonies , which tend to this purpose , and shall produce some also hereafter . Now upon all these arguments laid togither , J hope wee may boldly and confidently conclude against all both Iewish Sabbatarians , who retaine the old abolished Sabbath of the seventh day , and also vnchristian Antisabbatarians who deny the Lords day to bee the Sabbath vnder the Gospell , which Gods people by Gods law and Christs appointment are enjoyned to keepe Holy to the Lord. And that this Sabbath of the Lords day , cannot bee chaunged but must stand firme , and be still in force among all Gods people vntill the end of the world and the last resurrection , I will briefly demonstrate & shew by two plaine reasons which I hope none will deny , and thus I frame them . The first is grounded on Christs wordes . Mark. 2. vers . 28. thus I frame it . That which hath Christ , as hee is become the Sonne of man , Lord of it , must needs exist and haue a being under him as he is the sonne of man , that is in the time of the Gospell . The Sabbath hath Christ the sonne of man Lord of it . Mark 2.28 . Therefore it continues in being under Christ. Whatsoever ordinance of God is given to his People to bee unto them a token and pledge of some great blessing , and future good promised , that God will haue them to keepe saf● and to hold fast , vntill they receive the blessing and come to the full possession of it . This is manifest by the tipes and sacraments of the law , which could not bee a bolished , nor without sinne purposely neglected vntill Christ was fully exhibited , of whom they were signes and pledges and he was the body and substance . And we finde by daily experience , that the loosing or casting away of the pledg , is the forfetting or forgoing of a mans right whereof it is a pledge : If we will receiue the blessing we must do the condition of it . Now the observing of a weekly Sabbath is not onely a signe of eternall rest in heaven , but also a token and pledge if it , given in the beginning , togither with the first promise of Christ , and conveighed ouer from the fathers to us , & setled on the day wherin Christ arose from death , and perfected mans redemption . That it is a pledg of the Sabbathisme which remaines for the people of God , the Apostles words imply . Heb. 4.9 . And the best learned haue ever held it to be our pledge of eternall rest in Heaven . As Aust●n . Tom. 4. Quaest. 162. and lib. contra Adimantum . cap. 13. & divers others . Therfore the holy weekly Sabbath upon the Lords day must be observed by all Gods people , & the law of the Sabbath binds them therunto perpetually to the end of the world ; & to the day of resurrection to glory . And thus I haue finished the Doctrine of the sanctification of the Sabbath , as it is the proper act of God , even his seperaing of the seventh day to be an holy rest , by his word & commandement . CHAP. 14 THE thing which now followeth , next in order , is mans sanctifying the weekly Sabbath & keeping of a seventh day holy to the Lord , which God hath imposed on him for a necessary holy duty , when by his word & cōmādement he blessed & sanctified it , as here we read in the words of my text . For Gods sanctifying of daies , times , & places is not any infusing of his holy spirit into them , as he doth into his saints , even holy Angels & men , but this giving of a law & commandement to mē to obserue & keep them after an holy manner , & to use & imploy them to holy heavenly & supernaturall use , even to divine worship & exercises of piety & religion , as I haue before proued plainly . And in that Gods sanctified the seventh day , that is : gaue a law in the beginning to man to keep & observe it for an holy Sabbath , as my text shews . Therfore it is a necessary duty imposed by God upon man so to observe & keep an holy sabbath every seventh day , or a sevēth day in every week , & that duty of mans sanctification & keeping holy the Lords sabbath , comes now in order to be handled , which is here necessarily implied & included in the worde of my text . In the opening & handling wherof , I purpose to proceed in this method & order . First I will shew that this duty of sanctifiing an holy Sabbath to the Lord , is imposed by this act of God , on all mankinde , & the children of men are bound unto it from the seventh day of the world , after the first beginning of the creation , untill that last day of the generall resurrection & judgment , in which they shal be called to an account & reckoning of all things which they haue done in this life . Secondly , I will shew how farre , & upon what termes & conditions men are bound to this duty by Gods law , given for that purpose in his act of sanct●fying the Sabbath . Thirdly I will shew more speciall , the speciall workes wherein the sanctification and observation of the weekly Sabbath consisteth . The duties are of three sorts . 1. Some are common to all Gods people in all ages from the beginning , and all states and conditions of the C●urch , both in the old and new Testament . Some are proper to the fathers of the old Testament , while the Sabbath was limitted to the last day of the weeke , and grounded upon Christ promised onely . 3. Some are proper to the Church and people of God vnder the Gospell in the new Testament , when the Sabbath is ch●unged to the fi●st day of the week , even the Lords day , & builded upon the finishing of mans redemption , and Christ fully exhibited , and Gods resting in Christs satisfaction consummated , which is a more excellent ground . Of all these in order . The ●●rst point ( concern●ng the obligation of all mankinde to the keeping of an holy weekly S●bbath from the first seventh day of the world , vnto the last resurrection , when the elect and faithfull shall both in their soules and bodies , enter into the eternall rest in Heaven ) may be proued by divers Arguments . My first Argument is drawne from the law by which God here in my text did first bind man to this duty : & thus J briefly frame it . That duty which God hath enjoyned by a commandement given to our first parents , without limitation , exception , or exemptiō of any , that he hath imposed by his commandement upon Adam and all his seed and posterity in his loynes , and they are all bound unto it to the worlds end . The sanctifying of a seventh in every weeke , and keeping it an Holy Sabbath , is a duty injoyned by a Commandement which God gaue to Adam without limitation , or exemption of any of his seed and posterity . Therefore it is a duty imposed by God upon all mankinde , and they are bound unto it in all ages vntill the end of the world . The first proposition cannot with any colour of reason be denied : if any shall object that God gaue to Adam upon the promise of Christ a law of sacrificing cleane beasts , and offering first fruites which bound him and his seed in his loynes : and yet they are not bound by it in all ages but onely untill the comming of Christ : and his offering of himselfe a sacrifice which is the substance of all sacrifices , and after that men are boūd no longer to that duty . I answer , that though the last of sacrifices , & of other service & worship , which were types & shaddows , was given to Adam upon the first promise without expresse limitation , and reached to his seed in his loynes , and as Caine , & Abell , so Noah , Abraham and all the patriarches , & people of God were bound to that dutie vntill Christ , yet there was a limitation in the things commanded , which being types and shaddowes onely of Christ promised , were of no use , but onely while Christ was yet expected , and not actually offered up a sacrifice of perfect attonement , and Gods people had neede of such types and figures to lead them to Christ. Therefore this Objection doth not touch , nor infring this proposition which speakes of a law , & of a duty whi●h is of use to all mankinde in all their generations . The assumption also is manifest . For here we haue a law giuen to Adam , when all mankinde were in his loynes , commanding a duty even the sanctifying of a weekely Sabbath , which hath beene and is , of as great use after Christ as before . For as the Isralites were bound unto this duty by God Exod. 16.23.28 . & 20.8 . euen in al their generations , as appeares . Jer. 17.21 . so also Gods people are bound to it under the Gospell , whether they be strangers which joyn themselves to the Lord , and lay hold on his Covenant . Isa. 56.6.7 . that is , Churches of the beleeving Gentiles , or naturall Isralites after their long hardnesse , in the last daies , converted to Christ the repairer of the breach and builder up of the old wast places after many generations . Isa. 58.12.13.14 . And J do not thinke there is any man professing Christianity dare be so impudent as to affirme , that any of Gods people in any age are exempted frō the Holy duties by which the Sabbath is sanctified , and a seventh day in every weeke kept Holy to the Lord , or that we in these evill and perillous times , haue not as much neede of them , for the upholding of true religion , & for the increasing of grace & godlinesse in our hearts . Therefore undoubtedly all mankinde in all generations and ages are bound to keepe a weekly Sabbath . My second argument is drawne from the duty it selfe , of keeping Holy a seventh day weekly to the Lord , and thus I frame it . Everie duty imposed on Adam and his posterity by Gods commandement , which is in it selfe perpetually Holy and just , and of as great use to all men in all ages , & as necessarily in all respects as it was in Adam when God first enjoyned it by his law . That belongs to all mankinde , and all the posterity of Adam are bound thereunto in all ages to the end of the world . The keeping of an Holy weekly Sabbath , and sanctifying of a seventh day in every weeke , is such a duty . Therefore it belongs to all mankinde , and all Adams posterity are bound to it in all ages to the end of the world . The proposition is so manifestly true , th●t there can be no acception against it , to deny it is , to deny that greatest of Gods commandements , which saith that Gods people ought to feare the Lord , and walke in his wayes , & to loue and serve them with all their heart , and with all their soule , and with all their might . Deut. 6.5 . & 10.12 . For whosoever exempts himselfe , or others from a duty which is perpetually holy & just , & usefull , & necessary for all men , he in so doing , refuseth to serue God with all his heart , soul , & might , and teacheth others to transgresse that great commandement . The assumption also is an undoubted truth . For first there can be no time nor age named since mans fall & corruption , which brought all mankind vnder the bondage of hand & toylsome labour , & eating his bred with the sweat of his face , wherin the rest of one day in every weeke is not usefull profi●table , & needfull for mens bodies , & most just & equall to be granted to their labouring servants , & toyling cattell , the verie light of naturall reason reqiures it for the cōmon good , & welbeing of all men . He who denies this to himselfe , and to his children , servants , & cattell , he is an unjust & unmercifull man , not to be numbred among the righteous who are good & mercifull to the life of their beasts . Prov. 12.10 . Secondly , justice & equity require , that seing the life of man is a pilgrimage on earth , & here on earth there is no abiding place for him , nor any felicity , true rest , or perfection to be found but in heaven , mā should not spend all his time , & all his thoughts & studies in , & about the things of this world , but that he should haue a set time at lest one day in every week , wherin he resting & ceasing from worldly cares ; laboures , & delights , should wholy devote himself to heavenly meditations , and to holy exercises , which may fit him & prepare him for the place of rest , teach & direct him in the right & ready way thereunto , & enable him to walke wisely therin . Who thinks it to much to consecrate one whole day in seven unto religious exercises which may fit him for eternal life , he is undoubtedly most vnequall in his judgment & a judge of unjust things . Thirdly , it is a thing not only good & holy in it selfe , that man of his owne accord , & much more being commanded by God , should devote one whole day in every weeke to the mediate worship of God , in thankfulnes for his creation & redemption , & the vse of Gods creatures restored to him in Christ ; with some advantage : But also very vsefull & necessary for the seasoning of mans weekly laboures with justice & piety , for the cōtinuance & increase of holines , & religiō in his heart and for the enlightening of his mind , rectifying of his will , sanctifying , of his affections , and fitting him to undertake and begin all his weekly laboures in the feare of God , to direct them to the right end , and to perfect and finish them happily by Gods favour and blessing . Jf any man shall dare to deny this , we may justly feare that he is rude & ignorant of those heavenly and spirituall things , whereof all Gods people haue continually experience in themselves . And the constant practice of Gods people who in all ages haue observed and kept a weekly Sabbath holy to the Lord , and therby haue profitted in all piety and holinesse , will convince them of grosse blindnesse stupidity . Adam no doubt did every seventh day devote himselfe to Gods worship , and taught his first sonnes , Caine & Abell to bring their offerings to God , at the end of daies that is : every last day of the weeke , for that is the most proper sence of the words in the Hebrew text . Gen. 4.3.4 . And so soone as the posterity of Seth began to multiply and increase they gathered themselves into a Church & were called the children of God , or Gods people , and hereby they were distinguished from the carnall and profane progeny of Caine , & then they began to invocate and call upon the name of the Lord , that is to worship God in publick assemblies . Gen 4.26 . Whereas Adam , Abell and Seth , had invocated and worshipped God in their own private families onely , now the faithfull being multiplied did frequent publick assemblies , which could not be , but in set places , and at set times surely euery weeke on the seventh day which God had blessed and sanctified . Also after that generall Apostacy which came in by vnequall mariages of the sonnes of the faithfull with the daughters of the profane , & the destruction of the the old world with the flood . Righteous Noah who was saved in the Arke with his familie , immediatlie after began to observe the holy rest of the seventh day , for it is said , that the Burnt offering which he offered on the Altar , of every cleane beasts and cleane foule vnto the Lord was a sweet smelling sacrifice of rest , that is sacrifices , of the sabbath . The Hebrew word in the text there used , with the emphaticall particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the most notable rest , even the rest of the holie sabbath , wherein man resteth in memory of Gods rest , in the satisfaction of his people the Isralites before the giving of the law from mount Sinah , by Gods owne voyce , they did obserue the Sabbath & were admonished by Moses so to do . Exod. 16.23 . And they who rested not , but went forth to gather Manna are reproved by God , as transgressours of his lawes and commandements ver . 28. And although we doe not reade of any Sabbath , kept by Abraham and the Patriarches before Moses , because the Church of the faithfull was but small , comprised onely in their families , which could not keepe any great and publicke Sabbath assemblies , worthy of record in the sacred History : Yet undoubtedly they had their set time as well as set place of Gods worshipp , even a weekly Sabbath according to the law which God gaue to Adam when he blessed & sanctified the seventh day . But I shall more fully speake of these things hereafter . And here upon these grounds I conclude , that the assumption of this present argu : is manifest : And the conlusion which thence flowes is certaine , to weet : that the posterity of Adam in all ages are bound to this duty of keeping a weekly Sabbath Holy to the Lord. A third argument is drawn from the ground upon which God founded the Sabbath , and commanded the duty of keeping it Holy to himselfe . For if the ground of the duty stand firme , throughout all generations , and do belong to all men of all ages , as well as to Adam who had the commandement given to him , and the duty imposed on him by God. Then the dutie also belongs to all men of all ages vnto the end of the world . And whosoever do clayme any interest in the ground of the duty , and expect profit by it , ought to acknowledge that the duty belongs to them also , except they can shew some speciall dispensation from God Himselfe . Now the ground upon which God founded the Sabbath and imposed the duty of keeping it Holy , is such as doth equally belong to all men . For if wee cleave to the bare letter of the text ( as diuers commonly doe ) and take the ground of the Sabbath to be no more but this , that God finished the worke of creation on the seventh day , or hauing finished it and made every creature good & perfect before on the sixt daies , rested on the seventh from creating any things in the world . Then we must withall confesse , that this ground belongs equally to all mankinde , for all men of all ages haue interest in the benifit of Gods creating the world , and making all things so perfect , that he had no more to do but rested on the seventh day . But if that be the true and proper grounds which I haue before laid downe and proved , to weet : Gods perfecting of the creation , which left all things good but mutable : by bringing in redemption which Christ promised , did on the sevēth day , take upon him to perform in mans nature : And God resting in the al sufficient satisfactiō which Christ undertook , to make for man , and which saved God the labour of a new creation , & making new creatures , and of repairing by a mediation the breach which mans fall had made in the word ; and so made for mans use . This ground doth belong to all mankinde in all ages . we now under the gospell haue as great , or rather greater interest in it , then Adam or the fathers in the old Testament . And by virtue of this promise of Christ , & by meanes of his undertaking to be mans Mediatour , and of Gods resting in his mediation , all living men , and all creatures made for the vse of man do consist , and haue them in being in this world . Coloss. 1.17 . and God by him ( the word of his power being made man and fully exhibited aperfect Redeemer ) doth substaine and uphold all things . Heb. 1.3 . And although the circumstances of this ground , are with the times and ages of this world mutable , and there is a great chaunge from Christ only promised and undertaking mans redemption , to Christ fully exhibited aperfect Redemer in his resurrection : Yet the ground it selfe , even Redemption by Christ , is still the same : the promise of Redemption which was made to our first parents on the seventh day being the greatest blessing , which was revealed to mankinde in the old testament , procured to that day the honour of the weekly Sabbath in all ages before the comming of Christ. And the full exhibition of Christ , and the perfecting of Redemption in the resurrection of Christ , on the first day of the weeke , did merit , & procure to that day the honour of the Christian Sabbath in all ages vnder the Gospel : For God did not rest soe much in the undertaking of Redemption on the seventh day , as in the actuall performance and full perfecting of it , on the first day of the weeke , the foresight of the full performance made the promise a ground both of Gods rest , and of the Sabbath in ●he old Testament . And if Christ had suffered , dyed , and been swallowed up of death and corruption in the graue , and had not gotten the victory ouer death , and all the powers of darknesse in his resurrection , then had we remained in our sinnes , & all our preaching of Christ , and all our faith in him had beene vaine . 1 Cor. 15.17 . Jt was Christs resurrection which consumated the great work of mans redemtion , and on the day wherein he a rose from death , did he rest from that great worke , as God on the seventh day did from the worke of creation , and consecrated that day to bee the Christian Sabbath . But yet all this while Redemption both promised & undertaken and also actually performed is the same common ground of the holy weeklie Sabbath : And Christ is the same Redeemer to all mankind , and the onlie mediatour and Saviour . Yesterday , and to day , and the same for ever . Heb. 13.8 . And the duty of keeping an holie weeklie Sabbath is grounded on him throughout all ages , who is the common Saviour , and Redeemer of all mankinde . Therefore all men of all ages are bound to this dutie , & none exempted from it , in any nation age or generation . Fourthlie , that which God hath given to all mankinde in Adam , for a perpetuall law to them of future benefit , which he hath promised and hath in store for them , that they are bound carefullie to keepe untill they fullie obtaine the blessing and benefit promised , for if he that hath given a pledge , doth take it away from them to whom he hath given it , this is an evident signe that he hath altered his minde and purpose of giving the benefit to them . And if they do at any time loose this which is the pledge , or wilfully cast it from them , they haue no evidence or token any more to assure them of the benefit , nor any witnesse of the covenant , or signe wherby to challenge the blessing . Now the holie weeklie Sabbath is ordained of God , and given in Adam to all mankinde to be a signe and pledge to them of spirituall and eternall rest in Christ , which they shall never fullie obtaine vntill the last resurection in the end of the world : For the full rest & Sabbatisme whereof the Sabbath is a pledge , doth till then , still remaine for them . Heb. 4.9 . and they shall not enter into the full possession of it untill the last resurrection . And Gods giving of himselfe unto his people to bee their God , which doth sanctifie them whereof the Sabbath is a signe , token , and pledge vnto them as he himselfe testifieth . Exod. 31. 13. is not fully manifested , nor perfected untill they bee fully sanctified both in soules and bodies at the last day , and made fit to see and enjoy God to rest with him in glorie for ever . It is true which the auncient fathers haue observed and taught , that the old Sabbath as it was limited to the the seventh daie of the week , was a signe of the spiritual rest of the faithfull from their own sinfull works , and of their steadfast rest upon Christ by faith , when they are regenerate and renued by the holie Ghost , which is shed on them abundantlie through Iesus Christ vnder the Gospel . Tit. 3.5.6 . and therefore that old Sabbath of the seventh daie of the weeke , is so farre fulfilled in Christ , and hath the accomplishment in him : But because the fulnesse of eternall rest wherof the weeklie Sabbath absolutelie considered is the signe and pledge shall not be obtained vntill the last resurrection of the just , when by virtue of Christs resurrection , their bodies shal be raised out of the dust and be made like the glorious body of Christ , which they still exspect in hope . Therefore the keeping of a weeklie Sabbath as a pledge of that perfect eternall rest , still belongs to all Gods people , and they are bound to keepe it on that day of the week in which Christ arose , which day by his resurrection is made a sure pledge that they shal be raised vp in the perfect image and similitude of his resurrection . Fifthly , that which is ordained by him and given to men , to fit them for eternall rest in heaven , & to be a speciall means to conduct & lead them in the right way therunto , and which of it selfe is very good , profittable , and excellent for that purpose . That Gods word and will , and every mans reason guided by the word , bindes him to obserue & keepe , and to hold himselfe constantlie and perpetually vnto it , vntill he comes to the end of his race , even the eternall rest in Heaven . This is a truth vndoubt●dly . For the Scriptures command us to runne our race vnto the end , and to omit no meanes which may helpe to eternall life : and experience teacheth us , that the neglect of the ready way and meanes of gaining the pledge is the way to loose it . Now the keeping of an holy weeklie Sabbath after the best and strictest manner , by resting from all worldly businesse , so farre as our weaknesse and necessitie will suffer , and devoting our selves to Gods holy mediate worship , as prayer , reading , & hearing of Gods word both in priuate and publick assemblies , and to serious meditations of heavenlie things , is in it selfe one of the most powerfull meanes , to beg it and increase faith , and all holy saving graces in us , and God hath ordained it , for to conduct and lead men on , in the right and readie way to etenall rest in heaven . Therefore Gods word , & will revealed , & everie mans own reason guided by the word : binds all men to it in all ages , vntill they come to eternall rest in heavē . CHAP. 15. THE First point being thus proued . The second thing before propounded followes : that is , to shew how farr , and upon what termes and conditions the sonnes of Adam are bound to the duty of keeping a weekly Sabbath by Gods commandement , giuen in the sanctifying of the seventh day here recorded in my text , where God is said to sanctifie the seventh day , that is : by giving man a law to keepe it holy . First for such sons of Adam as are borne and liue in the Church of God , & haue the means to know Gods word , & to obey his law : There is no questiō to be made , it is cleare that they are bound to know & to keep this cōmandement of God , and to seperate one day in every weeke , even that which God hath blessed aboue all the rest , & to devote it to holy & heavenly exercises , ceasing from all worldly cares , labours , & delights , and so to keep it an holy Sabath . First , as they are Gods creatures , & God hath thus far declared his mind & will , that men in immitation of him their God , who rested on the seuenth day , & also for the refreshing of themselves , their children , servants , & cattell in their bodies , should rest from worldly labours : & for the comfort of our soules should spend it in holy & spirituall exercises , & in the worship of him their maker , and preserver : even the generall law of nature bindes them to this duty . Secondly , as God hath revealed himselfe a Redeemer & Saviour of mankind by promising & giving Christ : So they are much more bound to keep all his commandements to the utmost of their power , especially this of the Sabbath , which God ordained to be a memoriall of redemption and eternall rest , to be found only in Christ promised on the sevēth day , and in fulnesse of time given and exhibited . Jf they beleeve that Christ is their redeemer , and that they are bought with the price of his blood , and are no more their own , but his , who hath bought them , this binds them to glorifie God with their soules , and bodies also which are Gods. 1 Cor. 6.20 . And this they cannot do , except some time be set apart , at least one day in everie week , to celebrate in holy assemblies , the gracious goodnesse , bounty & loue of God to them in Christ , & to sanctifie and fit themselves , for him in all their weekly works , and for the intending and seeking of him in all the labours of their hands , Thus much the Lord shews in his law giuen & expounded by Moses . Deut. 5.15 . Where he tells Israell , that he gaue his commandement to them of keeping holy his Sabbath , for this end , that they might remember their slavery in Egypt , & their deliverance by his mighty hand , & stretched out arme . Vpon which words wee must necessarily inferre , that if God bound them by his commandement vrging them and pressing often to keep the Sabbath day , for a memoriall of their deliuerance from temporall & tipical bondage , & thankfulnes to him for it , then much more were they & all Gods people still are bound , to keep holy the Sabbath day in thankfulnes & for a memoriall of spirituall deliverance from sin , death , and Hel , and that on the day of the Lord Christ , wherin he is promised or fully exhibited . Thirdly , because there is none of all the Sonnes of men who live in the Church , and know the word & law of God , & discern their own frailtie but know how hard it is for them to continue in grace , & in the knowledge of Christ , & in the understanding of the misteries of godlinesse , without often exercises of religious duties , as well in publick as in private , & without much hearing & publick instruction in the word and law of God. Therfor every rational man must needs know & acknowledg himselfe bound by the light of reason , & his naturall appetite of his own happinesse , to use all means for continuance & increase of grace & of heavenly knowledg in himselfe needfull to salvation , especially this keeping of an weekly Sabbath which he findes by experience to be ameans to hold him fast to Christ. But if any who liue & are borne in the Church , in such times & places wherin they haue sufficient means to know Gods revealed will and law for the keeping of an holy Sabbath weekly , do through negligence , & idlenesse , malice , or perversnesse remaine wilfully ignorant of this law & will of God , as well as diuers alients . This shal in no case excuse them , neither doth it from the bond of this duty , no more then it doth frō the bond of any other laws of which they are wilfull ignorant , but God will punish them , both for their failing in this duty , & for their wilfull shutting of their eyes & eares and refusing to know his will & law . Now because a great part of mankind even of Adams posterity do liue out for the Church , & many nations for many ages even all pagans and Heathen infidels never heard of the Sabbath , nor of Gods word vvhich requires the vveekly observation of it . We are in the second place to consider , vvhether this law of God , and this his blessing and sanctifying , of the seventh day , doth in any respect bind them to this duty . And first that ignorance of the law doth not exempt them from the duty , it is manifest by plaine reasons . First because they had means from Adam and their first progenitours to know this law , for when the earth was devided into severall nations and countries , the fathers and first founders of euery nation did know , that God had , in sanctifying the seventh day given this commandement to our first parents and their seed in their loynes : But they by wilfull neglect of this duty brought the law into obliuion , and their children rejoycing to follow their licentious waies , and to put farre from all thoughts of this duty , and all regard of this law , became wilfully ignorant of Gods will , yea they skorne to hearken to Gods word if it be brought vnto them . Secondlie , no ignorance which is not invincible , but might be avoided by due care & diligence , can exempt a man from any dutie which God hath commanded all mankind to performe : Our Saviour tells us , that he which failes of his duty out of simple ignorance , and doth not his Lords will , because he knew it not , shal be punished and beaten though with fewer stripes . Because God is the Lord of all , euerie man ought to enquire after & learn his will : And therefore Heathen people though they know not this law , shal be beaten for neglect of this dutie , because they ought to know God , and to learne his will , who giues them life , breath , and all things . And if they who faile though simple ignorance , must be punished though in a lesse measure , then wilfull profaners . Jt must needes follow , that they are bound to the duty though not so strict lie , nor in that manner and measure as they who live in the Church , & in such times and places , where they know , or may know the law and word of God. Thirdlie , all mankinde even the most barbarous and sauage nations , as they haue their being , and all guif●s of nature , from Gods creating hand and power . So they haue all these things continued vnto them by the mediation of Christ , and by a common and vniversall virtue of him the Redeemer , they are vpheld in life and health and strength in this world : And Christ as Mediatour procures all these things to them , after a secondarie manner for his elects sake , which are either to spring after many ages out of their loines , or to receive benifit of their laboures in subduing the earth , making it habitable and fit for his people to dwell in , and so preparing a place for his Church , or the like . In this respect God is called the Saviour of all men , but especially of them that do beleeve . Of all , in as much as he preserues them innaturall life , but of the faithfull , fullie and perfectlie in that he saues them from eternall death , and hell , and brings them to life eternall . And hereupon it is , that all things are said to be and to consist in , and by , and for Christ. Coloss. 1.17 . and hee is said to be a ransome for all men , that is reaching to all in some measure , manner , and degree , even to infidels to obtaine common guifts for them , and to the elect perfectlie to redeeme them . Now they who partake the benefit of the Christ the blessed seed promised to Adam , they are bound to the dutie which God requires in thankfulnesse for it , and for a continuall commemoration thereof . Therfore all mankinde even the most barbarous are bound to the duty of keeping an holie sabbath weeklie , though they doe not know that which bindes them to it , and leades them to the performance thereof . Fourthlie , Gods blessing of a seventh daie , and sanctifying it by his commandement given to our first parents , is as easilie to be learned , and knowne , and kept in memorie as many other things of lesse moment , which Heathen Jnfidels doe learne and know , and kepe in memory for worldlie respects . As for example , to measure the times of the world by Yeares , and Yeares by months , and months by weekes , and weekes , by seven daies , this because the Heathen finde to be verie commodious for worldlie and civill respects , therefore they are carefull to learne and remember it , and all such things . And it is as easilie and as possible to to learne and know Gods law , concerning a weeklie Sabbath , and they would and might learne it , if they were as carefull for their soules , and to serve God , as they are for their life , and to serve their owne lusts , and this world . And if they would travell , and send abr●ad into farre countries to learne heavenlie knowledge and holy bevaviour , as diligentlie as they do to learne humane knowledge and worldly wisedome , art & skill , they could not be ignorant of Gods law , concerning the weekelie Sabbath : But they refuse to learne this , as they do to learne true religion , and shut their eyes against it , as they doe against the knowledge of Christ. Therefore as Turkes and other infidels , who haue Gods word professed in their Countries , cities and among them : though they cannot rightlie call vpon God , nor beleeue in Christ without preaching of the word , which they will not looke after but skorne it : Yet they are bound to repent and beleeue , and shall perish for rejecting and not vseing the meanes to git faith . So it is with other infidels further of , they shall perish for not using such meanes as are in their power , wherby they might come to know this & other duties which they are boūd to performe in thankfulnes for Gods gracious promise of Christ the redeemer , & for the commō benifits which they receiue through him . CHAP. 16. THE Third thing which I propounded concerning mans sanctification so the Sabbath , is the consideration of the duties wherin it doth consist , which are of three sorts . First some are such are common to all Gods people in all ages of the world , and they be duties which are necessarie to the being of the Sabbath . Secondly , some are proper to the Sabbath of the seventh daie , while the fathers under the Old Testament did expect Christ promised , and were to keep their Sabbath in memorie of the promise of Christ made to our first parents on the last day of the week . Thirdly some are proper to us who liue under the Gospel since Christ fullie exhibited a perfect Redeemer : & after the buriall of Moses , that is the utter abolition of all legall shaddows together with the materiall temple of the Jews . The duties common to all such as are necessary to the being of an holy Sabbath at all times , & they are three especiallie . The first is a rest & cessation from all seculiar affaires & worldly pleasures , except only such as are necessarie for mans welbeing , & cannot be omitted or deferred without great hurt & danger of mans health , & life , & of the life and safety of the creatures which God hath made for mans use . The second is sanctification of the Sabbath , with such holy exercises of religion & of Gods worship as God requires in that age , & state of the Church in which they live . The third is sanctifying of that day of the week which God hath blessed & honoured with greatest blessings , aboue all other daies , & wherein he hath more fully revealed his holines , & opened the fountaine of holines for the sanctifying of his people . Concerning the first , to weet : rest and cessation from all worldlie affaires & bodilie delights , there is a doubt made by some , whether it doth equally concerne all Gods people , as wel christians under the Gospel , as the fathers of the old testament . Divers are of opiniō that Christians haue more liberty & are not so strictly bound to rest from all worldly affaires & bodily delights , as the fathers were befor Christ. But for the clearing of this point we are to note three specially things . First that rest & cessation from all seculiar businesse , & worldly pastimes is a dutie of the Sabbath which generally belongs to all men in all ages who are bound to keep a weekly Sabbath or holy daie by virtue of Gods sanctification of the Seventh daie . For first the very name ( Sabbath ) which God gaue to the day , signifies rest & cessation , & puts us continually in mind of this duty . And whosoever cals it by the name Sabbath , doth thereby acknowledge it to be a day of rest . Secondly , a maine ground of Gods first institution of the Sabbath , the rest from all workes of creation wherwith God rested in Christ the seventh day , who on that day was promised & took upon him to be mans mediatour ( as hath been proved befor out of the words of this text . For Chtist the son of God vndertaking to repaire the works of creatiō , which were defaced by mans fal , & to restore al his by another kinde of work then creation , even by incarnation , obedience ; suffering & satisfaction for sin in mans nature , & for the redemption of the world ) did bring unto God the Creatour , rest & cessation from any more creation of new kindes of creatures . And upon this ground , even this perfecting of his worke of creation , by bringing in redemption , and in memory & for a signe of Gods resting in Christ promised , God sanctified the seventh daie to be an holy weeklie Sabbath , & bound man to this duty of rest on the Sabbath day from all secular businesse . Thirdly , in all ages whensoever God repeated the law of the Sabbath , or vrged the observation of it , either by Moses or the Prophets we shall observe that rest and cessation is injoyned , as Exod. 20.10 . The seventh day is the Sabbath , in it thou shal● do no maner of worke . & Exod. 31.14 . thou shalt do no manner of worke therein . & Exod. 33.2 . Devt . 5.14 . whosoever doth any work on the sabbath shall surely be put to death . They might not gather man̄a on the sabbath day . Exo. 16.28 . they who went out to seeke Manna are called trasgressours . And all the Prophets which in after times made mention of the Sabbath , vrged rest , & blamed all servile vvorks vvhich concern this life : as Isa. 58.13 . Jer. 17.27 . Neh. 13.17 . Fourthly vve in these later daies , haue as much need of rest & more then men in former ages , and the greater hopes and more cleare evidences of rest and glorie in heaven which we haue , do more bind us to rest from worldly cares , and to set our mindes on heaven where our hopes are . These are strong arguments to prove that rest vpon the Sabbath day , is a duty which generally belongs to all men in al ages , which the first thing serving to satisfie the former doubt & to proue the first generall duty . Secondly , Gods sanctifying of the Sabbath , and his first commandement given to Adam for the keeping holy of the seventh day : binds all men , in all ages , to keepe a weekely Sabbath to the end of the vvorld , as I haue before proued , and therfore the duty of rest belongs to all . Thirdly , they vvho hold the lavv of the vveekly Sabbath to be but for a time , and that it is novv abolished , they can shevv no Scriptures to vvarrant their opinion . That place vvhich they object , Coloss. 2.16 . speakes not in the singular number of the vveekly Sabbath , instituted here in my text . For though the day bee chaunged upon vveightie reasons and good ground . Yet the Sabbathisme still remaineth to the people of God , not onely the eternall , and heavenlie , but also the temporall Sabbath on earth which leads to the heavenly . The words of the Apostle speake of those Sabbaths or holy daies of the Iewes , which were tipicall , and shaddows of things to bee exhibited in Christ , such as were the first and last daies of the Passouer , Pentecost , and other great yearly feasts . The word Sabbaton , being of the plurall number , implies soe much , and the nameing of feasts , daies , and new moones which were shaddowes of the law , giue us just cause to conceiue that the Apostle intends only the festiuall and not the weekly Sabbaths . Or if we should grant that the weekly Sabbath is meant , among the rest , which the father 's obserued on the seuenth day : Yet the Apostle calls it a shaddow , onlie in respect of the particular day of the promise of Christ , which day is a bolished , & giues place to the first day , in which the promise was fullie performed , and Christ became a perfect Redeemer actuallie in his resurrection . The Anti-Sabbatarians haue onely two objections which haue some shew and coulour of reason at the first hearing . The first is , that if it had beene the minde and will of Christ , that the weekly Sabbath should be continued and remoued to the Lords day , vnder the Gospell , then would he either by himselfe , or by his Apostles , haue giuen some expresse commandement to that purpose , which they say , he did not . To this I answere . First that our Saviour spake fully to this point , when he said , that he came not to destroy , but to fulfill the law . It remaines therefore on their part to shew , that the Commandement of the Sabbath is no part of the morall law , or else they do but beate the aire and labour in vaine . Secondlie , the Apostles themselves kept their holy assembles , & ordained in all Churches of the beleeving Gentiles that publick assemblies should be kept and exercises of the holy Sabbath perfomed ordinarily on the first day of the weeke , as I haue before proved , from . Act 20. & 1 Cor. 16.1 , 2. And whatsoever they ordained was the comma●dement of che Lord 1 Cor. 14. vers . 27. Thirdlie , while the first temple was yet standing in the daies of the Apostles , and Moses was not yet buried and quite taken out of the way : Jt was not convenient that the Apostles should chaunge the day of the Sabbath among the beleeving Iewes . Yea they themselves in Iudea and all places among the Iewes , kept the seventh daie : among the Gentiles the Lords daie . We never read that the Lords day was called a Sabbath in the Primitiue times next after the Apostles , nor since , by any but onely by Iewish Sabbatarians . Howsoever these adversaries , put on a bold impudent face , to colour and countenance this objection : Yet herein publish a manifest untruth . For Igna●ius immediatly after the Apostles saith . That the Christians must keep their holy sabbath : not after the man̄er of the profane Iews of those times , with excessiue feasting , dauncing , and such carnall sports and pleasures , nor on their seventh day : But on the Lords day , the day of Christs resurrection , which he calls the Queene and supeeme Lady of daies , as I haue formerlie shewed . Saint Hilary saith , Nos in prima die perfecti Sabbathi festiuitate latae mur. i.e. We Christians rejoyce in the festiuity of our perfect Sabbath on the first day of the weeke . St. Augustine in the 25. sermon de tempore . Hauing rehearsed diuers notable blessings and prero●atiues which God of old honoured the first day of the weeke the Lords day , doth there affirme , that upon those grounds the holy Doctors of the C●urch , to weet : the Apostles . Who were taught by Christ , and inspired by the holy Ghost in all things which they decreed and ordained , haue by their decree remoued or rather transferred all the glory of the Iewish sabbathisme , vnto the Lords day . And immediatly he adds this exhortation . Let us Christians therefore obserue the Lord day , and let us sanctifie it so as of old the Law giver commanded the fathers concerning the Sabbath saying . From evening to evening shall ye celebrate the Sabbath . And further he saith , that if wee from the evening of the Iewes sabbath the satturday , to the evening of the Lords day sequester our selves from all Rurall workes ; and all seculiar busines and devote our selves onely to Gods worship , then we rightly sanctifie the Lords sabbath according ●he wordes of the law : ( Yee shall not doe any worke in it . Also Psalm . 32. He affirmes that keeping of the Sabbath is one of the things which belong to the loue of God , and thus he exhorts every true Christian. Observa diem sabbati non Carnaliter , non Judaicis delicijs , &c. that is observe the day of the sabbath not carnally with Iudiciall delicacies , for they abuse their rest , and rest to naughtinesse for indeede it is better that men should digge all the day then daunce as they doe : But doe thou meditate on the rest in God and doing all things for obtaining that rest , abstaine from servile worke . And in his 3. Tract at vpon Iohn . He saith , We are more strictly commanded to keepe the Sabbath then the Iewes : For we are injoyned to keepe it spiritually . Jewes keepe it carnally in luxury and drunkennes , and it were far better that their women should be busied in working all the day in woll , then dance . The true Christian keepes the Sabbath spiritually , by refraining from servile worke . These and diuers other testimonies of the Auncients shew ●ufficiently the falshode and vanity of this Objection . And that in the judgment of the most godly and learned fathers , the law of God bindeth us to keepe the Sabbath holy on the Lords day weekly . It is true that some part of the sevēth day was by reason of great multitudes of Iewes abounding in all countries , soe frequent and soe commonly known & called by the name of the Sabbath , & that name was so proper to the Saturday in those times , that if any had called the Lords day by that name , his wordes would bee understood by the hearers of the Iewes Sabbath , except ●e had expounded his meaning as those fathers before named do in their speeches b●f●re mentioned . And againe the Iewes were soe superstitious in observing their Sabbath , ●o contrarie to the Christian sanctifying of the Lords day , even with feasting , dauncing , and profane pomp , that the name of Sabbath through their abuse of it grew distastfull to godly Christians , even as in our time the old name Catholike ; by reason of the Antichristian Papists , falsly vsurping and approbria●ing it to their Apostaticall Church and false religion , is growne to haue an ill sound in the eares of reformed Christians . And therefore t●e Auncients were very sparing in calling the name of the Sabbath , and seldome did they call the holy weeklie rest of Christians by that name , except onlie in case when they opposed it to the Jewish sabbath , and preferred it farre before their carnall observation . But wheras in this Objection the aspersion and reproachfull name of Iewish Sabbatarians is laid on all them who call the Lords day the Cbristian Sabbath , and urge the sanctification of it , by the law of God. This is a point of such notable impudency and intemperancie , that it deserues the scourge & whip of Ecclesiasticall censure & punishment , to chastise and correct , rather then any arguments of reason or divinity to convince such Raylors . For in the Homilies which are comprehended and commanded in the Articles of our Religion , by law established : the Lords day is frequently stiled by the name of Sabbath , even no lesse then eight times in one Homily , which treateth of the time & place of praier . And both there , and in the writings of the most godly diuines , and builders of our Church , Gods people are vrged by the law of God , even the fourth Commandement to keepe holy the Lords day , for the Christian weekly Sabbath , and in our divine service after the publicke rehearsing of that commandement in the congregation , are injoyned to pray in these words . Lo●d haue mercy upon us , and incline our hea●tes to keepe thy law And this you see the first generall duty of the Sabbath , to weet : Resting from worldly affaires clearly proved , and that while their is a Sabbath or weekly day of holy assemblies , either under the Gospel , all men are bound to observe this rest . The second generall duty necessa●ily to be performed in the keeping of the Sabbath is sanctification , which is by mens devoting of themselves wholy to divine worship , & such religious actions , as God requirs in the times of the Church in which they live , such as are publick assemblies for praising God , praying to him , preaching , reading , expounding , and hearing of his word , commemoration of his great works , and rehearsing of his promises for common edification . Also private praier● , and meditations on heavenly things , domesticall instructions and the like . All these are necessary Sabbath duties to be observed of al men , in all ages , both under the old & new testament . First the words wherin Moses here in my text , discribes Gods first institutiō of the Sabbath , proue this fully . For here it is said that God sanctified it , that is , set it apart for holy exercises in the performance whereof men do sanctifie it . For sanctifying is either by infusion of holinesse into the thing sanctified , or setting it apart to holy use and exercise , but it had no holinesse infused into it , as I haue else where proved . Therefore it was sa●ctified , by consecration , that is , setting apart to holy use . Secondly , it is called the holy Sabbath , that is : such a day of rest as is to be kept Exod. 16.23 . before the giving of the fourth commandement as Moses shewes , saying . To morrow is the rest of our holy sabbath to the Lord , that is : this is a rest not of idlenesse , but from common affairs , that men may be exercised in holy duties onely . Thirdly , in the giving of the law from mount Sina , God commands expresly , that all his people doe remember to sanctifie and keepe holie the sabbath , which cannot be but by exercise of holy duties , and performance of holy service and worshippe vnto God. Exod. 2● . 9 . L●stly , in all the scriptures of the law , which speake of the sabbath in the old Testament , it is called the Lords holy sabbath . And sanctification of it , is required as appeares , Exod. 31.15 & , 5.2 . Deut. 5.12 . And in the Evangellicall Prophets , which speake of the sabbath both of old , and also in the last daies of the Gospell , it is called the Lords Holy day . Isa. 58 : 13 : & 66 : 23 : and it is said , that all flesh , that is true Christians of all nations Shall from one Sabbath to another come to worship before the Lord & Ezech. 44.24 . They shall hallow the Sabbath . But here some perhaps will object . That none can truly sanctifie the Sabbath , nor performe a●y holy duty , who are wholy carnall , & unregenerate and haue not the spirit of God dwelling in them , & sanctifying them , & such are many even in the bosome of the true Church . And therfore sanctification of the Sabbath , cannot be a generall duty performed by al men , nor requi●ed of all , but is a special duty pr●per to the elect Saints , who are truly sanctified , others were neuer able to sanctifie the sabbath and therefore it is not a duty which God can justly require of all in generall . Jt is true indeed , that as a bitter fountaine & corrupt , can send forth no sweet and pure water , so no naturall man can performe a true & holy duty . Holines is a supernaturall guift of the holy Ghost , and he it is who enables men to performe all workes which are eternally holy : But as ther is a two fold sanctification the one internal , which is the wo●k of the holy Ghost in men ; the other externall , which is the consecrating & setting apart of things naturall and artificiall to be imployed to an holy vse , and to supernaturall end , so also there are two sorts of holy exercise . Some which are eternally holy , as holy prayers and praises and all workes of true piety , which onely holy men performe , by the power of the holy Ghost working in them and mouing them . Others are only externally holy , by outward consecration & seperation , because the are appointed to be done for holy use , & to be used in the worship of God , such are all outward religious duties , as sacrificing and such like performed by Hipocrites and carnall professours in the old Testament , such as Caine , Saul , and Elis wicked sonnes were . And reading , preaching , set formes of prayer , and gestures of worship performed by Hipocrites both before and under the Gospel . These later are in the power of Hipocrites and unregenerate men , who by a common guift and generall grace are enabled to performe farre more in this kinde then they do , or are willing to do . Now though all men cannot performe the first , yet so farr as they are able they are bound to performe the later sort of dut●es , among which are the externall sanctifications of the Sabbath , as frequenting holy and publick ass●mblies , singing of Psalmes , joyning with the Church in publick prayers and the like : which as they are able to do , so they are bound to do , and if they refuse in such things to conforme themselves , they are punis●ed both by God for disobedience to his law , and also by the Censures of the Church . The third generall duty necessarily required of all in the observation of the Sabbath is : That they keep for their holy Sabbath that verie day of the week , whether it be the first or seventh , which God hath blessed aboue all other daies with the greatest blessing , and which he hath sanctified aboue all other daies by more full relation of his own holines to the world , and opening of a more wide doore of holines for the san●tifying of all his people . Thus I prove . First most plainly from the words of my text , which describe Gods first institution of the Sabbath . First by blessing it aboue other daies with that greatest of blessings even the promise of Christ a perfect Saviour and Redeemer of mankinde . Secondly , by sanctifying it in revealing his holinesse to man , and sanctifying man by his spirit & the promise and thereupon appointing it to be kept holy . As I haue fully before proved . Secondly , the Lord God himselfe , both in giving the law from mount Sina , and often repeating of the fourth Commandement by Moses , still vrgeth the obseruation of the weekly Sabbath upon this groūd : because he hath on that day Redeemed them out of the house of bo●dage with a mighty hand & streached out arme . Deut. 5.15 . & in oth●r places : for indeede on the Sabbath he redemed them and sanctified the first borne to himselfe . Exod. 13. From whence we conclude , that Gods blessing of a day aboue other daies with greatest blessings , is a good ground for the keeping of it for his holy Sabbath , and so also is Gods sāctifying of it by more speciall holines . Thirdly it is manifest , that all extraordinary and yearlie Sabbaths which God commanded Israell to keepe holy such as the first and seventh dai●s of the feasts of the Passover , Pentecost , & of Tabernacles were al enjoyned to be k●pt & observed in memory of greater blessings given on those daies , and of Gods sanctifying them by more full revelation of his holines . And therefore much more is the observation of the continuall weekly Sabbath grounded upon greater blessings given , & holines fully revealed on that day of the week which is to be observed for the Sabbath : & in whatsoever age , time , or state , of the Church men do live , they are bound by the first institution of the Sabbath , and by the first law which God then gaue for the keeping of it , as to obserue an holy weekly sabbath , so to obserue on that verie daie of the weeke , which God hath at that time and in that age revealed , and declared to be the day which he hath blessed and sanctified aboue all others daies of the weeke . As for example , while Christ was promised a redeemer of the world , and was not yet given , the day of the promise wherin he was first promised , and did undertake and begin to mediate for man , was the most blessed day which God had sanctified and blessed with the promise , which was the greatest blessing revealed and made knowne in the Old Testament . But when an other day of the weeke comes to be blessed with a greater blessing , even the giving of Christ , and the full exhibition of him a perfect redeemer , then is that the day which God hath sanctified aboue all daies , & then the law & the words of the first institutiōs bind mē to keep that for the holy Sabbath . And thus you see the generall duties which God requires of all men in generall which are necessary to the being of the Sabbath , and with out which there can be no right obseruation of a weekly sabbath holy to the Lord. CHAP. 17. THE second sort of duties now follow , to weet : those which were proper to the people of God in the old Testament , vnto which the Fathers were specially bound befor the cōming of Christ while he was yet only promised & not given a perfect Redeemer . They also though they consist in many particulars : Yet may be reduced to three chiefe heads . First to rest and cessation . Secondly to sanctification . Thirdly to obseruation of the seventh and last day of the weeke for their holy weekly Sabbath . First concerning rest from all worldly affaires , and cessation from bodily exercises such as delight and refresh the outward man onely , and are directed to no other end , there are different opinions among the learned . Some hold that the fathers vnder the law , were bound more strictly to rest from bodily exercises and worldly affaires on their Sabbath , then Christians are on the Lords day under the Gospel , Jnsomuch that the strict bond of rest vnto which the law tyed them , was an heavy yoke , and apart of the bondage vnder which they groaned . Others are of opinion , that their rest being no more but from worldly affaires & bodily exercises : seruing only for bodily delight & worldly profit , was the very same vnto which all Gods people were bound in all ages , and are still under the Gospel . There are reasons brought on both sides : but all Scriptures and reasons being well weighed : I doubt not but they may bee brought to agree in one truth : If only one thing wherin both sides agre , and which both mistake , be remoued , namely a conceipt which both haue of a more strict and religious exaction of rest and cessation , then indeede was required in the Sabbath of the Old Testament . They who hold the first opinion , bring many testimonies of Scripture , which seeme to impose such a strict rest & cessation on the fathers , and the Isralites vnder the law , as is by common experience found to be an heavy burden , hard to be borne , and even intollerable . As for example . Exod. 9.16.23 , Where Moses speakes thus unto Israell . This is that which the Lord hath said . To Morrow is the rest of the holy sabbath vnto the Lord , bake that which yee will bake to day , and seeth that yee will seeth , and that which remaineth over , lay vp for you to be kept untill the morning . Hence they conclude that the fathers were restrained frō baking or seething any meate on the Sabbath day . Also verse 29. Wher Moses saith Let no mā go forth of his place , but every mā abide in his place on the seventh day . Hence they inferre . That the fathers might not walke abroad on their Sabbath . Likewise from the words of the law . Exod. 20.10 . Jn it thou shalt not do any worke , they gather that the Isralites might upon no worldly occasion do any worke on the Sabbath day , not so much as make a plaister or medicine for a sick and wounded man. And so the learned Doctours of the Iewes vnderstodd the law , and observed it , as they shewed by their reproving of Christ for healing a diseased person by a word onely and no other labour . Also Exod. 31.14.15 . & 35.23 . all kinde of worke is forbideen under paine of death . Whosoever doth any worke therein shal be put to death , saith the Lord. Yea he forbids to kindle a fire through their habitations on the sabbath day , & Num. 15.35 . The man that was found gathering stickes in the wildernesse on the sabbath day , was by Gods appointment stoned to death by the Congregation . & Neh : 13 : 17. Jt was called profaning of the Sabbath , when men sould any wares or vitails , and when straungers of other nations brought in wares and fish on the Sabbath day to be sold. Also Amos 8.5 . They whose mindes were so set on the worldly affaires , that they longed , till the sabbath was past , and had their minde on selling corne and wheate . The Lord sweares by the excellency of Iacob , that hee will not forgit to reveng their doings : From these scriptures divers both of the Auncients , and later diuines haue concluded that the law of the Sabbath in respect of rest and cessation , which is exacted in the old Testament , with such rigour and upon such grievous penalties . was an heavy and intollerable burden , and therefore is abolished by Christ , in respect of that totall cessation and strict rest . Others on the contrary doe hold , that as Christians haue more clear evidence & hope of eternall rest in heaven , and the spirit which makes the more spirituall , shed on them more abundantly through Christ , soe they ought to be more restrained from loue of the world , & from care of earthly things . And therefore by the law of the Sabbath are bound rather more strictly then the fathers in the old Testament , to rest and cease from all worldly cares , and all laboures , and affaires of this life , on the Lords day , which is consecrated by the resurrection of Christ , to be the weekly Sabbath of all Christians . But if these Scriptures be diligently searched , and all circumstances well weighed . It will appeare vpon good reason , that both sides are mistaken , and that the forenamed Scriptures do not import any such rigorous rest or burden some cessation . For first of all , though the Pharises , and other strict sects , and Rabbinicall Doctors , and expounders of the law , did of later times alittle before , and at the appearance of our Saviour in the flesh , expound the law soe strictly in respect of the carnall and literall sence , that thereby they laid heavy burdens vpon men , as our Saviour doth charge them . Matth. 23.4 . Yet it was not so from the beginning , but even the Isralites themselves who lived vnder the law , as under a Scoole maister , and under the rudiments of the world , they had liberty to go out of them places , and dwellings a Sabbath days journey , which was , as their Rabbinnes writes two thousand cubites , that is as some take it an Italian mile , & in the opinion of others two miles . And 2 King. 11.6.7 . It is recorded the Priests and people went in and out , to and from the house of the Lord on every Sabbath day . They did also kindle fire for sacrifices & burnt offerings , which they did offer unto God double , morning and evening everie Sabbath daie , after they had killed and dressed the beasts , and this according to the strict sence and strained exposition of the Law , which the Scribes and Pharises gaue of it , was a breach of the law , and prophanation of the Sabbath as our Saviour shewes . Matth. 12.5 . Secondly , the scribes and Pharises did not expound the law , as forbidding all bodily workes . For they do circumcise Children , & apply medicines to heale the sores of the Circumcised on the Sabbath , when it happened vpon the eight day after the birth of Children , as our Saviour also shewes . Joh. 7.23 . They led their oxen & asses to the water , and if a sheepe , or oxe , or asse did fall into a pit they did pull it out on the Sabbath , because these were works of necessity . Luk. 13.15 . & 14.5 . And the chiefest and strictest of the Pharises did make great feasts & invited many guests , & our Saviour himselfe amongst the rest , who did not refuse to take part with them . Luk. 14.1 . & did obserue how the invited guists did choose out the chiefest roomes ver . 7. Which shewes plainly that dressing of necessary and convenient meat was not forbidden by the law on the Sabbath day , neither did the Pharises so expound the law . Thirdly for the places of Scrpture before alleaged , let us take a perticular view of them in order , and we shall see , that they are much mistaken . First that place Exod. 16.29 . doth not enjoyne every man to keepe his place , and not to goe out of their campe to gather Manna on the seventh day , the reason prefixed shewes this plainly , to weet : because God gaue them on the sixth day Manna sufficient for that day & the seventh . The exposition which some make of the 23. ver . is very idle & ridiculous , namly that the Isralites were commanded to bake and seeth on the sixth day , that which they were to eate on the seventh . And therefore it was not lawfull to bake and seeth on the Sabbath . For Moses doth not bidde them bake for the Sabbath which was the morrow after , but onely that which they were to eate on the present day , and to reserve the ouerplus , which they did not bake and seeth vntill the seventh day ; and though they did so , and did not bake and seeth it : yet it did not putrifie neither were any worms therin , which had it beē sodde or baked , for baking and seething do naturally and as an ordinarie means preserue things from stincking and putrefaction . In the next place the wordes of the fourth commandement ( in it thou shalt not do any worke ) they do not forbid religious workes which tend either to inward or outward sanctification of the Sabbath day , nor workes of mercy , charity , or necessity which are necessarie , for the safety and preseruation of the life of man or beast . Though the perverse Scribes and Pharises out of their Hipocrisie did ●oo strictlie expound and interpret the law of the Sabbath against our Savious doeings , and held it unlawfull to Heale the sick on the Sabbath daie , though it were but by speaking a word : yet their practise which they received from the fathers of killing and offering sacrifices , circumcising their children , leading their oxen to the water to drinke , and drawing their sheepe , asses and other profittable cattell out of a ditch : did shew that they were taught from the beginning a contrary lesson , of more liberty , which our Saviour approueth , and thereby convinceth them of grosse errour and Hipocrisie . Thirdly , that place of Exod. 3 35. where they are forbidden to kindle a fire in all their habitations on the Sabbath day , is not a generall commandement binding all simplie at al times . but a perticular precept binding in some cases , for they kindled fires and burned sacrifices twice every Sabbath , they also kindled fires to dresse necessary and comfortable meat Exod. 12 : 16. Where God forbidding all manner of workes on the Sabbath of the Passouer , which were commanded to be kept as strictly , and to be sanctified with holy assemblies and solemnities , as much as the weekly Sabbath , yet exceps that which is to be done in dressing necessarie meat . Wherefore the kindling of a fire here forbidden , is expounded by some Rabbines to be onely making of fires to burne malefactors . But indeed if we looke to that which followeth , it will appeare that Moses being about to summon the people to bring all materials , gold , silver , brasse , jron , and other materials , and also silke , purple , and other stuffe for the building of the altar , the tabernacle and all things therunto belonging , doth first call to their remembrance the law of the Sabbath , and doth giue them a charge from God that in building of the tabernacle , the place of his worship , they abstaine from all worke on the Sabbath day vnder paine of death , and that they doe not kindle a fire to melt gold , or silver , or brass , for the Altar or the arke , or any holie thing in the tabernacle . For God abhorres the breaking of his law , or prophaning his Sabbath vnder the pretence of building an House , or tabernacle , or altars to him . And this is no more then our builders of the famous Cathedrall Church of Saint Paul , in this city , are on our Lords day the Christian Sabbath , at this time bound to observe , and do abserue very strictly . Fourthly the forbidding of all worke vnder paine of death , Exod : 31.14.35.2 . And the commanding of him to be stoned who gathered sticks on the sabbath day . Num. 15.35 . are not thus to be understood , that every breach of the sabbath by any bodily labour , was to be punished with death in all persons under the law ( though inded before God everie b●each of every commandement deserues death . ) But that the open wilfull & presumptious prophaning of the sabbath by any scandalous act , or by a cōmon practise was to be punished wi●h death . This is plaine by the words next before going . Num. 15. ●0 . 31 . where the Lord commands that he who sinneth presump●iously with an high hand , and so reproacheth the Lord. and dispiseth his word , be cut of from among his people , against which word and expresse commandement the man which was found gathering sticks on the sabbath daie , did presently sin , and committed wilfull transgression presumptuously , not through ignorance nor compelled by necessity , and therefore he was stoned for an example of terrour to all presumptious transgre●sours . But as for others who did beare burdens , and sell vitailes not presumptuously , but either through ignorance or forgetfulnesse , or drawn by custome and ill example of the multitude in the daies of Jeremiah , and Nehemiah , they were not by the law put to death , but compelled by authority and rebukes , and by threatnings of wrath & judgments of God , to desist from profanat●ō of the holy sabbath , as the plac●s before named shew . Neh. 13. Ier. 17.27 . As for them whole mindes are altogether carried away after buying , s●lling , and worldly games on the sabbath day , Amos. 8. they are threatned with no other wo , then that which belongs to all such as af●er the same manner ; vnhallow the Lords day now under the Gospell . Wherefore it is manifest that the fathers in the old Testament , had no heavy burden of strict rest laid on them by the law , but the same cessation from worldly affaires which they are bound vnto , is still required of us , and of all Gods people in all ages of the world . They were not restrained in time of war from works of necessity , as fig●t●ng against enimies , taking and destroying their cities , as we see in the compassing of Jericho seven daies together , one of which must needes be the Sabbath day . Iosh. 6. They might flee for their liues , and pull cattell out of pits , and do any other worke which could not be deferred vntill the next day , but present necessity requ●red it for their owne safety , and for the saftie of their cattell and of other good creatures which otherwise were in danger to perish . But suppose the opinion of diuers both auncient and late writers were true , to weet . That the Isralites were bound to obserue a more strict and burdensome rest , and under greater penalties , then either the fathers before the law , or we who liue in the light and liberty of the Gospell : Yet this proues no more but onely that this rigour was apart of the bondage and paedagogie of the law ; wherewith they are hardlie pressed , for this end to driue them to seeke ease in Christ , and to long for his comming in the flesh . And this burden and rigour onely is abolished by Christ , together with the chaunge of the perticular day : But the substance of the Law still remaines and bindes all men to keepe the Sabbath , resting and ceasing from all worldly busines , except that which is of necessity & charity , even as the fathers were boūd frō the first institution . The secōd principal head of which the secōd sort ●f special & proper duties which God r●quired the fathers under the old testamēt , may be reduced , as sanctification . For ouer and aboue ●heir resting from secular affaires , they were by Gods first institution of the Sababath bound to sanctifie the seventh day , with holy and religious duties , such as God in that state and condition of the Church required , as an holie service and for heavenly and spirituall use , even for begitting and increasing of grace and faith in them , and for the fitting of them for the fruition of eternall rest . The sanctification of the Sabbath in generall belongs to all mankinde in all ages , and that all are bound to it by a perpetuall law . As I haue proued sufficiently before . I am now onlie to shew the speciall and perticular duties of sanctification , which God required of his people in the Old Testament . The first speciall duty of sanctification was the solemne commemoration of Christ the blessed seed , and of the promise of redemption by him . Unto this all the fa●hers fro Adam until Moses , & so to Christ , were bound by Gods fi●st institution of the Sabbath and sanctifying the seventh day , vpon promise made of the blessed seed : For full proofe of of this : I argue thus both from Scripture and common experience . Whensoever a day is set a part either by God or holy men , to be kept with solemnity because of some great blessing or deliverance given or promised , the chiefe thing to be observed in that solemnity , is a publick & solemn commemoration & rehearsall of the blessing & deliverance with joy & praise . Experience of all ages doth proue this . In the solemn feast of the Passouer , the chiefe duty of sanctification was the cōmemoration of Gods deliuerance of Jsraell from bondage in Egypt , by his mighty hand streched out to smite Egypt , and his destroying Angel passing over all the houses of the Isralites , & slaying all the first borne of ●he Egyptians , & this deliuerance was the blessing , because of which God instituted this feast . Exd. 13.5 . The solemnitie of the feast of tabernacles for seven daies together was instituted by God , because of his preservatiō of Israell in the wildernes forty yeares together without houses or cities , in boothes & tents , & the chiefe thing which they were bound to obserue in this holy solemnity , was the commemoration of that preseruation in the wildernes , by dwelling in boothes all the time of that feast , wherby occasion was given to thē to rehearse vnto their childrē , & their child . were moved to enquir , learn , & bear in mind that blessing of Gods preservatiō Lev. 23.43 . & so in al ages we find by experience , that the commemoration of the blessing upon which every feast was first ordained , is the chiefe duty in all the solemnity , as the cōmemoration and rehersal of Christs resurrectiō in the feast of Easter , of the cōming down of the holy Ghost in the feast of Pentecost , of Christs incarnation in the feast of the nativity . And in our late yearely f●stivall for our deliuerance from the powder treason , the chiefe duty is the cōmemoration of that deliuerance . So that this proposition is most certain & undeniable . Now what the blessing of the seventh day was , because of which God sanctified , it to be the weekly Sabbath of the old testament , & also after by Moses commanded it to be kept holy . As I haue largely before proued : euen the promise of Christ the Redeemer . And therfore it followes necessarily , that the first and chiefest duty of sanctification of the Sabbath , which the fathers were bound vnto , was the commem●ration of the promise of Christ & of redemption by him , which was the blessing wherwith God blessed the seventh day , and therupon sanctified it : And because from Adam untill Noah , Christ was promised to be the seed of the woman : And then he was promised to come of the seed of Shem , & afterwards Abraham was singled out of Shems family , & Christ the blessed seed was promised more specially to come of his seed , even of Isaak the sonne of promise , & of Iacob Isaaks younger sonne . And of all the tribes of Jsraell Judah was nominated . And of all the families of Iudah Davids house was chosen , & David received the promise that he should be the progenitor of Christ. And all the Prophets in all ages in their Prophesies of Christ foretold : that he should be made of the seed of David according to the flesh . Therefore the fathers from Adam untill Noah , and after him untill Abraham , Isaak , & Iacob , their seed & posterity in their severall families , still made a commemoration of Christ promised to come of them , in all their weekly Sabbaths . And when God had enlarged his Church in all the Tribes of Israel : & had by Moses recorded the promise of Christ , that he should be the seed of Abrahā &c. & after the Prophets had foretold that the Messiah was to come of Davids royal seed : then they were all bound to preach Christ. and to commemorate the promise of him after a most solemn manner , to their publick ●ssemblies on every Sabbath day . And this was a prime duty , and speciall worke of their sanctification of that day . As we reade Luk. 16.29 . & Act. 15.21 , The second speciall duty was offering of Sabbath sacrifices , which were types and shaddowes of Christ , and of red●mption and reconcilia●ion of men vnto God in him . For as they did more solemnly rehearse the promises of Christ , so also they did offer more solemne sacrifices , & in a double measure both morning and evening everie Sabbath day , this God commanded by Moses to Israell . Num. 28.9 . And vndoubtedly Caine and Abell being instructed by Adam , did bring their ●fferings on the seventh day which ended the weeke , Gen. 4.3 . And Noah his pleasing sacrifice was a sweet savour of rest , that is a Sabbath sac●ifice . Gen. 8.21 . As J haue largely before proved . The third speciall dutie , was an holie assembly or holie convoca●ion , which they were commanded to keepe on all other yearly festivall Sabbaths , so every weekly Sabbath day as we reade . L●vit . ●3 . 38 . For although while the Church & people of God , were but a small number , and despersed in severall places and families , as in the familie of Melchisedek , and Abraham , and Lot , and afterwards in the family of I●b , and of the sonnes of Abraham , and Iacob before that Israell grew vp to be a nation , there were few publicke holy assemblies kept either on the Sabbath , or vpon any other occasion . The Godly fathers did onelie call togither their houshould and families by themselves , and did commaund and teach them to keepe the way of the Lord , and to remember this Covenant . as is testified particularly of Abraham . Gen. 18.19 . and in another place . Where he is said to build altars and there to worshippe God. As Gen. 12.7 . & 13.4 . as also it is said of Job . c. 1.5 . That he rose up early and sanctified his seven sonnes , and offered vp burnt offerings according to the number of them . Yet it is manifest that whensoever in any age , there was a great increase of Gods people , and an enlargment of his Church ouer a whole nation and countrie , the Sabbath was by Gods appointment sanctified with holy assemblies . After the birth of Enosh when the family of Seth began to increase and multiply , it is said , that men began then to call upon the name of the Lord. Or as some not unfittly doe translate the words , then they began to call men by the name of the Lord , that is : Adam and his sonnes especially Seth & his Children began to separate themselves from the wicked and profane people of Caines race , and being gathered into a Church , were called the children of God , & Gods people , and did assemble themselues togither in set places , and at set times every Sabbath day to worshippe God , and to call upon his name , as appeares in the Four●h Chapter of Gen. ver . 26. Thus Luther and Iunius expound that place , & as the words will uery well beare this exposition , so also both Scrip●ure & reason confirme it . For Gen. 6.2 . The people of God who were gathered into the Church , & professed pure Religion in their assemblies , are called by the name of God , even the sons of God and by this title are distinguished from the wicked and profane , who are called the sonnes of Adam , that is carnall earthly corrupt men . Secondly , it is manifest that Abell long before Seth and Enosh did worshippe God and call upon his name , and so undoubtedly did Adam and Seth before this time in their priuate families , and therefore here cannot bee meant the first begining of mens calling upon Gods name , and worshipping him . but certainly the first beginning of Gods worship in publick assemblies of the Church in set places , and at set times even everie Sabbath day . As for them who translate this place , that when Enosh was born men began to profane the name of the Lord , they make way for diuers absurdities . First that calling upon Gods name is profanation of it . Secondly , that profanation began in the family of Seth , or at the least by the increase of his posterity . Thirdly , that there was no profanation of Gods name committed by Caine and bloody Lamech before this time , contrary to that which is recorded before in this Chapter ver . 8. & 24. Where Lamech is brought in skorning of Gods threatnings . And as we haue some monuments of antiquity which shew that holie assemblies were observed as religious duties of the holy Sabbath from the beginning . So after that Israell became a nation , and God set up his Church and tabernacle among them , we haue most cleare and expresse commandements of God given by Moses to them and all their posterity , that they should do no servile worke , as appeares Levit : 23.3.7.8 . Num. 28 : 18 & 29.1 . Deut. 16.8 . And that the Priests and Levites toge●her with the people assemble together in the Temple on the Sabbath day , it is recorded 2 King. 11.5 . 2 Cron. 23.8 . But I need not insist vpon further proofe of this point . For everie man of reason must needes confesse , that no publick holy Sabbath duties can be performed but in publick assemblies . The Fourth speciall duty of the Sabbath ( unto which Gods people under the law were bound ; after the time of the law written by Moses , and the publishing of the promises in the Scriptures of the Prophe●s ) was the publick reading , and expounding of the law & the Prophets , by the Priests and publick teachers , and reverent hearing of them by the people . This is manifest by the places before named , to proue asolemne rehearsall of the promise , to weet : Luk. 16.29 . & Ast : 15 : 21. And that on the Sabbath day . For as those Scriptures do shew that the promises of Christ were solemnly rehearsed . And out of Moses and the Prophets every Sabbath day . So also they shew that Moses and the Prophets were publickly read , and heard in their weekely holy assemblies , and by this meanes the people were taught , not onely in the promises and prophecies of Christ to beleeue in him a redeemer to come : but also in all the righteousnes and duties of the law morall , and all the judgments ; ordinances , & ceremonies of the law ceremonial , w●ich was their Scoole-maister to lead them to Christ. Wee haue also to this purpose another plaine testimony Luk. 4.16 . Where it is said , that our Saviour as his custome was , went into the Sinagogue on the Sabbath day & stood up to read , and the booke of Isaiah the Prophet was delivered unto him . And he read a place which was written concerning himselfe , and expounded it vnto them with the generall aprobation of the assembly . Also Ast , 13.15 & 27 verses . Jt is testified , that the Iewes in their Sinagogues on every Sabbath daie , had Moses and the Prophets read unto them publickely : both in forraine countries where they were disperced , and also at Ierusalem and in their own countrie . And that this was an auncient practise even from Moses , and in the time of the Iudges , and the Kings of Jsraell and Iudah , to reade the law in the holy assemblies , and to heare it read by the Priests we may gather from Exod. 24.7 . Where it is said , that Moses read the Covenant in the audience of the people , & Deut. 31·11 . 12 . Where the Isralites are commanded to read the law in their assemblies , in the hearing of all men , women & children . I● may also be collected from I●sh . 8.34.35 . Iudg. 18.3 . & 2 Cron. 17.7.8.9 . & 30.22 . & 35.3 . That it was in vse after the Captivity , the Historie of Nehemiah testifies Nehem. 8.4 , & 9.3 . The auncient division of the five bookes of Moses into 54 lectures , that th●y might be read over once in every yeare , by reading one lecture every Sabbath , is a thing soe auncient , that we finde no mention of the author of it , & therfore it may be supposed to be from Moses the writer of those books . And the reading of a lecture also out of the Prophets everie Sabbath , is recorded to be a custome long before Christs birth begun , by occasion of the Tirant Antiochus who prohibited the Iewes to reade the law of Moses in their Sabbath assemblies vnder the paine of death . As we read in the Apocripall History of the Macchabees lib. 1. c. 1.59 . Whereupon they were forced insteed of the Law of Moses to read lectures , out of the Prophets as Elias Leuita saith , and euer since that custome is retained and was in use in our Saviours daies Luk. 4.16 . The fifth speciall dutie of sanctification , was the worshipping of the Lord , which as it is required of Gods people in priuate and upon particular occasion at all times : So publick upon the Sabbath day , and in all holy yearlie Sabbaths . The dutie of worshippe consists in confession of sinnes , praiers , supplications , lauding and praising God , singing of Psalmes , and offering of free will offering , and the like as wee read , Neh. 9.33 . Levit. 26.3 . Deut. 5.5 . Where confession & acknowledging Gods favours is called worship , and set downe for apart of it . & Gen. 4.26 . & 12.8 & 13.4 . and Psa. 79.6 . Where the name of invocation and calling upon God by prayer is used by Synechdoche for all worship in in generall and Exod. 15.1 . Iud. 5. Lauding and praising God with singing of Psalmes , and holy Songs are rehearsed as a speciall part of Gods worshippe . Now this worshippe of God by publick confession , praiers , and singing of praises , cannot be but in publick assemblies , and holy convocations which are especially kept on the Sabbaths , and therefore this worshippe must needs be a speciall duty of the Sabbath and one part of the sanctification of it . David also shewes this Psal. 42 : 3. Where he saith that he was wont to go up to the House of God , among the multitude which kept holy day , with the voyce of joy and singing . And the 92. Psalme which is intitul●d a Psalme for the Sabbath day , doth proclaime it to bee a good and necessarie duty on that day , To giue thankes and to sing prayses to the name of the Lord , to shew forth his loving kindnesse and truth from morning to night , to Triumph in his works , to speake of them with admiration . and to declare his mercies and judgments and what a rock he is to rest on . These are the most notable duties which Gods people were bound vnto , in their sanctifying of the seventh day in the old Testament . The third and last principall head comprehen●ing the rest of the duties . which did belong to the observation of the Sabbath in the old Testament is the day it selfe which they were bound to keepe for their weekly Sabbath , that is the last day of the week even the seventh from the beginning of the creation . That this and no other was to be kept for their weeklie Sabbath in the old Testament appeares most plainlie by three things . First because it vvas the day which God blessed with the greatest blessing of al which were giuen and reveal●d before the resurrection of Christ , to weet : the promise of Christ & of the redemption of the world by him , & Gods entering into the Covenant of grae with man , & Christs open actuall undertaking to be mans mediatour & Saviour in whom the mutable worke of creation is perfected , and God is well pleased and resteth satisfied : as J haue before proved . Secondly , because as the fathers and Isralites obserued it according to Gods commandement in the first institution Exod. 16. before the giving of the law from Mount Sina : So in giving of the law to Jsraell & in the renuing of the Commandement by Moses vpon divers occasions the Lord doth expresly require the keeping of the seventh day for his holy Sabbath : as we see Exod. 20. & 31.35 . & Deut. 5. Thirdlie , because not onely as the Prophets and holy men of God urged & taught all men to obserue that day vntill the comming of Christ. But also our Saviour himselfe all his life time on earth , and after his death kept this Sabbath by resting in the ground . And the Apostles also while they lived among the Jewes and the tabernacle was yet standing , and Moses was not yet buried , did obserue & keep for orders sake the old Sabbath of the seventh day as appeares Luk. 4.16 . Ast : 13.13 . and diuers other places . CHAP. 18. I Am come now to the last place , to the speciall Sabbath duties , vnto which all Christians are bound under the Gospell . In the right observation of the Lords day which is their holy Sabbath : And these speciall duties may be reduced to the common & generall heads before named . The first which come here to be handled in the first place , as the ground upon which the rest are builded , is the consideration of the particular day of the weeke which they are bound to keepe for their weekly Sabbath . This is that which is most controverted & called in question among the learned in this age , & therfore comes to be first proued and clearly demonstrated by testimonies and proofes out of the holy Scriptures , which being performed I proceed in the next place to the dutie of rest , & will shew how far Christians are bound unto it on their weekly Sabbath the Lords day . And in the last place , I will come to the speciall duties of sanctification by which that day is to be kept holy to the Lord now under the Gospell . First for the day it selfe . Some are of opinion that it is the same which was from the begining , that is : the seventh & last day of the week This opinion is grounded upon the bare letter of the law , as it was giuen both in the institution , and sanctifying of the seventh day , & renewed againe in the fourth Commandement , and understood by the fathers in the old Testament . J confesse that the words of the law , if we take them as they were limited to the fathers , not considering wi●hall how and upon what grounds and conditions God made the seventh day the weekly Sabbath , they seeme to favour their opinion . For if we conceiue no mo●e but a mere cessation and rest of God from his works on the six daies created , to be the ground of the law , then we may also conceiue that the law of the weekly Sabbath binds all mankind to that particular day in all ages , because the ground is the same to all men & equally belongs to all men , in all times to the worlds end . O●hers are of opinion that the law of the Sabbath , being but a mere ceremoniall law is a bolished by the comming of Christ , and bindes not us under the Gospell to any particular day . And that it is free for the Church of God , to appoint any day for their holy assemblies , and that Christians haue no Sabbath , neither are bound to keepe any such rest as the law required in the old Testament . Others hold that the law of the Sabbath is naturally simply morall , in the generall nature of it as it requires a weekly Sabbath to be sanctified and kept holy , and that the particular determination of the daie is an honour and prerogatiue which belongs to Christ the Redemer who is the Lord of the Sabbath . And that it was the purpose of God from all eternity and in the first giving of the law , as to consecrate the seventh day in memory of God perfecting all the works of creation , & resting from them on that day , so also to consecrate by the resurrection of Christ ; the first day of the weeke to be ever after the weekly Sabbath in honour and memory of the worke of redemption , which on that day was fully perfected by Christs rising from the dead , and entering into that state of glory , in which he rests for ever , hauing no more to do for the ransoming and redeming of mankinde . Gods justice being full satisfied . The first of these opinions being grounded vpon a carnall vndestanding , and imperfect sence of the words of the law , hath but a weake and sandy found●tion , and because as the first authors of it were blasphemous hereticks which erred in diuers fundamental points of christian faith and Religion : Soe also the reviuers of it , are either cursed Anabaptists , or men who doe not rightly vnderstand the law nor the groundes and conditions vpon which it requires an holy weekly Sabbath . Therefore it is justly hated and rejected as a Jewish errour , & the maintainers thereof haue in all true Christian Churches of all ages beene branded with the name of hereticall and Iudaicall Sabbatarians . And I need not spend any precious time in confuting it , and the frivolous fallacies by which it is maintained . The second opinion being too rashly conceived , and vnadvisedlie professed and held by some godly Divines of the reformed Churches , who in this point do much contradict themselves , also being an unsound opinion and therefore well relished by Popish Schoole-men , malicious Iesuites , licentious Liber●ines and men of profane hearts , hath no ground in the Scriptures , nor any sound Orthodox writings of any auncient fathers : Yea bringing great confusion into the Decalouge which is the summe of the morall law , and laying a foule staine upon our Church which hath appointed the commandement of the Sabbath , to be read among the tenne Commandements , and enjoynes the people to pray that God would incline their hearts to keepe that law , as well as all and everie one of the rest . Therefore I shall not spend any time in the confutation of it : The arguments which are brought for the confutation of the contrary truth , will sufficiently raze and vtterly abolish it , out of the hearts of all true Christians . The third opinion is most agreeable to the holy Scripture , and the common Doctrine of the Orthodox writers both of auncient and later times , especially of the most godly and learned in the Church of England , who haue heretofore writen learned treatises of the Sabbath , and expositions of the ten Commandements of the Decalogue . And therefore I wil bee bold here againe to commend it to you for an undoubted truth ▪ which I haue aboundantly proued & confirmed by many demonstratiue convincing arguments already , partly in that large search which J haue made before into the nature of the law of the sabbath ; and that description which I haue made of it , but most fully in that passage where I proued the change of the day by the resurrection of Christ from the seventh to the first day of the weeke now vnder the Gospel , and brought diuers argumen●s to shew that the law which God gaue for the keeping holy of a seventh day in every weeke ( at the first institution of the Sabbath here in my text ; and renewed againe on mount Sina , and giue ●f●en in charge by Moses to Israell ) doth now as strictly binde us to keepe an holy Sabbath on the Lords day in everie weeke , as it bound the auncient people of God in the old Testament to keepe the Sabbath of the seventh day . But for the confirming of your hearts in the beleife of this truth , and in the knowledge of this duty . I will not multiply any new arguments , onely that you may more firmely retaine it in your memories and still beare it in minde , that you are in conscience bound to keepe only the Lords daie and none other for your weekly Sabbath in these times of the Gospell : J will bri●fly touch and explaine some principall heades which haue beene before laid down at large and in ample manner . The summe whereof is this ; Namely : That although the law of the Sabbath is not a law of nature in ●hat rigid sence in which some do conceive it , that is a law written in mans heart expresly and distinctly in the creation which by the mere instinct of nature , and direction of naturall reason did lead man to keepe everie seventh day of the weeke an holie Sabbath to the Lord. But that indeed it came in after mans fall together with the promise of Christ , and therefore is more fitly called a law of grace , and a Positiue Evangellicall law requiring duties of obedience to God which chiefly and especiallie tend to begit grace & and increase holinesse in men . Yet it is not simply Positiue . nor soe Evangellicallie morall , but that it may in some sence and respect bee called naturall also . For first it requires some duties of obedience which in their owne nature are Good and profittable , though the law giuer had not by expresse commandement revealed his will that they should be done , such is the giuing , no wof rest & int●rmission of bodilie labour and toile , to our bodies and to the bodies of our servants and labouring cattell one whole day in everie weeke ouer and besides that which they haue in the time of sleepe in the darknesse & dead of the night . This is according to naturall reason and common equitie . Secondly , it commands some duties of Gods Worship and service which man by the law of nature was bound to performe in his innocency and which are naturally morall , as lauding and praising God , and giuing to him all honour and reverence in the most solemne and pu●lick manner . Thirdly , it commands such holy spirituall works of grace , & such duties of sanctification , as in thei● own nature worke to the sanctifying of men more & more , & to make them capable of eternall rest in heaven , & of the full fruition of God. As for example : Meeting upon a set daie in everie week in holy assemblies , for to heare & read Gods word , publick instructions , exhortations , & mutuall provocations to piety , sanctity & Christian charity . Fourthly , the patticular day of the week which the law commands to be kept for an holy Sabbath , is separated upon such a just ground & reason in the first institution of the Sabbath , and blessed by God with such a blessing aboue other daies of the week , that whosoever knows the law & true intent & meaning of it , & rightlie unde●stands the ground of the Sabbath mentioned in the law , he must by the light both of nature & grace , he forced to confesse & acknowledge the particular day which the law commands to bee kept an holie Sabbath both in the old & new testament . For the law doth not command one day in seven to be an holy rest simply & merely for the pleasure of the lawgiuer , because he would haue it soe , & for no other reason : but for very good reason & upon a ground because he dignified the day of the Sabbath & blessed it aboue all other daies with a singular blessing : & our owne reason doth tell us , that the particular day of the weeke , which hath in it the true reasons & the honour & blessing of the sabbath , it ought by the law to be obserued for the holy sabbath & none other , while it retaines that honour & blessing , & hath the true reasons properly annexed to it . Now it it most manifest to all who read the Scriptures , & are well exercised in Gods word & law : That as the seventh & last day of the weeke was blessed , honoured & adorned by God with the greatest blessing which God gaue to the world in the old Testament , to weet : the promise of Christ the Redeemer of the world , & Gods entring into the Couenant of grace & of eternall life & salvavation with man , also Gods perfecting of the whole worke of creation , by revealing & giving in promise the worke of Redemption , & his resting in Christs mediation on that day vndertaken & begun . And therefor every reasonable man must by his own reason be induced , & lead to acknowledg that day the fittest & most worthy of all daies in the week to be the holy Sabbath , & to be spent in thankfull commemoration of Gods free loue & bountie to mankinde . During the whole time of the old Testament before the comming of Christ. So likewise God hauing now under the Gospel transferred this honour to the first day of the week , that is become a blessed day aboue all other daies , being blessed of God with a blessing farr more excellent then that of the seventh day , to weet : the actuall performance of the promise by giving & exhibiting Christ a perfect actuall redeemer in his resurrection without which resurrection all our preaching of Christ , & all our faith in Gods promises would prove vaine as the Apostle proueth . 1 Cor. 15. Therfore every man must out of common reason & equity conclude , that together with the ground & reason of the Sabbath which God hath now removed from the seventh to the first day , he hath also remoued the honour & festiuall solemnity of the Sabbath . Also his first law which enjoyneth man to keep that day for the holy Sabbath which God hath blessed with the grea●est blessing , doth bind all Christians to obserue the Lords day for their weekly Sabb●th under the Gospel : And in a word that it were a thing most vnequall & unjust , if a man or any Church should goe about to set up for the weekely Sabbath any other day which God hath not dignified & honoured with so great a blessing . Now upon these pr●missed reasons , I hope it appeares manifestly . First that though the Commandement of the weekly Sabbath is no dict●te of nature : but a positiue Evangellicall law : yet it doth by common naturall reason as well as by the light of grace direct every reasonable man to the partilar day of the weekly Sabbath as to the seventh day in the old Testament , so to the first in the new Testament . And no resonable man can deny it to be the most equall which this law binds men unto , but vpon the true grounds of the Sab : well weighed & considered must be forced to confesse , that as the seventh day was most worthy of the honour of the Sabbath , & had it before Christs full exhibition in his resurrection , so ever since the Lords day the first of the week is become the true Sab : of Christians , & none hath power to giue that honour to any other day . Secondly , it is here manifest : that though Christ the sonne of God made also the son of man , & mans redeemer is the Lord of the Sab : & the determination of the particular day of the week depends on him , and none other haue the honour & pror●g●tiue to appoint the particular day , but he only . Yet we must not conceiue that Christ by his bare will sets downe the particular day , & that the day is to be obserued only because of his bare will & commandement , & that any other is as fit & worthy as the seventh , & the first if he would be pleased at any time to comm●nd the same . But we are to hold th●● Christ is the Lord ▪ of the Sabbath , & hath the determinatiō of the particular day depends on him the Redeemer , onely because the ho●y Sabbath is founded and builded upon him , and in him alone are to be found all the meane and essentiall grounds and reasons both of the Sabbath and alsoe ●f the particular day wherein hee requires that it should be obserued . If he had not undertaken mans redemption from death and hell , and mans exaltation to eternall rest and glory , there had beene neither any place for mans keeping of a Sabbath nor anie use of it to fit him for heaven or to be a pledg of eternall rest in heaven . Jf God had not on the seventh day promised Christ the blessed seed to redeeme man from death , to purchase life for him , and to continue to him the benefit of the creatures , and to perfect his creation . Surely it had not been the most blessed day of the weeke , neither would God haue instituted it to be a weekly Sabbath at the first , and soe to continue untill the comming of Christ. And if God had not raised up Christ on the first day of the weeke , and so exhibited him aperfect redeemer ; and fully performed his promise . Then the first day had not beene made a more blessed day then the seventh and all other daies of the weeke . And the Lord Christ would never haue made that day of the weeke his Sabbath alwaies after , neither would his holy Apostles by inspiration of his spirit being moued to call it the Lords day , and to obserue it , and teach others to obserue it for their day of holy assemblies for the performing of all holy Sabbath duties . And thus we see Christ is the Lord of the Sabbath , and so determines the particular day of the weeke , not by his bare will & word , but by bringing in such blessings on the sevēth or first day of the week , as made the one of them most worthy under the new testament to bee the holy Sabbath , to be kept and obserued of all Gods people , vnto the observation whereof they are justly lead by the light both of grace and nature : And it is not either in the power of man or any other creature or in the just will of God , or agreeable to the will of the Lord Christ and the wisedome of his spirit to appoint any other day for the weekly Sabbath , but onely the day of the Lord Christ , that is the day of him promised in the old , and the day of him fully exhibited in the new Testament . The first of which and no other the fathers were bound to keepe for their holy rest of old . And the later and no other is our weekly Sabbath and the due obseruation of that particular , is the first speciall Sabbath duty of all Christians under the time of the Gospell untill the last resurrection . The second sort of speciall duties vnto which all true Christians are bound unto , in their obseruation of the Lords day , which is the christian Sabbath , are the duties of rest & cessation from all worldly affaires which now follow to be handled in the n●x● place . Concerning which J finde much diuersity both of opinion and practise , not only betweene true Christians of the reformed Churches , and Antichristian Papists & other hereticks , but also in the reformed Churches among themselves . First for the Church of Rome , and all that are of her faction devoted to her superstition and Idolatry , and marked with the marke of the beast which beares up the Romish Babylon , though diuers of their learned Scoole-men haue heretofore maintained a very strict obseruation of rest on the Lords day . Yet now in later times both in Doctrine & practise they are growne uery desolate , especially the Romish Catholicks which liue among us , turning the Lords day into a day of liberty , and spending a great part of it in sports , plaies , revelling other bodily exercises which are carnall , fleshly , prophane and impious . As if so be their irreligious prophanenesse were at strife with their Idolatrous religion . and at great emulation contending which should out go & ouer runne the other in carrying them with greater speede to hell . Yea to shew and make it manifest to the world , that the Romish man of sinne is that great Antichrist , which exalts himselfe aboue al that is called God , euen aboue the true God , & the Lord Iesus Christ whose vicar he in hipocrisie makes himself . The Church of Rome doth teach and urge her Uassals to ke●p yearelie holie daies most strictly , which are of her owne devising , which the pope hath commanded to be observed in honour of his Cananized Saints : & in the mean time opposeth with many great profanations the Lords day , which the Lord hath consecrated by his resurrection . Which day being blessed by God with the greatest blessing aboue all other daies of the weeke , is by the law vvhich God gaue from the beginning , commanded to bee kept for the Lords holy Sabbath vveeklie . Secondly , there are of the hereticall faction of the Anabaptists , Antimonians , families & other such prophane Sectaries , which make little so● any lavv of God or man , saving onlie the dictate of their faniticall ●pirit . And left the commandemēt of the vveekly Sab : least they should seeme to be subject to Gods lavv and to be be his ( servants vvhich they account slauerie ) and not absolute Libertines and sonnes of Beliall vvhich haue cast of the Lords yoke . These esteem and obserue no daie at all , but according to their own fancie , & make the Lords day so far as they dare for feare of men a market day of buying and selling wa●es , & a daie of labour , and of bearing and carrying our burdens as they well know who haue beene at Amsterdam where such heretickes and sectaries are tolerated . Thirdlie , among Christians of the reformed Churches there is a difference both in Doctrine and practise . Some of the reformed Churches , who out of their extreme hatred to Popish superstition , and to all Popish rites and Ceremonies , being unwilling to retaine any thing which was used in poperie , except there bee some expresse Commandement or example for it in the Scriptures , especiallie of the new Testament , and labouring to overthrow the whole Hierachie and gouernment of the Church by Bishops , & all bodily rites : they do in the heat of their zeale so violently set themselues against Popish superstious holie dayes , that they goe about to take away all observations of daies , and they haue proceeded so farre , as to deny that any either weekely Sabbath , or yearelie set feast , ought to be kept holy by any speciall law or commandement of God. They teach that the Sabbath as it was commanded to be kept of old , was a mere ceremoniall & shaddow of things which are accomplished in Christ , and that is now a bolished . But because it is a thing necessary for the hauing of holy assemblies , and for good order in the Churches , that there should be a set day either a seseventh or sixth day of eight dayes : And because the law of nature requires that Christian people should haue some daies of rest from hard labour for the refreshing of themselves , and their seruants and cattell : therefore the Church of God m●y appoint any day of the weeke . And in honour of the resurrection of Christ on that day , hath from the time of the Apostles agreed to keepe that day for the Lords day , not out of any opinion that God hath blessed & sanctified it aboue all other daies of the weeke , but onely for good orders sake , and that it is lawfull for Gods people , after publick exercises of religion and some needfull rest and refreshing , to use necessarie laboures and bodily recreations ; which in themselves are not sinfull and unlawfull , neither do hinder publick duties of religion and of Gods worship . But on the contrarie it is the common doctrine of the most godly and learned in the Church of England , ever since the reform●●ion of religion held , maintained & taught , that although Christians are by Christ freed from the observation of the seventh day , which was the Sabbath of the old Testament , and from that servile bondage and rigorous rest which the law litterally and carnally vnderstood did impose on them , or rather they by their carnal exposition & wresting of the law did impose on themselves , as not kindling of a fire , nor liberty to heal the sick , nor to do any worke of charitie and necessity on the S●bbath day , which could not without danger be deferred . Yet they are bound by the law which was first giuen here in my text , and after by Moses and the Prophets , to keepe in everie weeke an holy rest , and that on the first day which is the Lords day , because God hath blessed it with a blessing aboue all other daies , even by exhibiting Christ a perfect redeemer in his resurrection , and hath thereby consecrated that day to be his holie sabbath . And that all bodilie laboures , sports and recreations , and all worldly negociation , are by Gods law strictly prohibited now under the Gospell , as they were in the daies of the Patriarches , and Prophets , and under the law , Because indeed and in truth they crosse the holie purpose of God which he hath manifested in his law , and are impediments of those holy exercises , which are required in the sanctification of his holie day . This doctrine and practise I hold to be the best , and this we are all bound to receiue and imbrace and to cleaue vnto it , not onely because it is the Doctrine of our Mother Church , commended to us in the book of homilies , established by divets lawes statutes and constitutions still in force : but also because it is most consonant to the sacred Scriptures , the precepts and practise of the Apostles , and to the common Doctrine of the purest and most holy Orthoxe of the auncient fathers in the Primitiue times , and ages next succeeding after the Apostles , as by Gods assistance as J shall make cleare and manifest . In the justifying & proving of this Doctrine , and in laying open the speciall duties of Christians which concerne rest and cessation from all worldly negociation , and bodilie laboures , on the Lords daie which is the Christian Sabbath : I will shew : First of all . That rest and c●ssation from all bodilie laboures about the worldlie businesse , and from all servile and and earthlie workes which concerne this fraile life , is a necessarie dutie which God requires by his law of all Christians on the Lords daie , which is their Holie weeklie Sabbath vnder the Gospell . 2. That Gods law rightlie understood doth in respect of rest from worldly cares , and all bodily workes and pleasures , as strictly binde us vnder the Gospell on the Lords day as it bound the fathers upon their seventh day in the old Testament . 3. I will shew how far Gods word & law doth allow of bodily exercises which concerne this life , and how farre in such exercises we may goe with good warrant upon the Lords holy Sabbath , and what exercises are condemned in the word of God. CHAP. 19. FOR the full proofe of the first point , there are many strong and invincible arguments grounded vpon the word and law of God , upon the generall consent of Orthodox divines both auncient and moderne , even upon the confession of them who in this point much differ , and seeme to deny that the Lords day either is , or ought to be called a Sab. The first Argument is drawn from the words of the law , which forbids all workes to be done on the Sabbath day either by man himselfe , or his children , servants , or cattell , as Exod. 20 : 10. Deut. 5.14 : where it is said . In it thou sh●lt not do any worke thou nor thy son nor thy servant nor thy cattell : & Exod. 35.2 Leuit. 23.7 . Yee shall do no servile work● therein , whosoeve● doth any work therin shall be put to death . The reasons why the Lord requires rest from all servile worke on the Sabbath day are two . First because he who is the Lord our God and our Redeemer , hath on that day rested from his worke , and him we ought to imitate if we will enter into his rest . Secondly , because he hath blessed the day which is his Sabbath aboue all daies of the weeke , and wheresoever the causes and reasons stand firme , there the law is still in force . Now this law of the Sabbath doth reach to the Lords day : ( As J haue proved before ) & the reasō vpon which it requirs rest frō se●vile works are much more to be found in the Lords day which is the Christian Sab : then in the Old Sabbath of the seventh day . For in it Christ who is God ouer all blessed for ever , and who is our Redeemer from a greater then Egyptian bondage , even the slauery of sinne , death and hell , and the Divell , hath rested from the great worke of redemption as God the Creatour did one the seventh day from the worke of creation . And this day is now by Christs resurrection in which Christ perfected mans redemption , blessed with a blessing farre more excellent then any wherewith God blessed the seventh day . Therfore this is the Sabbath now under the Gospell , & in it God requirs of us by his law a rest & total cessatiō frō al servile works . Secondly whatsoever day is the Lords holy day , & a day of holy convocations & assemblies that is a Sab : of rest frō al servile works & worldly busines , this is manifest Exod. 12.16 . & 31.15 . & 35.2 : & Leuit. 32.3 : 7 : which places do plainly shew , that every day which is holy to the Lord and a day of holy assemblies , is a Sab : of rest , & no worke may be done therin . And so likewise in all the law & the Prophets every day which is a day of holy convocation , & an holy day is called a Sab : & day of rest from our own works & pleasures & every Sab : is called the Lords holy day , for these two are termini convertibiles , termes which may be naturally affi●med one of another , as apeares Neh. 9 : 14 : & Isa : 58 : 13 : Now the Lords day in the time of the Gospell is the chiefe of all holy dayes among Christians : It was sanctified & observed by the Apostles for their day of holy assemblies from the first publishing of the Gospell among the Gentiles , on that they did meet together to heare the word & to receiue the sacrament of the Lords supper Act : 20 : 7 : And on that day St Paul ordained that the collections & offerings should bee made for the Saints 1 Cor : 16 : 12 : which were things proper for holy & publicke assemblies : So St : John cals it by the name of the Lords day : Revel : 1 : 10 : that is , the day which is universall , sacred , & holy to the Lord in an high degree . For whatsoever things haue the Lords name named on them , are such , as all confesse & many examples of Scripture proue abundantly : All the auncient fathers & doctors of the Church who immediatly & in the ●ext ages succeed the Apostles , do proclaime it to be the chief holy day of Christians ; even the Queene & supreme Lady of dayes : So Ignatius cals it as J haue often before noted : also the day of their holie assemblies wherin they did come together to preach , read , expound , & heare Gods word , to worshipp God , to pray & to praise God with their one voyce , to receiue the Sacramentt and offer up almes . So Iustin Martyr affirmes : The rest of the most learned fathers , as Basill , Nazianzene , Chrysostome , Hyerome , & Austen , do all extoll it for the Lords high roiall holy daie , the chief● , primate , & first fruites of daies , as the learned of all sides know & co●fesse , even Calvin , & his followers , who made a doubt & scruple of calling it the Sab : or observing it for a Sab : of holy rest by any warrant from Gods law . Therefore none can with any good reason deny , that one maine duty of this day is rest from all earthly workes . Thirdly , wheresoever there is as much use of holie rest & cessation frō all worldlie affaires , as there was of old when God first gaue , & afterwards repeated and urged the law of the weekly Sab : there a Sab : of rest ought to be kept weeklie even by the Com : of God. This is truth & undeniable . For no laws of God comm●nding things which are but tipes & figures , are at any time abrogated , vntill the things commanded cease to be of use as the Apostle shewes in the 8 9 : & 10 cap : of Heb : Now Christ who is the body and substance of all types and shaddowes , hath not by his comming so fulfilled the rest of the weekly Sabbath , but there is as great , as holy and as necessary use of it to us Christians , as there was to the people of God in the Old Testament . First , we haue as much and more need of refreshing our weak bodies , and the bodies of our servants and labouring cattell then they had , by keeping a weekly Sabbath , for we are grown farre more weake and feeble , and of shorter life then they were . Secondly , we haue as great neede of seperating , sequestring , and recalling our minds and affections from all worldly cares negociations , and pleasures , ●hat we may haue pleasure and freedome to worship and serue God , and devote one day in everie weeke to publick assemblies for our edification in grace faith and holin●sse . For we are more full of infirmities , and doe decay and grow corrupt more and more , as all the world doth , and haue need of all outward helpes more then they . Thirdlie , as rest from all workes and labours which concerne this life was necessarie and of great vse to Adam , and al the fathers , to withdraw their hearts and mind●s from placing their felicitie and seeking happinesse in this world , and to put them in remembrance , that ( being fallen from that integrity in which they were created , and the first covenant of life by mans owne workes , being broken and made voyd by the first fall and disobedience ) there is no hope of life or of any true blessednesse . Soe it is of no lesse use , but of much more necessitie for us , who are farre more eagre after the world , more readie to place our felicitie in earthly things , and more proud and arrogant , readie to glorie in our own merits , & to boast of our own righteousnesse , ●s we see by common course of the world , which now a daies soe madlie doateth after Popish and Pelagian merits . F●ur●hlie , as Gods commanding of a weeklie rest to be given to man and beast ; and the resting of the fathers on the Sabbath day , from servile workes and labour which came in as a curse for sinne , were of great vse to teach them , and to be a pledge , and token unto them , that God did rest in Christs mediation , and his justice was fullie satisfied , and his wrath appeased towards them , by that satisfaction which Christ had vndertaken to make , and that the sting of sinne and death , and the bitternesse of the curse was taken awaie by him . So likewise it is of the same use still to us , and we haue as much need of the same weekly holie r●st , to make us feele more sensible , and relish more sweetly the virtue of Christs satisfaction , the sweetnesse whereof wee through our dullnesse can hardlie tast and relish , and many amongst us make a doubt whether there be any such satisfaction of Gods justice needfull at all , or any appeasing of his wrath by Christ. Fifthly , as Gods injoyning of rest was of use to the fathers to testifie to them his prouident care ouer his creatures , both men and beasts , and his hatred and detestation of mercilesse crueltie and unjust oppression : Soe it is much more usefull to us for the same purpose in these last daies and perillous times , wherein men are become fierce , cruell , implacable , without naturall affection , as experience teacheth , and the Apostle foretold . 2 Tim. 3.2.3 . Lastlie , as the weekly rest of the old Sabbath grounded upon the obscure promise of Christ , was commanded by God , that it might bee a meanes to stirre up the fathers to looke for true comfort , ease & refreshing in Christ , if they did by faith flee to him , whensoever they did travell under the burden of their sinnes , and Satans temptations , as wee read that Iob did cap. 16.21 . and 19.25 . Soe now it is much more usefull to stirre us up to seeke to Christ , when wee are heavie laden , and groane under the burden of sinne , and of the miseries which come by sinne , and of Satans dangerous temptations . Seeing as Satan doth now ●ore rage like a Roaring Lyon , 1 Pet 5.8 . And is full of wrath because his time growes shorter Revel . 12. So we haue Christ actuallie given and revealed , and in the Gospell calling and inviting us and promising rest and refreshing for our soules in such causes of distresse , if we come to him . Jn a word , to us the rest of the Lord Christs day is a more liuelie pledge of eternall rest by him prepared in heaven for us : These things being cleare and manifest , the conclusion following vpon these praemises it this . That we are as much or more bound by Gods law to keepe the Lords day as a Sabbath of weekly rest , by ceasing from all affaires of this life , laying aside all worldlie cares , and resting from all our owne ordinarie and common workes and labours . Fourthlie , they who are more spirituall and haue haue liuely hope of Heaven , and haue the spirit shed on them more abundantlie , they are more bound by Gods law to sequester themselves and withdraw their mindes from worldlie cares , and more to minde heavenlie things as at all other times , so on the Lords holie daie , which is consecrated to heavenly , spirituall and religious worship and seruice of God , & is a pledg to them of eternall rest with Christ in heaven . For to whome God hath given , more of them shall more bee required . Now it is most plainly testified in the Scriptures . That Christians vnder the Gospell are more spirituall , and haue the spirit more abundantly shed on them through Christ , then the Fathers had Act. 2.17 . & Tit. 3.6 . The Ministery of the new Testament is the ministery of the spirit not of the letter 2 Cor. 3.6 . And we haue now more evidence & more assurance of the blessed hope reserued in heaven for vs. Colos. 1.5 . There is Christ our life and Treasure Colos. 3 , 1.2 . And there our hearts ought to be , and not on earthly things . We must now be ready if Christ call vs to sell all and to giue to the poore , that we may haue treasure in heaven . Therefore we are bound by the law especially on the Lords day our weekly holy day , to be more sequestered from the world , and to rest wholy from all cares and labours about earthly things , that we may be wholy deuoted to heavenly things and to divine meditations . Lastly , though Auncient Fathers and Doctours of the Church did much condemne in their writings , the observation of the Sabbath after the manner of the later Iewes , to weet : in idlenesse , and from resting from all worldly affaires , that they might spend the day in vaine sports and delights , and in wanton leaping and dauncing , which in the graue judgment of these learned Fathers : Was worse and more prophane then plowing and digging and working in woll . Yet notwithstanding they doe generally commend the Lords day as a day of rest to all Gods people from all rurall workes and worldly affaires , that they may be at leasure to exercise themselues in holy duties , and be wholy devoted to the worshipp of God. And hereupon it is , that the learned of these later times ; especially the builders of Gods Church in this land , do most frequently in respect of this rest and cessarion from al seculiar affaires call the Lords day the Sabbath of Christians , as appeares in the first part of the Homily of the time and place of prayer , and do affirme that as the Fathers in the old Testament were bound to rest one the seventh day from all manner of worke : Soe also are Christians bound on the Lords day to rest and that by the law of God. CHAP. 20 THE second position which I haue propounded before , which now Comes to be proved is : That Gods law rightly understood , doth in respect of this duty of rest from all worldly affaires , as strictly bind us under the Gospell on the Lords day , as it bound the fathers on the Sabbath of the seventh day in the old Testament . Here some will perhaps imagine , that I goe about to laye an heavy yoke of Jewish legall bondage upon Christians , contrary to Christian liberty , by which Christ hath made us free . But if they remember , and beare in minde what I haue before proued , to weet : That the fathers from the beginning had no such burden imposed on them as is commonly conceived , and that the Scrip●ures are alleaged to proue that they might not kindle a fire nor dresse meate , nor goe out of their place on the Sabbath day , and that it was death to gather sticks on that day in case of necessity , are much mistaken . They shall be forced to confesse that I take away the heavy yoke which many lay upon the Fathers in the old Testament , ra●hen then lay any yoke upon Christians in the obseruation of the Sabbath . Yea that I require and urge no more , then that which all the learned of best note in all ages haue ever since the time of the Apostles , and by tradition from them commended to the Churches of Christ , which also the lawes , Canons ; and Doctrine of the Church of England generally receiued and established , doe impose on us the light burden and easie yoke of Christ. It is true that the Scribes and Pharises those great corrupters of the law , and blinde Hypocrites as our Saviour cals them , did lay an heavy yoke on the people of their time , by their false glosses and corrupt traditions , as in diuers other points , so in the obseruation of the Sabbath . They held it unlawfull in case of necessity to pull an eare of corne , or any fruite from a tree on the Sabbath day , and blamed Christs Disciples for doing so when they were hungry and had no other meanes to keepe themselues from fainting . They accused our Saviour Christ for working a glorious miracle , and doing a worke of great charity on the Sabbath , when by his word he healed some that were sick of great infirmities , and sent them away bearing their beds on their backes in open sight of all , which tended much to the honour of God , and made the people glorifie Christ and his Gospell . But our Saviour reproues them for this strictnesse , and convinceth them of errour by diuers argument● . First , by Scripture which saith , that God will haue mercy rather then sacrifice , that is : God is serued more acceptably with workes of mercy which are morall duties , then sacrifices which are but a seruice ceremonial , & he delights more in works of mercy & charity then in them , as at all times , so when they are done to his glory on the Sab : day . So that if it was a breach and prophanation of the Sab : to do any worke of mercie in it , then it must needs be much more a prophanation to labour & worke about sacrifices in killing beasts , dressing & washing their flesh , & making fires to burne them on the Altar , which were not so pleasing to God as works of mercy . But the Pharisees allowed & approued such works of sacrificing & durst not condemn thē . And th●●for our Saviour concludes that they ought not to condemne his mercifull works of healing the sick on the Sab : day , & shewes that by censuring his doings for prophanation , they did much more censure the forenamed actions of their Priests even the dressing & burning sacrifices mat . 12.5.6.7 . Secondly , our Saviour proues , that by Gods owne law they were allowed to circumcise children on the Sab : day , whensoever it happened to fall out on the eight daie after the birth of children , and to the Child circumcised they applied healing medicin●s , and therfore they groslie erred in accusing him for healing on the Sabbath which was a thing pleasing to God and was a lesse labour then Circumcision , Iohn , 7.22 . Thirdlie , he convinceth them of grosse hypocrisie and blindnesse in that they imposed heavie burdens upon others which they themselves would not beare , they did restraine men from pulling an eare of corne , rubbing & eating it on the Sabbath daie in the case of hunger & great necessitie . And yet they led their oxen to the water , and did pull a sheepe or a asse out of a pitt on the Sabbath daie . Mat. 12.11 . Luk. 13.15 . & 14.5 . By these arguments which our Saviour vsed against the Scribes and Pharisees in the Gospell it is most cleare and manifest , that it was not the law of God given from the beginning , nor the will of God the lawgiuer , but onely the Hipocriticall Scribes and Pharises who by their traditions & devices of their owne brains , imposed on the Iews that strict and rigorous rest and cessation from all works whatsoever on the Sabbath day , which the learned fathers and Christian writers do cal an heauy burden hard to be borne Object . But it may bee some will object that the fathers in the old Testament were bound to offer double sacrifices on Sabbath daie , Num. 28.9 . even two lambes of the first yeare without spott , and two tenth deales of flower For a meate offering mingled with oyle , & the drink● offering thereof . Which was more costly & required more bodily labour and care , then any which is imposed on us Chri●●ian● by Gods law upon our Christian Sabbat● , and therefore their observation of the Sabbath was an heavie yoke & burden harder to be borne , then ●ny which is imposed on us . Answ. I answer , that this objection doth strongly proue the point in hand . For if more bodilie labour and care was required of the Fathers in their worship ( which was more carnall & bodilie then ours ) on their Sabbath , and vve are therefore eased of that yoke , & haue a more spirituall vvorship taught us , and imposed on us by Christ and his Apostles as the Prophets foretold . Then vvere the Fathers lesse restrained from bodilie laboures then wee are , neither was there soe strict and rigorous a Rest and Cessation imposed on them , which serues much for the justifying of our position , to weet : That Gods law rightly understood , and expounded according to the will and intent of God the lawgiuer , doth as strictly bind us under the Gospell to Rest from all worldlie businesse on the Lords day , as it bound the fathers one the seventh day in the old Testament . But to proceed in the further manifestation of this truth : Although I could bring many arguments and proofes both out of Scripture , alsoe out of the writings of the learned , and cleare testimonies which shew the consent of all Godlie Orthodox vvrititers of all ages : Yet because I vvill leave no occasion or colour to such sonnes of Beliall as doe intrude into our assemblies , to catch calumniate and report my vvords safely and to accuse my Doctrine , except they vvill h●rden their despeand malicious hearts , and put on brasen faces vvith vvhorish foreheads to accuse the holy Scriptures , and the Doctrine published in the booke of Homilyes , and by lavv established in this Church of England vvherof vve are members : therefore I vvill onely commend to your consideration the publick Doctrine of our Church in the verie vvords of the Homilies , vvhich both by statut● lavv , and Royall perogatiue are established in this land and Kingdome , and vvill shevv hovv parfectlie they agree vvith holie scripture in this point . First in the first part of the Homilie . Concerning the time and place of prayer , We are taught : that God in the f●urth Commandement hath appointed the time for his people to assemble themselves together solemnly , when he said . Remember that thou keepe holy the sabbath . Secondly , in the same place it is affirmed , that the praecise keeping of the seventh day , and the externall ceremoniall worshippe of the sabbath which the law required , as it wa● given to the Jew●s being b●t C●remoniall are ceased to us , and we are not bound by the law so strictly to forbeare worke and labour in the case of necessity after the manner of the Iewes . That is as they were taught by the Scribes and Pharisees . But we keepe now the first day of the weeke which is our sunday ; and make that our Sabbath , that is our day of rest , in the honour of our Lord Christ , who as upon that day rose from death , conquering the same most triumphantly . These are the words of the Homily . And that the keeping of a set time , to weet : one day in weeke , wherein wee ought to rest from lawfull and needfull workes , Js found in the fourth Command●ment , among th● things which appertain to the law of nature , & is a thing most godly most just , and needfull for the setting forth of Gods Glory , and ough● to 〈◊〉 retained & kept of all good Christian people . So is it there expresly affirmed . Thirdly , we are there ●aught . That as by the fourth commandement no man on the six dayes ought to be slothfull , or idle , but diligently to labour in their estate wherein God hath set him . Even so God hath given expresse charge to all men , that on the Sabbath day which is now our Sunday , they sho●ld 〈◊〉 from all worldly and worke day labour , and that Gods obedient people should use the Sabbath holily , and so rest from their common & dayly businesse , that they may giue themselves wholy to Heavenly exercises of Gods true religion and service . Fourthly , in the same Homily all Gods people are urged and pressed to keepe the Sunday for their holy Sabath . by three A●guments . The first is the commandement of God in the law . The second is , Gods examample who rested on the Seventh day , and did no worke of creation at all , but blessed and sanctified it , and consecrated it to quietnesse , and rest from labour . The third is an example of the Apostles , who immediately after the ascention of our Lord Christ began to keepe this day of the week , & commended it the first Churches of the Gentiles 1 Cor. 16 ▪ and called it the Lords day . Revel . 1.10 . Sithens which time Gods people hath alwaies with out any gainsaying obserued it . Fifthly , and lastly the Homilies shewes that the rest and cessation which God requires by his law one the Lords day , at the hands of us Christians , is the same which the law did bind the fathers unto from the beginning upon this Sabbath in the old testament . First , whereas the law commanded the Fathers to rest from all such workes , as they are allowed to do on the other common dayes of the weeke , that is wordly labours as the expresse words of the law shew . In it thou sh●lt not do any worke , thou nor thy sonne , nor thy daugther , nor thy servant , &c. Exod. 20.10 . And again thou shalt do no servile work therin Levit. 23.7 . thou shalt do no manner of servile worke . Num. 28.18 . So the Homily blames all those people for wicked boldnesse & carelesse prophanation of the Lords day , who make no conscience of doeing their worldly businesse one that day , though there bee no extreame need and necessity . Secondly , as the law forbids journeying from home about worldly affaires on the sabbath : Exod. 16.29 . bringing in and carrying out loads and burdens Ier. 17.27 . exercising themeselves in the workes of their ordinary calling & trade , as buying , selling , keeping market and faires on that day . So also the Homily condemnes them as transgressours & profaners of the Lords sabbath , who on the sunday which is the Lords day and Christian sabbath , do not spare to ride , and journey , bring and carry , row , and ferry , buy , and sell keepe markets and faires ; and so use the Lords holy dayes and worke dayes both a like . Thirdly , as the law and the Prophets commanded Gods people in the old testament to rest in holynesse , Exod. 31.14 . & 35.2 . and not pollute the sabbath , by doing their owne pleasure , but to honour the Lord , not doing their own wayes , nor finding their own pleasure , nor speaking their owne words Isa. 58.13 . So also the Homily requires of all Gods people , the same Holy rest on the Lords day , in that it condemnes them who follow vain and carnall sportes , and fleshly pleasures , and all such exercises as cause brawling and railing and tending to wantonnesse , as a worse sort of people then they that breake the sabbath by working and doing all their businesse in it . For these are the words of the Homily . The other sort is yet worse , for though they will not travell and labour on the sunday , as on the weeke day , Yet they will not rest in holinesse , as God commandeth , but they rest in vngodlinesse and filthynesse praunsing in their pride , pranking , and pricking , pointing , and painting themselues to be Gorgeous , and Gay , they rest in excesse and superfluity , in Gluttony and drunkennesse , like Rats and swine , they rest in brawling and rayling , in quarrelling and fighting . They rest in wantonnesse , ●oyish ●alking , and filthy fleshlynesse . So that it doth evidently appeare , that God is more dishonoured , and the Divell better served upon Sunday , then all other dayes of the week besides . And I assure you the beasts which are commanded to rest one the sunday , honour God better then this kinde of people . Now by these expresse words of the Homily we se most clearly , that both this and the former position are not any new Doctrines , or factious opinions of my owne devising ; as some malicious catchers & false traducers haue slaunderously reported both of them & mee : But the true Orthodox Doctrine of the Scriptures in the law , the Prophets & new Testament , & the divine doctrin pubklickly receiued in the Church of England , & by law established . For the further confirmation whereof , J could say much besides the strong Arguments which I haue brought to proue the former position , which doe ouer and aboue most strongly proue this also . For 1. Jf the Lords day be a more blessed day then the seventh daie was in the old Testament . 2. Jf it bee a more holie day , & a daie of more holy convocations & assemblies . 3. Jf we haue as much , & as manifold use of rest & cessation as they had & more . 4. Jf we be bound by Gods law , & by the Gospel to be more spirituall & more sequestred from the world , because we haue more abundant gifts of the spirit , more cleare sight & knowledg of heavenly & eternall rest , & more hope of eternall life & glory . Then it must needs follow , that we by Gods law are as strictly bound to rest & cease from all worldlie cares , & bodily workes , sports , and pleasures , as the Fathers were in the old testament . But because slaunderous traducers shal haue nothing here to object against me in this point , except they can desperately harden their hear●s , and faces to accuse , blaspheme , & wound thr●ugh my sides the holie Scriptures , and the publick doctrine of the Church of England by the law established and royall authoritie maintained : I will content my selfe & desire you my hearers to be satisfied with this which I haue said & you haue heard alreadie . And so I passe to the third point befor propounded concerning the dutie of rest , even the manner & measur● of it , & in what cases Gods law permits bodily exercises on the L : day . CHAP. 21. HOwsoeu●r all worldlie workes and labours are forbidden , and rest From them all is commanded in the law , yet the equitie of the law permits some labours and exercises , and in some cases allowes such bodilie workes , as are ordinarilie vnlawfull to be done on the Lordes holie Sabbath daie . First of all it is lawfull for Ministers and preachers of Gods word to doe some painfull and laborious workes upon the Lords daie , even all such as are necessarie for the better sanctification of the daie , and for the edification of the people and flock in publick . Though they are not allowed to neglect their studies on the six daies , but are bound to read , study , meditate , & for help of their memories to write downe the heads , points , and proofes of their Doctrine ; before the day of assembly ? Yet because few or none are so perfect , as to preach publick with good order , Method and readinesse of speach and memorie , that which they haue studied , without searching , and reading ouer the testimonies of Scripture which they haue collected and studied , & noting down & writing some which come new & fresh to their mind , & serious meditating upon that which they are to speak , for better imprinting of it in their mem●ries . Therefore their is a necessity laid on them to labour in this kinde on the Lords Sabbath . A●d though it be a great labour of the body to stand up & preach in the congregation , with intention of the voyce & earnestnes of affection , & doth more spend the spirits , & strength of the body , & makes drops of sweat run downe the face more abundantly then the tilling of the ground : Yet the matter in which they deale is holy & all their worke is religious , & their labour tends to an holy & supernatural end , & is necessary for a ful sanctification of the day : therf●re it is not only allowed , but also required & commandement by the law of God. If any doth make a doubt or question of this truth we haue very strong proofe thereof in the holy Scriptures . Th● first Argument is drawne from the hard bodily labours & artificiall practises of the Preists which they vver● by the law bound to performe in their double sacrifices & offerings on the Sab : day in the old Testament , they were bound to flealambs & to dresse & wash the flesh & the intrals , & to offer them up in sacrifices on the Altar , thy were bound to lay them upon wood on the Altar , to kindle the fire & burne the fat , & some part of the flesh also they were to take a tenth deale of flower to mingle it with oyle , & to make the drinke offering thereof also , & to offer all to God as we read , Num. 28.9 . Now if God by his law allowed & commanded such bodily works on the Sab : day , because they were needfull for sacrifices , & Circumcision which were but a ceremoniall & tipicall seruice of the Lord , which he in his temple required by a ceremoniall law for the sanctification of the Sab. Then much more doth Gods law allow & cōmand his publike ministers , to labour & sweat & spend their bodily strength & spirits in preaching his word in the holy Christian assemblies , where Christ who is greater then the temple is present by his spirit in many of his members who are so many temples of the Holy Ghost and of God. The second argument is drawne from the practise and example of Christ and his Apostles . For as the Priests and learned scribes did of old read and expound the law and the Prophets in all their sinagogues every sabbath day . And our Saviour approued this by joyning with them in some practise , preaching & teaching in their sinagogues in great throngs & assemblies of people , which thronged after him & undoubtedly made him sweate as appeares . Mat. 4.13 . & Iohn . 5.10 . So also the holy Apostles did on the first day of the week the Lords day , labour in the word as we see by the example of St. Paul , who at Troas continued his Preaching till midnight , because he was to depart the next daye . Act. 20.7 . Now what they did performe as a duty taught by the law and moued by the spirit of God. Jn that all their faithfull successoures are bound to immitate them . Therefore the laboures and paines of Ministers and preachers are allowed on the Lords day , being holy and religious workes , and fittest of all for the holy day and holy place . A second sort of workes alowed to be done on the Lords day : are bodily workes and laboures which are soe necessary for the fitting and enabling of Christians to sanctifie that day , and for bringing them vnto holy and publick assemblies and places of prayer and of Gods worship and holy service , that wit●out such working and labouring even on that day they neither can be so fit and able to serue God joyfully , and to worshippe him with cheerefull hearts , neither can they as the present case stands , come unto holy Sabbath assemblies , to heare the word , to pray and to worship in publick . As for example , in places of restreant , and of trouble and persecution where publicke Sabbath assemblies of true Christians are not tollerated , but in Churches which are remote diuers miles , and in barren countries where the Churches are foure or fiue miles distant from some houses and vilages in the parrish , men may lawfully ●rauell on foote and ride one horses , or make their horses labour in drawing them to the Church in Coaches . And because men cannot be soe Cheerfull in the seruice of God , nor soe hartily rejoyce before him , not with strength and delight spend the whole day in Sabbath duties , wit●out warme and wholesome food , and plentifull refreshing of their weake bodies . therefore the dressing boyling baking and rosting of meate is lawfull on the Lords day , soe farre as it more helps then hinders holy duties and the service of God. This is manifest by the words of the law , Exod. 12.16 . where the Lord forbidding all manner of worke on his holy Sabbaths , excepts labour and worke about that which people were to eate , and which was necessary for the upholding of an holy moderate feasting on those daies . This was practised by the Ph●rises and by our Saviour and his Apostles who on the Sabbath day came to a feast to the house of a chiefe Pharise , Luk. 14.1.2 . Also the speech of the Shanamite to his wife 2 King. 4.23 : doth import , that for the solemn observation of the Sabbath they were wont to ride and travell to the Prophets and to places where they might worship God ; and be instructed in the knowledge of his will and worship . For when shee desi●d an asse to ride on , and a young man to attend her unto Carmell where Elisha ●he man of God was . Wherefore wilt thou ( saith he ) got to him to day seeing it is neither New Moon nor sabbath ? But here let me giue a caution . That Christian people bee not too heedlesse setting their inhabitations in places Remote from the Church for some worldly commodities , when they may with a litle lesse conveniency dwell neere . And that they do not by vnnecessary feasting and superstitious dressing of meate , hinder , or wholy disable some of their fam●ly from keeping holy the Lords day a fault to common in our daies . Thirdly , all works & actions of bodily labour which are works of mercy and of Charity which cannot without convenience or danger be deferred , or which may be done without hindering of our soules in Gods publick worship , and to the great comfort of our brethren are lawfull and may be done on the Lords day . As for example , visiting of the si●k , and of them that are in prison , or in any great distresse , and applying and ministering comfort , and healing medicines to them : offering and gathering of collections for the Reliefe of poore Saints , labouring to set men at ●nity , and to Reconcile jarring neighbours . These are holy pious workes as our Saviour shewes , and hee accounts such deeds when they come from a sincere heart as if they were don to himselfe , Mat 25.40 : Yea he himselfe did commonly on the Sabbath day practise such deeds soe often as he found occasion as we read , Mat. 12. Luk. 6 : Paul by inspiration of the spirit and by Commandement from the Lord Christ doth ordaine , and appoint such vvorks to be done on the Lords day : 2 Cor. 16.1 : 2. And from the daies of the Apostles , all true Churches of Christ did practise such vvorkes of mercy , pietie , and Charity as Justine Martyr vvitnesseth , and divers others in alter ages . And such works the Ecclesiasticall constitutions of our English Church , commanded and commend on the Sundayes & holy daies of the Lord. Fourthly , all bodily workes of great , and extreame necessity which concerne the life and safety of men , and of their cattell , the preseruation of necessary creatures , & other good things of good use , value and moment , serving for mans being and welbeing , may lawfully be done on the Lords day . As for example . 1. Fighting for our liues and for the safety of our country or city against enimies which invade us , and set upon us , and taking advantage if God doth offer it to us on the Lords day , as Ioshua did at Jerico in compassing the City by Gods appointm●nt , and ( by circumstances it is probable ) taking it on the seventh day and offering a bloudy sacrifice in fire to God , as a Cherem , or Anathema , devoted and seperated to God , for the first fruites of the land of Canaan after they came to Jordan from which no man might without sacrilege detract any thing as Achan did and was cut off for it , Josh. 6. If Ioshua did compasse the Citty seven daies together , ( as the text saith ) then one of the seventh must needs be the Sabbath , & most likely the last of the seventh , wherein the Citty was taken and offered up in fire as a devote thing to God. God offering the occasion and giving the advantage by the ruine of all the walles about the Citty , did impose a necessity vpon them to take and destroy the Cittie on that day , and this worke was dispensed with and approved by God , and so are all of the like kinde : ( For necessity hath no law ) . Secondly , by the same rule other works of necessity , as labour in quēching fire , when mens houses are on fire , or the towne in danger , or in stopping of a breach when the sea , or some overflowing river breakes through the banks , and is readie to draw some part of the countrie ; and to destroy men and beasts , and there is a necessi●y of Removing men & beasts , corn & other good creaturs that they be not be drowned & swallowed vp . And in a word wheresoever God brings men into that necessity , that they cannot be kept in welbeing without present help by some worke done on the Sabbath day , such workes are not forbidden on that day . Neither killing of sheep and oxen , nor dressing of them nor grinding corne nor baking bread to refresh an armye returned from battell and ready to faint without present sustenance , by dressing and preparing some part of the praey which they haue taken : Our Saviour in the Gospell proues this clearlie Mat. 12. Where by Davids example , who did take and eate the shew bread in his necessity he defends his Disciples & their act of plucking ●ares of corn , rubbing and eating them on the Sab : & also alloweth leading of cattell to drink , & the drawing thē out of pits , & such like . But because occasion is here offered to speak of all kinds of actions which are allowed to be don , & from which men are not bound to r●st wholy on the Lords day : It will be expected of some , that I should speak of actions and exercises of sport and recreation , whether men be altogether restrained from them , or whether any of them be lawfull to bee vsed on the Lords day : Now because I will not provoke nor exasperate any who seem of contrary judgment , especially men of great place & authority : I will propound my judgment which I conceiue to be agreable to Gods word , onely ingenerall rules gathered out of the holy Scriptures , which all understanding Christians may easily apply to the particulars . 1. Jt is acknowledged by all godly learned divines : That nor creations or sports which feed and cherish mens corrupt & carnall affections are at any time lawfull , as Idle & Uaine jefting , wanton gestures , and daliance which increase lust and occasion wantonnesse , and therefore least of all to be tollerated on the Lords day : For this is seeking of our own pleasures & polluting the Lords holy day , which the Prophet Jsaiah condemnes Isa , 58. 2. Honest and lawfull sports and recreations , such as shoo●ing , wrastling and other games of actiuity , hunting , hawking , angling , and the like , though they be lawfull at other times : yet they are not to be tollerated on the Lords day in any measure if they be found to hinder men from publick worship & seruice of God , and publicke set duties of piety fit for the day , or to withdraw them from private duties requisit in Christian families , as prayer , reading , meditation , repetition , and examining of Doctrines by the Scripture which haue beene publickly preached and heard , private instructions , exhortations , and mutuall provocations to piety and to praising of God by singing Psalmes and the like : Whatsoever sports and recreations do hinder these , and withdraw people from them , they are on the Lords day impious and prophane how lawfull soever on other daies : In this point all Godly grave and learned Divines do agree . And how sinfull prophane and hatefull to God such sports are on the Lords day . The Lord himselfe doth continually shew and declare by the many examples of dreadfull judgments and tokens of his wrath which hee hath shewed and doth still shew in this and in all ages for such doings , dorwning some in their swimming , breaking the backs , armes , legges and necks of other in their wrastling , stricking with horrible lamenesse and with dreadly surfers , and sudden death , leapers , dauncers , hunters , hawkers , riders , bowlers , and such like . And let every man take heed that his own heart do not deceiue him , and that he doe not flatter himselfe in his follie , when it is manifest that such sports are a mans owne pleasures condemned by the Prophet , Isa. 58. And are seen and known daily to steale away mens hearts from holy duties , and to turne their affections from heavenly and spirituall things , wherein they ought chiefly to delight . Thirdly , as men may not do the lawfull works of their calling , neither in providing meat , drinke , cloathes , or other necessaries on the Lords day , with a bare respect of naturall good and worldly profitt , because this is doing of his owne waies and workes , and not the worke of God. Unto which Gods holy day is wholy consecrated and set apart : Except onely in case of necessity , when men and beasts cannot otherwise bee preserued in life , health and being , or when Gods people without such workes cannot be made fit , & able to serue God cheerfully as they ought on that day : So also no bodily sports , Recreations and pleasures are to be tolerated or used , merely to cherish the flesh , to refresh the body , and to procure bodily strength , but onely such as are in verie deed needfull in themselves , and used and intended by Gods people with this purpose , and ●o this end , that they may with more abilitie , alacrity , and cheerefulnesse do the holy workes , and performe the holie duties of Gods worship and service which are proper to the Lords holy day . First , this is manifest by the words of the Lord : Isa. 58.13 . Where he requires of his people , that they turne away their feete from doing their owne pleasure on his holy day , and call the sabbath a delight , the holy of the Lord , Honourable , and honour him , not doing their owne wayes , nor finding their owne pleasure . By their owne waies and pleasures , we are to understand , not onely their corrupt sinfull workes , filthy words , and vaine carnall pleasures which proceed from nature corrupted and naturally tend to increase transgression , ( for they are to be abhorred every daie and at all times , ) but here by their owne waies , words , and pleasure we are to understand such as proceed from nature created good , and are onely intended to that end , and haue none other effect : For such , though at other times lawfull and honest , Yet on Gods holy daie are prophane , common and inordinate , as these words imply . Secondly , as it is not lawfull to use Gods holy word in jeasting , nor with it to mingle our owne vaine talke , nor to play with holy things , because this is taking of Gods name in vaine . Soe undoubtedly to use worldly delights , and to sport our selues with uanishing , earthly naturall and ciuill pleasures , which are neither usefull to helpe and further us in holy devotion , nor intended by us to that end , is a prophanation of Gods holy day , and an intermingling of our owne prophannesse with the spirituall , and heavenly obseruation of the Lords holie day , in which God requires serious sanctification , and graue and sober conversations as our own Ecclesiasticall Constitutions do affirme : the reason is the same in both . Thirdly , in all other things consecrated by God himselfe , and by his word and commandement to holy and heavenly use , it hath alwayes beene counted a greevious offence to ad our owne naturall inventions and diuises to them , or to turne them to common civill and mere naturall use , either in whole or part , except in case of necessity . So undoutedly it is by the same reason a greevious offence willingly and purposly to imploy the Lords holy daie , or any part thereof to common naturall and civill sports and delights . Now the first is manifest by the word and law of God. Nahab , & Abihu , the sonnes of Aron , were consumed by fire from the Lord when they offered sacrifices with common fire Lev. 10. Because they added to the holy offering that which was common . Alsoe the sonnes of Ely did sinne greeviously in turning any part of the consecrated flesh to feede their owne bellies 1 Sam. 2. Saul in turning Gods sacrifice to a prophane use , and forcing himselfe to doe it in ordinately , that he might make the people to stand to him , and keep them from scattering , sinned and lost his Kingdome . 1 Sam. 13. And when the Jewes prophaned Gods house of praier ; which was the holie place , by buying , selling : and money chaunging , it was so vile in our Saviours eyes , and so wicked , that he who in other things was a meeke Lambe , being moved with zeale , did like a Lyon Roare against them , fell violentlie upon them and whipt them out with disgrace , Iohn . 2. Now the Lords Sabbath is an holie day sanctified by God immediatlie after the Creation , and commanded in the fourth Commandement to be kept holy . And our Sauiour by his Resurrection hath consecrated & blessed the Lords day aboue all other dayes of the weeke and made it the Lords Sabbath , more holie then the first as haue beene before abundantly proved . And as all true Christian Churches , so our Church more especiallie both by Doctrine and practise hath openlie approved this for the Lords Sabbath . Therefore no part of this day ought to be turned to nautrall , ciuill or carnall sports and delights . Lastly , though our Churches the places of our holy assemblies , and our communion tables haue no particular expresse commandement for them from God , but onely are consonant and agreable to the houses of God in Israel , and we haue no other warrant for them but the example of Gods people in the Old Testament , & our own experience , & reason teaching that they are very necessary for publick assemblies , and holie service : the plot of ground is chosen by men , and the materials and framing of them and the forme of them are all the workes of men . God hath neither appointed the place as in the temple of Ierusalem , nor the materials & the forme , as in the Tabernacle , the Arke & Altars which were built by Moses : Yet we would count a great offence , to turn any part of the Church to be a place for common sports , & plaies , or a dancing Schoole , and to play at dice , or Cards , or other profane games , vpon the Communion Table . Now then seeing we count it unlawfull to profane the places consecrated to holy vse by men inimitation of God , and not by expresse commandement given for the separation of the ground or the place : We ought more to count it unlawfull to spend any part of Gods holy day in carnall sports , being a time sanctified by his expresse word , and blessed with the greatest blessing . Fourthly , and in the last place , whatsoever recreations and exercises of body and mind , are necessary required for the bettering of our sanctification of the Lords day , & the enabling of us to perform with more cheerfulnesse strength and courage the holy worship of God , and the work and service of his holy Sabbath , and which are also intended by vs onely to that end and use them we may vse . And so farre as they serve to further , and in no wise to hinder Gods holy worship and the immediate works and duties thereof . This is manifest by Gods allowing to his people in the law , dressing of meat , & Cheerfull feasting on his Sab : and holy daies : Which are needfull to cheere up men , and to provoke them to worship him with all thankfulnesse of heart , also to put on our best apparell ; that we may come decently to Gods house . As these are lawfull being directed to holy use , so undoubtedly honest refreshing with recreations which cheer up the heart , & refresh the spirits , are lawfull when they are helpfull to holy exercises and are directed to that end , as stirring of the body ; walking in to gardens or fields , to take fresh aire being found very helpefull to Preachers , to reviue their spirits ▪ s●rengthen their loynes , cleare their voyces , sharpen and quicken their wits , and memories , and being done only to that end are lawfull . So also walking into the corne feilds in ●ommer o● harvest , or into meddowes or Pastures in the spring , both to refresh our Bodies & spirits , and to give vs occasion to admire Gods bountie in clothing the bodies , and his Fatherlye providence in making the ear●h so fruitfull , and to laud and praise him , is lawfull for vs. And if after publick & private exercise we doe soe walke about , diuers together conferring of heavenly things , & taking occasion by sight of earthly blessings to provoke one another to thankfulnesse , & acknowledgment of Gods loue , this no doubt is a recreation fitt for the Lords day , and helps much our devotion , and this seemes to haue beene practised by our Saviour who went through the corne feilds on the Sabbath day Mat. 12.1 . and his Disciples with them . CHAP. 22. IN the last place J come to the speciall Duties of holinesse by which The Lords Sabbath is especially said to be sanctified , which I will run through as breifly as I can , so far as brevity may stand with plainesse & perspecuity . And first of all you shall see , that the most strict sanctification of the Lords day , which is taught and urged by the godly learned both auncient and moderne Christian Divines , Is no Judaisme . I would haue you to take speciall notice , that whatsoeuer things the Iewes and naturall Isralites were bound by the law ●o perfo●me in the sanctification of the old Sabbath , which were meerely tipicall and ceremoniall , and were ordained and practised onely to signifie some things , which are fullie accomplished in Christ ; that we hold to be so abolished and made void , that Christians ought in no case to obser●e or practise them , on their new Sabbath the Lords day . For they are all removed with the chaunge of the day , & we ought to a voyd them as much as we avoyd the old Sab : which was the seventh day from the begining of daies in the creation . As for example offering the sacrifices of slaine beasts , and mear , and drinke offerings of fine flower mingled with oyle and such like , and incense and gummes and spices , they where but tipes and shaddowes of Christ his substanciall sacrifice , and in that respect holy by Consecration . And though divers of them were indifferent and tollerable while the bodily Temple was yet standing . Yet when God hath cast them out by the destruction of the materiall temple , & the chaunge of the weekly Sabbath , they are growne unlawfull to be practised , and the reviuing of the practise of them is called abomination , Dan. 12. And apostacy from Christ , Gala. 4 5. & turning againe to weak and beggarly elements and rudiments , and becoming slaues to them , Gal. 4.9 . Wherfor we are now onely to observe in our sanctification of our holie weekly Sabbath such holie duties , and exercises as are holie at al● times and in all ages , both before and under the law , and now also under the Gospell , which in their owne nature are either trulie holie or t●nde to beg it , increase , and cherish holie graces in men . And because God hath by the Gospell shined into our hearts , to giue us the light of the knowledge of his glorie the face of Iesus Christ 2 Cor. 4.6 . And hath shed his spirit on us aboundantly through him . Tit. 3.6 . And soe made us more spirituall , because also our Saviour himselfe hath taught vs in the Gospell , that God is a spirit & they are true worshippers who worship him in spirit , Iohn , 4.23.24 . Therefore the chiefest duties by which the Sabbath is sanctifi●d , are the most speciall duties of Gods worshippe , and the more spirituall , the more pleasing to God & more beseeming Christ●ans . Soe that the first rule which is here to be giuen , and to be observed is this . That all Gods people doe chiefely labour to stirre up , and quicken the grace of God in their hearts , and holy , heavenly and supernaturall aff●ctions in their soules , that with pure mind● and spirits they may performe all duties and actions of Gods worship and seruice both publick and priuate . It is true that all times and on all daies we ought to keepe our whole spirit and soule , as well as our body pure and blameles , to serue God as well with inward affection of heart and purity of spirit , as ou●ward , visible , sencible actions and gestures of body . But because the Lords day is the most blessed daie of the w●eke , sanct●fied & set apart for the holy worshippe , and immediate service of God , and for publick and priuate service . devotion and Religious duties onelie , therefore we all ought to haue as great care to furnish our soules with spiritual beauties of holinesse more abundan●ly & in greater measure , as we haue to make cleane and neate our houses , and to decke and adorne our bodies with our best and cleanest holy daie apparell , on the Lords day . For though outward & bodily actions , & gestures are required as r●quisit and necessary in the publick worship of God , and without them it is as impossible to do that publick duty and service to God , which belongs to mutuall edification of Christians in this life , & to the solemne lauding and praising of him in publick assemblies , as it is to performe visible & senceable actions of this life by the soule only without the body . Yet bodily service & worship of God , as coming duly & diligently to the house of God to publick assemblies , hearing the word withall attentions , and speaking it with great vehemency , Praying worshipping and giving thankes in the best forme of wordes , which can be devised , and with most humble and reverent gestures of devotion , as bowing down the body to the ground , knocking of the breasts , sighing , groaning , lifting up the hands , and eyes to heaven , and the like , they all without spirituall affection and devotion of the heart , are no better then a dead karcast without a soule , yea they are filthy hyp●crisie , and mockerie of God , and lothsome abomination in his sight as the Lord by the Prophet testifieth Isa. 1 c : 10 : to the 16 : verse : & 29 : 13 : And therefore let our first and chiefest care bee about the fitting and preparing of our hearts , and filling and , replenishing our soules with spiriruall affections , and quickening and stirring up inward and spirituall grace within us ; for these are the life and soule of all religious duties . & of all holy worship of God , & without them we can̄ot in the least measure sanctifie Gods holy day , nor performe any least duty of sanctificatiō acceptable to God : Now the speciall means which serve for the quickning of spirituall grace , & kindling of spirituall devotion in our hearts , are diuers : The First is that which J haue spoken of befor in the duties which concerne Rest , to weet : a totall sequestring of our selues from all worldly businesse , & puting away all earthly thoughts , cares , & delights , that our whole heart and soule , & all our affections being purged from all such drosse , may haue roome for holinesse only , and for spirituall devotion and motions of the spirit : For no man can serve two Masters at once , God and the world : Cast out earthlie carnall thoughts , and spiritual and heavenlie affections will easilie enter , and beare sway : And because this sequestring of our selves from cares of the world : must go befor true sanctification in order & time , therfor undoubtedlie the beginning of the Lords Sab : daie , is there where the old Iewish Sab : ended , that is in the evening of the Saturdaie : And certainlie when men taking their Rest from labour the whole night befor the Lords daie for sequestring themselves from worldlie businesse , fitting of their soules with spirituall devotion , and stirring vp of grace in their hearts , then do they most profittablie begin their Sabbath , for by the meanes the time of preparation and quitting of the minde from worldlie troublesome thoughts , shall go before the time of practise and publick assemblies Wherein they are to appeare before God , and to performe the maine duties of Sanctification and of his holy worship . And her● J cannot passe by without some reproofe that evill carnall custome , most worthy to be condemned which is to common among our Cittizens , who defer their reckoni●g with their worke-men untill the evening and night which beginns the Lords day . Let me here admonish you all to forsake this practise , if you loue the Lord , and will honour his holy Sab. The second meanes is to meditate on those things which may stirre up our dull spirits , and quicken grace in our hearts , as first upon the greatnesse , holinesse , and gl●rie ●f the Lord , and more specially to present our selves when the light of the day commeth , & both to speak to him in praier and praises , to heare him speake to us in his word read and preached . This must needs moue and stirre up spirituall devotion and affection : as we see by experience in worldly things , how carefull we are to trimme and fit our selves when we are to go before an earthly King or some great Nobles . Secondly , to consider what holinesse and purity , especially of heart and soule is required in vsing the publick holie ordinances of God , and in approaching neare to him , to worship him in his holy place his owns house . As wee reade Leviticus , 20.7 . 1 Peter 1.15.16 . The holinesse that becomes Gods house is not vanishing showes , and shaddowes which passe awaie in the doing and vsing of them , as bowing , cringing , and such gestures , but a spirituall and eternall holinesse which lasts for ever , and can never bee defaced nor perish , as David shewes Psal. 93.5 . It is better then thousands of Rammes Mich. 6.6.7.8 , It is putting on of Humility , Mercy , meeknesse , and all other affections , and departing from all iniquity , 2 Tim. 2.19 . It is the Jmage of Christ in the new creature which is created after God in righteousnesse and holinesse , that is ; which cannot lye nor deceiue by faiding , but lasts for ever . Ephes. 4.24 . Thirdly , to call to mind those Scripturs which require holy preparation as Eccle. 5.1 . which shewes Gods anger against such as come to his house without due furniture and a wedding garment , as Mat. 22.12 . Fourthly , to meditate on that whereof the Sabbath is a signe and pledge vnto us , even our Resurrection to eternall life , and to the eternall Rest of glory in heaven in the sight and fruition of God , whom none can see without holinesse . Thi● is most powerfull to stirre up spirituall affection and to quicken grace in our hearts . The third meanes is earnest prayer to God for his spirit and increase of his spirituall grace in our hearts , that is of great force if it be importunate Luk. 11.13 . & 18.1 . and fervent , Iam. 5.16 . And therefor when the Lords day begineth in the evening or day going of the Satturday , we must make speciall prayers for this purpose , as also in the morning when we awake and see the light of the Lords holy day . Jn the next place after we are thus prepared , wee must set our selves wholy to the performance of the duties of holinesse , which are required for the sanctification of an holy Sabbath to the Lord , which are either publick or private . The first publick duty is diligent assembling of our selues with the congregation of Gods people in the house of God the place of publick assemblies . This is so necessary that without it there can be no solemne service , nor publick worship of God performed by us . This the Lord requires in the law , where he joynes these two together , as in seperable companions , even holy convocations and keeping of a Sabbath . Ex. 12.16 . These our Saviour Christ did frequent though Lord of the Sabbath , as well as the fathers did under the law , as appears Mark. 1.27 . And so did his Apostles on the new Sabbath the Lords day . 1 Cor , 16.1.2 . The second publick duty in the publick worship of God , is Praier , lauding and Praising him , and offering vp sacrifices of thankfulnesse and the first fruites a●d calues of our lippes , in a solemne orderly and decent manner and order . This the holy men of God carefully performed in the House of God on their Sabbath in the old Testament : as David shewes . Psal. 5.7 . & 42.4 . And this our Saviour commandes to us for an holy duty in Gods house , where hee cals the house of God the house of prayer Mat. 21.13 . that not only to the Jews , but also to al beleeving nations as the Prophets words by him cited do shew Isa. 56 : 7. This the godly at Philippi , where they had no Synagogue nor Church , performed in a publick assembly by a Riuers side , Act. 16.13 . This was practised by the first Christians at Iudaea Act. 2.46.47 . and this the Apostle injoynes , Heb , 13.15 . This David foretold Psal. 118.24 . In a word all Scriptures which teach us , to call upon God , to pray to confesse our sinnes , to humble our selves before God , to worshippe him and to giue thankes , and do commend these for holy duties , they doe much more teach vs to performe them on the Lords day , in our holy assemblies . The third sort of publicke duties are the holy ordinances of God , which tend properly to beget and increase holinesse , and to teach Christians Gods holy worship and feare , to weet : the publick reading and and expounded of the word of God , and preaching and Catechising on the Mininisters part , and on the peoples part , reverent attention & hearing of the word of God. This was a constant practise from the daies of old which the Fathers obserued soe long as the Church of the Jewes , and first temple was standing . As appeares . Ast. 13.15 & cap. 15.21.27 . Also by our Saviours practise . preaching in the Sinagogues every sabbath day Luk. 4.16 . Mar. 1.31 . And this the Apostles practised in holie assemblies which they appointed to be kept on the Lords day , and this they commanded to be performed by all the Christian Churches , as appeares Act. 11.25 . & 20 , 7. & 1 Cor. 16.1 : & 14.23.26 . Colos. 4.14 1 Thes. 5.27 . Fourthly , besides preaching , reading , and expounding , of the holy Scripturs , ther is also the administration of the Sacraments , as of Baptisme and the Lords Supper , the later of which especially is an holy sab : daies ordinance of Christ , first instituted in the assembly of his Apostles , & not to be administred and receiued ordinarily but in Sab : assēblies , and publick meeting of the Church comming together on the Lords day as we gather from . Act. 20.7 . & 1 Cor. 11.20.33 . And that publick Baptisme is most fit to bee administered on the Lords day in the publicke assembly , these reasons sh●w . 1. Because it is joyned with preaching , Mathew , 28.16 : Secondly , because it is the receiuing of the Baptized into the true Visible Church . Thirdly , in publick it may bee better perfomed by the joynt prayers of the whole Congregation· Fourthly , it may much profit the whole publick congregation of Gods people by putting them in minde of the covenant made in Baptisme . The fifth sort of publick Sabbath duties , are workes of mercy & charity which are fruites of faith working by loue . Unto which duties the publick Ministers soe often occasion is offered , are to excite up the people , and they ought to offer freelie and to make collections for the poore Saints . This St. Paul taught 1 Cor. 16. 1 : 2 : and this was in times and ages next after the Apostles practised , and performed . as Iustin Martyr testifies Apolog. 2 : pag. 77. Sixthly , publick censures of the Church , and actions of correction are most fitly performed in publick assemblies of the whole Church on the Lords day , such as open rebuke of scandalous , sinners , before all the people , that others may feare Excommunication and casting out , & excluding from outward communion , obstinate and refractary offenders , as hereticks , adulterers , incestuous persons , & such like . Receiving into the Church of God such as were cast out , upon their humble confession , and publick repentance openly before the whole Church . These are not to be done in corners but in the face of the Church , as St. Paul ordained by commandement from the Lord , & by direction from the spirit of God. 1 Tim. 5 , 20 ▪ 1 Cor. 5.4 . & 2 Cor : 2 : 6 : 7 : and as divers of the auncients haue held and shewed in their practise . Seventhly , ordaining and calling of Bishops , Pastors , and Elders , being of old performed in the face of the whole Church , with publick prayers , and laying on of hands , Act. 1.15 . & 14.23 . 2 Cor. 8.19 . As it was of old , soe at this day is a verie fitt dutye of the Lord holy weekly Sabbath . Besides these publick duties , there are diuers priuate duties which are necessary both to make the publick duties effectuall , and frutefull , and to testifie to the Praise and glory of God the power of his holy ordinances and the worke of the spirit by them upon our hearts and soules . The first of these is private prayer , either by our selves alone or in our families with our Children , servants , and others of the houshold , for if we must pray continually when just occasion , and oppertunity is offered as the Apostle teacheth , 1 Thes. 5. then most especially before we go vnto , and after we returne from the publicke assemblies , for a blessing upon Gods Publick ordinances both to our selves and others : Our Saviour bids us pray in secret , and David exhorts vs to commune with God on our beds , and to pray after his example , morning , evening and at noone day : The second is meditation of such as are alone , on things heard in the Church , and repetition in the family for the printing of the the word in their mindes and memories , and mutuall instruction and exhortation , one of another , without which the word will take small effect afterwards and quicklie beforgotten : Saint Paul doth intimate the necessary vse of this duty ; where he commands women to aske and learne of their husbands at home , and not to speak in the Church 1 Cor : 14 : 35 : & 1 tim : 2 : 11. This is the holy duty which God commended in Abraham : Gen : 18 : That he did command and teach his houshold & Children which few men can do conveniently on the week daies , when every one is about their worke , some in one place and some in another , onely the Lords day is the fittest . The third is rejoycing , singing of Psalmes , and Praising God in our families , this David commends for a duty of the Sabbath . Psal. 92.1 . And this Paul and Silas taught us by their example Act. 16.35 . Where they two being in prison and in the stocks , are said on the Lords day at midnight , to pray and sing Psalmes with soe loud a voyce , that the Prisoners heard them . And yet I hope none dare call them Puritants , and Hipocrites , as the profane miscreaunts of our time call all the familes in which they heare singing of Psalmes on the Lords day . The Fourth is visiting of the sick , & of prisoners , releiving the poore and needy , perswading of disagreeing Neighbours to peace , and reconciliation : These are works of mercie and of Christian loue and charity , & haue no proper end but to bring honour to God , and to make him to be praised , of his people and his people to be edified in loue . And being an holie private service of God , they may be done on the Lords daie , & our Church Doctrine doth teach them , and Ecclesiasticall constitutions allow them . The last duty is meditating on Gods workes , magnifying them and speaking of them with admiration one to another , if upon any just occasion , or for necessarie refreshing we walke diuers together into the feilds . This David mentions in the Psalme for the Sabbath day Psal. 92 , 45. Where he saith : thou Lord hast made me glad through thy workes , and I will tryumph in the workes of thy hands . O Lord how great are thy workes ? Thus much for the speciall duties both publick & priuate , which Christians are bound to performe on the Lords day , which is the Christian Sabbath . Now the consideration of these severall duties , being some publick , some priuate , some more proper for the Sabbath , and some for all daies , offer to us somethings more to be obserued . First the publicke duties of the whole Church , together must first be regarded and preferred before priuate duties at home , and mumbling of private praies with our selves in the Church , because they make more for Gods glory and mutuall edification , and do shew and declare our Christian vnity . Secondly , publick duties must take up the best , and greatest part of the day , because they are proper to the day , and to publick assemblies , which are to be kept weekly on the Sabbath day : Priuate duties are common to all daies of the weeke . Thirdly , the duties of mercy & charity to men , must giue place to the mediate worship of God , when there is no vrgent necessity , and they may bee deferred to another day , without any inconvenience . Men hauing oppertunity before must not put them off , vntill the Lords daie , and then by them shoulder out holy duties of piety and Gods solemne worshippe . Lastly , by the many and severall duties required on the Lords Sabbath , wee see that to him who hath a care and respect of them all , there will be no time left for for idle words , and toyish talking , praunsing in pride and vanity , nor for any carnall sports , pastimes , and pleasures . But Gods day wil be found little enough for holy duties which are to be performed . And therefore I dare not allow any liberty for any sports how honest & lawful so ever at other times , except they bee holy , and Gods worship be furthered , and no better duties by them be hindered : Which no man can in reason conceive or imagine . If God be to be loved aboue all , and honoured and served with all the heart and mind , soule & strength as the law commands . J do not see but all Gods people ought so to do , especially on the Lords day , & to be discontent & grieued that they can̄ot do it so fully as they ought , & not to allow to themselves in these things anie liberty which may hinder Gods holy worship . The greatest opposites of the weekly Christians Sabbath , when they haue most vehemently disputed , & spent al their argumēts , against the observation of the Lords day for an holy Sab : & day of holy rest , are by the cleare evidence of the truth so convinced , that will they , nill they , their conscience forceth them to confesse : That the spēding of the whole day even the space of four & twenty hours of the Lords day , an holie rest & cessation from all worldly thoughts & cares & from all seculiar affaires , & in holy duties , of Gods worship & service , both publick and private , is a thing Commendable & praise worthy in them , and pleasing and acceptable in the sight of God. To that one only wise omnipotent , immortall , and eternall God , who in all things and ouer all enimies maketh his truth to triumph , be all honour , glory , and praise now and for euer . FINIS . Notes, typically marginal, from the original text Notes for div A14653-e160 Justin. Dialog . cū Triphone . Tertull. adversus Judoeos Irenaeus lib. 4. c. 20 * Tostatus Pererius Gomarus . Heb. 11.10.16 . Origen . Hierom. trad . in 2 Gen. Austin in Psal. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 8 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.2 . Heb. 10.26 . 1 Ioh. 5.16 . Heb. 6·6 . Notes for div A14653-e1500 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A14653-e2930 Doctrine . 1 Reason 2 Reason 3 Reason 4 Reason Notes for div A14653-e3500 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A14653-e3760 1. Position negative . 1· Pit. 1.3 ▪ Objection . Answer . Notes for div A14653-e4200 1. Position affirmative Notes for div A14653-e4260 2. position affi●mative . Gen. 4. Notes for div A14653-e4390 3 position affirmative Objection . Answer . Object . 2. Answer . Notes for div A14653-e5020 The severall opinions concerning the law of the Sabbath . Notes for div A14653-e5360 The distinction of Gods laws Notes for div A14653-e5810 serm . 251. de tempore . serm . de tempore . 136. Zanch. lib de De Calog . thes , 1. Notes for div A14653-e6440 1 Argument . 2 Argument . 3 Argument . Argum. 6 Argument . 7 Argument . 8. Argu. 9. Argu. Notes for div A14653-e7650 Of mans sanctification of the Sabbath . 1 Argument . 2 Argument . 3 Argument . 4. Argu. 5 Argument . Notes for div A14653-e8310 Objection Answer . Object . Answer . Prolog . in Psalm . Objection Answer . Notes for div A14653-e9100 Lexic● cold . Notes for div A14653-e10480 1. Argument . 2 Argument . 3. Argument . 4. Argum. 5. Argu : Chrisostom in Cor. 16. Augst ser. 25 1. de temp : Gregor . Magn Epist : lib : 11.3 : 
A91155	----	A briefe polemicall dissertation, concerning the true time of the inchoation and determination of the Lordsday-Sabbath. Wherein is clearly and irrefragably manifested by Scripture, reason, authorities, in all ages till this present: that the Lordsday begins and ends at evening; and ought to be solemnized from evening to evening: against the novel errours, mistakes of such, who groundlesly assert; that it begins and ends at midnight, or day-breaking; and ought to be sanctified from midnight to midnight, or morning to morning: whose arguments are here examined, refuted as unsound, absurd, frivolous. Compiled in the Tower of London, and now published, for the information, reformation of all contrary judgment or practise. By William Prynne of Swainswick Esq;. Prynne, William, 1600-1669. This text is an enriched version of the TCP digital transcription A91155 of text in the English Short Title Catalog (Thomason E814_11). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 272 KB of XML-encoded text transcribed from 54 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A91155 Wing P3916 Thomason E814_11 99863261 99863261 115451 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A91155) Transcribed from: (Early English Books Online ; image set 115451) Images scanned from microfilm: (Thomason Tracts ; 124:E814[11]) A briefe polemicall dissertation, concerning the true time of the inchoation and determination of the Lordsday-Sabbath. Wherein is clearly and irrefragably manifested by Scripture, reason, authorities, in all ages till this present: that the Lordsday begins and ends at evening; and ought to be solemnized from evening to evening: against the novel errours, mistakes of such, who groundlesly assert; that it begins and ends at midnight, or day-breaking; and ought to be sanctified from midnight to midnight, or morning to morning: whose arguments are here examined, refuted as unsound, absurd, frivolous. Compiled in the Tower of London, and now published, for the information, reformation of all contrary judgment or practise. By William Prynne of Swainswick Esq;. Prynne, William, 1600-1669. [6], 72, 65-72, 89-96, 89-92 [i.e. 98], [1] p. Printed by T. Mabb for Edward Thomas dwelling in Green Arbour, London, : 1655. P. 98 is misnumbered 92. Annotation on Thomason copy: "Nouem: 3d"; the 5 in imprint date has been crossed out and date altered to 1654. Reproduction of the original in the British Library. eng Sabbath -- Early works to 1800. Sunday -- Early works to 1800. A91155 (Thomason E814_11). civilwar no A briefe polemicall dissertation, concerning the true time of the inchoation and determination of the Lordsday-Sabbath.: Wherein is clearly Prynne, William 1655 47630 607 0 0 0 0 0 127 F The rate of 127 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-02 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Jonathan Blaney Sampled and proofread 2007-07 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A BRIEFE POLEMICALL DISSERTATION , concerning the true Time of the INCHOATION and DETERMINATION OF THE LORDS DAY-SABBATH . Wherein is clearly and irrefragably manifested by Scripture , Reason , Authorities , in all Ages till this present : that the Lordsday begins and ends at Evening ; and ought to be solemnized from Evening to Evening : against the Novel Errours , Mistakes of such , who groundlesly assert ; that it begins and ends at Midnight , or day-breaking , and ought to be sanctified from Midnight to Midnight , or Morning to Morning : whose Arguments are here examined , refuted as unsound , absurd , frivolous . Compiled in the Tower of London , and now Published , for the Information , Reformation of all contrary Judgment or Practise . By WILLIAM PRYNNE of Swainswick Esq. Levit. 22. 32. From Even to Even shall yee rest , or Celebrate your Sabbath . Capitula Caroli & Ludovici Imperatorum lib. 6. cap. 186. 202. Diem Dominicum secundum Reverentiam colite ; Opus servile , id est , Agrum , pratum , viniam , vel si qua graviora sunt , in eo non faciatis ; nec causas , nec calumnias inter vos ditatis , sed tantum divinis cultibus serviatis , & a vespera ad vesperā dies Dominicus servetur : Placuit ut fideles Diem Dominicum , in quo Dominus resurrexit , omnes venerabiliter colant . Nam si Pagani , ob memoriam & Reverentiam Deorum suorum quosdam dies colunt , & Judaei more carnali Sabbatum carnaliter observant , quanto magis iste dies à Christianis honorifice colendus est , ne in illo sancto die vanis fabulis , aut locutionibus , sive cantationibus vel Saltationibus , aut divisionibus , stando in biviis & plateis , ut solet , in serviant : sed ad Sacerdotem , aut ad aliquom Sapientem hominem & veniant , & eorum praedicationibus & bonis locutionibus , quae ad animam pertinent , utantur , & illo die seu Sabbato ad Vesperas , & ad Matutinas , sive ad Missam cum eorum oblationibus , si fieri potest , omnes cavendo , Kyrie eleision , decantent . Similiter Pastores pecorum eundo & redeundo in campum , & ad domum faciant , ut omnes eos verè Christianos , & devotes cognostant . LONDON , Printed by T. Mabb for Edward Thomas dwelling in Green Arbour , 1655. To the Christian Reader . KInde Reader , Give me leave to inform thee of the true Original cause impelling me to compile this Dissertation at least 20 years since , whiles a Prisoner in the Tower of London . When I was a Student and Puny Barrester in Lincolns Inne , it was the constant custome of that House and all other Inns of Court from All-Saints Eve , to Candlemas night , to keep open Revels , Dancing , Dicing and Musick in their Hals ever Saturday night ( as we usually call it ) till eleven or twelve of the clock , and many times till 4. in the morning or later ; by reason of which abuse , the Lordsday was much prophaned , and God publike Ordinances on the Lordsday morning , neglected , by the Revellers , Students , Officers , Gamesters , Musicians and Spectators , who slept out the Forenoon Sermons and other divine Exercises for the most part , either in their Beds or at Church , if they resorted to it : Which being a great corasive to my Spirit , grief to my heart , and scandall to many Religious Lawyers , Students and our Lecturers . I used my best endeavours to reform this long continued abuse ; and by my interest in some pious Benchers of Lincolns Inne , procured them by an Order of Counsel to suppresse all publique Gaming and Dicing in the Hall , with all Grand Christmasses and disorders on that abused Season ; and likewise to restrain the length of their Revels on Saturday nights , by confining them to a certain houre , though they could not totally suppresse them , as they and I desired , being over ruled therein by the majority of the Benchers , pleading long prescription , custome , and unwillingness : to displease the Revellers and young Students , for their continuance : Whereupon I did in my Histriomastix printed 1632. ( Dedicated to the * Benchers of Lincolns Inne ) produce the Decrees , Laws , Statutes , Canons of many Christian Emperours , Kings , States , Councils , and Resolutions of Fathers , Casuists , Schoolmen , and Protestant Divines Forraign and Domestick , to prove the unlawfulnesse of Stage Plays , Revels , Dancing , Gaming , Sports , and Pastimes on the Lordsday , and on Saturday nights , ( as we usually stiled them ) proving at large page 638. to 647. by sundry Reasons and Authorities in all ages ( there cited ) and likewise in the Table : That the Lordsday begins Saturday Evening , not at Morning or Midnight following ; that so , I might in point of Conscience , suppresse all Revels , Gaming and disorders used in our Innes of Court and elsewhere throughout the Realm , on Saturday nights , being part of the Lords own dayes , fit to be spent in better exercises of Piety and devotion . This Assertion of the Lordsdayes inception at Evening , being contrary to the received Opinion of most of our Modern Writers and Divines , was looked upon as a strange novelty by many , as well as my Histriom●stix , and censure of Stage Playes as unlawfull , unchristian Pastimes ; for which ( though licensed by Archbishop Abhots Chaplain ) I was committed Prisoner to the Tower of London by the Lords of the Councill , Febr. 1. 1632. and afterwards severely censured in the Starre Chamber , for it , as scandalous to the King , Queen , Court , State through Lawds and others malice and prevailing Power ; which Sentence was since reversed by the unanimous Vote of both Houses of Parliament , as illegal and given without any cause at all . Hereupon for the satisfaction of some Christian Friends as well Lawyers as Divines , who scrupelled this Opinion of the Lordsday●s Evening Inchoa●ion ( though they could not answer , nor deny the Reasons and Authorities there produced by me , for its justification ) I did in the year 1633. compile this Dissertation , in the Tower●which I communicated to my learned friends of the Law and Ministery , who professed themselves aboundantly satisfied with it ; some of them transcribing Copies thereof for their private use . After which , to passe my Solitary Prison houres with as much publike benefit , as I could , I went through all the Controversies touching the Sabboath , Lordsday , and more especially concerning the use of Pastimes on it ; which the Kings ( or rather Lawds ) Declaration for Sports , occasioned ; and Bishop White , Dr. Heylin , Dr. Pocklington , and others had then raised , debated in their Discours●s , and Histories of the Sabbath ; with an intention to have published them at that Season . But the Printing Presses being locked up and strictly watched by Lawd and the Bishops then swaying , against all Treatises of this Subject in opposition to the Anti-Sabbatarian Pamphlets , I was necessitated to lay them by for that season , and to communicate some of them to such friends , who made use of them in some of their printed Discourses of the Sabboath , and Lordsday , since the Prelates power was Ecclipsed : Onely I then contenting my selfe with a Preface to my brother Burtons Divine Tragedy , or Examples of Gods Judgments upon Sabbath-breakers ; and some necessary Additions to the Second Impression of his Dialogue between A. and B. concerning the Sabbaths Morality , and unlawfulnesse of Pastimes on the Lordsday , both printed in the year 1636. beyond the Seas , to the great satisfaction of godly Christians . After which , Gods Providence diverted my Thoughts and Studies to other seasonable Subjects and Publications , * against our Lordly Prelates pretended Divine Right , Popish Innovations , Usurpations on the Kings Prerogative , and Peoples Liberties , Treasons , Schismes in all ages , which occasioned their downfall not long after . These wily Foxes being unable to answer my Books against them , thereupon by A * Second unrighteous Tyrannical Censure in Star-chamber , and extravagant Councel Table Orders sent me close Prisoner , first to Carnarvan Castle in Northwales , and from thence to Mountorguiel Castle in Jersey , debarring me the liberty of Pen , Ink , Paper , Books , accesse of friends , and all humane conversation , to hinder me from writing ; seised all my Books , Writings , Papers they could meet with , searching divers of my friends houses as well as my Chamber and Study for that end : Yet God● Providence preserved this small Treatise ( with some others touching the Sabbath Lordsday , and unlawfulnesse of Sports or Pastimes on them , against which I mustered up the concurrent opions of Fathers , Councils , Christian Emperours , Princes Edicts , Popish , Protestant Writers of all sorts in all Ages , yet unpublished ) from their Clutches , and the strict Seaches of other late Grandees since ; and brought them safe to my hands again , when I deemed them quite lost . Whereupon , conceiving it agreeable to Gods good pleasure ( who miraculously preserved this Dissertation above twenty years space , during all my Troubles , and amids our publique Wars and revolutions ) that it should be made Publike for the Information and benefit of his Church , People , and not be buried in Oblivion ; and being the onely compleat Treatise of this Subject , I ever yet beard off ; which others have but briefly , slightly touched , rather then HANDLED in their Discourses os the Sabbath or LORDS-DAY ; I thereupon resolved to make it publike , and committed it to the Presse , in this Sceptic all age , when too many Divines , as well ( as * Jesuits and Sectaries ) make it the main part of their Divinity and Religion , to vent and cry up New , empty , frothy notions , Whimsies , fancies , old forgotten Herefies , and uncouth conceipts , in a kinde of new canting language , ( which themselves and others hardly understand ) to * draw away disciples after them , and undermine those ancient setled truths and Principles of Religion , which all Orthodox Christians in former ages have constantly believed , received , practised without dispute ; which hath produced very sad effects , eaten ●ut the sinew , Practise of Piety ; the life * Power of Godliness , as well as the form thereof , and made many sorward professors heretofore meer Seekers , Self-seekers , Sc●pticks , Anti-Scripturists , Ranters , Nullisidians , Hereticks , Separatists , Blasphemers , Covenant-breakers , Antinomians , ( trampling all laws of God and men under feet like dirt ) and some professed Atheists as well as Anarchists . To prevent which mischiefs for the future , I shall recommend this advise of the Apostle to all sincere Christians , 1 John 4. 1. Beloved believe not every spirit , but try the spirits ( by the word of God ) whether they are of God ; because many false Prophets are ( now ) gone out into the world . * Preferre ancient Truth , before new pretended light , as most * do old wine before new . * Illud verius , quod Antiquius : And if so , then they need not doubt , but in this Controversie , I have the truth on my side , because all Antiquity concurs unanimously with me , as well as the Scriptures . I shall conclude with Jer. 6. 16. Thus saith the Lord , stand yee in the wayes and see , and ask for the old paths , where is the good way , and walk therein , and ye sholl find rest to your Souls . And though many now say ( as the obstinate Israelites did then to God ) we will not walk therein : yet I trust all the true Saints and Servants of God , will readily obey this divine and safe command in these * pe●illous times of novelty , desperate Apostacy , and Antichristian Pride , when too many * oppose and exalt themselves , above all that is called God , or that is worshipped , obeying no Laws of God or man , and carrying all Laws Divine and Humane in the arbitrary Rols and Records of their own breasts , like so many Roman Pontifs , making their own * wils and lusts their onely law ; to Gods dishonour , Religions slander , all good mens grief , the ill example of future ages , and hastning of Gods judgments on us to our Scourge or Ruine . Farewell . A Brief Polemicall Dissertation concerning THE TRVE TIME of the INCHOATION AND DETERMINATION of the LORDS-DAY . IT hath been a great Question of late times among private Christians , and Divines , when the Lords-Day ( being no artificiall , but a a naturall day consisting of 24 hours , as they generally acknowledge ) should begin and end ? Whether at Evening , Morning , or Midnight ? Certainly , if I may freely vent my thoughts without offence , I conceive ( under correction of graver judgements ) that in divine & true account , it begins & ends at Evening , immediately after Sun-set , when the Twilight ends , and the b Evening Starre begins to shine : A truth so manifest , in my poor apprehension , that it is uncap●ble of any dispute . For the clearer resolution whereof , I shall in the first place admir , that men in civil respects may begin and conclude their dayes at severall houres , according to the received computation of their Countr●y : c Some nations commencing and closing up the day at Morning ; others , at Noon ; o-others , at Midnight , others at Evening . d And the Canonists likewise beginning and concluding the day at midnight in regard of Contracts ; at morning , in respect of judgements passed ; in at Evening regard of sanctification and religious observation . But yet in all divine relations , men are not left at liberty to setwhat bounds or limits they please to dayes appropriated to Gods more speciall worship , but they must observe those meets , which God himself ( the e Soveraign Lord of days and times ) hath prefixed to them , beginning , ending their sanctication of them ( being a part of his own worship and service ) at such time as he hath appointed , which is none other than the Evening , the boundary he first set to dayes , both for naturall and sacred uses . To put this out of further Controversie , I shall first of all propound such reasons and authorities as irrefragably evidence ; That the Lords day ought to begin and cease at Evening : then answer such Objections and Replyes , as are , or may be opposed against it . And here for the more perspicuous manifestation of the truth , before I proceed to any punct●all probation of the point in question , I shall premise and make good these five couclusions , which will soon over-rule and resolve it . First , That all dayes in Scripture and divine calculation , begin and end at Evening . Secondly , That the seventh day Sabbath in Scripture account , did alwayes commence and determine at Evening ; and that the Jews did ever solemnize it from Evening to Evening . Thirdly , That the very first day of the week whereon our Saviour rose again , began and ended at Evening , in divine computation , or Scripture account . Fourthly , That this beginning and concluding of dayes at Evening , is perpetuall and immutable . Fifthly , That Christs Resurrection in the morning , did no wayes alter the beginning or end of dayes , nor yet translate the beginning of that first day whereon he arose from Evening to Morning ; nor change the former limits thereof . For the first of these , That all dayes in Scripture and divine calculation begin and end at Evening ; it is most apparant . First , by Genesis , 1. 5 , 9 , 19 , 23 , 31. where the Scripture is expresse in point ; that at the very Creation of the world and beginning of time and dayes , the Evening and the Morning made the first , second , third , fourth , fifth , sixth , ( and by consequence the seventh ) first dayes that ever were ; the onely patterns for the inchoation and determination of all dayes since : the f Evening , being here placed before the Morning ( as Expositors observe ) by God himself , because the day in naturall and divine account begins at Evening , the Evening and darknesse being preceding to the morning and light , even in point of time , Gen. 1 , 2 , 3. Secondly , it is evident by Exod. 12. 3 , 6 , 12 , 29 , 42 , 51. compared and paralelled with Levit. 23. 5. Numb. 9. 11. cap. 28. 16. Deut. 16. 4. Josh. 5. 10. 2 Chron. 30. 15. c , 35. 1. Ezra 6. 19. 20. and Ezech. 45. 21. ( all treating of the time when the Passeover was to begin ) In the tenth day of this Moneth , they shall take to them every man a Lamb , a Lamb for an house , and ye shall keep it up , untill the fourteenth day of the same Moneth , and the whole Assembly of the Congregation of Israel shall kill it in the Evening : For I will passe through the Land of Egypt this night , and will smite all the first born of the Land of Egypt both of man and beast . In the fourteenth day of the first moneth at Even , is the Lords Passeover ; the fourteenth day at Even shall they keep it . And the children of Israel went away , and did as the Lord had commanded And it came to passe that at midnight the Lord smote all the first born in the Land of Egypt , &c. It is a night to be much observed unto the Lord , for bringing the chilaren of Israelout of the Land of Egypt , And it came to passe the self same day that thé Lord did bring the children of Israel out of the Land of Egypt by their Armies . From which words it is apparant ; 1. That the fourteenth day of the Month Abib , on which the Passeover was kept , began in Scripture account , at Evening : 1. Because they were to keep the Paschal Lamb , untill the fourteenth day , and then to kill it in the Evening ; therefore that day began at Evening . 2. Because the feast of the Passeover , with the killing , dressing and eating of the Paschall Lamb did commence at Evening ; thererefore the day too , which no doubt the Feast began : for if the day began not till the following morning , the Passeover had been kept before it , not upon it , upon the thirteenth not the fourteenth day of the month . 2. That that Evening and night on which the Passeover was kept , was part of the following , not of the foregoing day . 1. Because this Feast of the Passeover was to be kept the whole fourteenth day , in remembrance of Gods passing over the Israelites , slaying the Egyptians , and delivering his people out of Egypt : Since therefore they began not to kill and eat the Passeover in the morn-ning , but at Evening , the Evening must necessarily begin the day , and be a part onely of the following day , not of the day preceding it ; else it would have been but an half-holy day , and no more , the whole preceding day being not solemnized , but the night alone ; or at least , a holy day made up of the Evening of the fourteenth , and the morning of the fifteenth day , not of the fourteenth day alone ; both which are directly contrary to the Text . 2. Because this celebrating of the Passeover the fourteenth day at Evening , was done in memory of Gods passing over them , and slaying the Egyptians at midnight following ; and bringing them out of Egypt with their Armies the next morning : this Evening therefore must be part of that day to which Midnight and the Morning following did belong , which must necessarily appertain to the fifteenth , not the fourteenth day , if the fourteenth day began the midnight or morning before , and not that very evening ; and so the fourteenth day should be solemnized for a deliverance happening on the fifteenth day , not on it ; which were absurd to think . The deliverance therefore happening the midnight and morning which succeeded this Evening , it must doubtlesse be solemnized as part of the subsequent , not of the precedent day . 3. Because the Text saith expresly , Exod. 12. 51. The same day the Lord brought the children of Israel out of Egypt by their Armies : therefore this Evening and Midnight were part of the ensuing day , because the Israelites departed not out of Egypt with their Armies till the g morning following , as that Chapter manifests : and yet the Scripture saith ; that they departed out of Egypt the same fourteenth day , whereon they did eat the Passeover , and God slew the first-born of Egypt . This fourteenth day therefore in divine calculation , both as a naturall day , and as a Passeover day too , began and ended at Evening ; and so by consequence all other dayes . Thirdly , it is most clear by Exod. 12. 18 , 19. compared with Levit. 23. 5 , 6. and Numb. 28. 16. In the first moneth on the fourteenth day of the moneth at EVEN : Seven dayes shall there be no leaven found in your houses : seven dayes shall unleavened bread be eaten . This Feast of unleavened bread was to continue seven dayes : but these dayes and this Feast by Gods own limitation did begin and end at Evening : for the Text is expresse , that on the fourteenth day at EVEN they should eat unleavened bread till the twenty first day at EVEN : The Evening therefore was both the Alpha and Omega of this Feast , of all these dayes in Scripture reckoning , and so by consequence of all other dayes . Fourthly , this is as clear as the Sun at Noon-day , by the Ceremoniall Laws concerning uncleannesse . On any dayes or seasons of the year , if any of the Israelites chanced to be legally unclean , in some cases they were to remain unclean for one day : in others , for seven dayes . But how did these dayes begin and end , in Gods account ? Certainly at Evening : For all the Texts run thus concerning him who was unclean for one day ; He shall be unclean untill the Even : and when the Evening cometh on , he shall wash himself with water , and when the Sun is down , he shall come into the Camp again . And thus concerning the other : On the seventh day he shall purifie himself , and shall be clean at Even , witnesse Deut. 23. 11. Num. 19. 7 , 8 , 11 , 12 , 16 , 19 , 21 , 22. Letit . 11. 24. to 40. c. 15. 5. to 27. c. 17. 15. c. 22. 6. All dayes therefore in divine computation , began and concluded at Even , since all the dayes of mens ceremoniall uncleannesse did so ; which uncleannesse might befall them upon any day whatsoever . Fifthly , it i● perspicuous by the Israelites solemne Easting-dayes , which commenced and ended at Even , For they usually fasted untill Even , Judges 20. 23. 26. 2 Sam. 1. 12. Their dayes therefore b●ing but the limits of their Fasts ( for they fasted sometimes h one day , sometimes two dayes , sometimes three , or more ) did question lesse begin and determine at Even : in their own and Scripture computation . Sixthly it is apparent , by Deul . 21. 22 , 23. If a man be p●● to death , and thou hang him on a tree , his body shall not remain all night upon the tree ; but thou shalt in any wise bury him that day : compared with Joshua 8. 29. and cap. 10 26. 27. And the King of Ai he hanged on a tree untill eventide : and assoon as the Sunne was down , Joshua commanded that they shouldtake his careasse down from the tree , &c. And he smote the five Kings , and hanged them on five trees , and they were hanging upon the trees untill the Evening , and at the time of the going down of the Sun , Joshua commanded , and they took them down off the trees , and cast them into the Cave wherein they had been hid , &c. compared with Joh. 19. 31 , 38. Mat. 27. 57. 58. Mar. 15 , 42 , 43. The Je●s therefore because it was the preparation , that the bodies should n●● remain upon the Crosse the Sabbath day ( for that Sabbath day was an high day ) besought Pilate , that their legs might be broken , and that they might be taken away . And when the i Even was come ( that is the Evening of the Day about Sunne-setting , or Evening tide : ) Joseph of Arimathea went to Pilate and begged the body of Jesus ; then Pilate commanded the body to be given him . And he took it down and wrapped it in linnen , and laid it in his own tomb . Which Texts ( paralell'd with Ephes. 4. 26. Let not the Sun go down upon your wrath : ) do fully evidence , that the day in divine resolution begins and ends at Even ; because the bodies of Malefactors , which were to b● buried the same day , and might not remain on the tree all night , were then taken down and interred . Seventhly , That speech of David to Jonathan ; 1 Sam. 20. 5. Let me go that I may hide my self in the fields unto the third day at Evening : annexed to that of 1 Sam. 30. 17. And David smote them from the twilight , even to the Evening of the next day ; is a direct proof , that the Scripture begins the day at Even , making it part of the subs●quent , not of the precedent day , as these phrases , unto the third day at evening , and to the evening of the next day , import . Eighthly and lastly , It is clear by the joynt confession of all sorts of Authors , of all Commentators on the fore-quoted and the ensuing Texts , that the Penmen of the Scriptures ( who were guided by the Holy Ghost , with the whole Jewish Church , Nation , directed by the same Spirit , and the Scripture computation ) did ever begin and end their daies at evening , not at morning , or midnight , as the Jews k yet doe . A truth so evident that our Opposites in this point of the Lordsday's inchoation , for the most part grant it , without any contradiction ; having nought else to plead for themselves but this , that Christs resurrection in the morning did translate the beginning of days , from evening to the morning . Therefore it is undoubtedly true , that all daves in scripture and divine resolution , begin and end at Evening : So that this first Conclusion is uncontrolable . For he second , That the seventh day Sabbath , in Scripture account , did ever begin and end at Evening ; and that the Jews did constantly solemnize it from Evening to evening : it is most apparent . For first , All dayes in Scripture and Jewish computation commenced and concluded at Evening , as the former Conclusion manifests ; therefore the seventh day Sabbath too . Secondly , the Scripture peremptorily commands this beginning and close of the Sabbath . Levit. 23. 32. From EVEN to EVEN , ye shal celebrate your Sabbath : which though it be specially meant of the Sabbath of Attonement , yet it is true of the seventh day sabbath too , it being the original pattern , by which the Sabbath of attonement was squared , and thus bounded out . Thirdly , It is apparent by Nehem. 13. 19. And it came to passe , that when the gates of Jerusalem began to be dark , before the sabbath ( that is , when the twilight began ) I commanded that the Gates should be shut , and charged that they should not be open till after the Sabbath : and some of my servants set I at the gates , that there should no burden be brought in on the sabbath day . By which it is evident that the seventh day sabbath began at Evening , not at morning , or midnight . For why should Nebemiah command the gates of Jerusalem to be shut just as it began to be dark , a little before the l Evening star began to appear ( when the Evening & Sabbath actually begin ) but to prevent Carriers and others who brought burdens into Jerusalem , from prophaning the Sabbath , which would have begun before they could have passed to their Innes , and unladed their burdens , had they admitted them to have entred the gates so late ; the Sabbath being to begin almost presently after when the day light ceased , and the starres began to appear : which had it not commenced till midnight or morning following , he would not have closed up the gates so early , since they might have unladed their Carriages a good space before the Sabbath , though they had not entred Jerusalem till the twilight ended . His timely shutting up of the gates therfore to prevent this breach of the Sabbath by unlading burdens , is a m pregnant evidence , that it began at Even , soon after , or just when the gates were barred . Fourthly , it is clear by Luke 23. 54 , 55 , 56. compared with Luke 24. 1 , 2. Mark 16. 1 , 2. c. 15. 42 , 43. John 19. 31 , 38. cap. 20. 1. &c. Matth. 27. 57. 58. By all which it appears , that our Saviours body was taken down from the Crosse and laid in the Sepulchre upon our Friday at Evening a little before night , and that they took it down , and buried it then , that it might not remain on the Crosse upon the Sabbath day : to which Saint Luke addes this as a Corollary ; n And that day was the Preparation , and the Sabbath drew on , and the women also which came with him from Galilee followed after , and beheld the Sepulehre , and how his body was laid : & they returned , and prepared Spices and ointments , and rested the Sabbath day according to the Commandement . And when the Sabbath was past ( writes o St Mark ) Mary Magdalene , and Mary the mother of James and Salome had bought sweet spices , that they might come and anoint him : And very early in the morning , the first day of the week , they came unto the sepulchre , at the rising of the Sunne , as it began to down ( saith p Saint Matthew ) whiles it was yet dark , ( writes q Saint John ) and they found the stone rolled away from the Sepulchre : By all which it appears , That the Sabbath begun and concluded at Evening . For first , Saint Luke saith , the Sabbath drew on ; when Christ was taken down from the Crosse about the Evening , implying that it was then almost ready to begin . Secondly , they took him down them , because he should not hang upon the Crosse any part of the Sabbath . Thirdly , the women shortly after their return from his buriall began their Sabbath dayes rest . Fourthly , The Sabbath was past , the first day begun , and our Saviour risen , before the women came to his Sepulchre : yet they came thither at day-dawning ; whiles it was dark : and their apparelling themselves , their buying of spices , and coming from their houses or lodgings to the Sepulchre ( all after the Sabbath was fully ended ) would take them up some hours time perchance , or more . It is apparent therefore by all these particulars , that the Sabbath even in the Evangelists account , both at and after our Saviours Passion and Resurrection , commenced and ended at Evening : So that Saint r Matthews ; In the end of the Sabbath , as it began to dawn towards the first day of the week : ( which some object to the contrary , as if the Sabbath then ended not till the morning ) must be interpreted by Saint ſ Marks ; after the Sabbath was ended ; and the other t Evangelists , On the first day of the week ( that being the true sence and scope of his words ; ) else Christ , in his account did rise again upon the seventh-day Sabbath , not on the first day of the week : and so by consequence , upon the second , not the third day after his Passion ; which is directly contrary to all the other Evangelists , and Scriptures , to the Article of our Creed , and to Christs own predictions of his rising again the third day , recorded thrice by Saint Matthew himself , Mat. 12. 40. c. 16. 21. c. 27. 63 , 64. which he would never contradict in the history of his resurrection . Fifthly it is certain by the constant practise of the Jewish Church , who both before and since Christs time ( even to this present day ) did ever begin and end their Sabbath at Evening . Witnesse Josephus that famous Jewish Historian , Contra Apionem l 1. c 833. Hierom comment . in Jonam , c. 2. Tom. 5. p. 137. Eusebius de Praeparat . Evangel l. 8. c. 2. Tom. 1. p. 141. S. Augustine de Tempore Serm. 251. Chrysostome , Homil. 4. in Genes . Tom. 1. Col. 26. B. Hom. 62. in Matth. Tom. 2. Col. 559. B. Anastatius Sinaita , Anagogicarum Contemplationum . He●am . l 2 & Questio , 152. 153. Eibl. Patrum . Tom. 6. pars , 1. p. 634. E. 794 , 795. Hospinian de O●igine Festorum , fol. 31. 72. b. 68 , 69. 161 , 162. Marlorat in Matth. 28. v. 1. Joseph Scaliger , de Emendatione temporis , l. 92. & 6. p 119. 532 , 533. God win his Jewish Antiquities , ● 3. c. c. 3. p. 131. Ainsworth , his Annotations on Genesis 1. v. 5. Levit. 22 32. together with most ancient and modern Commentators upon Gen. 1. 5. 9. 13. Levit. 23. 32. Exod. 12. 18. Matth. 12. 40. c. 16. 21. c. 28. 1. Mark 16. 1 , 2 , 9. Luke 23 54 , 55 , 56. c. 24. 1. John 20. 1. Acts 10. 40. 1 Cor. 15. 5. with those Authours quoted in my Histriomastrix . p. 643 , 644. and u others in the margent : who all subscribe with one consent , that the seventh day Sabbath , ( and all other dayes else ) in the Scripture and Jewish account , did ever begin and determine at Evening ; This second Conclusion therefore , is past all question . For the third ; That the same first day of the week , on which our Saviour rose again , began at Evening in divine computation : it is most certain . 1. Because all dayes in Scripture account did then begin , as the Premises evidence : Therefore this day too . Secondly , because that seventh day Sabbath , on which our Saviour rested in his grave , began and end●d at Evening : as is clear by Matthew 28. 1. compared with Levit. 23 32. and other fore quoted Scriptures : by the joynt attestation of all divines and Expositors on these Scriptures : and by the second Conclusion : Therefore it must necessarily begin at Evening , when this Sabbath ended : else the Evening may and night between the end of the Sabbath , and our S●viours resurrection should be part of no day at all ( like that of Job , Job 3. 3 , 6. being no parcell of the Sabbath , nor yet of that first day of the week on which Christ arose ) which can-not be . Thirdly , All the Evangelists with one consent , record , that our Saviour rose again upon the first day of the week , very early in the morning , whiles it was dark , before the women came to his sepulchre , and after the Sabbath was past . Mark 16. 1 , 2 , 9. Matth. 28. 1 , 2. Luke 23 56 c. 24. 1 , 2. John 20. 1 , 2. the chief reason alledged by all ( especia●ly by our opposites in this Controversie ) why Christians solemnize this day as their Sabbath . If then he arose upon the first day , the day was certainly begun some space before his resurrection ; else he must rise with it , or before it , not upon it . Neither did or could this day-begin at Morning , day-dawning , or Sun-rising in divine compute , because our Savior was risen , and the women were come to the grave before that time , as these Texts affirm ; and yet then the x Sabbath was past , and this first day begun ; which could not be if the day commenced not before the morning ; ( begining but at break of day , or Sun-rising : ) n●ither did it begin at midnight , because the Scripture , Jews , and Ecclesiasticall Writers know no such naturall or divine incep●ion of the day ; therefore questionlesse it began at Evening ; as the generality of Expositors on these Texts acknowledge , it being the true time of the dayes Inchoation in divine accompt . Fourthly , Mat. 12. 4 c. 16. 21. c. 27. 63. Mark 8. 31. c. 14 58. Luke 13. 32. Hosea 6. 2. Acts 10. 40. 1 Cor. 15. 4. and all our Creeds assure us , that our Saviour rose again the third day from his Passion : which he predicting to his Disciples , useth this expression , Matth 27. 63. and Mark 8. 31. After three dayes ( that is , after the beginning of three dayes , or of the third day from my Passion , not after three dayes ended , for then he had risen again upon the fourth day , not the third ) I will rise again : which Phrase ( being all one in sense with , upon the third day I will rise again , as appears by Matth. 16. 21. ) implies that a good part of the third d●y on which he arose , should be past before his rising , which could not be , had the day b●gun just at morning or midnight , not at Evening ; he being risen very early , whiles it was dark , John 20. 1 , 2. The question then for the clearing of this Article of Christs resurrection upon the third day , will be onely this ; What is meant here by three days ? How these dayes are and ought to be computed ? and from what time they did begin ? To which all y ancient & modern divines , who have commented on the Evangelists , or written of Christs resurrection , reply with one accord . 1. That by three dayes in these Scriptures is meant , not three intire dayes , ( for Christ lay not three whole dayes in his grave ) but one whole day and a part of two other dayes , ) but part to wit part of the sixth day whereon he was crucified ; the whole Sabbath day following it , and the Evening or night which was part of the first day whereon he arose . 2. That these dayes must be thus computed , and did thus begin and end . The first of th●m being our good Friday ) began at Evening and ended at Evening , shortly after our Saviour was taken down from his Crosse and intombed . The second of them ( being the 7th day Sabbath ) began and ended at Evening ; all which day Christ rested , and kept a Sabbath in his grave . The third day ( the Jews first day , & our Lords-day ) began at Even , when the Sabbath concluded , and ended the Evening following , a little after our Saviours appearance to his Disciples , John 20. 19. By which calculation , our Saviour lay part of the first , the whole second , and a good part of the third day in his grave , ( to wit , the Evening and greatest part of the night ) and so well nigh half the third day , was past before his Resurrection ; so that he might well be said to rise again the the third day ; and by a Synechdoche Membri , to lie three dayes in his grave , and z after three dayes , ( that is , after the beginning of three dayes , the latter part of the third day being included , and the forepart onely excluded in this Phrase of speech ) to rise again : which he could not be properly said to do , had this third day , begun at morning , he being risen again when it was dark John 20. 1. Matth. 28. 1 , 2. and so upon the second day ; before not on or after the third day , in this strange accompt , which no Divine in this particular of Christs resurrection ever followed ; all of them joyntly resolving , that the third day on which our Saviour arose , and the two preceding dayes , according to divine computation , began and ended at Evening . Wherefore this third Conclusion , even by the unanimous consent of all men , is indubitable , and quite overturns our Antagonists foundation for the Lords dayes inc●ption in the morning , to wit , that Christs Resurrection in the morning , did translate the beginning of this first day , from Evening to morning ; which is but a grosse mistake , directly contrary to all the recited Scriptures , the resolution of all judicious Divines , and writers in all ages , as I shall anon more fully manifest in its proper place . For the fourth , That this beginning and concluding of dayes at Evening is immutable ( I mean in divine respects , not of civill ; ) it is most clear for these ensuing reasons . First , Because it is that bound which God himself ( the a Lord of times , and Ancient of dayes ) hath prescribed them , both by his word , his works , and own divine calculation , as the three foregoing Conclusions evidence : and what God himself hath thus limited and prefixed , cannot be altered but by himself alone ( who never changed this beginning or period of dayes for ought appears in Scripture ) Eccles 3. 14. Jer. 31. 35 , 36. c. 33. 20 , 21. Secondly , because it is that termination of days wch God himself instituted at the very Creation , whenas he prefixed such limits to days & times , as were to contiue in all succeeding ages , till time should be no more , witnesse Gen. 1. 2 , 3 , 5 , 8 , 13 , to 20. 23. 31. where God made darknesse to precede the light , the Evening antecedent to the Morning , and to begin the day ; the Evening and the Morning , ( not the Morning , and the Evening , I mean in point of priority ) making the first seven days , and so by consequence all succeeding dayes ; the dayes and weeks being now the same , and of the same dimension , as they were at the Creation ; and therefore retain the self same beginning and end now , as God designed to them then ; and that by a natura ; unchangeable Ordinance . For God at the Creation ordained the Sunne , the Moon , and Starres , to rule over the day and night ; to divide the light from the darknes , ( that is , to bound out the day and night ) to be for signs and for seasons , and for dayes and years : Gen. 1. 14. to 19. Psal. 136. 6 , 7 , 8. Psal. 104. 19. And that so long as the world should endure , or the Sun and Moon have a being . witnesse Gen. 8. 22 While the earth remaineth , seed time , and ha●vest , and cold and heat , and Summer and Winter , and day and night shall not cease : that is , they shall observe the bounds and times that I have pr●scribed them at the Creation , without any alteration . Jer. 31 , 35 , 36. and c. 33. 20. 21. makes this m●st clear . Thus saith the Lord , which giveth the Sun for a light by day , and the Ordinances of the Moon and of the Starres , for a light by night : if these Ordinances depart from before me , or if you can break my Covenant of the day and of the night , that there shall not be day and night in their season ( that is , at the time which I appointed at the Creation ) Then also might my Covenant be broken with David my servant . Which Texts do fully evince the beginning , end of dayes , and limits of time instituted at the Creation , to be unalterable so long as the world remains : which is likewise backed by Psal. 74. 16 , 17. Ps. 72. 57. Ps. 104. 19. Ps. 121. 6. Ps. 136. 9 , and 148 3 , 5 , 6. The day is thine , the night also is thine , thou hast prepared the light and the Sunne , thou hast made Summer and Winter . He appointeth the Moon for seasons , the Sunknoweth his going down : Thou makest darknesse , and it is night . Praise him Sun and Moon , praise him all ye starres of light , for he commanded and they were created , he hath also established them for ever and ever , he hath made a Decree which shall not passe . From all which Scriptures it is infallible , that God at the Creation fixed immutable limits to dayes and times , both for their beginning , end , length , which shall and must continue the same for ever ; ( the dayes , weeks moneths and years , being of the same extent for the present , as they were at the beginning ) Therefore the inception and ending of the day at Evening , being settled at the Creation , doth and must remain unalterable . Thirdly , This inchoa●ion and conclusion of the day at Evening , is ratified by the fourth Commandement , a morall and perpetuall precept , founded on the very course and L●w of nature at the Creation , as most assert , Gen. 2. 1 , 2. 3. For this Commandement enjoyning men , b To keep holy the Sabbath day , to do no manner of work upon it , and to labour six dayes , and do all their wor● : For in six dayes the Lord made heaven and earth , the Sea and all that in them is and rested the seventh day : wherefore the Lord blessed he Sabbath day , and hallowed it : doth her● in apparently confirm for ever , the beginning , ●nd , and limits bo●h of dayes and weeks , as they were ●●ttled at the Creation . For this precept having a retrospect to Gods six dayes work , and his seventh dayes rest , when he created the world ; and enjoyning men to work six dayes , to rest the seventh day , and keep it holy , as God did then ; doth apparantly intimate , that these foresaid seven dayes , were as so many royall Standards of time , by which all subsequent dayes and weeks must be measured : which must begin , end , and have the same dimen●ions , with that originall week , and those first seven dayes . Wherefore since they began and ended at Evening then , as I have proved : all other dayes likewise must do so , by vertue of this command . The rather , because it prescribes men , to finish all their work in six dayes , and then to begin their rest , when their work ends , as God did his : but their six dayes work usually c ends at Evening ; therefore their six days also should then d●termine , and their Sabbath or seven dayes r●st begin ; and so by consequence all the six dayes , the Sabbath day , and so all dayes ( for ever ) should commence and end at Evening , so long as this commandement is in being , or dayes and weeks shall last . Fourthlv , The beginning of dayes must needs be immutable , because the alteration of it from Evening to morning , or midnight ( which thwarts the Scripture computation ) would falsisie , corrupt many Passages and Texts of Scripture ; call into question the truh of our Saviours Resurrection on the third day ; and somewhat alter the Scripture Chronology , which is most exact and punctuall ; neither of which are sufferable by God or Christians . Lastly , this beginning and close of dayes , hath an influence into Gods worship : who as he hath prescribed men , how ; so likewise , when to worship him : to wit , especially on the Sabbath , which he hath appropriated to himself ; stiling it , his own Sabbath , and holy day , Exod. 16. 23 , 25. Levit. 23. 3. Deut. 5. 14. Neh. c. 14. Isa. 58. 13. Exod. 20. 10 , c. 31 , 16. The sanctification therefore of the Sabbath being a part of Gods worship , and the Sabbath his own peculiar day ; * which most hold , Christ and his apostles , and the Primitive Christians by Gods warrant translated to the Lords day ) that beginning and limits of it , which God hath fixed , must not be changed but by God ; because it would alter both Gods day and worship too . To prevent which inconvenience , God hath given not onely generall commands to sanctifie this day , but likewise a speciall precept to begin and end it at Even , Levit. 23. 32. From Even to Even you shall celebrate your Sabbath : there being no such particular precept given for the limits of other dayes , ( which are bounded out in more generall termes ) it being both dangerous and absurd , to leave the inception , or bounds of the Sabbath arbitrary unto men , to begin and end it when they please ; the day being Gods not theirs ; the sanctification thereof , a speciall part of his service , which men have no power to alter or diminish : and whatsoever in God● service is not of faith ( warrantted or prescribed by his word ) being sinne and will-worship , Rom. 14. 23. Col. 2. 18. 20 , 21 , 22 , 23. From all which I may safely affirm ; that this beginning and ending of dayes at Even ( especially of the Sabbath day ) is immutable , and so my fourth Conclusion undeniable . For the fifth ; That Christs Resurrection in the morning did no wayes alter the beginning or end of dayes , nor yet translate the inception of that day whereon he arose , From Evening to morning ; it is unquestionable . First , Because this commencement and conclusion of dayes at Evening , is immutable ; as I have manifested in in the fourth Conclusion , therefore not altered by Christ● Resurrection . Secondly , because Christs Passion and Resurrection abolished or changed nothing , but that which was typicall and ceremoniall : witnesse Gal. 4. 9 , 10 , 11. Col. 2. 14. to 22. Acts 15. 24. 28 , 29. Heb. 9. 10 , 11. c. 10. 1. 2 , 9. with the unanimous suffrage of all Divine● . But the beginning and end of dayes at Even ; was no wayes typicall or ceremoniall , but rather naturall and morall , being instituted at the Creation , ratified by the fourth Commandement , and immutably fixed for ever , as the premise● testifie . Therefore it was not abolished , or translated by Christs Resurrection or Passion from Evening to morning . Thirdly , Christ abrogated or changed nothing , but what was necessary to be abolished or altered upon warrantable reasons and substantiall grounds : See Heb. 8. 6 , 7 , 8. c. 9. 9. to 16. c. 10. 1. to , 11. Col. 2. 16 , 17 , 22 , 23. Ephes. 2. 15. Gal. 5. 1. to 7. Acts 15. 10. 28. But there was no necessity , reason , cause , or ground at all , of altering this begining and end of dayes at Evening : therefore Christs Resurrection did not alter or abolish it . Fourthly , the alteration , limitation , of times , dayes , and seasons , is a Peculiar Prerogative of God the Father , reserved in his own power , not in Christs , as is manifest by Acts 1. 7. Matth. 24. 36. Mark 13. 32. Levit. 23. 2. &c. Psal. 118. 23 , 24. Exod. 13. 2 , 3 , 6 , 14. Exod. 20. 1 , 8 , 10 , 11. compared with Daniel 2. 20 , 21. Psal. 74. 16 , 17. Jer. 33. 20. c. 31. 35. Psal. 136 1. 7 , 8 , 9. upon which Priviledge Royall none anciently durst encroach , but that presumptuous Horn , typifying the Papacy . Dan. 7. 25. Christ therefore by his bare Resurrection made no such alteration of the dayes inchoation , having no speciall Commission from his Father so to do . Fifthly , there is not one word or sillable in all the Scripture , which either affirms or intimates , that Christs Resurrection made any mutation of the beginning or end of dayes , neither can any man produce one substantiall reason , grounded on Scripture , why Christs resurrection should cause such a change as this : or why his resurrection should do it , rather than his Nativity , Passion , or Ascension . Therefore I may saf●ly conclude , that it made no such change untill the contrary can be proved . Sixthly , the Scripture is expresse , that Christs Resurr●ction did no wayes change either the order , name , or nature of that day whereon he aros● . For all the Evangelists speaking of it as Christs Resurrection day in their Histories of the Resurrection ( penned some space after it ) ever stile it , The first day of the week , Math. 28. 1. Mark 16. 29. Luke 24. 1. John 20. 1. 19. the very name that was given it at the Creation , Gen. 1. 5. which was still retained after our Saviours Resurrection and Ascension : Acts 20. 7. 1 Cor. 16. 2. having no other title at all imposed on it but this in Scripture . ( that of Revel. 1. 10. to wit , the title of Lords-day , being applyed by some to the seventh day Sabbath ; by others , ●o d Easter day onely : yet by * most to the Lords-day ) for ought that certainly appears . Which name implies , that it continued the same after Christs Resurrection , as before ; the First day of the Week , for number , order ; beginning the week as afore ; and so by consequence commencing at Evening as before ; it being the same in name , in order , in nature ( though not in use and observation amongst Christians ) as it was at the Creation : Therefore the same in its inception too , and so not altered from Evening to morning . Seventhly that very first day on which Christ arose in Scripture and divine account began and ended at Evening ( not at morning or midnight ) as I have undeniably proved at large in the third Conclusion : Christs Resurrection therefore , did no wayes alter or translate the beginning of it from morning to Evening , as some f●lsely affirm , but never prove : And if it made no such mu●ation of the beginning and end of that same First day on which he arose ; much lesse then of any other that succeeded it , or of the other week dayes on which he did not rise again . Christs Resurrection did not actually translate the beginning of that first day on which he arosegain from Evening to Morning : For had that day begun at Morning , just at or from the time which he arose ( 〈◊〉 some pretend ) then he had not risen again upon the third , but on the second day from his Passion ; which directly oppugnes the e Scripture , and the Article of our Creed , that he rose again the third day from the dead , not the second . To make this reason evident . The Morning of this first day began not till day breaking , or day-light : and if this first day began then too , Christ certainly did not , could not rise upon it , but before it , and so on the second day : For the women came to the Sepulchre when it was yet dark ( before day-light appeared , or the f day began in this accompt ) and yet Christ was then risen : John 20. 1 , 2. therefore before the day began in this computation . And if they will begin it from the time that Christ arose , since Christs resurrection was the cause ( as they sayd ) of this its new inception , or the Terminus à q●o , from whence it began ; they still sti●k fast in the same mir● . For if Christs Resurrection changed the commencement of this day , he must be actually risen ere this change could be made , since the cause must necessarily precede the effect ; which must begin from and after it , not before , or with it ; and if the moment of Christs Resurrection was the Terminus whence this day began ( as they affirm ; ) his Resurrection must needs precede the day , that point of time , from whence the day begins being exclusive , as precedent to it , not inclusive , as any part or parcell of it : and so Christ must necessarily rise , before this first day ( to wit , upon the Sabbath or second day ) not upon or g after it began ; and so , not upon the third , or first day of the week , as the Scripture affirms : and by consequence not upon that Lords-day which they solemnize , from morning to morning , in memory of his Resurrection on it ; which by their own reasoning ●nd computation was before it , not upon it . All which considered , I may undoubtedly conclude , that Christs Resurrection did no way●s alter the beginning or end of dayes , ( no not of that first day on which he arose ) from morning to Evening : So that this last Conclusion is infa●lib● . These five Conclusions being thus premised , and I hope undeniably proved ; I shall now deduce five unanswerable Arguments from them to prove , that the Lords-day , doth and ought of right to begin and end at Evening ; not at morning or midnight . 1. If all dayes in Scripture and divine account do alwayes begin and end at Evening ( not at morning or midnight ) then the Lords-day ( being the first day of the week , and included in the universality of dayes ) must do so too : But all dayes in Scripture and divine computation , do alwayes begin and end at Evening , ( not morning or midnight ) as the first Conclusion mani●ests . Therefore the Lords-day doth so too . 2. If the seventh day Sabbath in Scripture account did alway commence and determine at Evening , and the Jews did ever solemnise it from Evening to Evening ; then the Lords-day ( which succeeds it , and begins when the Sabbath ends ) must then begin and conclude ; seeing all the week-dayes are of the self-same length , and must have the same inception and Conclusion : & since this Sabbath was thus solemnized long after our Saviours Resurrection by the Apostles , Jews , and Christians too . Matth. 24. . 20. Acts 13 , 14 , 27. 42. c. 14. 1. c. 15. 20 , 21 c. 17. 1 , 2 , 10. c. 18. 4. But the seventh day Sabbath in Scripture calculation did alwayes commence and determine at Evening , and the h Jews did ever solemnize it from Evening to Evening ; as the second Conclusion testifies : Therefore the Lords day must then begin and conclude . 3. If that very first day of the week whereon our Saviour rose again , began and ended at Evening in divine accompt , even as it was his Resurrection day : then the Lords day ( kept in memory of his Resurrection on that day ) being the self same day of the week , and having the self same limits as that day had ; must then begin and end likewise . But that very first day of the week , whereon our Saviour rose again began and ended at Evening in divine compute , even as it was his Resurrection day : Therefore the Lords day in respect of its weekly observation and solemnization in memory of our Savlours Resurrection on it , must commence ●nd detemine at Evening too . The s●quel is u●deniable ; the minor is fully proved in the third Conclusion ; so the Argument is unanswerable . 4. This beginning and determination of dayes at Evening be naturall and immutable , therefore the Lords day must have , can have , no other inception or conclusion , but at Evening . 5. I Christs Resurrection in the morning did no ways alter the beginning or end of dayes , nor yet translate the beginning of that day whereon he arose , from Evening to morning ; then we ought to make no such alteration ; ( for that were to be wiser than Christ , yea to usurp Gods speciall Prerogative , to alter times , Dan. 2. 20 , 21. c. 7. 25. ) & so must keep the Lords-day from Evening to Evening , not from morning to morning , or from midnight to midnight . But Christs Resurrection in the morning , did no wayes alter the beginning and end of dayes ; nor yet translate the beginning of that day whereon he arose from Evening to Morning ; Therefore the Lords-day ought to be kept from Evening to E●vening , not from morning to morning , or midnight to midnight . What can be truly and substantially replyed to these five Arguments , I cannot conjecture , they being of sufficient weight to oversway the ballance of this Controversie . Now to clear this truth more fully ; I shall to these five Arguments , accumulate ten reasons more , proving , that the Sabbath , and Lords day , ought to begin at Evening . First , because this inception of the Sabbath and Lords day , is most suitable to the nature of these dayes . For the Sabbath being nothing else in proper speech , but a day of rest , and being oft times stiled in Scripture a Sabbath of rest , Exod. 16. 23. c. 23. 12. c. 31. 15. c 34. 21. c. 35. 2 , Levi. 16. 31. c. 23. 3. 32. c. 15. c. 25. 21. c. 34. 21. Deut. 5. 14. ( both man and beast being enjoyned to rest from their labours on this day : ) it is most agreeable to reason , and the equality of the day , that this resting day should begin at Evening , when men naturally and customarily begin their rest , and end their labours : rather than at morning , when they commonly begin their work ; or at Midnight , when as they are in the mid●est of their rest and sl●ep . For when can a day of rest so aptly commence , as when men begin their rest ? their resting on it from other labors , being one part of the solemn zation of it ? This therefore being the fittest time to begin the day ; no doubt , but God ( who doth all things wisely and in the * aptest season ) hath ordered that it should then commence , ( ●s I have manifested in the foregoing Conclusions ) it being most proportionable to the nature of the day . Secondly , this commencement is most agreeable to Gods own example , and to the fourth Commandement : for God began his seven dayes rest , i so soon as ever he ceased from his six dayes works of Creation , Gen. 2. 1 , 2. 3. Exod. 20. 9 , 10. yea the fourth Commandement prescribing us to labour six dayes , and to do all our work , and to rest the seventh day ; implies , that we should b●gin our Sabbath dayes rest , when as we finish our six dayes wo●k : and that is at Evening , not at morning or midnight . Therefore we should then commence our sanctification of it , and rest upon it . Thirdly , this beginning of the Sabbath and Lords-day , is every way best for men , as most consonant to the course of nature , and their common practise , for men naturally and customarily ( and that by Gods own appointment , and the Scriptures approbation ) end their weekday labours at Evening and b●gin their rest at k or night , witnes Ps. 124. 22 , 23. The Sun ariseth man goeth forth unto his work , and to his labour untill the Evening , John 9. 4. I must work the works of him that sent me , whiles it is called to day , the night cometh when no man can work , Judg 19. 16. Behold there came an old man from his work out of the field at Evening , Z●ph . 2. 7 In the houses of Askelon they shal lie down in the Evening , 1 Thess. 5. 7 Those that sleep , sleep in the night , together with Gen. 19. 1 , 2. Exod. 18 14. Gen. 2● . 11. Numb 29. 19. Levit. 19. 13. N●b 4. 21 Judg. 19. 4. 11. Eccle● 2. 23 Num 22 : 21. Judg. 9. 33. c. 20. 19. c. 19. 8. Hos. 7. 6. Is . 5. 11. whereas as by a natural insti●ct , and Gods command they usually begin their work in the morning , not their rest , as is evid●nt by Eccles 11. 6. In the morning sow thy seed , Mat. 20. 1 , 2 , 3. The Kingdome of heaven is like to a man that is an housholder , which went out early in the morning to hire Labourers into his vineyard , and by Gen. 19. 15 c. 28. 24. 54 44. 3. Exod. 20. 1. c. 18. 14. Judg. 20. 19. Ruth 3. 13 , 14. Psal. ● 27. 2. 1 Chron. 23 30. Mat. 27. 1. Psal. 104. 22. 23 Now the Sabbath being a day of rest from labour , and being likewise made for man , no●man for it . Mark . 2 27. and men naturally and ustomarily in all ages , all ●l●ces , by Gods own ordination , determining their weekly labours , and beginning their rest at Evening ; it is most fit , mo●● proper , and convenient , in respect of men , and this their naturall use , that the Sabbath , and Lords day should begin at Evening , when as they voluntarily and naturally ce●se their secular labours , and devote themselves to r●st . But most unsuitable and inconvenient to begin it in the morning , the time when work begins , or at midnight , when half their rest is past . Neither is this reason to be sl●ighted ; For all things being made l for man , and the Sabbath too , no doubt but God did accommodate and suit them in such manner , as should be most commodious and convenient for men , and most consonant to the naturall course of their affairs . This Inchoation therefore of the Sabbath and Lords-day , being most proportionable to the naturall order of mens working , and rest ( and so the more easie and possible to be observed by them ) is no doubt the truest , the properest of all others ; and therefore ought to be embraced . 4. That the beginning of the Sabbath , and Lord-day which is easiest for Christians to observe , and doth best of all begin the sanctification of them , is questionlesse , the best , the tru●st : But this beginning them at Evening is such : 1. Because men then naturally end their worldly imployments , and begin their rest , ●ven of their own accord without constraint : and what so easie , as that which is naturally and voluntary ? 2. Because all men that have any Religion or shew of Christianity in them , do then constantly fall to their private devotions and family duties , the Evening being a fit time for holy meditations , prayers , and religious exercises , Gen. 24. 63. 1 Chron. 16. 14. 2 Chron. 13. 11. Psal. 55. 47. Psal. 65. 8 Dan. 9. 21. Now what time so fit to begin the Sabbath and Lords-day ( appropriated n wholly to Gods worship ) as that whereon most Christians voluntarily and constantly apply themselves unto his immediate Service in their closets or in their familie devotions ? 3. These dayes are dayes of o holynesse , and being such , ought alwayes to begin and end with holy duties . Every Christian will grant it fitting and convenient , if not necessary , that the Lords day should be begun and ended with private , and continued with holy , publick exercises , suitable to the day . Which being so , if it should begin and end at Midnight , what Christians usually do , or can conveniently begin & end it thus ? they being then at rest yea * fast asleep in their beds , & that by the course of nature , and Gods own appointment , without any sinne at all , 1 Thes. 5. 7. Mat. 25. 5 , 6. c. 26. 45. And for men to be tied to rise up at midnight , or to sit up til then , to begin then the Lords-day , with holy duties , what an inconvenience & burthen would it be ? Again if it should begin and determine at morning , so soon as day-light begins ; how many Christians are then up through the whole year on Lords-day mornings , and the mornings following , to commence and conclude it with holy duties ? yea what a vexation , and trouble would it be ( especially to aged and sickly persons ) to rise every Lords day , and Monday at day-dawning , or some space before , to begin and close it with meditations , prayers , praises , devotions ? Certainly if the Lords-day should commence and end either at morning or midnight , and Christians were tied in * point of conscience , to begin and conclude it with holy exercises , most men would grow weary of observing it , and cast off the sanctification of it as an intollerable burthen . But now if we begin and end it at Evening ( when every man is up , and ends his labours , and goes unto his private devotions and familiar duties of his * own accord , and then enjoy this rest as on other Evenings ) how easily and conveniently without any toyl or inconvenience may all sorts of men begin and conclude it in an holy manner , without any disturbance of their na●ural sleep , or endangering their health ? and how sweetly , how comfortably may they embrace the inception , and take their farewel of the conclusion of it ? with what delight , pleasure , ease & conuenience , may they sanctifie it : This beginning and ending therefore of the Sabbath and Lords-day , being the easiest of all others , the best for all Christians to take hold of without any pain or inconvenience ; the best for the true , & pious commencement and conclusion of these dayes with holinesse and devotion , is undoubtedly that which Godhimself hath instituted , and all Christians must retain ; this being one main cause why God commanded the Jews to sanctifie their Sabbath , and keep their Festivalls from Evening to Evening ; Lev. 23. 32. Exod. 12. 18. because the Evening in all the foreuamed respects , was most convenient and proper , to begin and end all sacred dayes . 5. The Lords-day ( as all of the contrary opinion acknowledge ) is substituted in the place of the seventh day Sabbath , in memoriall of our Sauiours resurrection upon it : But that Sabbath ( as the premises evidence ) began and concluded at Evening : therefore the Lords-day should do so too , it being but the ancient weekly Sabbath transl●ted to another day ; and there being no preceptnor president in Scripture , to begin the Sabbath or Lords-day at morning or midnight ; but both Precepts and examples to commence and end it at Evening , as the foregoing Conclusions prove . The rather because It is confessed by all my Opposites in opinion ; That the Lords-day succeedeth the seventh day Sabbath , & is to be weekly , wholly & intirely consecrated to Gods publick and private worship ; and that by the very Equity and Morality of the fourth Commandement . Which is the received opinion not onely of most of our own Writers , who have written of the Sabbath or Lords-day , and commented on the fourth Commandement by learned Henry Bullinger , Decad. 2. c. 4. Joannes Pappus enar . in Isaiam c. 58. and very many of the Learnedest Protestant Writers in forreign parts , quoted by learned Wallaeus in his Disputatio de Sabbato , to which I refer the Reader for fuller satisfaction ; But likewise of the learnedest popish Schoolmen , Commentators , and writers of all sorts ; as namely of Peter Lombard lib. 3. sententiarum : Distinctio 37. Richardus de media Villa , Joannes Scotus , Henricus de Veru-Maria , Christopherus , Silvestranus , Gulielmus Estius and others in lib. 3. Sententiarum . Distinct . 37. Dionysius Carthusianus , in lib 3. sententiarum . Distinct . 37. & in Fxod Enarratio c. 20. where he thus writes . Memento ut diem Sabbati sanctifices , id est , in sanctis operibus diem illum expendas , & divino cultui arplicas eum : Per quod & nunc DIEI DOMINICI JVBETVR CELLEBRITAS . Bonaventura in lib. 3. sentent . Distinct . 37. Sermones de decem Praeceptis . Sermon . 4. operum , Tom. 7. p. 8. & speculum Animae c. 2. ibid. p. 35. where he determines thus . Per hoc autem in Lege NOSTRA DOMINICA intelligitur Observatio siquidem DIEI DOMINICI E●T DE JVRE DIVINO , scilicet PRAECEPTUM DIVINVM , ut habetur in Exodo : Memento ut Diem Sabbati sanctifices , &c. sancti Raymundi Lumina . lib. 1. Tit. de Feriis ac Festis , p. 110. 111. acutè Thomas Aquinas in lib. 3. sentent . Distinct . 37. Artic. 5. & 2. Quaest. 122. Artic. 4. with all his fo●lowers on these places . Hugo Cardinalis Comment in Exod. ●0 . Tostatus Abulensis in Exod. 20. qu. 11 , 12 , 13. ( an exc●llent pregnant Discourse to this purpose ) and in 1. Regum Tom. 1. p. 128. Joannes Gerson Compendium Theologiae in 3. Praeceptum Operum Tom 2. p. 56. Astensis summa lib. 1. Tit. 22. De observantia Sabbati , Ang●lus de Clavatio , summa Angelica . Tit. Praeceptum sect. 2 , 3 , 7. Bernardinus senensis . Sermo . 10. de Observantia Sabbati , ( an excellent , full , pious Discourse ) Paulus de sancta Ma●ia , sc●utiniun : Scripturarum , pars 1. Distinct . 8. c. 14. Antonius Cadubi●nsis Quastionarii lib 1 qu 5. Jacobus de Valentia adversus Judaeos . qu. 2. Soto , de justitia & jure , lib. 2. qu. 3. Art. 5 qu. 4 Domincus Bannes 2a secundae qu. 44. Artic. 1. Didacus stella Comment in Luc. c. 14. Couarruinas , Resolutionum lib. 4. c 19. Conclus . 4. & 5. Joannis Nyder , as also Michael Marspurgiensis in 3. Praeceptum . Enchiridion Christianae institutionis , set forth by the whole Council of Colen , An. 1536 in 3. Praeceptum . f. 270. to 276. Hector Pintus : Comment. in Isaiam cap. 56. & in Ezech. cap. 20. Ambrosius . Catherinus Enar. in Genesis c. 2. p. 122 , 123. Petrus Binsfeldius Enchiridion Theologiae Pastoralis pars 3. c. 10. p. 320. Cardinal Bellarmin , de cultu sanctorum , lib. 3. c. 11. Azorius the Jesuit . Instit. Moralium pars 2. lib. 1. c. 2. Lorinus Comment . in Deut. c. 5 p. 222 , 223 , 224. Petrus Vincentius de Marzilla , Annotatio in Exod. c. 20. Annot. 3. p. 249. Corne●ius à Lapide Comment. in Deut. 5. p. 975. Leonardus Marius Comment . in Exod. c. 20. Num. 47. p. 504. Vincentius Filiucius . Moralium Quaestionum . Tom. 2 in 3. Praecepium Deoalogi c. 1. sect. 7. to 11 p. 250. &c. 2. p. 251. Ludovicus Ystella Comment . in Exod. 20. p. 124. To whom I shall annex our own irresragable English Doctors , Alexander Alensis , summa Theologie pars 3. qu. 32. Memb. 2. Nicholaus de Lyra , a converted English Jew , Comment . in Exod. 20. John Peelham Archbishop of Canterbury , and William Lyndwood Constit . Provincialium . lib. 1. de officio Archiepresbyteri , f. 40. 41. Thomas Waldensis ; Doctrinale Fidei Tom. 3. Tit. 16. c. 140. De celebrando festivè , DIEM DOMINICUM sine mundanis operibus . The Flower of the Commandements of God on the third Commandement . Dives & Paurer on the third Commandement , c. 11. f. 120. printed in times of Popery : all of them resolving , the fourth Commandement to be Morall still in force , obliging all Christians under the Gospel to the weekly observation and sanctification of the intire Lords-day , That TOTVS ILLE DIES TVTALITER DIVINO CVLTVI APPLICANDVS EST ; & NIHIL ALIUD AGENDUM NISI DEO VACANDUM : and that because DIES INTEGER , & SABBATUM TOTUM cultui divino SACRATUR : not two or three hours of it onely devoted to the publick exercise of Gods worship in the Church as some new * Doctors assent ; who allot the rest to Sports , Pastimes , and wordly labours or affairs ; being more lic●ntious and prophane than Papists in this point , who are generally as strict as the greatest Puritane writers in their Doctrines , for their intire sanctification of the Lords day ; and against the use of all ordinary labours , sports , pastimes , dancing , enterludes , and carnall pleasures on it or any part thereof , even from Evening to Evening , when they begin and end it . Now if the Lords-day it self , be thus to be sanctified and solemnized by Christiaans , even by the equity and Morality of the fourth Commaudement it self , literally commencing onely the sanctification of the seuenth day Sabbath , which began and ended alwayes at Evening . Then it must by the very equity and morality of the sourth Commandement , be sanctified and solemnized by Christians from Evening to Evening , as the seventh dae Sabbath was , both by Jews and Christians , heretofore by vertue of this Precept , which Reason our Opposites can no wayes evade . 6. Our opposites themselves , apply all Texts and precepts in the Old Testament , for the sanctification of the seuenth day Sabbath unto the Lords-day Sabbath , as being all one with it in substance . Why then should they or any other , reject that Text of Levit. 23. 32. From Even to Even ye shall celebrate your Sabbath . refuse the usuall Scripture computation of the beginning and ending all dayes , all Festivalls at Evening ; and affix a new incep●ion or ●nd to the Lord-day ( and all other dayes too ) at Morning or midnight , which the sacred Writ doth no wayes warrant : As therefore they apply most other things concerning the seventh day Sabbath to the Lords day , so must they now the time and Texts for its beginning too , unlesse they can give good Scripture reasons for it , which no man can do . 7. The beginning of the Lords-day and Sabbath at Evening , as soon as the Sun sets , or the Evening-star begins to shine , as it is most certain , ( whereas the beginning of it from the hour or moment of Christs Resurrection , which is not certainly known nor expressed by the Evangelists , is arbitrary and uncertain , and so not to be embraced : ) so is it m●st consonant to that rest or Sabbath in heaven , of which these Sabbaths are a reall type . Heb. 4. to 11. For our heavenly Sabbath ever begins in the very Evening , and Sunset of our dayes , when death puts a period to them , Rev 14. 13. Job 3. 17 , 18. or at least at the Evening and period of this world , when dayes shal be no longer , Rev. 10. 6 , 7. Therefore by the analogy of the type to the substance , those Sabbaths should begin at Evening too , when the day-light ends : the rather , because the Evening usually puts an end to our Labours , and begins our ordinary rest , as death ( the Evening of our dayes ) concludes our earthly toyls and travels , and commenceth our heavenly rest , Rev. 14. 13. 8. This beginning of the Sabbath and Lords day at Evening , doth best prepare men for the sanctification and duties of it , and most of all prevent the profanation of it . For first it makes men to put a timely period to their weekly labours on Saturday Evening , and then to begin the sanctification of it with private meditations , prayer , singing of Psalms , reading the Scriptures , catcchifing of their children , and families , examination of their own hearts and wayes , and such like holy duties : where as the Doctrines of its beginning at midnight or morning light ( as wofull evperience witnesseth ) makes many spend a great part of the Satturday Evening and night , ( when the Sabbath and Lords-day begin in true calculation ) especially in Cities and market Towns , in buying , selling , drinking , gaming , who●ing , and such like worldly or carnall imployments ; which this Doctrine of its commencement at Evening would easily redresse . 2. It causeth men to go to bed , and take their rest In due season , to rise the more early in the morning , to come to the publick duties of Gods Worship , with greater chearfulnesse , and better Preparation , and so to receive more profit by them : to resort more timely to the Church , to dispatch their own private devotions , before they go to the publick Assemblies , and to be every way more holy and active : wheras the other Midnight or morning inception of it , makes Trades men & others to set up Saturday nights ( as we erroneously both call and repute them , very late about secular , or vi●ious , sinfull imployments ( there being more sinnes for the most part , and disordrs committed that Evening and night , then on any , or all the other six : to lie long in bed the Lords day morning ; to come very late to Church , or not at all ; to repair to publick duties without any , ( or at least with small ) preparation , bringing along with them heads , and hearts full of worldly cares , of sinfull thoughts , of unlamented iniquities , and as full of deadnesse , and drowsinesse ; which makes them either to sleep out prayers and Sermons too , or not to observe and mind them , as they ought : all which the Evening , beginning thereof would readily & best prevent . Wherfore I may safely conclude , that the Sabbath and Lords-day ought of right to b●gin at Evening since God ( being * only wise ) would certainly institute such an inchoation of them , as might best prepare and enable men to their Sanctification , and most anticipate their prophanation ; the cause why he prescribed the celebration of the Sabbath from Even to Even , Levit. 23. 32. if I righly conjecture . 9. It is confessed by all , that in the Scripture and Israelites account , all dayes began at Evening , as I have proved at large before : It is likewise most certain that Christ and his Apostles being Israelites , did ever constantly observe the Scripture , and their own nationall computation of the beginning and end of dayes , it being that which Christ himself , and all the Evangelists follow , as I have evidenced at large , in the third and fifth Conclusions ; neither is it any way probable that Christ and his Apostles , ( or the Primitive-Church and Christians , who were in all things guided by them ) did or would alter this their Nationall and divine beginning , or concluding of dayes , there being no ground or reason for it , for ought that yet appeares . If therefore the Lords-day were instituted and consecrated for a Sabbath , by Christ himself , as many or by his Apostles , as most ; or by the Primitive Church Christians onely , soon after the Apostles time , as others affirm ; ( one of which three opinions is and must be granted by them for undoubted truth ) then it is most certain , that it must and did ( at its very first institution and observation ) begin and end at Evening ( not at morning or Midnight or b●cause Christ himself , his Apostles , and the Primitive Church did ever constantly observe this computation ; Therfore they would not , did not institute any other beginning of it , but this alone : which reason ( in my poore weak apprehension ) is so solid , that it admits of no evasion or reply . Lastly , That beginning and end of the Lords-day , which the Church & people of God in all ages , from the first institution of the Lords-day to this present age , have constantly observed , and the Church and learned in those ages pofitively in expresse terms resolved , to be most true and genuine , is * questionless the proper infallible inception & conclusion thereof ( This no man I presume , either will or can deny . ) But this beginning and ending of the Lords-day at Evening , which I here pl●ad for , is that which the Church and people of God in all ages , from the first in stitution of the Lords-day to this present age have constantly observed , and the Church and learned in those age , have positively in expresse termes resolved to be most true and genuine : none ●ver oppngning i● till q Wolphius , about some sixty years since , the first I find or hear of , that broached ●● is new opinion of its beginning at morning , because our Saviour did then rise again ; whose authority and sophisticall reason ( a meere Non sequitur , as I shall prove anon ) hath s●duced and drawn over many unto his opinion , both in their judgements and practise too ) Therefore it is questionlesse the proper infallible inception and Conclusion thereof . The Minor which is onely liable to exception ( and may seem a Paradox to some , who over-rashly stile this Position of the Lords-dayes beginning at Evening , an upstart novelty never heard of in the Church of God till this present age , in truth because th●mselves are ignorant in Antiquities , and versed onely in late modern writers , who fome●t the contrary Error , which I da●e affirm , to be the late sigment of some modern Auth●●u●s , not once so much as heard of in any former ages , which I here challenge them to disprove : ) I shall make good by unanswerable Reasons and Authorities , ( as I conceit them ) even from the very Apostles time to this present Century ; and that in a Chronologicall method , beginning with the Primitive times , and so descending in order to this present age . It is a Querie , not yet resolved amongst Divines , when and by whom the observation of the Lords-day for a Sabbath , was instituted ? Some hold it was instituted by Christ himself between his Resurrection and Ascension : Others that it was instituted by the Apostles after Christe the Ascention , but at what certain time they do not accord . A third sort affirm , that it was ordained onely by the Primitive Church , and Christians a little after the Apostles times , or as the * Council of Paris and others affirm , by the Council of Laodicea , about 360 yeares after Christ , but not by Christ or his Apostles . For my own part , as I shall not peremptorily resolve in this place , which of these opinions is the truest , it being not the scope of this present discourse : ●eferring you to Mr. Sprint , Dr. Bownd , Mr. Widly , Mr. Dod , Mr. Cleaver , Mr. Bernard , Dr. Twisse , Bishop Andrews , the Practise of Piety , Mr. Elten and others , who have written of this subject , & on the fourth Commandement , for satisfaction herein , which requires a particular Tract. So I shall on the other side positively affirm , that let the Lords-day be instituted either by Christ himself , or the Apostles , or the Primitive Church and Christians succeeding next after the Apostles , about the end of the first Century after Christ , ( at which ti●e it is clear by the testimonies of Ignatius , Clemens Alexandrinus , Justin Martyr , Tertullian , Irenaeus , Plinie , and others , that the Lords day was usally solemnized by Christians ) yet the fi●st Institutors of it , and the Primitive Christians who first observed it , did ever begin and end it at Evening , which I shall make good by these reasons , ( there being no direct convincing authority ●●●ant , either when the Lords-day was first instituted , or ●t what time it was first appointed to begin . ) 1. If Christ or the Apostles constituted it for a Sabbath , it is more then probable , if not certain , that they ordained it to begin and end at Evening . 1. Because they being all Jews , and ever exactly following the Scripture , and their own Nationall account , of commencing the day at Evening , as I haue formerly euidenced ; we cannot conceive that they should institute any new beginning of the Lorde-day , at Midnight or Moruing , contrary to the Scripture , and their received Count●ey account , but that they still observed this usuall and divine computation , even in the Institution , and Solemnization of this day . 2. Because this beginning of this day being immutable , and in * God the Fathers power onely to alter , not in theirs ; it had been a presumption in them to change it , without a speciall Commission from him ; the times being still in his power , even at Christs Ascension , not in Christs or his Apostles , Acts 1. 7. But we never read of any such Commission granted them to alter this day from Evening to morning , therefore it is presumption , yea folly to believe or assirm it . 3. Because the Lords-day ( as all sides accord ) was instituted in memory of Christs resurrection on the first day of the week . Now the first day ( as I have manifested ) began and ended at Evening in divine Evangelicall account , even as our Saviours Resurrection day ; neither did his Resurrection on it alter its beginning from Evening to morning : Therefore the Lords-day being but the first day of the week , and having the same beginning and setting as Christs very resurrection day had , must begin , and end at Even , at its Primitive Institution and observation : neither did or could the Institution of the first day of the week for a Sabbath , in memory of Christs Resurrection , change the beginning of the day , since Christs resurrection it self in the morning , ( the supposed cause of this alteration ) did it not . 4. Because Christ , or his Apostles ▪ would never consecrate a day in memory of the Resurrection on it , within the compasse of which day Christ did not rise again : for that were a great absurdi●y : But had they consecrated a Lords-day to begin at Morning from day-breaking , or from the very time that Christ ar●se ( which is uncertain , unknown , and so this Lordsdayes beginning too ) they had instituted such a Lords-day within the compasse of which Christ did not rise , he being risen before day-break , whiles it was dark Matth. 28. 2. John 20. 1. and his Resurrection being but the point , from which the day begins , and so not within it , on it , but before it . Therefore they instituted it to begin at Evening , not at morning . 5. It is certain , that Christ himself , his Apostles , and the Primitive Christians , for some good space of time did constantly observe the seventh day Sabbath , after Christs Passion , and Resurrection ; the Evangelists , and Saint Luke in the Acts , ever stiling it , the Sabbath-day , ( which name it yet retains in * Latine ) and making mention of its conscionable solemnization by the Apostles , and other Christians . Mark 16. 1. Luke 23. 56. See Mark 15. 42. and Luke 23. 54. Matth. 24. 20. Acts 1 12. c. 13 , 14 , 27. 42. 44. c. 14. 1. c. 15. 20 , 21. c. 17. 1 , 2 , 10. and c. 18. 4. it being still solemnized by many Christians , after the Apostles times , even till the Council of Laodicea , about the year of our Lord 360. as Ecclesiasticall writers , and the 29th Canon of this Council testifie , which runs thus , ſ Quod non oportet Christianos Judaizare , & otiare in Sabbato , sed operari in eodem die . ( which many did refuse at that time to do : ) Praeferentes autem in veneratione Dominicum diem ( there being then a great Controversie among Christians , which of these two dayes , the seventh day Sabbath , or the Lords-day should have precedency , t both of them being then observed by some ) si vacare voluerint , ut Christiani hoc faciant ; Quod si reperti fuerint Judaizare Anathema sint à Christo . Since thererefore the seventh day Sabbath was thus solemnized by Christ , the Apostles , and Primitive Christians , after the resurrection till this Laodicean Council did in a manner quite abolish the observation of it : it necessarily follows , that they began their Lords-day celebration at Evening . For the seventh day Sabbath , ( as I have proved in the second Conclusion ) did ever begin and end at Evening , and is so solemnized and begun by the Jews at this day : Wherefore they concluding this day at Evening , they must necessarily begin the Lords day then , because the first day of the week which they celebrated as the Lords-day , did then commence ? the Evening following the seventh day Sabbath , being apart of it in their account , and one day ever necessarily beginning when the other ends . To these five Reasons I might adde those others formerly alledg●d to prove that the Lords-day ought to begin at Evening . All which being laid together , are an infallible proof ; that admit the Lords-day instituted by Christ and his Apostles , yet it was ordained by them from the very first , to begin and end at Evening , and so to be solemnized , and that themselves did thus begin it . If it were onely instituted by the primitive Christians * succeeding them , no question but they at first concluded , that it should be sanctified from Evening to Evening , many of them being Jews , who kept all their Sabbaths and Festivals from Evening to Evening , to whom the other Christians did readily conform in this particular , because it was the Scripture computation , even from the Creation , and for other premised Reasons . For the Apostles themselves , and other Christians condescending to them for a time , in the point of Circumcision , Purification , and other such Ceremonies , quite abrogated by Christs death , Acts 21. 20 to 28. 1 Cor. 9. 20. Gal. 2. 14 , 15. c. 6. 12. would certainly concurre with them in the beginning and ending of their Sabbaths , and sacred festivities , which were no wayes ceremoniall , nor altered , nor abrogated by Christs death . From which premises I conclude ; that let the Lords-day be instituted , when or by whomsoever , yet it was ordained in its primary institution to be solemnized from Evening to Evening , and that it was sanctified in this manner by its originall Institutors . To put this out of question , I shall descend from the alledged reasons , to direct Authorities , culling out some few of the chiefest in all ages , and pretermitting all the rest for brevity sake . I shall begin with the ancientest first , and so proceed in order to our present times . The first Authority I shall insist on , is , that of Acts 21. 7 , 8 , 11. ( which many object against me , though it be most pregnant for me ) And upon the first day of the week , when the Disciples came together to break bread , Paul preached unto them , ready to depart on the morrow , and continued his speech untill Midnight : And there were many lights in the upper chamber where they were gathered together , &c. When therefore he was come up again , and had broken bread , and eaten , and talked a long while , even till break of day , so he departed . This is the very first and best Scripture Authority properly alledged for the solemnization of the Lords-day , by the Apostles and Christians of that age , who began the celebration thereof at Evening , not at morning or midnight , as is plain by this Text . 1. Because their solemnizing of it begun no doubt at that time , when as they came together to break bread ; that is , to receive the Sacrament , as most , or to keep their Agape or Love-feasts , as others interpret it ; or rather ( in truth ) to do both : But the Christians in that time did both celebrate the Sacrament and keep their Love-Feasts at u Evening , in imitation of our Saviour , who first instituted and kept the Sacrament at Evening , after Supper , Luke 22 , 20. John 13. 2 , 4. c. 21. 20. whence it is called the Lords Supper , 1 Cor. 11. 20. See Luke 14. 12 , 16 , 17 , 24. Rev. 19. 9. 17. This is manifest by 1 Cor. 11. 20 , 21. When ye come together therefore into one place , this is not to eat the Lords-Supper : for in eating every one taketh his own supper ; and one is hungry and another is drunken : Now this Text styling the Sacrament , the Lords Supper , and informing us , that the Corinthians did usually receive it after they had eaten their own Suppers ; and that some were drunk when they came to receive it ( and in those times , They that were drunk , were drunk in the night , 1 Thes. 5. 7. ) ascertains us , that this their coming to receive the * Sacrament and keep their Love-feasts , was at Evening or candletining , when it was Supper time . 2. Because the Text saith , There were many lights in the upper room where they were gathered together ; and that Paul preached from the time of their coming together till midnight : Both which do manifestly declare their Assemblies begun at Evening , as they anciently did , because there were many lights in the room where they met , which were lightted ( as the Text insinuates ) before , or so soon as they assembled in it : and because it is not probable that Paul ( who begun his Sermon when they came together , as the words imply ) did preach from Midnight , or the morning before , till midnight following , there being never such a Sermon heard of : but onely from Candle tining till midnight , the space of four or five hours . 3. Because the Christians in the next succeeding ages , ( as is manifest by y Plinie and z Tertullian ) did begin their Christian meetings , and Love-feasts at Evening , whence they likewise stiled them a Supper ; which Tertullian thus describes , Coena nostra de nomine rationem suam ●stendit . Vocatur enim Agape , id quod penes Graecos dilectio est . Non prius discumbitur quam oratio ad Deum praegustetur : Editur quantum convenientes capiunt ; bibitur quantum pudi●is est utile : ita saturautur , ut qui meminerint , etiam PER NOCTEM adorandum sibi Deum esse : which shews that they began their Feasts and Christian exercises , ( which he here conjoyns ) at Evening , and continued them all night , as Saint Paul , and the Disciples at Troas did . ( Which meetings Theophilus Alexandrinus in his Epist. Paschalis 3. 3. Bibl. Patrum , Tom. 4. p. 723. calls Vespertina congregatio . ) Post aquam manualem ac LVMINA ( which manifests they kept their Assemblies by Candle light , and so begun them at Evening ) ut quisquis de scripturis sanctis , vel de proprio ingenio potest , provocatur in medio Deo canere ; ( which a Plinie the second stiles , carmenque Christo , quasi dicere secum invicem ; ) hinc probatur quomodo bibent . A●què oratio convivium di●imit : Inde lis disceditur , non in catervas caesionum , neque in Classes discursationum , nec in ●ruptiones laseivorum , sed ad eandem ●uram modestiae , & pudicitiae , ut qui non tam coenam coenaverint , quam disciplinam . Which usage well explains this place of the Acts . It being apparent then ( as the subsequent Antiquities will more abundantly manifest ) that this meeting of the Disciples at Troas , and Pauls preaching to them began at Evening . The sole doubt will be what evening this was ? whether that which we call Sunday night ( as many erroneously mistake ) or Saturday night ? ( which is the Lords-day night if any : ) For my own part I conceive clearly , that it was upon Saturday night , ( as we falsely call it ) not the ensuing Sunday night . For admitting the Lords-day was then instituted for a Sabbath ) ( which those of the opposite opinions grant and I consent to ) there will be no great question of it . 1. Because if the Christians at Troas observed this first day of the week as their Sabbath , no doubt but this their meeting to solemnize it , and receive the Sacrament on it , was rather that Evening which began , than that which ended the Lords-day , in their account ; else they should have begun its solemnization onely when it ended , whi●h is improbable . But our Sunday Evening ( on which some affirm this meeting ) ended , not commenced the Lords-day in their account , they ever beginning their dayes the Evening before , as the premises manifest : Therefore this Assembly , was on our Saturday Evening , there being no mention of any meeting , the day or Evening before . 2. Because the Christians , in the next succeeding ages , ( as I shall prove by the following testimonies ) did ever begin their Lords-day assemblies and solemnities on Saturday Evening ; solemnizing it from Evening to Evening , because the first observers of it did so . Therefore it is more than probable , that these Christians at Troas did so too . 3. Because Saint Luke records that it was upon the first day of the week , when this Meeting was , and this Sermon of Pauls made ; therefore it must needs be on the Saturday , not on our Sunday Evening , since the Sunday Evenning in S. Lukes , and Scripture account , was no part of the first , but of the second day ; the day ever beginning and ending at Evening , in their computation , as the premises evidence . 4. All my opposites confesse , that the Disciples met at this time , upon the first day of purpose to sanctifie it for a-Sabbath ; and can they then think that they would defer their meeting till our Sunday Evening , when all the day in their accompt ( and the best , the chiefest part of it in their compute , who begin it at midnight or morning ) was expired ? Certainly , this had been to make the Lords-day no Festivall day at all , or at most not so much as an half-holy day ; which we cannot presume these Disciples , and S. Paul would dodid they observe it as their Sabbath : From all which reasons I may more then probably conclude , that it was the Saturday Evening ( when the Lords-day began ) not the Sunday night ( when it ended ) when this Divine Assembly was kept ; the rather because they received not the Sacrament , nor brake this bread till after midnight , as the Text affirms ; and so after the Lords-day ended even in the accompt of such who affirm it ends at midnight : And because this beginning of their Assembly when the day begins , makes most for the Apostolical divine Institution and sanctification of the Lords day ; for the which this Text will little avail , if this Assembly on it , were on our Sunday night , when the day was either wholly or for the most part expired , and so this meeting no warrant for its totall sanctification . But against this it will be objected , First , that Saint Paul departed from Tro● the very next morning at day-break ; which he would not have done , had it been part of the Lords-day , for he would not have taken this journey then , l●st he should have prophaned it . Besides , the Text saith , That he was ready to depart on the morrow ; which signifieth another day , not the same : therefore this night must needs be our Sunday night , his departure being on the morrow , to wit on our Monday , the next day after it . To this I answer , First , that it is clear by Acts 20. 6. that Saint Paul ●ame to Troas upon the Lords-day : For he stayed there seven dayes , And upon the first day of the week , he thus preacheth till midnight , ready to depart in the morning : so that the first day was the last of those seven dayes , and the first day of the week preceding it , the day on which he came to Troas : Paul therefore might as well depart on this day from Troas , as he came unto it thereon . And that without prophanation of the day : for he came and went by ship , verse 6. 13 , 14. and so might sanctifie the rest of the day a ship board , ( as our marriners and passengers who sail on the Lords-day , as well as other dayes , use to do ) because the wind and ●ide then serving , and the ship in which he was to sail , being to depart that morning , there was a necessity for him then to go a ship board , else he might have lost his passage : which necessity and circumstance of sai●ing away that day , made this his departure on it , no violation of the day : works of necessity , being no breach of the Sabbath , as a Christ himself , and all Divines resolve : the rather here , because he might preach and spend the rest of the day in the ship as profitably as on the shore , and the Mariners might likewise now set sail ( the wind and weather serving ) without prophanation of the day , as they still usually do in all places . 2. I answer , that the Morrow , hath a double signification in Scripture . Sometimes it is taken for the next b Evening or naturall day : Other times it is taken for the next morning or day-light , or that which we usually call day , in opposition to the night : not for the next naturall day , which begins at Evening , but the next artificiall day of twelve houres day light , which begins at Morning . In this sense it is used most commonly in Scripture , witnes Levit. 22. 30. When ye will offer a sacrifice of thanksgiving to the Lord a● your own will : on the same day it shall be eaten up ; ye shall leave none of it untill the morrow : compared with Levit. 7. 25. which speaking of the same offering , saith , He shall not leave any of it till the morning . ( See Exod. 12. 10. c. 16. 19 , 23 , 24. where there is the same expression ) In which Texts the Morrow , is nothing else but the morning following : for had this offering been at Evening , or night , when the naturall day begins in Scripture accompt , yet they might , not have reserved any of it till the Morning , for that had been to morrow , as morrow is opposed to the night not to the naturall day . So in 1 Sam. 19. 11. Saul sent Messengers to Davids house that night to watch and to slay him in the morning : and Michall told him , saying , if thou save not thy life to night , to morrow thou shalt b● slain . Where morrow is not put for another naturall day ( that morrow in Scripture and the Jews account being part of that naturall day , of which this night was the beginning ) but onely for the day-light , or artificiall day , being the same naturall day on which these words were spoken . Thus it is used in 2 Sam. 11. 9 , 12 , 13 , 14. Esther 2. 14. So Zeph. 3. 3. Her Judges are Evening-wolves , they gnaw not the bones till the morrow , that is , till the morning following . And Acts 23. 31. 32. Then the Souldiers took Paul by night and brought him to An●ipatris : on the morrow they left the horsemen to go with him . In all which places the morrow is put onely in opposition to the preceding night , and for the day light following ; ( which night and morrow make up the same naturall day ) not for the beginning of the next en●uing naturall day , or for another day . Hence the Scripture useth this phrase : The morrow after that day , or after the Sabbath . Levit. 23. 11 , 15. Josh 5. 12. 1 Chron. 29 , 21. because there is a morrow opposed to the night , wherein a thing is done or spoken , which is a part of the same naturall day , that the night is . In this sence morrow must needs be taken here : for this meeting beginning but at night , and Paul continuing his Preaching untill midnight following , ready to depart on the morrow : this morrow was nothing but the next morning ; which was a part of that fi●st day , on which the disciple met , as it was a naturall day consisting of twenty four houres , and beginning but that Evening ; not another day of the week , or our Monday morning , as some affirm . This morrow therefore being but the next morning , and opposed to the night onely , ( not to the naturall day on which this Assembly was kept at Troas ; and this night being part of the fi●st day of the w●ek ( which as a natural day in Scripture accompt b●gan at Evening ) could be no other but the Lords-day morning , not the Monday following ; and this meeting ( ●s the promised Reasons prove ) could be no tim● else , but our Sa●u●day night , notwithstanding this O●j●ction . So that I may safely conclude , that Saint Paul and the Christians of Troas ( the fi●st solemnizers of the Lords-day that we ●ead of ) did begin its solemnization at Evening , not at morning or Midnight : Wherefore we ought to begin it then . This is my first Authority in point of practise , to prove , that the Primitive Christians began the Lords-dayes sanctification at Evening . My next evidence is that of a Plinie the second , who writes thus to the Emperour Trajan , concerning the time , and manner of the Christians solemnization of the Lords day . Soliti erant STATO DIE ANTE LUCEM CONVENIRE carmenque Christo , quasi Deo dicere secum invicem ; Seque SACRAMENTO non in scelus aliquod , astringere , sed ne furta , ne latrocinia , ne adulteria committerent , ne fidem fallerent , ne depositum appellati denegarent , &c. By which it is evident , that the Christians in that age ( a time of persecution ) and after ages too , did b usually meet together to receive the Sacrament , and perform their holy Exercises , at night , when it began to grow dark , and concluded them at day-light or about day-break , ( as the disciples did at Troas , Acts 20. 7. to 12. ) which Assemblies some Ecclesiasticall Histories call , Antelucani coetus ; Night-Assemblies , or meetings , before day light ; not because they began in the morning about day-break , as some would have it ; but because they both began and ended be●ore day-dawning ; the Christians in that time of persecution , not daring to meet publickly in the day time for fear of apprehension . Now this set night on which they kept those Assemblies was not our Sunday , but our Saturday night , on which our Saviour arose whiles it was dark : and in Honour of his Resurrection did they begin and keep their Lords-day solemnization , on this night , not the night ensuing , as is evident by Justin Martyrs second Apology , with other ensuing testimonies . And these their night conventions were the Occasion of those slanderous imputations which the Gentiles cast upon the Christians ; c that after their Exercises of Religion ended , they did use to put out the lights ( used to expell the darknesse of the night , Acts 20. 8. ) and then couple promiscuously one with another , yea murther and eat up children , and commit all manner of villany . Since therefore they began their Lords-day exercises at Evening , before day light began ; as this Heathen Authour and all Ecclesiasticall Historians writing of this age , accord ; we need not doubt , but the day in their acc●mpt did then begin ; since they would not begin the exercises of the day till in truth it began . My third Authority is that of Tertullian about 200 years after Christ ; in his A●ol●gy for the Christians , c , 38 , 39. ( the words whereof I have already alledged ) and de Corona militis c. 3. where he writes thus . Eucharistiae Sacramentum in tempore victus , & mandatum à Domino , ANTELVCANIS CAETILVS , nec de aliorum manu quam praesidentium sumimus : wch expresly shews ; that the Christians of that age did begin their publick Lords day meetings , and Love feasts in the Evening , and spending the Saturday night ( as we falsly deem it ) in Gods worship , receiving the Sacrament and other holy duties ; which night assemblies he stiles , b Nocturnae Convocationes ; because they spent the greatest part of that night in them : nocturnae properly , not morning , or early risings and mee●ings before day , but a watching or fitting up all night , without going to bed , or taking rest , as the common proverb , Nocturnae lucubrationes periculosissimae sunt ; compared with its opposite Adagie , Diluculo surgere saluberimum est ; and Isa. 30. 29. Luke 2. 8. c. 5. 5. c. 6. 12. John 3. 2. Gen. 31. 39 , 40. Num. 14. 1. Josh. 10. 5. Prov. 31. 18. Psal. 119. 75. with other Scriptures , testifie . But to passe by examples , and come to direct Authorities . 4. My fourth testimony is that of Athanasius , the great Anti-Arrian Bishop of Alexandria Quaestiones ad Antiochum : Quaest . 52 , 53. p. 380. Neque contra nos afferrent Judaei , quod in Sabbat● surrexerit Christus , ideo eorum or a longe ant● obturavit Deus , lege illis data ; ut A VESPERA OR●INENTVR DIEM SABBA●I . Cur hanc ●b causam & nobis Deus praecepit , A VESPERA SABBATI ORDIRI DOMINICUM ? Responsio . Non ob eam causam : sed postquam Deus Gentes ex tenebris ignorantiae , & ex lege ad Lucem cognitionis Dei & Evangelii vocavit ; Convenienter san● nobis PRAECEPII Resurrectionis ipsius diem , A VESPERA INCHOARE & ad Lucem perducere . INDECORUM enim , & INCONCINNUM FUERAT A LUCE ORDIRI , & in noctem & tenebris desinere Christi verae lueis dies A most express resolution , that the Lords-day ought to begin from Saturday Evening , and that it is both unseem●y and unfit to begin it from the morning . Answerable to which is that of Anselm . Enarrationes in Math. 28. v. 1. 2 Operum , Tom. 1. p. 116. O do temporum habet , ve●peran magis tenebrescere in noctem qu●● lucescere in di●m : sec mysticè dicit lucescere , pro gloria resu●●●●●ionis immin●n●is . Huc usq●e dies noctem dicebatur praecece●● . Nune ordo mutatur ▪ & NOX QUA SURREXIT , D●E● , QUA SE OSTENDIT , ADJUNCTA EST. Et congruè●● us drem nox s●●u●batur , quia à luce homo in tenebr as cecide●●● . NUNC VERO DIES SEQUITUR NOTEM , quia per Resurectionem à peceatis ad vitam reducimur . Which Passage is almost verbatim recorded by Haymo Halberstatensis Homiliar um pars Aestivalis ; Coloniae 1531. Hom. in die sancto Paschatis p. 7. 8. and by Christianus Grammaticus Expositio in Matthaeum Evangelistam ( c. 28 v. 1. ) Bibl. Patrum Tom. 9. pars 1. p. 491. D. E. by Zacharias Crysopolitanus in unam ex quatuor Bibl Patrum Tom. 12 p●rs 1. p. 203 , 204. A. Isidor Hispalensis de natura ●erum . c. 1. p. 246. Gratian . sentent l 2 Distinct 13. E. and others . My fifth Authority is ●●● C●uncil of Laodicea , about the year of Christ 360. whic● as i● first setled the observation of the Lords-day , and prohibited , abolished the keeping of the Jewish S●●b●●h under an Anathem● . Can. 49. fo●●●i●ed So it th●● posi●ively determined : Vt A VESPERA USQUE AD VESPERAM DIES DOMINICA SERVETUR : as is recorded Capit. Caroli & Ludovici Imperatorum . lib. 1. c. 15. collected by Ansegisus & Benedictus Levita ; & Fredericus Lindebrogus Codex Legum Autiquarum p. 833. My sixth Evidence is the expresse testimony and resolution of Saint Augustine , the eminentest of all the Fathers , De Tempore Sermo 251. Observemus ergo . diem Dominicam Fratres , * & sanctificemus illam , si●ut antiquis praeceptum est de Sabbato . ( Levit. 23. 32. ) A VESPERA USQUE AD VESPERAM celebrabitis Sabbata vestra . Videamus ne otium nostrum vacuum sit ; Sed A VESPERA DIEI SABBATI USQUE AD VESPERAM DIEI DOMINICAE sequestrati à ruralt opere , & ab omni negotio , solo divino cu●●ui vacemus . Ve●iat ergo cu●cunque possibile sit ad VESPE●●NAM atque NOCTVRNAM CELEBRATIONEM , & ●r●t ibi incouveniu Ecclesiae pro peceatis suis D●um , &c. An authority so full for the celebration of the Lords day from Evening to Evening , in that age , that it cannot be shifted nor avoyd●d , and a direct resolution in expresse Terms of our present Qu●stion . My seventh . is Pope Leo the first , Epistolarum Decretalium Epistola 79. which y●u shall find in the second part of his own works , in Juo Carnotensis Decretalium , pars 6. c. 71. Gratian . Distinctio 75. & de Consecratione Distinctio 3. & in Surius Conciliorum Tom. 1 p. 789. where he thus resolves our Question : Quod ergo à patribus nostris propensiore cura novimus esse servatum , à vobis quoque volumus custodiri , ut non passim diebus omnibus Sacerdotalis ordinatio celebretur , sed post diem Sabbati , ejusdem noctis quae in prima Sabbati lucescit exordia deligantur , hoc est sub Lege Divini officii substiuantur , in quibus his qui consecrandi sunt jejunis , & ●ejunantibus , Sacra benedictio conferatur . Quod ejusdem observantiae erit , si mane ipso Dominico die continuato Sabbati jejunio celebratur à quo tempore PRAECEDENTIS NOCTIS INITIA NON RECEDUNT ; QUAM AD DIEM RESURRECTIONIS , sicut etiam in Poscha Domini de laratur . PERTINERE NON EST DUBIUM . So that it was past all dis●ure , and doubt in his time , that the Lords day began at Evening , and that our Saturday night was part of it . Then it follows . Nunquam benedictiones nisi in Die Demini●ae Resurrectionis tribuuntur , a CUI A VESPERE SABBATI INITIUM CONSTAT ASSCRIBI From which Text of his , Juo Carnotensis : Anno Dom 1100 Gr●tian Anno 1170. in their for●n●med pl●ces , together with Panormitan , Antonius de Bru●io , Joannis Thye●ey , Bartholomeus Brixiensis : and all other Can●nists in their Glosses on the fore-quoted Texts of Gratian ( where these words of Leo are recited ) resolve without dispute : QUOD DIES DOMINICA INITI UM HABET A VESPERA SABBATI : quod probat per consuetudinem , & etiam per doctrinam Apostolicam . Quod VESPERA PRAECEDENTIS NOCTIS TRAHITUR ADDIEM SEQUENTEM , ut sive de vespere in Sabbato , sive de mane in Dominico ordines conferantur , semper in die Dominico videantur conferri : All of them according , that the Lords-day begins and ends at Euening , not at morning or Midnight . A truth so clear in that age , as it was past all doubt , the b Scots and Irish Christians about the year 597. and before , beginning the Lords-day at Evening , as Bishop Vsher attests . My eighth Testimony , is the second Council of Mascon , Canon 1. apud Surium ; Concil. Tom. 2. pag. 682 , 683. Custodite diem Dominicam quae nos denuò peperit , & à peccatis omnibus liberavit . Nullus vestrum litium fomitibus vacet , &c. Estote omnes hymnis & laudibus Dei animo corporeque intenti . Si quis vestrum proximam habet Ecclesiam , properet ad eam , & ibi Dominico die semetipsum precibus , lachry misque afficiat . Sint oculi manusque vestri toto illo die ad Deum expansae . Then it follows ; NOCTEM QUOQVE IPSAM quae nos insperatae luci inaccessibili reddidit ( to wit our Saturday night before Easter , on which Christ rose again ) SPIRITUALIBUS EXIGAMUS EXCVBIIS : NEC DORMIAMUS IN EA , SED OREMUS & VIG●LEMUS OPERIBUS SACRIS , ut digni haberemur cohaeredes fieri in regno Servatoris . Which Canon proves , that the Christians of that age did solemnize our Saturday night ( before Easter especially ) and sp●nd it all in holy vigils , prayers , and religious exercises , because Christ rose upon it , accounting it a part of the Lords-d●y , and beginning their Lords-day exercises on it , not on our Sunday night . My ninth Proof is , the fourth Council of Toledo in Sp●in , Canon 8. Apud Surium . Tom. 2. p 729 Lucerna & Cereus in pervigiliis , apud quasdam Ecclesias non benedicuntur & eur à nobis benedicantur , inquirunt Propter GLORIOSVM enim NOCTIS ILLIUS SACRAMENTUM hae● sol mniter benedicimus , ut SACRAMENTUM SACRAE RESURRECTION●S CHRISTI MYSTERIUM QUOD TEMPORE HUIUS NOCTIS VOTIVE ADVENIT , BENEDICTIONEM SUSCIPIAMUS . Et quia haec observatio per multarum loca terrarum Regionesque Hispaniae in Eccles●is commendatur , dignum est ut propter unitatem pacis , & Gallicanis Eccles●is conservetur . Nulli autem impune erit , qui hoc contempserit , sed Patrum regulis sub acebit . By which Canon it is most apparent , that the Christians of this age did solem●ize our Saturday night with holy vi●ils , prayers and exercises of Religion , beginning their Publick Assemblies and Lords-dayes duties on it , because the glorious Sacrament , and Mystery of Christs Resuriection hapned on it , the blessing whereof they expected to r●ceive by this nights sanctification . Therefore questionlesse they began their Lords-day at Evening , and made this night onely , not our Sunday night , parcell of it ; because Christ in their accompt did rise again upon it . Neither was the celebration of this night the practise onely of some few private Churches , but of all Christian Churches in that centurie , since this Councell layes it down as a prevailing argument , why all Churches should consecrate their Candles and Tapers on it , as well as the Spanish Church , and Churches in France ; which had been no motive at all , had not the solemnization of this night in memory of Christs Resurrection , been universall , though the superstitious Ceremonie of Hallowing Lights and Tapers on it was not so . Which general received practise of solemnizing this night , & spending it thus , in vigils & prayrs , even from the apostles time , till long after this Councill , is a satisfactory argument to me , that Saint Pauls and the Disciples meeting at Troas upon the first say of the week ( where they spent the whole night together in preaching and other Christian exercises Acts 20. 1 , 9 , 10 , 11 ) was on our Saturday , not Sunday night , it being no doubt the originall pattern from whence this custome sprung which this Councill mentions . My tenth Evidence is the expresse inanswerable Authority of Anastatius Sinaita , Anagogicarum Contemplationum lib. 2. Quaest. 86. 152. 153. Bibl. Patrum Tom. 6. pars 1. p. 634. E. 778. 795. Propterea Scriptura tenebras ponit ante lucem , quoniam prius eramus in errore , deinde transeamus ad lucem . Propterea PRIOR EST VESPERA , DEINDE DIES . LEGE EST CONSTITUTUM ( it seems there was then some expresse Law and Canon for i● in force ; as these forecited ) UT INCIPERETUR A VESPERA , DOMINICA , quoniam à morte objeu●a , proce ●imus ad lacem Resurrectionis . NOS DOMINICAM A VESPERA SABBATI AUSPICAMUR ( so that ●● was the constant practise of Christians in that age to begin the Lords day on Saturday at Evening QUEMLIBET D●EM A VESPERA COMPUTARE , ET CUM PRAE●EDENTE NOCTE SEU UNUM COPU●●RE SOLEMUS ( which last word implies a constant Custome in that time ) Sedenim & Moyses vaeationem à laboribus in Sabbato it a d●scripsit , VT ET RAECEDENTE NOCTE , ET SEQVENTI DIE OTIVM AGERENT . Testes do Judees QVI VSQVE INHODIERNVM DIEM ID OBSRVANT . Qui●pe qui non illam noctem quae Sabbatum subsequitur , SED illā QVAE ANTEGREDITVR cessatione ab operibus quiete colunt . ( this therefore was and is the Jewish and Scripture computation ) ET NOS IN OBSERVATIONE DIEI DOMINICI PRAECEDENTEM NOCTEM TANQUAM CUM DIE COPULATAM , ET NON SEQUENTEM NOCTEM VENERAMUR . An Evidence so expresse , so punctuall , as may satisfie all the Opposites , and cannot be evaded . My eleventh Testimony , is the positive Resolution of an whole Generall Council , and so by consequence , of all Christian Churches in that age ; to wit , the sixth Generall Councill of Constantinople , Can. 56 Surius Conciliorum . Tom. 2. p. 1052. Dominicis genu flectere à divinis nostris PATRIEVS , Christi Resurrectionem honorantibus , canonicè accepimus ( The first generall Councill of Nice , Canon 20. having so decreed : ) Ne ergo hujus observationis evidentiam ignoremus , fidelibus manifestum fa●imus , QUOD POST VESPERTINUM SACERDOTUM AD ALTARE SABBATO INGRESSUM , EX CONSUE●UDINE QUAE SERVATUR NEMO GENU FLECTIT USQUE AD SEQUENTEM VESPE●AM , IN QUA POST INGRESSUM IN VESPERTINO SEU COMPLETORIO , GENUA RURSUS FLECTENTES , DOMINO PRECES OFFERIMUS , Servatoris enim nostri Resurrectionis veluti praecursorem NOCTEM quae suit ante Sabbatum , accipientes , HYMNIS AB EA SPIRITV ALITER INCIPIMVS : Festum ex tenebris in lucem finientes , ut in persecto ae integro DIE AC NOTCE , nos Resurrectionem celebremus . A most full unanswerable Authority , if a li●tle explained . It was the received Custome of the Primitive Church , as this Canon & all Antiquity witnes , to pray standing not kneeling , all the whole Lords-day in memory of our Saviou●s Resurrection , & standing up again from the dead : Whence these their Lords-day Exercises were called , * Stationes ( à stando ; in English Stations ) because they ever stood , and never kneeled in them . Now this Custome of praying standing , used onely on the Lords-day , and between E●ster and Ascension day , began and ended with the day . The question then will be , when , and at what time of the day , this praying standing , began and ended ? This Canon resolves it in plain terms , ( and that by way of Declaration onely , not of new Constitution , ) that all the Churches and Christians of this age ( ex consuetudine quae s●rvatur ) even by an ancient long continued Custome received from the Christians and Church●s of former ages ; and then observed onely , not begun ; did alwayes begin to pray standing , after their Saturday Vespers , or Evening prayers were ended , ( to wit , at the time of the Evening , when the day in divine and naturall accompt begins ) and concluded them after the Lords-day Vespers , or complein ended , to wit , the Lords-day at Evening , when the Lords day doth properly and truly end . By which it is most apparent , that they began and e●d●d their Lords-day and Lords-day exercises at Evening , not at morning or Midnight ; and that it was the constant custome of all Christians in former ages so to do . Again it assures us , that it was the custome of all Churches , then , and in foregoing times , to couple the Saturday night , and the Lords-day together , and to solemnize them in memory of Christs Resurrection , as one intire Lords-day ; b●●inning and spending all the Saturday night with Hymnes and spirituall duties . So that this Councill is a most clear satisfactory proof both in point of Doctrine and practise , that the Lords-day ought to begin and end at Evening , and was actually so observed by all Christians of this and former ages . I wonder therefore why some , who think themselves learned , should so far for●et themselves , as to call it an upstart Novelty , not heard of in the Church till now of late , it being ever the received doctrine and practise too , of all Churches , Christians , till within 70 years last past . My twelfth Proof is the famous English Council at Berghamstede , under Withred King of Kent , An. Christi 697. in Spelman : Concil. Tom. 1. p. 195. Can. 10 , 11. Si In VESPERA praecedente diem Solis POST QUAM SOL OCCUBUIT , aut in Vespera praecedente diem Lunae post oceasum solis fervus ex mandato Domini sui , opus aliquod servile egerit , Dominus factum 80. Solidis luito . Si servus hisce diebus itineraverit , Domino pendet 6 solidos , ●ut flage●o caedatur . Si liber homo id faciat , tempore vetito , sit reus Collistrigii mulctae : & qui eum detulerit dimidium habeat , tam mulctae tam Wi●gildi By which Law it is most evident ; that the Lords-day began and ended at Evening after Sun-set ; and was to be sol●mnized from Evening to Evening , without doing any ser●i●e work on Sunday nights after sun set , as well as on Saturday nights , though the Lords-day then actually determined . To which I shall adde that of Venerable B●da our learned Countreyman , in his Homily on Matthew 28. verse 1. quoted by Bartholomaeus Brixiensis in his Glosse upon Gratian Distinct . 75. In die ista ( to wit , the Lords-day , NOCTES INCIPIUNT PRAECEDERE DIES , ideo fortè ut tres dies & noctes haberi possint , in quibus Domin●s fuit in ventro terrae , quod nec sic habetur nisi Synechdo●hicè , vel declaratur : quia Missa non decantatur in Sabbato , sed in principio sequentis noctis , & dicitur ; Deus qui hanc SACRTISSIMAM NOCTEM , &c. & ita est die Dominica Nox illa . A Passage so plain for the Lords days beginning on saturday at Evening , that it needs no glosse , and this was the doctrine and practise of our Nation then . My thirteenth Authority is the Synod of Franckford , under Charles the Great , famous for the Doctrine of Images therein condemned , the 22. Canon whereof ( apid Achuini opera Col. 1893 ) resolves our question thus . Vt Dies Dominica à vespera usque ad vesperam servetur . A direct determina●ion of the point in difference . That the Lords-day is to be kept from Evening to Evening . My fourteenth probation , is the expresse decree of the Emperour Charls the Great himself , and Ludovicus Pius , Capit . l. 6. Tit. 186 apud Fredericum Lindebrogum Codex Legum Antiquarum p. ●●8 . & apud Bochellum Decret. Ecclesiae Gallicanae l 4. Tit. 3. c. 39. p 589. A Vespera usque ad Vesperam Dies Dominious servetur . What can be more full and punctuall than this ? Which is seconded Capit. l. 1. c 15. as a decree of the Council of Laodicea . My fifteenth , is Concilium Foro-Juliense under the same Charls , c. 13. apud Suriū Tom. 3. p. 266. Diem autem Dominicum Inchoant . Noctis initio , id est , Vespere Sabbati Quae in prima lucescit Sabbati , quando signum insonuerit , vel Horaest ad Vespertinum celebrandum , non propter honorem Sabbati ultimi , sed propter sanctam illam Noctem p●imi Sabbati , id est , Domini●i Diei , cum omni reverentia & honorifica Religione Venerari omnibus mandamus . A Canon so apparent for beginning the Lords-day at Evening , that it needs no illustration . My fixteenth , is the Synod of Towres under the same Charles Canon 40. apud Surium . Tom ▪ 3 p. 227. Itemque interdicat ne mercata & placita usquam fiant die Dominica , quâ oportet omnes christianos à servile opere in laude Dei & gratiarum actione , Usque ad Vesperam perseverare ; which compared with the former Canons , is a direct proof , that the Lords-day begins at Evening , because then the celebration of it by this Canon , is to end . My seventeenth is the Council of Mentz , Anno 813. recorded by Juo Caruotensis , Decretalium par● 4. c. 16. which decres thus . Omnes Dies Dominicos à Vespera in Vesperam cum omni veneratione & observatione decrevimus observare , & ab illici●o opere abstinere , &c. A pregnant testimony in this point . My eighteenth , is that of H Rabanus Maurus , Homil● de Dominicis diebus , in his works at large , Edit. 1616. Tom. 5. p. 605. where he thus resolves this question on my side . Observemus ergo diem Dominicam & sanctificemus illam sicut antiquis de sabbato praeceptum est , dicente Legislatore , A Vespera usque ad Vesperam celebrabitis sabbata vestra . Videamus ne otium nostrum vanum sit . Vespera Diei Sabbati , usquead Vesperam Diei Dominici sequestrati à rurali opere & omni negotio , solo divino cultui vacemus . To whom I may adde his Coetanian Haymo Halberstattensis , Homilia in die Paschatis p , 7 , 8. who there resolves in punctuall termes , that the Lords-day begins and ends at Evening , not at morning ; and so ought to be solemnized from Evening to Evening . My nineteenth , is the Councell of Compendium , apud Radulphum Tungrensem , de Canonum observantia , Propositio 15. Bibl. Patrum . Tom. 11. p. 445. F. Tom. 14. p. 242. & apud Alexandrum Alesium , Summa Theologiae pars 3. Quaest . 31. Artic. 2. p. 145. Both these Authors being of the same judgement with this Councell , which decrees thus . Omnes Dies Dominicos à Vespera usque ad Vesperam omni v●neratione , devotione observari , &c. words most direct in point . My twentieth , is the Authority of Amalarius Fortunatus , Bishop of Triers , who flourished about the year 920. De Ecclesiasticis officiis , lib. 1 c. 12. Bibl. Patrum Tom. 9. pars 1. p. 311. F. Dominica Nox in magna gloria celebratur , ut liquet omnibus qui morem nostrae Eccl●siae ●enent . Unde Augustinus ex Sermone ad Populum vigiliis Paschae . Deinde Sabbati Dies à sua nocte incip●ens , finitus est vespere incipienti● noctis : Quae pertinet ad imtium Diei Dominicae , quoniam Eam Dominus suae Resurrectionis gloria consecravit . Illius itaque Noctis ad in●tium Diei Dominicae pertinentis , nunc istam solenniter memoriam celebramus . What can be more plain to testifie , that both in the judgement and practise of that age the Lords-day did begin and end at Evening , and that Christ by his Resurrection consecrated this night for his service , not the Morning and day following it onely , excluding it . My 21. is the Ecclesiasticall Laws of Edgar and Canuius , two ancient Kings of this Island , recorded in Lambards Saxon Laws , and in Mr. Fox his book of Mart●rs , Edit. 1610. p. 715. & Spelmanni Concilia p. 445 , 446. who both enacted , That the Lords-day should be kept holy from Saturday Vespers at three of the clock till Monday morning ; beginning the solemnization of it on Saturday Evening at * 3 of the clock , not at Midnight or morning following , and continuing it till Monday morning ; for preventing all prophanesse and disorders on our Sunday night , as being more fit to be spent in holy duties , than servile works , or pastimes ; it being fitter to give God more time than he commands , than to rob him of the least minute . From these Kings raigns , it was the constant custome of this Kingdome for Lab●u●ers , servants , & all others , to give over their week day works about Saturday Noon , or 3 of the clock , some space before Evening service , that so they might repair to Evening prayers that day , and after that begin the sanctification of the Lords-day at Evening , as is evident by the statutes of 4 H. 4. c. 14. 6 H. 6. c 3. and 23. H. 6. c. 13. which enact , That no Labourers whatsoever , should take any hire for the Festivall dayes , nor for the half dayes for the Evens of Feasts when they do not labour . Which custome hath been observed in some places till of late ( within the memory of such who exceed not 50 years ) the Saturday being esteemed an half holy day , and servants recreating th●mselves upon it a little before night , that so they might avoid all Pastimes on the Lords-day , and keep it holy from Evening to Evening . Which ( together with the custome of observing Holy-day Eves , because those dayes began at Evening ) is a manifest and direct evidence , that the Church of England ( till of late some taught the co●trar● ) did begin the Lords-day on Saturday Evening , even from these Kings time , and long before ; and therefore should proceed to do so now . The same Law was enacted by William King of Scots . Anno 1203 , which was likewise ratified by a Scotish Councill , as Hector Boetius lib. 13. de Scotis ; & Centuriae Magdeburg . Cent. 13. Col. 932. lib. 48. & Col. 788. l. 40. accord . viz. That Sunday should be kept holy , from Saturday at 3 of the Clock , till Monday Evening ; that none should do any worldly businesse thereon , but be imployed onely in holy actions , and King Alexander the third of Scotland in a Parliament , An. 1314. decreed , That none should fish in the waters , from Saturday Vespers til Monday morning . My 22. is the Decree of the Councill of Lyons , concerning Holy dayes , recorded by Juo Carnotensis . Decretalium pars 4 c. 14 & Gratian de Consecratione Distinct . 3 fol 663. Pronunciandum est Laicis ut sciant tempora feriandi per annum , scilicet , Omnem Dominicam à Vespera usque ad Vesperam . Upon which Ba●tholomaeus Brixiensis . ( on Gratian's Text ) gives this Glosse : usque ad Vesperam . Hi● habes Quando incipiat Di●s secundum Canones ; s●i●ic●t A VESPERA . Gratian , Juo , Panormitan , Hostiensis , with other Canonists being of the same judgement too . What can be more direct or ●ositive than this ? The 23 Is Honorius Augustodunensis , de Imagine Mundi , lib. 2 c. 27. de initio & fine dierum , Bibl. Patrum Tom. 12. p 497. R. Christiani Diem Dominicam à Vespera usque in Vesperam finiunt . My 24. Is the Synod under Simon and Galo the Legat , apud Bochellum , decret-Eccles . Gal. lib. 4. Tit. 7. c. 14. p 578. & Tit. 10. c. 12. p. 595. Pronunciandum est Laicis ut sciant tempora feriandi per annum id est , Omnem Dominicam , à Vespera usque ad Vesperam . Nec ali●uis à vespera Diei Sabbati , ad vesperam Diei Domin●cae ad molendina aquar●m , nec ad aliqua alia molere audeat . A ull resolution in this Controversie . My 25. Is Pope Gregory the ●i●th , Decretalium lib. 2. Tit. 9. de Feriis . c. 2 p 595. Who determines thus . Omnem Dominicam Vesperam à Vespera usque ad Vesperam●eriandum Sanctam D●em Dominic●m Ab ho a Diei Sabbati Vespertina inchoandam . It ne●ds no Glosse being so di●●ct My 26. Is the Canon of the Synod of Angiers . Apud Bochellum Decret. Eccl●s . l. 4. Tit. 10. p. 14. p. 578. Inhibemus molitoribus etiam quibuseunque sub poena interminatione praedicta , & molendinarum Dominis , Nè ipsi Diebus Dominicis , maximè à vespera Diei Sabbati , usque ad vesperam Diei Dominicae molendina molire faciant aut permittant , non obstante longi temporis abusu , qui non usus censendus aut consuetudo , imò verius corruptela , cum tanta sint graviora peceata , quanto diutius infoelicem animam detinuerant obligatam , cum aliqua praescriptio contra praecepta decalogi locum sibi vindicare non possit . A direct evidence . My 27 , is a domestick Provinciall Constitution under Simon Isleep Archbishop of Canterbury recorded by Lindwood , Constit . Provincialium l. 2. Tit. de Feriis fol. 74. B. And by Joannis de Aton : fol. 148. a. Inprimis sacrum diem Dominicum ab hora vespertina Diei Sabbati inchoandum , which needs no other Glosse but Lindwoods , who thence concludes , That the Lords-day ever begins at Evening : the constant ancient Doctrine of our Church : My 28. is an ancient English Dialogue upon the Commandements , intituled Dives & Pauper , first Printed Anno 1496 , and after reprinted by Thomas Berthelet the Kings Printer , Anno 1536. . Which Book on the third ( our fourth ) Commandement ch. 14. f. 132. &c. 6. f. 11● . demanding this Question ; How long ought the Holy day to be kept and hallowed ? resolves it thus , From Even to Even ; as Raymundus , saith , and the Law . ( Extrau . l. 5. Tit. de Feriis . Omnes dies ) We have ordained that all Sundayes be kept with all manner of worship , From Even to Even ; and holy Writ saith also , and God himself : From Even to Even shall you celebrate the Sabbaths . My 29. is an old English Treatise intituled , The Flower of the Commandements of God , Printed at London , by Wynkin de Ward , Anno 1521. ch. 3. on the third ( our fourth ) Commandement , f. 31. 32. Which thus determines . Nothing is to be done on the Sunday , but to be besied towards God , him for to Honour . Question , Who so should demand , At what houre a man should begin to celebrate the Feasts . The Answer , Regularly , men say , that from the one Evenson unto the other Even-song the Chyrk make solemnity . It is written Extrau . de Feriis , & de consecratione distinct . 1. cap. Missas ; Omnes dies Dominitos à vespera in vesperam decernimus observari . In like wise , saith the Scripture , in many places . à vespera ad vesperam celebrabitis Sabbata vestra . This scripture reproveth the fully of some simple men , the which reputeth not to be sin to labour and work late on the Saturday at night , and ween that it is sin , to work onely on the Monday in the Morning . These two last authorities I h●v● cited at large , because they are punctuall , the books unknown to most ; and ●ully manifest the Doctrine and practise of the Church of England in that and former ages , to be fully consonant to my opi●ion ; though now out of ignorance of Antiquity , r●puted a strange , unheard of Novel●y , by ●ome who repute themselves no mean Rabbies , and scorn the Title of Ignoramus , wherewith they upbraid all Lawyers , though more knowing , more learned , than many of themselves . 30. To these I could h●ve added sundry others ; but to avoid prolixity , I shall onely remember the names and works of some late Authors , from Anno 1100. till this present , who expressely resolve . That the Lords-day begins and concludes at Evening . N●● to mention Juo Carnoten-Gratian , Alexander A●ensis , Radulphus T●ngrensis , Barthol●mae-Brixiensis , Joannis de Thiery , Antonius de Brutio , Gulielmus Lindwood , Joannis de Aton , Laurentius Surius , or Laurentius Bechellus , who all concurre in this opinion in their f●re-named works , where the precedent Canons and Decrees are registred ; I shall onely refer you to Thomas Aquinas in 3. Sentent . Distinct . 37. Art. 5. Distinct . 11. qu. 2. Art. 2. qu. 3. ad 2m 2a s●cundae . qu. 122. art . 4. Tostatus Abulensis in in Exod. c. 20. qu. 12. Hostiensis sum . l. 2. Tit. de Feriis sol . 142. Joannis de Burgo ( Chanceilour of Cambridge in Henry●he sixth his raign ) Pupilla oculip●rs 9. c 6. de Feriis B. E. Baptista Trouomala in his Summa Rosella Tit. Feriae . sect 4 , 5. Angelus de Clavasio , in his Summa Angelica , Tit. Dies sect. 1. Cavarruvius l. 4. c. 13. Tom. 2. with all other Canonists in the titles De Feriis , & Diehus Festis , who all resolve in these very p●●si●ive terms . Abstinendum est ab op●ribus omni die Dominica . Ab Hora D●ei Sab●●ti vespertina inchoando , non ipsam Ho●am praeveniendo . Quod feriation●m diet Sabbati tenere d●bemus , à vespera ad v●speram , sci●icet ab ultima parte diei praecedentia vigiliae , Quod dies quoad celebration●m divinaerum consideratur de vespera in vesperam : and That the whole day is to be wholly dedicated to God , and spent in his Service and Worship . Which resolution is likewise seconded by Fridericus Lindebrogus in his Glossarium : in Cod : Legum Antiquarum . Tit. Dominicus dies , by learned Hospinian de origine Festorum . fol. 31. 68 , 69 , 70. 161 , 162. by Mr. Sprint in his Treatise of the Sabbath , with a sundry others : Wherefore I shall close up these authorities with that of Jacobus de Graffiis , Decisionum aurearum casuum Conscientiae , Pars 2. lib. 2. c. 13. De Diebus Festis , sect. 8. 9 , 10. p. 136 , 137. Qua ad feriationem INCIPIT DIES VESPERA PRAECEDENTI , ET FINITUR IN SEQUENTI VESPERA , &c. Igitur SECUNDUM SCRIPTURAM ET ECCLESIAM FESTUM INCIPIT IMMEDIATE POST OCCASUM SOLIS DIEI PRAECEDENTIS USQUE AD OCCASUM SOLIS DIEI FESTI . Igitur ex his colligitur , QUOD NULLA CONSUETUDO POTEST EXCUSARE LABORANTES SABBATO POST OCCASUM , vel in praecipuis solemnitatibus , CUM FIAT CONTRA JUS DIVINUM . For which he quotes Pisanus , verbo Feriae , as concurring with him . From all which expresse concurring authorities ( which none ever contradicted before Wolphius , for ought that can be proved ) to which I might subjoin the opinions and practise of Mr. Cotton , Mr. Hooker , with sundry other Ministers and Churches in New England ; I hope I may safely conclude ; That the Church and people of God , together with the Fathers , Councels , and learned of all ages , from the very first institution of the Lords day , to this present , have constanly resolved , both by their Writings and practise too , that the Lords-day doth , and ought of right to begin and end at Evening ; not at Morning or Midnight , and that all former ag●s have thus constantly solemnized it ; as all these severall Testimonies clearly manifest , beyond all contradiction or dispute . I have now ( I hope ) by all the premises sufficiently proved the truth of this Posi●ion ; That the Sabbath and Lords-day doth and ought of right to begin and end at Evening , not at Morning or Midnight ; and manifested it to be the resolved Doctrine and constant practise of all fotmer age . There is nothing now remaining but that I should answer those Pretences or Ojections , which are or may be made against it ; and take off one Cavill which may be made against some of the premises : when this is dispatched , the truth will be most perspicuous , so that none can further doubt or question it , ( as I suppose ) for the future . The Arguments produced for the proof of the adverse opinions , ( or rather onely for one of them , to wit , that the Lords-day begins and ends at morning ) are six ; which I shall answer in order . The first of them is this . That what the Law of nature setled for a time , to wit , that the Sabbath and other dayes should begin at Evening , * that Christs Resurrection , a part of his Redemption , hath now changed to the morning ; the work of redemption being far more excellent than the work of Creation . Which if we reduce to a Logicall Argument is but this . Christs Resurrection a part of his Redemption , is more excellent than the work of Creation , Ergo it changed the beginning of the Lords day , and by consequence of all other dayes , from Evening to Morning . To which I answer , 1. It is very dangerous , unsafe for any Mortalls to make comparison between the glorious works , actions , attributes , and ordinances of Almighty God , and to prefer one of them so highly before the other ( as many do ) without an expresse warrant from God himself in his word , which hath been the cause of many a grosse errors and practises amongst Christians . I grant the work of Christs Redemption is a most glorious work , and signal testimony of Gods transcendent love to the world of Gods elect and redeemed ones , John 3. 16. Rom. 5. 8. Ephes. 2. 4 , 5. c. 5. 2. 25. 2 Thes. 2. 16. Rev. 1. 5. But was not his creating of us , in holynesse and righteousnesse after his own image and likenesse , as transcendent an act of love as this ? Gen. 1. 26 , 27. Psal. 8. No doubt it is . 2. That no Scripture , ( to my best observation ) prefers or advanceth the work of Redemption ( much lesse our Saviours Resurrection from the dead on the first day ; being but one part or branch thereof ) before the work of Creation ; both these works being very great and glorious in themselves : wherefore I cannot believe the work of Redemption , or Christs Resurrection alone , to be more excellent and glorious than the work of Creation , without sufficient Texts , and Scripture grounds to prove it ; but may deny it as a presumptuous fancy or unsound assertion , till satisfactorily proved , as well as peremptorily averred without proof . 3. If such comparisons may be admitted , or made without presumption , in my apprehension , Gen. 1. and 2. compared with Psalm 8. Psal. 104. Psal. 19. 1. 2 , 9. Psal. 95. 6 , 7. Psal. 100. 1 , 2 , 3 , 4. Psalm 148. Job 36. and 39. Eccles. 12. 1. 1. Isa. 37. 16. c. 40. 28. c. 43. 1. c. 44. 4. c. 45. 12. 18. c. 51. 13. Jer. 10. 11 , 12. c. 14. 22. c. 27. 5. c. 32. 17 , 18 , 19. c. 51. 15 , 16. Jonah 1. 9. John 1. 3. 10. Acts 2. 24. c. 14 , 15. c. 17. 24 , 25 , 26. Rom. 1. 19 , 20. Col. 1. 16 , 17 , 18. Heb. 1. 1 , 2. 1 Pet. 4. 19. Rev. 4. 11. cap. 10 , 6. and the fourth Commandement it self , Exod. 20. 8 , to 12. seem to prefer the work of Creation before the work of Redemption , as most of all manifesting , declaring , magnifying the infinite power , wisdome , greatnesse , glory , majesy , providence , bounty , soveraignty , Deity of God ; and as the strongest motive and obligation to all his Creatures ( and redeemed Saints likewise ) to adore , worship , love , fear , serve , reverence , obey God as their Creator , and to depend , rest , trust , commit themselves to him alone . 4. These reasons seem to advance the work of Creation before the work of Redemption . First , it is the First and most ancient of all Gods visible works , Gen. 1. 1. Deut. 4. 32. Mark 13. 19. Rev. 3. 14. 2 Pet. 3. 4. far antienter than Christs Resurrection or work of Redemption . And that which is Antientest , is usually best and honourablest , Psal. 77. 5. Isa. 3. 2. c. 9. 15. c. 44. 7. c. 24. 23. c. 51. 19. Jer. 18. 15. Dan. 7. 9. 13. 22. John 1. 2 , 3. 1 Kings 12. 6. Jer. 6. 16. Acts 22. 16. 1 Joh. 2. 7. Rev. 3 : 14. Secondly , the work of a Creation is the very greatest of all Gods works , and more universall , generall , extensive than the work of Redemption : extending to all the Glorious angels , Sun , Moon , Starres , Heavens , Aire , Earth , Sea , with all the severall creatures in them ; whatsoever and to all mankind . Gen. 1. and 2. Psalm 83. Psalm 104. Psalm 148. 4. 5 , 6. Isa. 40. 26. c. 42. 5 c. 45. 12 , 18. John 1. 3. Ephes. 3. 9. Col. 1. 14. Rev. 4. 11. c. 10. 6. yea , to Jesus Christ himself , stiled ; the beginning of the Creation of God . Rev. 3. 14. Therefore , more excellent , greater , glorious than the work of Redemption , b peculiar onely to Gods elect , the smallest part of men ; not universall to all Mankind ; much lesse to Angels , and all other Creatures : Now it is a received Maxime in Divinity , Morality , Policy , Reason ; Bonum quo communius , eo melius . See Psalm 145. 9 , 10 , 14 , 15 , 16. whence Philo the Jew , de Opificio Mundi , stiles the Sabbath in memory of it ; Festum non unius populi Regionisve , sed in universum omnium : quae sola digna est ut dieatur Popularis Festivitas . Thirdly , God himself created all things at fi●st , very good , perfect , pure , excellent ; and man himself after his own image , in Holinesse , true Righteousnesse , Integrity , ●erfection , without Sinne , Corruption , Imperfection or obliquity , Gen. 1. 18. 25. to the end . c. 5. 1. c. 9. 6. Eccles. 7. 27. 1 Cor. 11. 7. Ephef. 4. 24. Col. 3. 10. Man being depraved , corrupted by Adams sin and fall , which brought a c curse upon Mankind and all other creatures too : Christs Redemption , though it hath freed all his Elected , called , justified , sanctified ones from Hell , death and damnation , the condemning , ruling power of sin , and curse of the Law ; y●t it hath not redeemed them ( much lesse the generality of mankind and other Creatures ) from the pollution , corruption of Sinne , l●st and ●ll those temporall miseries , curses , plagues , Judgements , imperfections in this life , which sinne hath brought upon them : nor yet restored them to such a glorious , happy , perfect condition here , as that wherin man was first created : the best of Saints on earth , having many remainders of sinne , corruptions , defects and infirmities in them till they come to heaven , 1 Kings 8. 46. Eccles. 7. 20. Rom. 7. 7. to the end , James 3. 2. 1 John 1. 8 , 10. c. 2. 1. 2. Therefore in this respect , the work of Creation excells that of Redemption , in relation to all the creatures corrupted , vitiated by mans fall , and of the redeemed themselves , whiles they continue on earth , and have cause to celebrate Sabbaths and Lords-Dayes , to sanctifie and make them holier . 4. Some of the creatures , as the Angels , Christ himself , as man and a creature , ( if not the Sun , Moon , Stars , heavens ) the works of Gods creation ; are more excellent and gloious than man , or any Saints on earth , the ●ubject of Christs Redemption , Psalm 8. Heb. 1. Rev. 3. 14. 2 Thess. 1. 7. Psalm 103. 20. Mat. 25. 31. Heb. 2. 7 , 9. c. 12. 22. Rev. 14. 10. Luke 20. 36. compared together . Therefore the work of Creation is more exellent than that of Redemption . Fifthly , without the work of Creation , there could be no work of redemption ; the chief end whereof is to restore us to that felicity , a Happinesse in the enjoyment of God and his creatures , which man in his innocency , ( had h● p●rsevered in that estate ) should have enjoyed by the work of creation . Therefore the work of Creation is at least as excellent as glorious , as the work of redemption , if not more eminent than it . Sixthly , the excellency and glory of the work of redemption consists principally in this , that it was wrought by Jesus Christ himself , the onely beloved Sonne of God Luke ▪ 1. 6. 8. 99. Rev. 3. 24. Gal. 3. 17 Col. 1. 14. Heb. 9. 12 1 Pet. 1. 18 , 19. Rev. 5. 9. But this cannot advance it above the work of creation ; God created all things by Jesus Christ ( as well as redeemed his elect ) Ephes. 3. 9. Col. 1. 16. and that onely as he was God , and the word , Heb. 1. 2. John 1. 1 2 , 3. Gen. 1. 1 , 3 , 26. not as God and man . Seventhly all accord , that it is a work of b greater excellency , omni●ot●n●y , power , love , to create and make all things out of nothing , then to repair , restore , rectifie things already created when deprav●d , defiled , cap●ivated or impaired . See Basil and Amb●ose in their Hexamerons , most Commentators on Gen. 1. and Isa. 45. 5. to 20. c. 40. 48. Re. 4. 11. Acts 17. 24. Heb. 3. 4. Therefore I may safer conclud● , that the work of Creation is c greater and more excellent than the work of Redemption , from these Texts and Reasons ; then my Antagonists averre the work of Redemption to transcend the work of Creation in excellency and greatnesse , without Scriptures or solid reasons grounded on it . 5. Admit the whole work of Redemption wrought by Christ , to be better , greater , excellenter than the work of Creation : Yet none can prove or demonstrate , that Chrstsi Resurrection ( one part onely of his work of redemption , on the first day of the week ) is greater than the whole work of Creation . Therefore they cannot conclude from it alone , that this his bare Resurrection should alter the beginning , end , limits , nature of times , and dayes , settled by God at the very Creation ; as they here argue . 6. Admit Christs Resurrection and work of Redemption , to be greater , better , excellenter than Gods work of Creation , ( which I deny ) will it thence follow ; Ergo , it altered the work of Creation ; the cause of Sunne , Moon , Starres , Dayes , weeks , years ; the beginning and end of the Sabbath , or first day of the week , and by consequence of all other dayes and times setled by God himself at the Creation by an unalterable Law ? Gen. 1. 5. 8. to 20. 23. 21. c. 2. 2 , 3. Exod. 20. 8. to 12. Psalm 148. 5. 6. Eccl. 3. 14. Jer. 31. 35 , 36. c. 33. 20 , 21. 2 Pe. 3. 14. Certainly all these Texts wi●● others forecited , resolve , and experience proves the contrary , the dayes , weeks , months , morning , Evening , course of Sunne , Moon , and Starres , being still the same they were from the Creation till this present ; and every thing or action that is greater , better than another , not abrogating or altering their course or limits which God or men had formerly settled . 7. The ends of Christs Resurrection and Redemption were meerly spirituall , to redeem , justifie , raise up from sinne , from the dead , and avance to heaven at last , all those whom Christ redeemed , John 5. 29. c. 11. 25. Rom. 1. 4. Rom. 5. 5. to 16. 1 Cor. 15. throughout , Phil. 3. 10. 11. 1 Pet. 1. 1. 3 c. 21. Rev. 20. 5. 6. Rom. 4. 24 , 25. c. 8. 11. 2 Cor. 4. 14. Ephes. 2. 6. Not to alter the beginning or ending of dayes , times , ▪ seasons : not one of all these Texts ( nor any other speaking of Christs Resurrection , and the ends or benefits thereof ) ass●rtin● , importing , much lesse resolving any thing : Therefore it did not , could not alter the beginning or limits of the fi●st day , ●i●her as a naturall , or as his Resurrection day , as these Writers averre . 8. Christs Pa●sion , a bloodshed , was the principall part of his Redemption , yea his Nativity , Ascention ( to omit his whole life on earth , and perpetuall mediation in heaven for us ) were parts thereof ; the one the first part , the other the last of all : B●t it is clear that our Saviours Passion and bloodshed in the Evening , ( though it were the chief●st part of his Redemption ) made no alteration in the b●ginning or end of dayes , so as to change the beginning of Goodfriday f●om Evening before , to three of the clock in the afternoon ; that his Nativity ( about Midnight ) or his Ascention ( about Noon or eleven of the clock in the morning , as is most probable ) did not translite the beginning of those dayes , or any other , to Midnight , Noon , or Morning , though they were the first and last parts of of his work of Redemption ; why then should his Resurrection onely in the Morning ( a lesse principall part of his work , than his Passion , or perchance than his Nativity or Ascention ; the one of which preceded the other followed his Resurrection ) make such a change in dayes beginnings , when neither of these three other did so ? If it be , because it was a part of Christs Redemption . So were the other three , and yet they produced no such mutation ; and why a part of Christs Redemption should cause such an alteration , onely because it is a part : or why one inferior part of it alone , should do it , and not the chiefest ; why the intermediate , not the first , or last part of it , transcends my apprehension . If it be because God ordained it should effect such a transmutation , then shew me expresse Scripture for it , ( as none can do ) or else reject it for a groundlesse fancy , as in truth it is , But more of this in the Answer to the next Objection . The second Objection is this , Christs Resurrection on the first day of the week in the morning , did actually change the beginning of the day from Evening to morning , and constitute the Lords-day to begin at morning . Therfore it ought to begin at morning . If we c●st this into a sormall Argument , it will be more perspicuous . Christs Resurrection , the cause of the Lords-day , was not till the morning , Ergo the Lords-day must not begin till morning , because the effect must needs be with or subsequent to the cause , and cannot precede it ; whereas the effect should over-reach ●●e cause in point of time , if the Lords-day should begin at Evening , Christs Resurrection beginning not till the morning . This reason and argument is the main foundation whereon the Opposites build their errour ; wherefore I shall be more copious in discovering the sandinesse , falshood , and fallaciousnesse of it . First therefore , I answer , that this whole Argument , is but a chain of severall grosse falshoods and mistakes , contrary to the Scriptures : I wonder therefore why so many grave , judicious men should be ensnared by it . 1. The first of them ( the ground work of all the rest , and of this errour concerning the Lords-day beginning at morning is this , That Christs Resurrection did alter the beginning of that first day of the week , whereon be arose , from Evening to Morning : which I have manifested to be an apparent Errour contrary to the Scriptures ; which testifie that that day began at Evening , and that Christs Resurrection did nothing alter it ; as the third and fifth preceding Conclusions prove at large . Wherefore I shall here demand of the Objectors , how it appears that Christs Resurrection made such a change as they pretend ? If by Scripture , shew one Text , that necessarily proves it : this I am sure they cannot do . If not by Scripture : then it is a meere groundlesse conceit of their own forging . Yea , but though they want Scripture , yet they have this sound reason to prove it : Christ rose again upon the first morning ; therefore he translated the beginning of it from Evenig to morning . To which I reply , that this main Capitall reason is but a grosse in consequent , and a circular Argumentation ; For if the Argument be denyed , as justly it may be ; then they prove it by that very medium which was next before denied , and they ought to make good ; that Christs Resurrection did chan●e the day from morning to Evening ( there being no other medium but this to confirm it ) therefore if he rose again upon it in the morning , he made such a change as they pretend . So that this their reason is but Idem per Idem , a Petitio principii a Circular dispute , a grosse Non sequitur , and so to be rejected as false and idle . But yet a little more to lay open the falshhood of this Proposition ; That Chists Resurrection made such an alteration of that first dayes beginning ( which hath neither Scripture nor Reason to back it . ) I would first demand this Question of them . Why Christs Resurrection should produce such a Change , when as his Nativity , Passion and Ascention , ( parts of his Redemption too , as beneficiall to Christians as his Resurrection ) had no such effect ? 2. How they come to know , that such a Change was de Facto made , when no Scripture rev●als or intimates it ? 3. How was it possible for Christs Resurrection to call back and adnul that beginning of the day , which was irrevocably past , and gone before it happened ? since by their own Rule , the effect cannot precede the cause ; and so by the same Reason , Christs Resurrection in the morning could not operate à parte ante , to change the beginning of that day , which was actually past at Evening . 4. Where they did ●ver read , that occasions happening upon any dayes , did alter or bound on● the beginning and end of dayes ? the dayes ever bounding out the occasions ( which we say happened upon such a day and houre ) not the occasions the dayes ? 5. How Christs Resurrection could change this dayes beginning , when as it altered not its name , nature or order , ( it being still the first day of the week , as it was at the Creation , the week remaining yet the same ) and seeing it made no change in the course of the Sun , and Moon , of day , and night , which rule bound out , and make up the naturall day ? 6. How that which hath no limits of its own , but that which it had from the day on which it happened , ( the first dayes morning being that which limited the Resurrection in point of time , and reduced it to a certainty ) can possibly put bounds of time unto the day , which bounds outit ? If they cannot resolve all these , Queries they must then disclaim this main fundamentall Conclusion , upon which they build their false grounded Error , as I have formerly proved . This is the first falshood . The second is this , That Christs Resurrection was the cause of the Lords-day . This I say , is both a falshood and a fallacy . To make it more evidently so , we must consider the Lords-day , either as a naturall day , consisting of 24 houres , measured out by the Sunne or primum mrbile , and made up of the night and artificiall day : or as a Lords-day ; that is , a day devoted and sequestred unto Gods immediate worship . If we consider it materially , or m●erly as a day , it is clear , that Christs Resurrection was no cause of the first day ; for that was instituted by God at the Creation , Gen. 1. 5. who then appointed the Sunne , Moon , and Starres , to rule , limit , govern both the day and night , and to be the sole causes of them , Gen. 1. 14. to 22. Psalm 74. 16 , 17. Psalm 136. 6 , 7 , 8. Psal. 104. 19. Jer. 31. 35 , 36. c. 33. 20. Neither could Christs Resurrection be the cause of that day on which he arose ; for it was begun before he rose again ; and it had been and continued a day , though he had never risen on it ; therefore it was no cause of it as a day . Besides , all time is the measure of motion , and so the motion of the Primum mobile the alone cause of it , and of this day too . Christs Resurrection thererefore being no cause of the Lords-day , as a day , could not alter the beginning of it in such manner as is prtended ; since the Lords-day hath no bounds or limits , beginning or end , neither is it properly a part of time , but onely as it is a day , not as a Lords-day . Wherefore when you affirm that Christs Resurrection was the cause of the Lords-day , & therefore it changed the beginning of it ; your meaning is and must be , that it was the cause of it , and that it changed the beginning thereof , as it was a naturall day ( the change here r●l●●ing onely to the time and limits of the day , not simply to the quality , as it is a Lords-day , it having no limits at all , as it is a Lords day , but meerly as it is a naturall day ; ) which is a grosse a untruth as I have proved , yea a fallacy too , in applying that to this day , as a day , which is spoken onely and intended of it , meerly as a Lords-day . To illustrate this by an example . The first day of the week , is like to water in Baptisme , to Bread and Wine in the Sacrament , to a Church that is consecrated , or to one abou to enter into Orders : Now as we use to say , th●t Baptisme doth change the water , the Sacramentall consecration the bread and wine , Consecration Canonicall the Church , and ordination the man ; if we mean they change their very nature , essence and substance , the speech is meerly false ; for they continue in nature , in substance , the same they were before ; if we intend they onely alter their use , which is true ; and yet apply this alteration to the substance ( as the Papists do in case of the Sacament , arguing thus ; the Fathers say , that the Bread and Wine are changed after Consecration , to wit , in their use onely ; Ergo they are transubstantiated and changed in their substance ; ) then it is but a fallacy or equivocation which being explained proves but a meere Non sequitur , since the change in the use or quality onely , infers no necessary alteration in the Substance . So when the Objectors say , that Christs Resurrection did change the first day of the week ; if they mean onely that it was the occasion why the use of it was altered from a common day to an holy day : or when they affirm , that Christs Resurrection was the cause of the Lords day , that is , the cause why the first day was and is solemnized as a Lords-day : their words are true in this sense onely ; but then they neither prove nor imply any change at all in the limits , beginning or end of the first day , or in the day it self , but in its use alone ; and so the day continues the same in all these respects , as it was before . But when they go thus far , as to prove that Christs Resurrection on it did alter the very beginning and end , ( and so the nature and limits ) of the day , because it was the occasion of altering its use ( which is the thing they intend in both these Propositions ) then the Argumentation is sophisticall , and the Conclusion this grosse inconsequent ; Christs Resurrection was the cause of turning the first day of the week into the Lords-day ; Ergo , it translated the beginning of that day from morning to Evening . An Argument so absurd , that the Objectors may now do well to blush at it . Again , if we consider this day onely , as it is a Lords-day , ( that is , as a time consecrated to Gods publick worship ) if the Objectors intend by this Proposition ( Christs Resurrection in the morning was the cause of the Lords-day ) that is , it did actually consecrate that very first day , whereon he arose , and all others succeeding it , for a Lords-day , even that very morning on which he arose again , as in truth they do ; then I say it seems to me an apparent untruth . For though it be true that his Resurrection on that day , was one generall originall occasion of solemnizing it for the Lords-day ; yet it is untrue that his bare Resurrection onely was the immediate efficient , constitutive cause of sanctifying it for a Sabbath or Lords-day ; or that it did sanctifie that very day on which Christ arose for a Sabbath or Lords-day , even at that very time of the morning when he arose . For first , Gods resting from his work of Creation on the seventh day , is paralell in reason with Christs Resurrection on the first day , in point of constituting either of them for a Sabbath or Holy day , as all acknowledge . But Gods resting on the seventh day , was onely the originall impulsive , not the immediate efficient , constitutive cause of the seventh day Sabbath ; for it was not a Sabbath as soon as God began to rest , or only because he rested on it ; but because he blessed and consecrated it for a Sabbath , and commanded Adam and his posterity to sanctifie it for a Sabbath , as is clear by Gen 2. 2 , 3. Exod. 20. 7. to 12. for he sanctified it for a Sabbath because he had rested on it : so that his rest was onely the occasion why this d●y was consecrated for a Sabbath , rather than any of the other six ; but that which made it a Sabbath , was Gods peculiar blessing , consecration , and institution of it for a Sabbath . So Gods passing over the Is●aelites , and slaving the Egyptians , was the occasion why the 14. day of the first Moneth was solemnized ●or a Pass●ov●r-day : but that which constituted it to be such a day , was not his passing over the Israelites , but his expresse command to them to observe it throughout all their generations . Ex●d. 12 4. to 40. The Jews deliverance from Haman and th●i● other Enemies , was the cause or reason , why they * annually observed the fourteenth and fifteenth dayes of the Moneth Adar , as solemn Festivals ; and the deliverance from the a Gunpowder-Treason , the occasion why we observe the fifth of November , as an annuall Festivall ( which Feast we generally begin at Evening , since we then usually begin to ring our bells in memory of our deliverance the morning following ) but the imm●diate efficient constituting cause of these dayes for Holy-dayes , was neither the Jews deliverance nor ours ; but the Law and ordinance of the Jews , Esth. 9. 20 to 29. and the Sta●ute of 3 Jac●bi●c . 1. which ordained those dayes to be solemnized and kept holy . So it is in all other dayes solemnities whatsoever , not the occasion of their celebration , but the authority and command to sanctifie them , is that which b constitutes them Holy-dayes ; therefore by the self same reason , Christs bare Resurrection was onely the occasion why the Lords-day was afterwards sanctified and observed ; but that which constituted and made it a Lords-day or Christian Sabbath , was some Precept or Ordinance of Christ , or his Apostles , or of the Primitive Church , without which it had not been actually a Lords-day or Sabbath in point of sanctification , though Christ did rise upon it . 2. If Christs bare Resurrection without more Ceremony , did actually consecrate that very first day on which he arose , and all others for a Sabbath or Lords-day , what need then those many large Discourses of Divines , concernning the time when , the persons by whom , or the Authority by which the Sabbath was translated from the seventh day to the first , or this instituted for a Lords-day ? Certainly if the very Resurrection of Christ did actually perform all this , that very morning on which he arose , all these disputes were at an end . But few or none have been so absurd as to make Christs bare Resurrection the immediate constituting cause of the first day for a Sabbath or Lords-day , much lesse of that very day upon which Christ arose , which all the a Evangelists stile , the First day of the week , Even as it was Christs Resurrection day ; which shews , that it was not then actually constituted for a Sabbath or Lords-day , but continued an ordinary week-day , as before . Therefore it is not probable that it made ●uch a change or consecration of that very day . 3. None of the Evangelists in their Histories of Christs Resurrection , make mention either in direct terms , or by way of necessary inference , that our Saviours bare Resurrection consecrated that very first day whereon he arose , or any succeeding it , for a Sabbath or Lords-day ; much lesse that it changed the beginning thereof from morn-ning to Evening . Therefore certainly no such alteration as is su●mised , was actually effected by it . 4. Had Christs Resurrection actually constituted that day on which he arose , and all other fi●st dayes ensuing for a Sabbath or Lords day , without further Ceremony , even on that day when he arose ; then that day had been consecrated for a Sabbath or Lords-day , and the seventh day Sabbath hadbeen translated to it , before any man did or could take notice o● this alteration ; before any knew this day was instituted for a Sabbath or ●ords-day ; yea , before it was known or believed that Christ was risen again , to or by his Disciples . For the b Scripture is expresse , that he appeared not unto them till towards the Evening of that day ; at which time Thomas was absent , and some of them doubted , whether he were risen again , or whether it was he or no : so that it is certain , they observed not that first day , as a Sabbath or Lords-day , in memory of his Resurrection , But it is altogether improbable , that Christ would consecrate that day for a Sabbath or Lords-day , before his Disciples or any other knew of it ; or that he would make an alteration of the Sabbath , ( which so much concerned the Apostles and Church ) in private , without their presence or p●ivity : o● that he would consec●ate that day for a Sabbath or Lords-day , in memory of his Resurrection , before it was certainly known that he was risen ; or before he had shewed himself to his Disciples after he was risen ; or before any did know it to be a Lords-day or Sabbath it being made so only for man , Mar. 2. 27. not for Christ himself , or Angels , who were onely present with him when he arose . For Christ being onely wise , did all things in b the fittest season , and in a publick manner , in the presence of his disciples , who were to be witnesses of all his actions , speeches , Acts 1. 2 , 3 c. 2. 32. c. 10. 40 , 41 , 42 , 43. 1 John● , 1 , 3. 2 Pet. 1. 16 , 17 , 18. Luke 1. 2. Therefore he would not , he did not institute that very day whereon he arose for a Sabbath or Lords-day , at the time when he arose , which the Evangelists certainly would have mentioned ( being a matter of such moment to the Church and Christians ) had it been done in truth , as pretended onely , but not proved , neither in truth can be . If therefore the Objectors affirm ; that Christs Resurrection was the cause of the Lords-day as a Lords-day ; that is , an immediate constituting cause of it , and that at the very moment when he arose , then it is a palpable untruth , as the premises manifest : If they mean by cause , onely the impulsive cause or originall occasion of its future consecration or institution for a Sabbath or Lords-day , then their Argument is but this . Christs Resurrection ( the occasion of Christians solemnizing the Lords-day , as a Lords-day or Sabbath ) was in the morning ; Ergo the Lords-day must being at morning : which is but a meere Non sequitur ; because the occasions of sanctifying any dayes for Sabbaths or Holy-dayes , do not bound out the beginning or end of the dayes , for then these days must begin and conclude when the occasi●ns of their solemnization do ; But on the contrary , t●e dayes do ever limit the occasions and F●stivalls , which must begin and end with the dayes to which they are confined . This I shall make mani●est by examples , and make good by unanswerable reasons . For Examples , we have all the Festivalls in Scripture , which together with their occasions , are restrained to the bounds of dayes , not the limits of dayes to them . To instance in particulars . When God himself instituted the seventh day for a Sabbath , because on it he had rested from all his works of Creation ; he confined the Sabbath and his rest , to the seventh day ; not the seventh day to it : blessing the seventh day and hallowing it ; not changing the beginning , ending , limits , or order of it in the week , but the use , Gen. 2. 2 , 3. Exod. 20. 7. to 12. When God instituted the fourteenth day of the Moneth Abib , for a Passeover day , in memory of his passing over the Israelites , and sl●ying the Egyptians at Midnight , he ordained that Feast to begin at Evening , because the day to which this Festivall was confined , did then begin ; not at Midnight , wh●n the occasion of its sol●mnization happened , Exod. 11. 4. c. 12. 3 , 6. 12. 10 40. Lev. 23 ▪ 5. Numb. 9. 11. Deut. 16. 4. Josh. 5 10. So all the other Jewish Feasts * began and ended at Evening , as the dayes on whi●h they were solemnized did ; the limits of the day being the bounds of the Festivalls , not the Festivalls , or their occasions , the boundaries of the day ; a Festivall or Holy day being none other , but a common day set apart and dedicated to Gods speciall honour and service : Therefore being but a common day consecrated , must needs begin and end , ●s the day doth This is manifest by Exod. 12. 18. c. 13. 3 , 4. c. 14. 30. c. 35. 2. Levit. 23 3 ▪ to 43. Numb. 29. 1. Josh. 10. 12 , 13 , 14. Judges 5. 1. 1 Sam. 14. 23. Neh 8 , 9 , 10 , 11. Esth. 8. 12. c 9. 17 , 18 , 19 , 22. Psalm 81. 3. Psal. 118. 24. Isa. 22. 12. Matth. 28. 1. Mark 16. 1. Luke 23. 56. c. 21. 1. Wher● all Festivalls , Fasts , and memorable occasions , are regulated by dayes , not dayes by them ; the Festivalls and Feasts ever beginning and ending with the dayes to which they are appropriated , not the dayes , or Festivalls , or Fasts , with the occasions of their solemnization . So in all annual or weekly Holy-dayes , Feasts , or Fasts instituted by men , let the occasions of their institution happen what houre or time of the day they will , at morning , noon , or afternoon , yet we still begin the solemnization of them , when the day begins . For Example , our Saviours Passion on the Crosse , was not till about three of the clock in the afternoon , John 9. 14 Mark 15. 34. Yet we solemnise our Goodfriday , in memory of his Passion , from the time the day begins . So our Saviours Ascension ( as is probable by Acts 1. 9 10 , 11 , 12. 13. Luk. 24. 50 ▪ 51 , 52. ) was about Noon or after , yet we begin the Festivall of his Ascension with the dayes inception , whereon it was . So the descent of the Holy Ghost upon the Apostles in cloven tongues ' was about nine of the clock in the monring , Acts 2. 15. Yet we solemnize our Whitsonday in memory thereof , from that dayes inception . Our deliverance from the a Gunpowder Treason on the fifth of November , was about nine or ten in the morning , or after , when the King , Queen , Prince , Lords and Commons should have m●t together in the Lords-house ; ( though suspected and in part discovered ten dayes before , and actually detected at Midnight ; ) yet we begin the solemnization of it , from the foregoing Evening , with ringing of Bells , and the like . The Birth of many of our Princes hath been about noon or after , and their Coronations about that time : yet we solemnize their Birth-dayes , and Coronation-dayes , from those dayes beginnings . The Crown descended to our present Soveraign King Charls in the afternoon : yet we solemnize not that day from Noon to Noon , but from Evening to Evening , because the day doth then commence and end , and so the solemnity confined onely to that day , that whole day , not to part of it , and part of the ensuing day . If then all Festivalls whatsoever begin and end with the dayes beginning and end on which they are kept , not at the very time of those dayes , when the occasions of their solemnization happened , as these and other infinite other examples testifie ; Why should not the Lords-day begin at Evening , though Christs Resurrection , ( the chief cause of its sanctification ) was not till morning , because that day , as a day , doth then begin and determine ? Certainly whatever the Opposites conceipt , it must needs do so , and that for these unanswerable Reasons . First , because God himself , at the very Creation hath set inviolable bounds , for the beginning and end of daves and weeks ; appointing them to be as so many Royall Standards for the limiting or measuring out of all Festivall occasions happening on them , and reducing them to a certainty ; as I have manifested at large in the fourth Conclusion : wherefore no event or Festivalls , happening on those dayes , can alter the limits or beginning of them , nor make them longer or shorter ; no more than the Corn to be measured by the peck or bushell , or the cloth to be measured by the yard , can alter , limit or measure out the quantity of the peck , bushell , or length of the yard . Secondly , because every occasion that may cause a subsequent consecration of a day , for a Sabbath or Holy day , ( and so Christs Resurrection ) doth only dedicate that day , yea all that day on which it falls , not part of that day , and part of the day ensuing , on which it did not happen ; therefore consecrating onely that very day , all that day , and no other day but that , it must needs begin and end , when that day doth . Now that very day on which our Saviour arose , began and ended at Evening , as I have proved : his Resurrection therefore being the cause of consecrating all that day , ( not part of it , and part of the following day ) for the Lords-day , this day as a Lords-day , must necessarily begin and conclude at Evening . Thirdly , because no occasion of consecrating the day on which it falls , extends in point of Consecration , further than that very day , which is set as the utmost limits of it . But should the Lords-day begin and end at morning or Midnight , not at Evening , Christs Resurrection ( the cause of its consecration ) should extend beyond the bounds of the day , to consecrate half ( or at least a quarter ) of the second day , for a Lords-day on which he arose ; and besides , it should not consecrate all that day on which it happened , but that part onely which ensued , not that which preceded it , since that day began at Evening , as I have proved . Both which were absurd to affirm . Therefore it must needs begin at Evening , The Lords day being onely the first day on which Christ arose , and all the first day , not part of it , and part of the second day , as it is and must be , in the Opposites computation . Fourthly , that day on which Christ arose , both as a week day , and as a day , was precedent to his Resurrection , both in time , nature , and in the sanctification of it for a Lords-day : For there must be fi●st a day of the week b●fore Christ could rise upon it , or any consecrate it for a Sabbath or Lords-day : therefore his Resurrection on it , and the consecration of it for a Lords-day , did not , could not alter the limits or nature of that day , but both of them must be regulated , squared by its former bounds . Fifthly , Christs Resurrection and the Lords-day solemnization , have no set limits of time of their own , being no parts of time , but onely measured out by time : therefore they can give , or proportion out , no limits of time to the first day , but the first day being a part of time , must set limits of time to them . And to make Festivalls or their occasions measurers out of the length , b●ginning or end of days ( which the Objectors do ) is as grosse an absurdity , as to measure the bush●ll by the corn , or the yard by the cloth ; not the corn an● cloth by the bushell or yard ; or as to square the Rule by the tree ; measure the quart pot by the wine ; weigh pounds and weights by the wool , flesh , bread , fruits ; not the tree , wine , wool , &c. by the rule , quart , pound , weights . Sixthly , every memorable accident happening upon any day ( and so by consequence our Saviours Resurrection on the first day of the week ) cannot possibly alter the beginning of that day : For if it falls out just at the dayes beginning , it is a reason that the day and Festivall solemnized in memoriall of it , should then begin , because both the day and the occasion of its celebration commence together ; if it happen after the day begins ( as Christs Resurrection did ) it cannot nullifie or change its beginning , because it was irrevocably past , and gone before . Et ▪ quod factum , quod praeteritum est , infectum reddi non potest , no not by God himfelf , much lesse by any accidentall occasion , which cannot possibly operate to nullifie or alter that which was past and gone before it was in being . Since therefore no occasion happening , either with or after the beginning of any day can possibly alter the time of its inception , the Festivity instituted in memory of that occasion , on that day , must inevitably begin and end when the day doth in its naturall and usuall course , and so the Lords-day too , which must begin and end at Evening , because that day on which Christ rose again did so . Seventhly , Christs Resurrection ( and so any other memorable accident upon any dayes ) was but a meere transient act , done , past , almost in a moment , or minutes space : wherefore it could properly of it self consecrate onely that space of that day which it took up and no more : for the forepart of the day being past , the following part of it to come , and neither of them in being , but that space thereof in which he rose again , Christs Resurrection could not properly operate to consecrate either the antecedent or subsequent part of that day , of it self , much lesse any dayes ensuing . If therefore the Lords-day , or first day should be limited or bounded out by the time on which Christ rose ( which is the Opposites Doctrine ) we must either observe no Lords-day at all , or else a Lords-day of a minutes length ( and that minute uncertain when to begin or end , because the hour , or minute of Christs rising again is unknown : ) Since therefore there is both an expediency and necessity that Christians should observe a day , a Festivall of a greater length , than the very moment in which Christ rose , in memory of Christs Resurrection ; the instituters of the Lords day , considering that God himself did ever bound out all Festivalls , by dayes , not minutes , hours or half dayes , ( stretching the limits of them farther than the bounds of their occasions reached ; which were commonly short , and transitory ; ) partly in imitation of Gods own former proceedings in such cases , and partl● out of necessity , did extend the bounds of the Lords-day beyond the space in which he was rising , even to the intire day , whereon he arose , and so to that part of the day preceding , as well as to that succeeding it , the very act of Christs Resurrection being but momentany and not so large as the whole dayes extent . Whence we may clearly see an absolute necessity of limiting Festivalls by the days , limits , not by their occasions ; of beginning the Lords-day at Evening , though the Resurrection , the cause of its future solemnization , was not till morning ; and of making such occasions and the Resurrection , to relate à parte ante , as well as à parte post ; to consecrate the precedent as well as the subs●quent part of the dayes on which they happen , without any violation of the objected Logick Rule . That the effect cannot precede the cause ; ( which is true onely in this sense , that the Lords-day could not be actually observed as a Lords-day in memory of Christs Resurrection on it , bef●re he actually rose again : ) else Festivalls and the Lords ▪ day should be scarce half-holy-dayes , sometimes not above a minutes or hours length ; which would be dishonourable to God , to Christ , to the Church and disadvantagious unto Christians . Eightly , if Festivalls or their occasions ( and so Christs Resurrection and the Lords-day ) should alter the beginning and end of dayes , as the Objectors pretend , it would bring in an absolute confusion of all tim●s and dayes : For then every last occasion of solemnizing any day must change the beginning of all other dayes , and reduce them to the time that that occasion happened ; and so every punie Festivall should alter the limits of all dayes and Festivalls formerly settled ; which were injurious , yea absurd ; and would cause so many alterations in day as would render all days , weeks , years , u●certain ; or else every day or Festival should have severall beginnings and ends , answerable to the hours of the severall remarkable accidents happening on them , some beginning at one hour , some at another , some being long , others short , some beginning at one time in one Country , and at another time in another Countrey ; which would bring such a perplexity , intricacy into all computations of time , and all Chronologie , as neither God nor man could suffer ; breed much confusion , both in Contracts , Festivals , all divine and humane affairs ; overturn Religion , Lawes , Dayes , Weeks , Moneths , years , and reduce all things to a meere incertainty , in regard of time , which hath continued the same in all ages and places from the Creation to this present , without any variation ; the week consisting of seven dayes , and each of those dayes of 24. hours onely , as they did at the Creation . Wherefore to prevent this generall confusion , incertainty , disorder in dayes , and other times , there is a necessity that dayes , ( Gods Standard Royall , to measure all temporary things , occasions , and solemn Festivals happening on them ) should limit both Festivals themselves , and the causes of their institution : and so that the Lords-day should be squared by the first day of the week , to which it is confined , not the first day , or Lords-day , by the time of our Saviours Resurrection on it . And why should not the Lords-day be squared by the first day on which our Saviour arose ? Is it not celebrated principally in remembrance of his Resurrection on that day ? Is not the Lords-day the first day , and the first day the Lords-day ? Is not all the fi●st day the Lords-day , and no part of the 2d . day ? would you not have it like that first day on which Christ arose , not different from it ? If so , then that first day must be the only measure of it ; and it must begin and end at Evening , as that day did . If otherwise , you make the Lords-day different from that day whereon Christ rose , you sanctifie but part , not all the first day ; you piece up a Lords-day of half the first day and half the second day ; and make Christs Resurrection the measure of the day , when as the day was the measure of it : all and and either of which is gross●ly absurd . You see therefore in the first place , that the ground on which the Opposites build their opinion of the Lords-dayes commencement at morning ; is but a ch●in of falshoods and notorious errours . And so the objection meerely false , in the sence that they intend it . 2. I answer , that ●hough Christs Resurrection was the principal cause of Christians celebrating the first day of the week for the Lords-day , & Christian weekly Sabbath ; yet it was not the sole cause or occasion of it , there being many other caus●s likewise alleadged for it by * ancient and modern Divines and others ; as that it was the first day of all others , whereon God created the light , that God raineed Manna in the Wildernesse on it , that Christ thereon rose again from the dead , and that the Holy Ghost desc●nded thereon , upon the Apostles . Thus expressed in the Excerptions of Egbert Archbishop of York , about the year of Christ 750 c. 36. Spelmanni Concil. Tom. 1. p. 262. Dominica dies prima dies seculi est , & dies Resurrectionis Christi ; & dies Pentecosten , & ideo SANCTA EST , &c. And thus in some ancient Saxon Canons , some of uncertain date , yet supposed to be 1000 years after Christ . Ibidem p 600. c. 24. a Dies verò Dominica , quia in eo Deus lucem condidit , in eo Mannam eremo pluit , in eo Redemptor humanigeneris spoute pro salute nostra mortuis resurrexit , in eo Spiritum Sanctum super discipu●os infudit , tanta debet esse observantia , ut praeter Orationes & Missarum solemnia , & ea quae ad vescendum pertinent , nihil aliud fiat , &c. On which particulars , many of our modern writers insist . Now as it was the first day of the world whereon light was created , it clearly began at Evening , Gen. 1. 5. The Manna falling on it , ●el● with the dew IN THE NIGHT . Numb , 11. 9 Exod 16 13 , 14. Christs Resurrection thereon was early in the Morning whiles it was yet dark , John 20. 1. Luke 24. 1 , 2 , 6. Matth. 28. 1. 6. Mark 16. 1 , 2. The Descent of the Holy Ghost upon the Apostles thereon ; was about nine of the clock in the Morning , or the third houre of the day , Acts 2. 1. to 16. To these Reasons of its sanctifi●ation , most of our late Divines annex , Christs apparition to his Disciples on this day after his Resurrection : and that was AT EVENING ( a little before Sunset ) John 20. 19. Now if all these severall occurrents on the first day of the week , concurring joyntly towards its sanctification as a Lords-day , or Christian Sabbath , should alter its Primitive beginning and end at the Creation , as the first day of the world , when it began and ●nded at Evening , to the time and hour of these severall Occurrences thereon ; it should have as many severall beginnings and ends , at severall times , houres , repugnant to each other ; which would make it five severall dayes in stead of one ; yea no day at all , but a Monster of dayes and Sabbaths . To reconcile which repugnances , and avoid such confusion ; the Objectors must disclaim their confident objected mistake . That Christs Resurrection ( being one cause of the Lords-dayes solemnization onely ) did actually change the beginning of the day , from Evening to Morning ; and grant it still begins at Evening , as before it did . 3. I answer that this Objection is a meere Petitio principii ; a begging of the thing controverted , as granted instead of proving it . For they lay this for a foundation ; that Christs very Resurrection did change the beginning of the Lords-day ( or first day ) on which he arose from Evening to Morning : which is the thing in truth they ought to prove . Yea but they confirm it too as well as say it : How I pray ? Christ rose again in the Morning , Ergo he translated the beginning of the day to the Morning . But how is this Consequent made good ? why thus : Christs Resurrection was the cause of the Lords-day ; Therefore the day must begin when he arose , and not before , for the effect ought not to precede the cause . I subioyn that in this Argum●nt is a treble sophisme . Fi●st there is Fallacia dictiouis in the word cause : which signifieth either an o●iginall impulsive cause ; ( And so it is true that Christs Resurrection was the cause of the Lords dayes solemnization , to wit the cause , why Christians afterwards did solemnize it ) or else an immediate efficient consti●utive cause : Christs Resurrection was no such cause of the Lords day as I have proved . Yet the Objectors in this Argument make it so , for that is thei● meaning . If they take cause here onely in the fi●st sence ; then the Argum●nt is a meere inconsequent ; for the original cause or occasion of a thing may in point of time precede the effect for many hundred years . Adams fall w●s the cause or occ●sion of Christs Incarnation , Passion , Resurrection and Ascension , Rom. 56. to 20. yet these were many thousand yea●s puny to it . The three y●ars famine in Davids time , was occasioned by Sauls slaughter of the Gibeonites many years before , 2 Sam. 21. 1. Yea most Divi●●s generally affirm , that though . Christs Resurrection was he occasion or impu●sive cause of the Lords-day●s i●sti●ution , yet the institution of it was some space after i● , not contemporary with it . This Argument therfore is bu● a meer incons●qu●nt Christs Resurrection , the originall occ●sion of the Lords day●s institution , was in the m●●ni●g . Ergo ▪ h● L●●ds day must then begin . 2. Here is ●ik●wise ●●●l●acie in arguing , that the Lords day m●st 〈◊〉 at Mo●ning , not Evening , b●cause the eff●ct canno● p●●●ed● the cause ; when as the A●gument should be ●●st contrary . The ●ffect begins ever when the 〈…〉 it doth ; and is ever co●tan●ous with it ; the●●f●●● t●● L●●ds day ought to b●gin in the Morning , because ●● R●su●●●ction the cause of it b●gan then . The fi●st ●f th●● A●●uments is a Non sequitur : because thou●● the ef●●●t cannot precede the cause in naturall things , as the Son cannot be before the Father was ; yet it followes not , that the effect should ever be as ancient as , or contemporany with the cause , or the Son be as old as the Fath●r , or born together with him . So it follows not that because the Lords day , as a Lords day , could not begin to be observed , hallowed as such a day , before that Morning whereon Christ arose ; Ergo it must begin at Morning , and could not be instituted to begin the Evening of the next , or any other first day following it . Again the Antec●d●nt of the latter Argument is falf , for although the originall cause or occasion doth usually precede the effect in point of time , ( as Christs Resurrection did the institution of the Lords day ) yet it follows not that the Lords day must begin at that very point of time when Christ arose . So that there is a fallacy in this Argument , in arguing from the effect to the Cause , that it cannot precede it : when as the Proposition ought to be , that it is ever contemporary and must begin at the same time with it . Thirdly , There is a Transitio à genere ad Genus ; and that in two particulars . 1. In making Christs Resurrection the cause of the Lords-day , as it is a naiurall day , when as it was no cause of it as a day , but onely the reason why it was instituted for a Lords-day . So that the Argument should be thus propounded . Christs Resurrection was the cause , why the first day was instituted for a Lords-day : but that began at Morning . Ergo , the Lords-day must then begin , because the day must then begin , when the occasion of its institution for a Lords-day began : which I have proved to be false : 2. In applying that to the beginning of the day , which is applycable onely to the beginning of its institution for a Lords-day , in this maxime ; that the effect cannot precede the cause , that is , the Lords-day must not be instituted in memory of Christs Resurrection , before Christ was actually risen , ( which yet may be false , since the Feast of the Passeover was instituted at Evening , and solemnized in part , before God actually passed over the Israelites , and slew the Egyptians at Midnight following , which was the cause of its institution . Exod. 12. 3. to 40. ) and so might the Lords-day too , be instituted in this manner before Christs Resurrection ) Therefore after his Resurrection past , it could not be instituted to begin the Evening of that first day of the week on which he arose . Which is a meere inconsequent : For what though Christ did not rise till the Morning ; yet that day on which he arose began at Evening ; and therefore his Resurrection relating to the whole day , as his Resurrection day , this day of the week ( if not before , yet after his Resurrection past ) might be well solemnized for a Lords-day , even from Evening to Evening , without any violation of the true meaning of this Maxime ; Since we solemnize not the day , as the precise minute or houre , but as the weekly day of his Resurrection , every part whereof may be part of his Resurrection day , though not part of that very hour of the day whereon he arofe . If then these Fallacies be abandoned , the whole summe and Force of the Objection , is but this in honest Termes . Christs Resurrection in the morning was the originall occasion why the first day of the week whereon he arose , was afterwards instituted for the Lords-day , and so solemnized . Ergo the first day as the Lords-day , must begin and end at morning , at that moment when Christ arose , not at Evening , neither could it be instituted to begin at Even . Which as all the premises manifest , is a grosse inconsequent . All that is or can be replied to help out this maimed reason , is this . That the first day whereon Christ arose , had two beginnings . One , as a Lords day , and that was at morning when he arose : the other as a meer naturall day , viz. at Evening : and that Christs Resurrection , gave it a new beginning , as a Lords-day , not as a naturall day . To this I answer , 1. That this distinction is but a meer Forgery , warranted by no Scripture , reason or convincing Authority ; and therefore it ought first to be proved ere received . 2. It is but a begging of the Question disputed , not an Answer of the Reasons objected . 3. It is a meere falshood : For 1. That very day whereon Christ arose was not consecrated at his Resurrection for a Lords-day , as I have proved : therefore it could not begin at morning as a Lords-day , seeing it was no Lords-day . 2. The Lords-day is nothing else , but the first day of the week , and the first day of the week is the Lords-day , they being terntini convertibiles : therefore they have but one and the self-same beginning and end . 3. That first day , on which Christ arose , even as his Resurrection day , began at Evening as I have proved ; therefore it began then , as it was the Lords day , it being the Lords-day onely , as it is his Resurrection day . 4. Had that first day , as a day ●●●un at morning , then it must needs be either an half-holy-day , ●ut of 12 houres long ; the Evening and night preceding it , being no part of it ; or else it must be a Lords-day patched up of a piece of the first day , and a part of the second day , to wit , of the day light of the first , and the night of second ; and not that intire first day whereon Christ arose . Either of which is an absurdity to averre : therefore as a Lords-day it must begin at Evening , to avoid these absurdities . By all which it is now most clearly evident ; that this Grand Objection is both false , absur● and fallacious , proving nothing at all against me , and no ground to rely upon . The third main Argument , to prove , that the Lords-day begins at morning , not at Evening , is that of John 20. 19. The same day at Evening , being the first day of the Week , when the doores were shut , where the Disciples were assembled for fear of the Jews , came Jesus and stood in the middest , &c. whence it may be objected . That the same first day whereon Christ rose again , ended not at Evening ; as the words ( The same day at Evening , being the first day of the week ) import ; that Evening being part of the first day , not of the second ; therefore it began not at Evening in Saint Johns accompt , and our Saviours Resurrection in it translated its beginning from Evening to Morning . To this I answer first , that this Text makes nothing at all against me . For the Scripture makes mention of two Evenings ; one of the artificiall day ( which we commonly call day ) beginning when the sund clines , & somewhat●efore sunset & ending with the twili●●t , or Sun ●e● , or when the Evening st●● begins to shine wch Evening is a part of the preceding day , both in our 〈◊〉 usuall and the Scripture a Computation , the day Evening when this morning determines . Of which b Evening we m●y read , Prov. 7. 9. Mark 1. 32. Exod 29 39. ●●●t . 23. 11. Judges 9. 9 , 11 , 14 , 16. Josh. 8. 29. c. 10. 26 , 27. 2 〈◊〉 3. 37. Ma●th . 25. 57. Mark 15. 42. Luke 23. 43 , 44. F●x●d 12. 6. Num. 9. 3. c. 28. 4. and Deut. 21. 23. compared together , which is sometimes stiled Evening tide , Josh. 8. 29 Gen. 24. Gen. 24. 63. Josh 7. 6. 2 Sam. 11. 2. Isa. 17. 14. Judges 19 9. The other is the Evening of the night , beinning after Sun set , or just with the Star-light , just when the twi●l●ht endeth , and the night and naturall day in the Scripture and J●ws accompt begin , which Evening is a part , & the very beginning of the ensuing day : of which we may read , Gen. 1 , 5 , 8. 13. to 24 31. Exod 3● . 8 , Levit. 11. 24. 40. c. 14. 46. c. 15. 5 ●o 27. c. 17. 15. to 3● . c. 32. 6. c. 23. 32. Numb. 19. 8 10. Deut. 28. 67. Judges 20. 23 26 2 Sam. 1. 12. 1 Sam. 30 17. Prov. 7. 9. Psal. 104. 23. Jer. 6. 4. Hab. 1. 18 Zeph. 2. 7. c. 3. 3. Jer. 5. 6 Neh. 13. 19. Deut. 16. 4. Exod. 12. 6. Levit. 23. 5. Mark 13. 35. compared one with the other . Of both these Evenings we find expresse mention , Exod. 12. 6 Num. 9. 3. and 28. 4. Where the Jews are commanded to kill the Passeover BETWEEN the TWO EVENINGS , that is , as most accord , between the Evening of the day , and Evening of the night ; Which space between these two Evenings both we ou● selves , and the c Scriptures call , Twilight , that is , the space between two lights , to wit , the Light of the Sunne , and the Light of the Starres or Candle-light ; or the space between Sun setting and Star-shining ; which space most hold belongs to the precedent day ; the Evening , which begins the night and following day , really commencing , when the Evening d star begins to appear , which Star called e VESPER , both denominates , and begins the Evening of the night , and the ensuing naturall day . There being therefore these two Evenings , both in the Scripture computation and our own ; the sole Question will be , on which of the Evenings it was , that Christ thus appeared to his Dis●iples ? and what Evening it is , Saint John here speaks of ? Questionlesle , it was the Evening of the day , no● of the night : First because the Text is expresse , that it was the same day at Even , being the first day of the week ; that is , whiles the first day was yet in being , and before it was quite ended : therefore it was , it must be the Evening of the day , which in the Scripture and Jewish accompt ( which Saint John follows ) was a part of the prec●ding first day ; not the Evening of the night , which was in their compute , a parcell of the second day , not of the first ; as I have proved . 2. All Divines accord , that this very first day on which Christ arose , and thus appeared to his Disciples , began and ended at Evening , as the third and fifth Conclusions manifest . Therefore this Euening can be no other , but the Evening of the first day , not of the night , since this day , both began and ended when the Evening of the night began . 3. This Text informs us ; that when Christ thus appeared unto his Disciples at Evening , he shewed them his hands and his feet , and that they saw and knew him perfectly . Now neither Saint John , nor any other Evangelist make a mention of any lights in the room where they were , by which they might see him : therefore it is most probable , that they saw him by day light , or Sunshine , by which they could best of all discern him . And if by day light , ( there being nothing in Scripture to controll it ) this Evening was questionlesse the Evening of the day before Sunset , as soon as ever the Disciples came all together . 4. Christs love to his Disciples , ( who would not absent himself from them long , nor leave them in suspence of the truth of his ●esurrection , which they heard of before , by relation onely and other evidences ) may induce us to believe , that it was the first * of these two Evenings , to wit the Evening of the day ; and Saint Peters speech to Cornelius , ( Acts 10. 40. 41. Him God raised up the third day , and shewed him openly : ( there●ore at day time , as is likelyest by 1 Sam. 12. 11 , 12. c. 16. 22. Psal. 98. 2. Isa. 52. 10. Col. 2. 15. ) not to all the people , but unto witnesses chosen before of God , even to us , who did eat and drinke with him after he rose from the dead ) implies as much . This therefore being the Evening of the day , and so a part of that fi●st day , in the Scripture and J●ws compute , makes nothing at all against me . Secondly , This Text mentions not at all this day as a Lords-day , but onely as the first day of the Week whereon Christ rose ; neither doth it or any other Scripture inform us , that Christ made any translation of this dayes beginning to the morning . Nor doth it follow , that the day must begin at morning or midnight , because it did not end at that time of the Evening when Christ appeared to his Disciples , for it might determine soon after his appearance ( as the words , being the first day of the week subjoyned to the premises seem to infinu●te ) and so not begin at morning or midnight . This Objection therefore no wayes impairs the truth of my assertion . The fourth Objection ( upon which some much rely ) is that of Acts 20. 7. to 12. where Paul and the Disciples at Troas continued their Assembly on the first day of the week , till day-breaking , and Paul himself then preached untill Midnight . Ergo The Lords-day begins and ends not at Evening , but at Morning ( say some ) at Midnight , say others . To this I answer , First , that this Ass●mbly of theirs on this day began our Saturday nigh● , not our Sunday , and continued till our Sunday , ( not our M●nday ) morning , as I have formerly proved at large ; and therefore it makes wholly for , not against me . Secondly , admit this meeting was upon our Sunday at night , ( which I would have the Objectors prove , as w●ll as affirm ) yet it concludes nought against my ass●rtion . First , Because this Sermon of Pauls continuing till midnight , and this their continuance all night together , till the morning , was extraordinary , upon an extraordinary occasion ; to wit , Pauls departu●e from them the next morning , v. 7. Therefore no Argument to prove the ordinary beginning or end of the Lords-day . 2. As this Sermon and Assembly was extraordinary , so is it singular , without any pa●al●● example to second it , either in S●●ipture or antiqui●y ; which make no mention of any such Sermons or Assemblies used on our Sunday nights , ( though of many on our Saturday night , as I have proved ) besides this alone , if on it . As therefore one Swallow makes no Summer , so this one singular example makes no President for the usuall beginning and concluding of the Lords-day at Morning or Midnight . Thirdly , It is abare example but of one Apostle , without any precept to back it ; therefore it can be no conclusive proof , that the Lords-day ought to begin at morning or midnight , and he● to ●●d . Fourthly , The beginning or ending of a S●●m●n , or one publick meeting ( ●ay the co●st●● practis● of all Churches and places , from the beginning and ending their publick Lords day exer●i●●● , which is much more ) is no concluding Argument of it self 〈◊〉 ▪ to p●●v● the true beginning and end of the Sabbath 〈◊〉 Lords-day . For the Jews themselves , 〈◊〉 Christ him●●●●●nd the Apostles ) began their publick S●●m●ns and 〈◊〉 on the Sabbath day , about eight or nine of the clock in the morning , and concluded them ●●out four or five in the afternoon , as we and all other Churches ●ow use to begin and end our publick Lords-d●●es , solemnities : can or will any man ther●fo●e hence 〈…〉 , E●go , the seventh days : Sabbath and our Lords-day begin not till nine in the morning , and conclude at five in the Evening , because the publick Ass●m●l●s on 〈◊〉 , do then usually begin and determine ? N●● v●●ily , ●or this were to make the Seventh day Sabbath and Lords-day , consisting each of them of a naturall day of 24 houres length , not above eight or nine hours long , and scarce so much as half holy dayes ; and to abandon all private Sabbath and Lords-dayes duties , in allowing no time at all for them . If then the customary constant cause of our beginning and concluding publick Sermons , with other solemn exercises and Assemblies on the Sabbath or Lords-day , are no sufficient Argument that the Sabbath or Lords-day commence or determine , when these publick Sermons , Exercises , and Assemblies do , much lesse can this extraordinary singular Sermon of Saint Paul continued untill Midnight , or the prorogation of this Assembly at Troas , till the morning , of themselves alone inferre this Conclusion , that the Lords-day begins or ends at Midnight , or morning . Fifthly , it appears not by the Text , that Saint Paul preached untill Midnight , and continued this Assembly till day breaking , for this very reason , because the Lords-day ended not till then . There is no such thing as this insinuated by Saint Luke : but the reason of it is plainly expressed to be , Pauls departure from thence the ensuing morning , never to see their faces more : and Saint Lukes drift in recording this Story , is not to signifie , when the Lords-day properly begins and determines ; but onely as an Historian truly to relate the Apostles Actions ; and to record Pauls industry in preaching upon all occasions ; with his love to the disciples at Troas , and their respects to him , and his miraculous restoring Eutychus to life , who fell down dead from the third L●ft , whiles he was preaching . Therefore it can be no infallible Argument to prove , that the Lords-day begins or ends at Morning , much lesse at Midnight ; since they brake brend , and did eat and communicate together till the morning . Sixthly , I would demand of the Objectors , when this Assemb●y at Troas began ? If at Morning or Midnight before : that is improbable , since we cannot imagine , that Paul made a Sermon at that time of 18 or 20 hours long ; half of which would have tyred both himself and his Auditors . If not before our Sunday at Evening , as they pretend ; then it is a stronger Argument to prove that the Lordsday begins not till Sunday evening ; because St. Paul and the Disciples at Troas met not together to solemnize it till then ; then that it ends ( and so by consequence begins ) at morning or midnight , because this Assembly dissolved not till morning , and Paul continued his preaching untill midnight . Seventhly , If this example conclude any thing positively , for the Objectors , it is onely this ; That they should continue their ordinary Lordsday Evening Sermons untill Midnight , and their Assemblies till day breaking ; as St. Paul and the Disciples did here . This inference following directly from this example , without any straining ; far better then theirs from it doth ; that the Lordsday begins and ends at Midnight or Morning . But this inference I suppose they will all disclaim in words , as they do in practice , as being a Nonsequitur ; because this example was but singular and extraordinary upon a speciall occasion . Therefore by the self same reason , they must disclaim their present Objections too , or else subscribe to this my inference , which they cannot avoid unlesse they quite renounce their own . Lastly , its clear St. Paul used to preach both in season and out of season : exhorting Timothy and other Ministers to do the like , 2 Tim. 4. 2. that is , as most interpret it , to preach both upon Lordsdayes , and all other daies and nights too , as he saw occasion . Why then might not his Sermon at Troas begin upon the Lordsday at Evening , about our Evening Sermon time , and yet continue till the Lordsday was past . Certainly , there is no impossibility , nor improbability , but it might so : Since therefore this text of St. Luke informs us onely , that this Meeting and Sermon began upon the First day of the week , when the disciples came together to break bread ; that the Sermon lasted till midnight , and the Assembly till day break following , without any expression that the Firstday was then continuing or ended ; admitting this Assembly and Sermon to be on our Sunday night , ( which I absolutly deny ) yet it follows not , that the First day ended not in St. Lukes accompt and theirs at Troas , before the Sermon or Assembly concluded . So that this example proves nothing at all for the Opponents Thesis , nor any thing against mine , for which it is a concluding evidence , if rightly understood , as I have formerly manifested . The 5. Objection , for the Lordsdayes beginning at morning , and against its Evening commencement , is this . That the beginning of it at Evening , would open a wide gap to all licentiousnes , Pastimes , Disorders , on Lordsday after-noons , and likewise to secular imployments unsuitable to the day ; which the beginning of it at morning would prevent . To this , I answer . First , that this Objection is a meer Cavill : For we see by wofull experience , that the Doctrine of the Lordsdays beginning in the Morning ( which is and hath been generally received of late years in most places of the Kingdome ) hath no wayes prevented , remedied any of the Abuses , objected , on Lordsday Evenings , which dissolute persons , who make no consci●nce of sanctifying all the day , will alike prophane , and all godly people equally sanctifie , let the day begin and end at Evening , at Sunset , or Starshining : And there are none who out of Conscience sanctifie and forebear to prophane them now , but would equally sanctifie those Evenings too , did they believe the day to conclude at Evening , since they would be sure to sanctifie all the day . This objected mischief therefore is but a pretence . Secondly , It is clear that God himself commanded his seventh day Sabbath , and other Solemn F●stivals , to be solemnized from Evening to Evening . Exod. 12. 18. Levit. 23. 32. God therefore ( infinitely wise foreseeing better than the best , wisest , holiest and most prudent Christian Magistrates or Ministers all inconveniences , abuses that might prophane his Sabbath , and what beginning , conclusion of it would best prevent all prophanations , and make most for its sanctification ) instituting hi● Sabbath and other Festivals to begin and end at Evening , not at morning or mid-night ; I may safely inferre ( against this present Objection ) that this beginning , concluding the Lordsday at Evening , even in Gods accompt , and so in verity it self , is least inconvenient , least mischievous , and the best of all the three to prevent all prophanations , abuses of the day : Therefore it ought to be imbraced , as that which God himself hath prescribed for the best , the meetest of all others . Thirdly , I have formerly proved , that this beginning of it at Evening , doth best prepare men for its sanctification ; that it prevents more prophanations , Abuses of it committed on and occasioned by disorders of all sorts on the Saturday night ( as we falsly term it ) then it could possibly produce on Lordsday Evenings : To which I shall adde , that it likewise excuseth all Husbandmen , Tradesmen and others from being Sabbath-breakers ; who in the Winter quarters , rise early to their weekly labour on Munday morning , some three or four hours before day-break ; who should be Sabboath breakers in an high degree , if the sabbath or Lordsday ended not til day breaking , as some Objectors pretend . Therefore I may conclude , that this beginning of the Lordsday at Evening , make more for the sanctification of the day , and prevents more inconveniences , then that at morning , and so ought to be retained . Fourthly , This beginning and concluding the Lords-day at Evening , cannot any way produce such effects of licentiousnesse , and prophanenesse on Lordsday Evenings as is suggested ; since it puts no period to the Lordsday or its duties , till after Sunset , when the Stars begin to shine ; which is not till eight or nine of the clock in the Summer , when all orderly people , families are more ready to betake themselves to their family duties , private devotions and rest , then to Sports or Pastimes : and about six a clock in the Winter quarter ; after which all civill orderly Parents , Masters , ( though not religious ) permit not their Children or Servants to rove abroad ; and such who are truly pious , fall to repetition of the Sermons they heard the Lordsday before , singing of Psalms , reading the Scriptures and godly Books , Catechising their families , Prayer , Meditations , and such like holy family duties , answerable to the piety they professe , and the holinesse of the preceding day . So that it gives no liberty at all to any dishonest unchristian Sports or meetings , as is pretended , which commonly break up and end ere the Lordsday concludes in this accompt , and which all good Christians ever avoid at all times , especially after Lordsday exercises of Piety and Religion , with which they have no anologie . Lastly , Admit the objection true , that this beginning of the Lordsday at Evening should prove more inconvenient then that at morning ; not simply in it self , but in regard of mens abusing it ; which yet I deny ; yet it follows not , that therefore the day ought then to begin ; since the abuse of any Doctrine , through the corruption of men , makes not the Doctrine lesse true ; and since Inconvenien●es must not , cannot alter those bounds , which God himself hath immutably prescribed unto dayes . True it is , that inconveniencies backed with any precepts or scripture for the beginning of dayes are good Arguments , proofs of truths ; but wanting Scripture authority to enforce them or being objected against apparent texts , they are no ways conclusive . Such are the inconveniences here pretended , which whether they will happen , yea or no , will not , canno , appear , till this Doctrine of the Lordsdayes commencing at Evening , and the use of publique Evening Prayers in all places Saturday Evenings , as a preparative to the Lordsday Sanctification formerly used , be generally received as formerly : which men will not so much abuse to Liberty and Licentiousnesse , as is pretended ; or if they do , the fault is onely theirs , not the Doctrines . Wherefore my Conclusion remains still firm , notwithstanding this Objection . The Sixt and last Objection is this : That many godly Learned Divines of late and present times , have in their Writings , Sermons , delivered this Opinion for a truth ; That the Lordsday begins and ends at morning , not at evening ; because Christ rose not till the Morning : and it is now the common received opinion , practice of all our Divines and most private Christians . Therefore questionlesse , it is the truth , and dangerous to alter it in Thesis or Practice . To this I answer . First , That it is true , many reverend holy learned late Divines ( whose names for honours sake I shall forbear to mention ) have in their publique Writings , and many more in their Sermons ; delivered this opinion ( yet many of them only dubiously with an * IT SEEMETH or IT IS PROBABLE , or LIKELY , not resolutely ) and that their present practice is answerable thereunto : But yet all the learned Godly Christians in all former ages have held , practiced the contrary , as I have proved ; and some godly eminent Divines among us now , conclude in judgement with them . The judgment therefore and practise of all Ages , Churches , from the Apostles time till now , should rather sway the ballance of this controversie , then these few late Divines , though learned and judicious . Secondly , Most of those godly learned men have taken up this Opinion , and published it to others upon Wolphius his Authority and ground , without any full examination or serious study of the point , as appears by this , that they do but lightly touch it in the by and so away , not seriously or peremptorily resolving it , grounding themselves upon such reasons as no wayes prove their Conclusion ; and in truth are meerly fals , in that sense they understand them , as I have largely manifested in the premises . Therefore their Authorities are not so much to be regarded . Thirdly , In all Disputes we must not so much observe what and who the Authors produced are , as what their proofs and reasons are . If these good learned mens Arguments , Reasons be unsound , as I have manifested them ; no matter what their Opinions , lives or practises are ; since the learnedest , the holiest are and may be subject unto Errours , from which none are exempted . Seeing therefore I have here propounded the best Reasons alledged on all hands , for the Sabbath and Lordsdayes beginning , at Evening , Morning , Midnight , let the best Proofs , Reasons win the field ; and then I hope the victory will fall on my side without any more Dispute , who contend not for victory , but truth alone . Having thus ( as I conceive ) given full satisfactory answers to all materiall Objections , I ever yet read , heard , or conceive against the Lords-days beginning at Evening ; I come now to reply to one grand Exception against that place of Levit. 23. 32. From Evening to Evening y●u shall celebrate your Sabbath ; a principall Text to prove , that the seventh day Sabbath , ( and so our Christian Lords-day or Sabbath as it is called ) ought to begin and end at Evening . To which some reply , that this Text speaks onely of the Sabbath of attonement , which was but Ceremoniall ; not of the seventh day Sabbath ; therefore it is no Argument or Proof at all , that the seventh day Sabbath , or Lords-day succeeding it , should begin and end at Evening . To which I reply , First , that it is true ; this Text is meant more particularly of the Sabbath of attonement , to which it is here specially applyed , but yet it extends withall to the seventh day Sabbath , ( which all confesse did ever begin , and end at Evening ) from whence it received both its name of Sabbath , and its limitation too , both for the manner and time of its sanctification , as is clear by verse 27 , 28 , 29 , 30. 31 , 32. compared together . For 1. This Sabbath of Attonement , was to be a Sabbath , and so the same in appellation , as the seventh day Sabbath , verse 27 , 28 , 32. 2. It was to be but a Sabbath of one dayes space , and no more ; ( to wit , the tenth day of the seventh moneth , verse 27. ) as the seventh day Sabbath was . 3. It was to be sanctified and solemnized in the same manner , as the seventh day Sabbath . For 1. It was to be an holy Cnnvocation unto them , v. 27. ( that is , they must meet , and keep publick , religious , holy Assemblies on it , & do holy duties ) as the seventh day Sabbath was , verse 2 , 3. 2. They must rest and do no manner of work upon it , verse 28 , 30 , 31 , 32. as they were commanded to do on the seventh day Sabbath , Exod. 20. 9. 10 c 23. 12. c. 31. 15. c. 35. 2. D●ut. 5. 13 , 14 , 15. neither might themselves , or the strangers within their gates do any work thereon , Levit. 16 29. as they might n●t do on the seventh day Sabbath , Exod. 20. 10 , 11. 3. They must offer a burnt offering to the Lord on this Sabbath , verse 27. as they were to do every seventh day Sabbath , Numb. 2● . 9 , 10. 4. This Sabbath of Attonement was , to cleanse them from all their sins before the Lord , and make them holy , Levit 16. 31. as the seventh d●y Sabbath was both a means and sign of Gods fanctifying them , Exod. 31. 13. Ez. ch. 20. 22. 5. He that did any work on this Sabbath of Attonement , was to be cut off from his people , verse 30 as he was to be , that did any work on the seventh day Sabbath , Exod. 31. 14 , 15. Num. 15. 32 , 35 , 36. 6. On this Sabbath of Attonement , they must afflict their souls , v. 27. 32. as on th●seventh day Sabbath they were to do , though not so solemnly as on this , by confessing their sinnes , and by not doing their own wayes , nor finding or doing their own pleasure thereon , Isa. 58. 13. By all which particulars , it is manifest , that this Sabbath of Attonement was in most things most exactly squared , regulated by the seventh day Sabbath , as the Sampler by the Copy , or the picture by the person drawen , participating with it both in its name , use , sanctification ; The sole Querie or doubt remaining to be cleared , is when all this is to be done , or at what time of the day , this Sabbath of Attonement should begin and end ? God therefore resolves this scruple in the words alledged , From Even to Even shall ye rest ( or celebrate ) your Sabbath ; that is in eff●ct , you shall keep it from Evening to Evening , as vou do the seventh day Sabbath ; which begins and ends at Evening : so that the seventh day Sabbath , being here propounded for the onely pattern by which this Sabbath of Attonement was squared , and this being to begin and end at Even , because the seventh day Sabbath did , as all acknowledge , and I have prov●d ; this Text ( in my conceit ) is a pregnant unavoidable Argument : for the seventh day Sabbaths solemnization from Evening to Evening , as well as for the Sabbath of Attonements , beginning and concluding at Evening : whence Saint Augustine with sundry Councels , and Authorities forequoted , apply this Text to the seventh day Sabbath , and Lords-day , as setting out bounds to them , as well as to the Sabbath of Attonement . 2. I answer , that this Sabbath of Attonement was confined to the tenth day of the seventh moneth , verse 27. and to be kept upon that day : since therefore it was confined to that very day , and to be solemnized from Evening to Evening ; it is apparant that that day , as a naturall day , began and ended at Even in Divine accompt ; and if that day , as a naturall day , began and ended at Even ; then by consequence all other dayes , ( being all of one proportion , and one ever beginning when the other ends ) began and ended at Evening . Therefore the seventh day Sabbath too , appropriated to the seventh day : So that take it which way you please , it is an unavoidable proof , that all Sabbath dayes , and the seventh day Sabbath begin and end at Evening in Divine Computation : therefore the Lords-day must do so too , being a Sabbath of sacred rest , as all our Opposites resolve , and confined to the first dayes limits , which as a naturall day commenceth , and determines onely at Even , in naturall , divine and true accompt , and as a sacred day of P●est , ● denoted to Gods service , I have now as succinctly , and perspicuously as I could waded through this present Controversie : At what time the Lords-day ought to begin and end ? and if my Judgement fail me not , I conceive I have sufficiently manifested it to commence and conclude at Evening , ( immediately after Sunset , or so soon as the Evening-star begins to appear ) not at morning or midnight . If the Truth shall prove on my side upon the debate , I desire it may captivate the contrary mistakes , and certifie both the judgement and practise of all such zealous Christians who are yet differently minded . If the error be on my side ( as I am yet fully resolved it is not ) I shall be glad to be first informed , then reformed by men of graver judgements , desiring a to do nothing against , but for the truth , for which I shall ever contend , to which I shall ever subscribe ; reputing it my greatest felicity to conquer with it , or to be conquered by it , and if occasion require to suffer chearfully , gladly for it . FINIS . Errata . PAge 2. l. 3 , 4. at Evening . in pag. 10. l. 34. dele may , pag. 12. l. 10. dele but part . pag. 21. l. 6. r. is . l. 36. read quality . pag. 23. l. 29. dele the l. 36. naturall . pag. 25. l. 36. r. of . p. 26. l. 13. applicas . l. 21. r. Summa . l. 33. Cordubiensis . l. 36. Covarravias . p. 27. l. 21. pauper . l. 26. totaliter . l. 31. r. assert . p. 28. l. 3. r. commanding . p. 31. l. 11. ages . p. 37. l. 24 , r. ei● . p. 44. l. 12. r. noctem . p. 50. l 32. ventre . p. 54. l. 30. dele vesperam p. 58. ( R. ) l. 29. most come in . l. 25. before transcendent . p. 61. l. 28. For God . p. 26. l. 19. r. course . p. 63. l. 5. Such thing . p. 64. l. 10. be contemporary . l. 37. first day . In the Margin . p. 7. l. 3. Smalta . p. 12. l , 19. hathertus . p. 15. l. 5. Neh. 4. 21. p. 16. l. 3. r. Fulk . p. 22. l. 22. Rastal . p. 31. l. 16. certo Doctoque . p. 34. l. 27. Apoc. p. 43. l. 2. r. ux●rem p. 45. l. 9. Gustodunensis . l. 11. Bibl. patr. p. 60. l. 25. r. Serm● . p. 61. 14. praecipuum . Notes, typically marginal, from the original text Notes for div A91155e-330 * See the epistle Dedicatory . b See a New Discovery of the Prelates tyranny , ● . 1. &c * See my unbishoping of Timothy and Titus ; Breviate , Qu●nch-coal , Catalogue of testimonies in all agres , Quaeries to Bishops , Instructions for Churchwardens . A Looking Glasse for all Lordly Prelates . Antipathy , Appendix to Flagellum Pontifiess . Remonstrance against ship mony , with some others not yet printed . * A New Discovery of the Prelates tyranny . * See Thoms Campanella de Monarchia Hispaniae c. 25. 27. and the false Jew , or Ramsy his Examination at Newcastle , printed 1653. * Acts 20. 30. * 1 Tim. 3. ● . to 7. * Pro● . 23. 23. * Luke 5. 39. * Tertullian de Praescript . adv. Haereticos . * 2 Tim. 3. 1 , &c * 2 Thes. 2. 3 , 4. * Jam. 4. 13. 15. Notes for div A91155e-2040 a Gen. 2. 2 , 3. Exod. 20. 7 , 8 , 9 10. Levit. 23. 32. Neb. 13. 19. Luke 23 , 54 , 5●c . 29. 1. b Neh. 4. 21. Anselmus de Imagine mundi ▪ l. 2. c 4 Alcuinus de Eccles. Officiis c. 43. Col. 1128. c Po●idor Virgil . de Inventor . rerum l. 2. cap. 5. d Pupilla oculi pars 9. c. 6. Summa Angelica . Tit. Dies Hostiensis Summa l. 2. Tit de Feriis f. 149. Lindwood Provinc . Constit . l. 2. Tit. de Feriis f. 74. e Psal. 74. 16. Don. 2. 20 , 21. Acts 1. 7. Conclusion . Conclusion . 1 Proof 1. f In Genesi no● nō praecedentis dici est , seasubsequentis , id est principtum futur● non finis praeteriti . Hierom . in Jonam c. 2. Tom. 5. p 137. G. Proof 2. g See Exod. 13. 3 , 4 , 5. ▪ Proof 3. Proof 4. Proof 5. h See 1 Sam. 7. 6. c. 31. 13. 1 Ch●on . 10 12. Neh. 1. 4. Esth. 4. 16. Jer. 36. 6. Dan. 6. 18. Proof . i See Josh 8. 29. Proof 3. Proof . 8 k Anastatius Sinaica . Quast. lib. quaest. 152. Conclusion . 2 Proof . 1 Proof . 2 Proof . 3 l See Neh. 4. 21 m See Neh. 13. 21. which makes it maninifest . Proof 4. n Luke 23. 54. 55 , 56. o Mark 16. 1 , 2. p Mat : ● . 1. q John 20. 1. r Mat. 28. 1. ſ Mark 16. 1. t Luke 24. 1. John 20. 1. Mark 16. 2. 9. Proof 5. u S●e Chemnisius Examen Concil●i Tridentini , pars 4. De Festis p. 150 Wolphius Chronol l 2. c. 1. Dr. Bound of the Sabbath . Edit. 2. 1606. p. 103 , 104. Dr. Boyes his Postils on the Decalogue , p. 51. Purchas Pilgrimage l. 2 c. 4 p. 121. Amesius Medulla Theologicae , l. 3. c. 15. sect. 36. Mr. Wemes , in his exposition of the Lawes of Moses l. 1. p. 226. to 207. when the day beginneth . Conclusion 3. Proof . 1. Proof . 2. Proof 3. x Mark 16. 1 , 2 , 9. Prnof 4. y See Ignatius , Martyr Epist. 5. ad Trallianos . Bibl. Patr. Tom. 1. p 79. b. Theophilus Antiochenus Comment . l. 2. in Evangelia . Ib. Tom. 2. p. 152. C. Hierome , Ambrose , Chrysostome , Beda , Anselmus , Theophilact , Christianus Grammaticus , Paschatius , Rabbertus ; in their Commentaries , on these Texts , and on Mat. 28 1. Mark 16. 1 , 2 9. Luke 24. 1. Calvin , Luther , Musculus , Bullinger , Melancthon , Bucer , Marlorate , Junius , Zanchius , Beza , Lyra , Rabanus , Maurus , Hugo Cardinalis , Carthusian , Tostatu● , Iansenius , Cornelius a lapide , and others on this Text , Gregory Nyssen , Oratio 1. & 2. de Resurrectione Christi , Cassianus de Incarnat . Domini . l. 5 Bibl. Patr. Tom. 5. pars 2. p 8. f. 6. Hierome Comment . in Jonam , c. 2. Tom , 5. p. 137. b. Augustine , quaest. super Evangelia , quaest. 6. 7. Anastatius Siniata . Quaestionum l. qu. 152 , 153. Bibl. Patr. Tom. 6. pars 1. p. 794 , 795. Together with Saint Cyprian de Symbole , Dr. lack son , Mr , Byfield , and all Expositors on the Creed , who joyntly accord in this truth . z Mark 8. 31. Mat. 27. 63. Conclusion 4. a Dan. 2. 2. c. 21. c 7 9 13 Ps. 74 16. Acts 1. 7. Proof 1. Proof 2. Proof 3. b Exod. 20. ● . to 12. c Psal. 104. 22 , 23. Neh. 21. 4. cap. 13. 19. Proof 4. Proof 5. * See Mr. Fox , Dr. Fuller and others on Rev. 1. 10. M. Sprint Mr. Bownd , Mr. Widly , Mr. Bernard , Dr. Twisse , Mr. Cawdry and others of the Sabbath . Conclusion 5. Proof 1. Proof 2. Proof 3. Proof 4. Proof 5. Proof 6. d Psal 12. ● . 14. * See Mr. Fo● , Dr. Fulk and others on Apoc. 1. 10 D. Bownd and others of the Sabbath . Proof 7. e Acts 10. 40. 1 Cor. 13. 4. f Saint Luke saith it was in the very profundity or beginning of the morning , Luke 24 ▪ 1. g Mat. 27 63. Mark● . 31. Arguments to prove that the Lords day begins at Evening . Argument 1. Argument 2. h See Mr. George Widly his Doctrine of the Sabbath . and others forecited . Argument 3. Argument 4. Argument 5. Reason 1 : * Eccles 3. 1. &c. Psal. 104. 23 , 24. Reason 2. i For his work that he finished on the seventh day , was onely his Creation , ●lessing and Sanctification of that day alone : as Pascatius Ra●bertus in Mat. 28. 1. Rabanus , Maurus and others teach . Reason 3. k See 6 H. S. c. 3 7. H. 8 c● . 3 Eliz c 4 Rastabl . Labovers , 35. 3● . which appoint Labourers to ● begin their work at morning , and ●●d it a● Evening . l Mark 2 27. Gen. 1 28 , 29 : 1 Cor. 3 21. 22 Heb. 2 7 , 8. Psal. 8. 4 , 5. See Eccles. 3. 1. ●0 12. 1 Co● . Cor. 14. 33. 40. Reason 4. n Exod. 20 8. to 12. Isa. 58. 13 Deul . 5. 12. to 16. o Exod. 20. 8. to 12. 6. 31. 13 , 14 , 15. 6. 35. ● . Levit. 23. 2 , 3 , 4. Deut. 5. 12 Isa. 58. 13. Neh. 9. 14. * Acts 12. 6. Hosea 7. 6. * As most affirm they are , who differ from me in this controversie . * Psal. 55. 17 & 141. 2. Reason 5. * Bish. White . Dr. Heylin Mr. Ironside , in their Treatises and History of the Sabbath , Dr. Joh. Pocklingtons Sunday no Sabbath , p. 6 , 7. printed sincei this was first penned , see Canterburies Doom , p. 222 , 223 , &c. Reason 6. Reason 7. Reason 8. * Rom. 16. 27. Reason 9. Reason 10. * Quicquid enim omnes vel plures , uno eodemque sensu , man festè , f●●quenter , pe●s●veranter , v●lu● quodam sibi consentiente magistrorum Conc●lio accipiondo , tenendo , tradend , fi●maverint id pro indubitato rato , ritoque habeatur Vincentius Lirinensis . contra Haereses c. 39. q In his Chronol. l. 2. c. 1. * Anno 1557. a pud Bochellum Decret. Eccles. Gal. l. 4. Tit. 10. c. 1. p. 596. Reasons . * Dam. 2. 21. * Dies Sabbati being the Latin name for Saturday . ſ Surius Concil. Tom. 1. p. 436. t Athanasius de interp . Psalmi & 302. A. & Homilia De semente p. 365. Ignatius Epist. 6. Bibl. Patr. Tom. 1. p 81. & Epist. 8. p. 84. E. Clemens Romanus , Constit . Apost. l. 2. c. 63. l. 7. c. 36. l. 8. c. 39 Surius Concil Tom. 1. p. 68. 105 , 110. a. Primasius Comment in Retor . 83. Sozomenus Histor. Ecclesiast . l. 7. c. 19 , Tom. Bibl. Pat. 5. pars 2. p. 435. F. 6. Socrates Scholasticus Ecclesiast . hist. lib 5. c. 21. p. 35. 3. Nice phorus callist . Eccles. Hist. lib. 12. c. 34 p. 357. Centur. Magdeburg . Centur . 1. pars 2. cap. 6 col 493. l. 50. 503. De Festis , Centur. 4. c 6. col . 410 c. 15. col . 1466. Centur. 5. c. 6. col . 648. Centur. 8. c. 6. Col. 342. l. 40. Beda in Lucae Evangelium . l. 2. cap 4. Tom. 5. Col. 263. Apost. Canon . Can. 65. Surius Concil. Tom. 1. p. 30 Chrysost. Hom. 11. in Gen. 2. Tom. 1. Col. 58 B. C. Synodus Parisiensis , Anno 1557. apud Bochellum . Decret. Eccles. Gal. p. 598. Concilium Laodicense . Diem Sabbathi in diem Dominicum mutavit , ne Judaismum imicare videremur , writes this Councel of Paris . * See Breutius in Levit. 23. 2. and 25 8. About Ann. Christi 56. u See Centur. Magd. 2. l. 2. c. 6. Col. 493. accordingly , cent . 2. c. 6. col . 120. Augustinus de tempore , S●r . 25 1. Tertullians Apology . c. 39. * See Acts 20. 31. y Epist. l. 10. Epist. 97. z Apolog. c. 39. a Epist. l. 10. Epist. 97. Objection . Answer . a Mat. 12. 1. to 13. Luke 14 3. to 6. John 7. 22 23. b See Mat. 6. 34. Luke 13. 32 33. 1 Sam. 9 , 16 19. ● . 5. 3 , 4. Jan. 4. 13. 14. a Epist. l. 10. 96. Epist. Ann. Dom. 106. b See Centuriae Magd 4. c 6. Col. 140. Theodoret . Eccles. Hist. l. 2. c. 13. Socrates Scholasticus Hist. l. 6. c. 8. Sozomenus Hist. Eccles. l. 8. c. 21 Victor de Vandalica persecutione . l. 2. Cent. Magd. 5 c. 2. Col. 647 , 648. c See Tertulliani Apologia , Justine Martyrs Apologies , Anaxagoras Oratio pro Christianis . Anno 200. b Ad exam. lib. 2. cap. 3. See Augustinus de t●mpore , Sermo 251. Anno 340. Anno 360. Anno 400. * See Rabanus Maurus Opevum , Tom. 5. p. 604. Anno 450. a Presbyteri verò ad vesperam , quae magis ad Dominicam pertinet , consecrantur , Honorius Augustodanensis , de antiqu● rit●● Miss. l. c. 19. Patr. Tom 12. pars 1. p. 1043. b See Bishop Vshers Treatise of the Religion professed by the ancient Irish . c. 4. p. 34. Edit. 1631. Anno 610. Anno 620. Anno 640. Anno 670. * See Tertullian and others A●no 697. Anno 720. Anno 793. Anno 80 ▪ Anno 800. Anno 806. Anno●13 . Anno 840. Anno●60 . Anno 920. Anno 96● . * Bishop Alley mad● 〈◊〉 9. of the clock in his poore mans Library . Anno 1203. Anno 1020. Anno 1120. Anno 121● . Anno 1273. Anno 1280. Anno 1320. Anno 1496. Anno 1521. From Anno 1●00 . to 1620. a See Histriomastix p. 643 , 644. and the Table . Objection 1. * See Wolphius , Chronolog . l. 2. c. 1. Dr. Bound of the Sabbath , l. 2 p. ●6 . with others a Hene● Aquinas prima secundae . Quaest . 100. Artic. 5. ad s●cun . concludes , Inter omnia benefi . cia Dei commemoranda PRIMUM ET PRAECIPUUM EST BENEFICIUM CREATIONIS , quod commemeratur in sanctificatione Sabbati , unde Exod. 20 11. PRO RATIONE QUARTI PRAECEPTI PONITUR : with which [ 3 Synod Parisiensis , Anno 1557. apud Boshellum , Decret. Eccles. Gall . p. 589. concurres , and Chrysostome Hom. 4. super Matthaeum . a Sabbatum inter caetera Festa tantum praescribitur in D●calogo quia figurabat GENERALIA BENEFICIA DEI scilicet , CREATIONIS & beatitudinis , Aquinas prima secundae quaest. 100. Artic. 5. secund. Qu. 102. Art. 4. 10m secunda secundae qu. Artic 4. ad 2m Alensis Sum. Theol. Tom. 3. qu. 32. m. 1 , 2. 3 Bernardinus Senensis Sum. 10. Artic. 1. c. 1. 2. Bonaventura & Media villa . in l. 3. Sent. Dist. 37. b Ephes. 1. 4. ●0 . 15. Col. 1 , 2 , 14 Rev. 5. 9. 1 Pet 1. 2. 19. Heb. 2. 16. Jude 6. c Gen. 3. 17 , 18. 19. Levit. 26. 14. to 40. Deut. 28. 14. to 68. Psal. 107. 33 , 34. Mal. 3. 9. 11. c. 2. 2. Rom. 8. 19. 20. 21 , 22. a See Philo Judaeus de op sicio mundi . b Magis praecipitur observatio Sabbati quam al●arum sol●mnitatum , quia b●neficium Creationis in hoc commemora●ur . QVOD EST PRAECIPIUM INTER PRAE●ERITA Angelus de Clavasio . in summa Argelica . Tit. P●aecep●um sest . 6. ● . 194. c See Zanchius de operibus Creationis lib. a Isa. 53. throughout . Rom. 3 25. c 3. 9. c. 4. 25. Eph. 1. 5. c. 2. 13. col . 1. 20 , 21 , 22 Heb 9 7. to 26. c. 10. 10 c. 12. 24 c. 13 c. 13. 11 , 12. 1 Pet. 1. 2 , 18 19. John 17. Rom. 5. 9. Objection 2. Answer 1. a Christs Resurrestion is no more the cause of the Lords-day as a day ; then Baptisme is 〈◊〉 cause of the Sac●am●ntal water , as water ; or Christs consecration of the Sacramentall Bread and wine the cause of th●m as they are bread and wine ; or the O●dination of M●nisters , the cause of them as they are men . * Esth. 9. 20 , 21 , &c. a See 3 Jac. c. 1 b See 5 , & 6. E● . 6 c. 3. All Lawes and Canons touching Lords-days , Holy-dayes , Feast-dayes , and Thanksgiving dayes , and the Canonists Tit Feri● , & dies F●sti . a See Mat. 28. 1. Mak 16. 2 , 9. Luk. 29. 1. Joh. 20. 1. 19. b Mat. 28. 17. Ma● . 16 11 , 13 14. Luk 24. 21 , 22 , 25 , 26. 37. to 41. John 20 , 19 , 24 , 25. 26. 1 Cor. 15. 4. to 9. b John 2. 4. c. 12. 23. c. 13. 1. c. 17. 1. 1 Tim. 6. 15. Rom. 56. Gal. 2. 4. 2. 4. * Exod. 12. 18. Deut. 16. 3 , 4 1. Sam. 30. 17. a See 3. Jac. c. 1. 2 , 3. The arraignment of Traytors . Speeds History . p. 1254 See Augustine de tempore sermo 251. and 154 D. Bound of the Sabbath , p. 44. a Taken out of Theodulphus his Epistle An. 83● . apud Bochellum Decreta Ecclesiae . Gald . 4. Tu. ●0 . c. 19. p. 5. 96. Objection . Answer● . Argum. 3. Objection 3. Answer . 1. a S●e Mat. 14. 15. 25. Mark 2 6. 35 , 36 47 , 48. Joh. 6. 16 , 17 com●ared 〈◊〉 ● . b The Evening Sacrifices we read of in Scripture , and our Vespers or Evening prayers , are o● this Evening of the day , a little before Sun-setting . c Prov. 7. 9. 1 Sam 30 17. 2 Kings 7. 5 , 7. Job 24. 15. Ezechch . 12. 6. 12. d See Neh. 4. 21 Job 3. 9. Jer. 31. 35. Gen. 1. 1 ▪ 14. 10 19. compared together . e Isiodor Hispalensis originum . l 3. c. 40. Cal●pi●e , Rabbanus Maurus de universo l. 10. c. 70. Christianus Grammaticus . Pasca●ius Rathb●rtus in Matt. 28. v. 1. Honorius Aug●stodunens●s de imagine mundi , l. 2. c. 32 a Acts 20. 8. Makes relation when they had lights of those lights ; there●o●e the Evan●elists likewise would have done so , had ●●ere been any , as is most pr●bable . * See Psal. 28 7. to 16. 17. Objection 4. Answer 1. Objection● . Answer Objection 6. Answer 1. * S●cut autem Sabbathi veteris initium suit à vesp●re : quia & crea●io incipiebat à vespcre , quoniam Massa communis creata fuit ante lucem : & cessatio diei ab opere creationis incipicbat etiā à vespere ; sic Diei Dominicae initium incipere videtur ab illius diei mune : quia resuri●ctio Christi suit in primo mane . Mar. 16. 9. John 20. 1. Exception . Reply 1. ▪ ●Cor. 13. 8. 
A26918	----	The divine appointment of the Lords day proved as a separated day for holy worship, especially in the church assemblies, and consequently the cessation of the seventh day Sabbath : written for the satisfaction of some religious persons who are lately drawn into error or doubting in both these points / by Richard Baxter. Baxter, Richard, 1615-1691. 1671 Approx. 383 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A26918 Wing B1253 ESTC R3169 12309958 ocm 12309958 59348 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sunday. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Divine Appointment OF THE Lords Day Proved : As a separated Day for Holy Worship ; especially in the Church Assemblies . And consequently the Cessation of the Seventh day Sabbath . Written for the satisfaction of some Religious Persons who are lately drawn into Error or doubting in both these Points . By Richard Baxter . Rev. 1. 10. I was in the Spirit on the Loras Day . Col. 2. 16 , 17. Let no 〈◊〉 judge you in Meat , or in Driak , or in respect of an Holy day , ( or Feast ) or of the New 〈◊〉 , or Sabbaths , which are a shadow of things to come , but the Body is of Christ. LONDON , Printed for Nevil Simmons , at the three Crowns near Holborn Conduit . 1671. THE PREFACE . Reader , IF thou think this Treatise both superfluous and Defective , when so many larger have better done the work already , I shall not at all gainsay the latter , nor much the former . The reason of my writing it was the necessity and request of some very upright Godly persons , who are lately faln into doubt or Errour , in point of the Sabbath day , conceiving that because the fourth Commandment was Written in Stone , it is wholly unchangeable , and consequently the seventh day Sabbath in force , and that the Lords day is not a Day separated by God to holy Worship . I knew that there was enough written on this Subject long agoe ; But , 1. Much of it is in Latine ; 2. Some Writings which prove the abrogation of the Jewish Sabbath , do withal treat so loosly of the Lords day , as that they require a Confutation in the latter as well as a commendation for the former . 3. Some are so large that the persons that I write for will hardly be brought to read them . 4. Most go upon those grounds , which I take to be less clear ; and build so much more than I can do on the fourth Commandment and on many passages of the old Testament , and plead so much for the old Sabbatical notion and rest , that I fear this is the chief occasion of many peoples Errours ; who when they find themselves in a wood of difficulties , and nothing plain and convincing that is pleaded with them , do therefore think it safest to stick to the old Jewish Sabbath The friends and acquaintance of some of these persons importuning me , to take the plainest and nearest way to satisfie such honest doubters , I have here done it according to my judgement : not contending against any that go another way to work , but thinking my self that this is very clear and satisfactory ; viz. to prove , 1. That Christ did Commission his Apostles to Teach us all things which he commanded , and to settle Orders in his Church , 2. And that he gave them his spirit to enable them to do all this Infallibly , by bringing all his words to their remembrance , and by leading them into all truth . 3. And that his Apostles by this spirit did de facto separate the Lords day , for holy Worship , especially in Church-Assemblies , and declared the cessation of the Jewish Sabbaths . 4. And that as this change had the very same Author as the Holy Scriptures ( the Holy Ghost in the Apostles ) so that fact hath the same kind of proof , that we have of the Canon and the integrity and uncorruptness of the particular Scripture Books and Texts : And that , if so much Scripture as mencioneth the keeping of the Lords day , expounded by the Concent , and Practice of the Universal Church from the dayes of the Apostles , ( all keeping this day as holy , without the dissent of any one Sect , or single person that I remember to have read of , ) I say if all this History will not fully prove the point of fact , that this day was kept in the Apostles times , and consequently by their appointment , then the same proof will not serve to evince that any text of Scripture is Canonical , and uncorrupted ; nor can we think that any thing in the world , that is past , can have Historical proof . I have been put to say somewhat particularly out of Antiquity for this evidence of the fact , because it is that which I lay the greatest stress upon . But I have not done it so largely as might be done , 1. Because I would not lose the unlearned Reader in a Wood of History , nor overwhelm him instead of edifying him . 2. Because it is done already in Latine by Dr. Young in his Dies Dominica ( under the name of Theophilus Loncardiensis ; ) which I take to be the moderatest , soundest and strongest Treatise on this subject that I have seen ; Though Mr. Cawdry , and Palmer ( joyntly ) have done well and at greater length : and Mr. Eaton , Mr. Shephard , Dr. Bound , Wallaeus , Rivet , and my dear friend Mr. George Abbot against Broad have said very much : And in their way , Dr. White , Dr. Heylin , Bishop Ironside , Mr. Brierwood , &c. 3. I chose most of the same Citations which Dr. Heylin himself produceth , because he being the man that I am most put to defend my self against , his confessions are my advantage . 4. And if I had been willing , I could not have been so full in this , as the Subject will bespeak , because I have almost eleven years been separated from my Library , and long from the neighbourhood of any ones else . I much pitty and wonder at those Godly men , who are so much for stretching the words of Scripture , to a sense that other men cannot find in them , as that in the word [ Graven Images ] in the second Commandment , they can find all set Formes of Prayer , all composed studyed Sermons , and all things about Worship of mans invention to be Images or Idolatry ; and yet they cannot find the abrogation of the Jewish Sabbath in the express words of Col. 2. 16. nor the other Texts which I have cited ; nor can they find the Institution of the Lords day in all the Texts and Evidences produced for it . But though Satan may somewhat disturbe our Concord and tempt some mens Charity to remissness , by these differences , he shall never keep them out of Heaven , who worship God , through Christ , by the Spirit , even in spirit and truth : Nor , shall he , I hope ever draw me , to think such holy persons as herein differ from me , to be worse than my self , though I think them in this to be unhappily mistaken : much less to approve either of their own separation from others , or of other mens condemning them as Hereticks , and inflicting severities upon them , for these their opinions sake . THE CONTENTS . CHAP. 1. THE state of the Question , with the summary proof of the Divine separation of the Lords Day , page 1. CHAP II. That Christ commissioned his Apostles as his principal Church-Ministers , to teach the Churches all his Doctrine , and to deliver them all his Commands and Orders , and so to settle and guide the first Churches . p. 5. CHAP. III. Christ promised his Spirit to his Apostles to enable them to do what he had commissioned them to do , by leading them into all truth , and bringing his words and deeds to their remembrance , and by guiding them at his Churches Guides . p. 9. CHAP. IV. Christ performed all these Promises to his Apostles , and gave them his Spirit to enable them to all their commissioned work . p. 11 CHAP. V. The Apostles did actually separate and appoint the first day of the Week for Holy Worship , especially in Church Assemblies . Which is explained in several subordinate Propositions ; And proved 1. By Scripture ; 2. By unquestionable History ; And the validity of this proof evinced ; and the denyers of it proved to subvert the Churches certainty of greater matters . p. 12 CHAP. VI. This act of the Apostles appointing the Lords Day for holy Worship , was done by the especial inspiration and guidance of the Holy Ghost . p. 69 CHAP. VII . Whether the seventh day Sabbath should be still kept by Christians , as of Divine obligation ? Neg. proved . Where is shewed how far the fourth Commandment is abrogated ( and all the Law of Moses . ) p. 71 CHAP. VIII . Of the Beginning of the Day . p. 91 CHAP. IX . How the Lords Day should be kept . Of the length of the time , and the Objection about weariness . p. 93 CHAP. X. How the Lords Day should not be spent or what is unlawful on it ; Of worldly business : Of recreations : of Idleness , &c. p. 108 CHAP. XI . What things should not be scrupled as un lawful on the Lords Day . p. 129 CHAP. XII . Of what importance the due observing of the Lords Day is . Many great Reasons for it . p. 139 CHAP. XIII . What other Church Festivals , or separated Dayes are lawful . p. 148 THE CONTENTS OF THE Appendix . CHAP. I. An Answer to certain Objections against the Lords Day , p. 157 CHAP. II. An Answer to more Arguments for the seventh day Sabbath , p. 180 CHAP. III. Whether the seventh day Sabbath be part of the Law of Nature ; or only a Positive Law ? p. 202 CHAP. IV. Whether every word in the Decalogue be of the Law of Nature ? and of perpetual obligation ? And whether all that was of the Law of Nature was in the Decalogue ? p. 214 CHAP. V. Whether the truest Antiquity be for the seventh day Sabbath , as kept by the Churches of Christ ? p. 220 The Divine Appointment of the LORDS DAY , proved , as a separated Day for holy Worship , especially in the Church-Assemblies : And consequently the Cessation of the Seventh-day-Sabbath . CHAP. I. Though the principal thing desired by the Enquirers is , That I would prove to them the Cessation of the Seventh-day Sabbath , yet because they cast off the Lords day , which I take to be a far greater error and sin , than the observation of both dayes ; and because that when I have proved the Institution of the Lords Day , I shall the more easily take them off the other , by proving that there are not two weekly dayes set apart by God for holy Worship : Therefore I will begin with the first Question , Whether the Lords day , or first day of the week , be separated by Gods Institution for holy Worship , especially in publick Church-conventions ? Aff. And here for the right stating of the Question , let it be noted , 1. That it is not the Name of a Sabbath that we now meddle with , or stand upon . Let us agree in the Thing , and we shall easily bear a difference about the name . Grant that it is [ A day separated by Gods Institution for holy Assemblies and Worship ] and then call it a Sabbath or [ the Lords day ] as you please . Though for my self , I add That [ the Lords day ] is the name that the Holy Ghost hath set upon it , and the name which the first Churches principally used ; and that they call it also sometimes by the name of the Christian Sabbath ; but that is only Analogically , as it is resembled to the Jewish Sabbath ; and as they used the names [ Sacrifice and Altar ] * at the same time , for the Christians Commemoration of Christs Sacrifice in the Sacrament of the Lords Supper , and for the Table , or as Dr. Young saith , pag. 23. As in Scripture , Baptism is called Circumcision . And that very rarely too . 2. That the Question of the manner of observing the Lords day , and what exercises of Worship it must be spent in , and what Diversions are lawful or unlawful , as also when the day beginneth , are not to be here medled with in the beginning , but afterwards , when the Divine Institution of the Day it self is , first sufficiently proved . Which is done as followeth . Arg. That day which was separated to holy Worship by the Holy Ghost , was separated to holy Worship by God the Father and the Son. But the first day of the Week was separated to holy Worship by the Holy Ghost : Therefore the first day of the Week was separated to holy Worship , by God the Father and the Son. The Minor only needeth proof among Christians . That day which was separated to holy Worship by the Apostles , by the inspiration of the Holy Ghost , was separated to holy Worship by the Holy Ghost . But the first day of the Week was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost . Therefore the first day of the Week was separated to holy Worship by the Holy Ghost . The Minor which only needeth proof , is thus proved . That day which was separated to holy Worship by the Apostles who had the Holy Ghost promised them by Christ , and given them , to lead them into all truth , and to bring all his Doctrines to their remembrance , and to teach the Churches to do all his Commands , and to feed , and guide , and order them , as his principal commissioned Church-Minister , was separated to holy Worship by the Apostles by the inspiration of the Holy Ghost . But such is the first day of the Week : Therefore the first day of the Week is separated to holy Worship by the Apostles by the inspiration of the Holy Ghost . I have five Propositions now distinctly to be proved : four for the proof of the Major , and one for the proof of the Minor. The first Proposition is , That Christ commissioned his Apostles as his principal Church-Ministers , to teach the Churches all his Doctrine , and deliver them all his Commands and Orders , and so to settle and guide the first Churches . The second Proposition is , That Christ promised them his Spirit , to enable them to do what he had commissioned them to do , by leading them into all truth , and bringing his words and deeds to their remembrance , and by guiding them as his Churches Guides . The third Proposition is , That Christ performed this promise , and gave his Spirit accordingly to his Apostles , to enable them to all their commissioned work . The fourth Proposition is , That the Apostles did actually separate or appoint the first day of the Week , for holy Worship , especially in Church-assemblies . The fifth Proposition is , That this act of theirs was done by the Guidance or inspiration of the Holy Ghost , which was given them . And when I have distinctly proved these five things , no sober understanding Christian can expect that I should prove any more , towards the proof of the Question in hand , Whether the first day of the Week be separated by Gods Institution for holy Worship , especially in Church-assemblies ? CHAP. II. Prop. I. That Christ Commissioned his Apostles , or his principal Church-Ministers , to teach the Churches all his Doctrine , and deliver them all his Commands and Orders , and so to settle and guide the first Churches . This I prove , 1. By their Commission it self : 2. By their performance with its proper seal . 3. By the Consent of all the Christian world . 1. Luke 6. 13. He called to him his Disciples , and of them he chose twelve , whom also he named Apostles . Their first Commission is recited , Matth. 10. at large . Matth. 28. 18 , 19 , 20. All Authority is given me in Heaven and in Earth : Go ye therefore and disciple all Nations , baptizing them in the name of the Father , and of the Son , and of the Holy Ghost ; Teaching them to observe all things whatsoever I have commanded you . And , loe , I am with you alway , even unto the end of the world ; Amen . John 20. 21. Then said Jesus to them again , Peace be unto you ; As the Father hath sent me , even so send I you : And when he had said this , he breathed on them , and said , Receive ye the Holy Ghost : Whosesoever sins ye remit , they are remitted unto them , and whosesoever sins ye retain , they are retained . Luke 10. 16. Even of the seventy it is said , He that heareth you , heareth me , and he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me . And to the twelve , Matth. 10. 40. He that receiveth you , receiveth me , &c. Acts 26. 17. Delivering thee from the people , and from the Gentiles , to whom now I send thee , to open their eyes . 1 Cor. 15. 3. For I delivered to you first of all that which I also received , &c. 1 Cor. 11. 23. For I received of the Lord , that which also I delivered unto you . 1 Cor. 4. 1 , 2. Let a man so account of us as of the Ministers of Christ , and Stewards of the mysteries of God. Gal. 1. 11 , 12. But I certifie you , brethren , that the Gospel which was preached of me , is not after man ; For I neither received it of man , neither was I taught it , but by the revelation of Jesus Christ. John 21. 15 , 16 , 17. Simon Son of Jonas lovest thou me — Feed my Lambs . Matth. 16. 19. I will give unto thee the Keyes of the Kingdom of Heaven : and whatsoever thou shalt bind on Earth , shall be bound in Heaven : and whatsoever thou shalt loose on Earth , shall be loosed in Heaven . John 17. 18. As thou hast sent me into the world , so have I also sent them into the world . See John 13. 16 , 20. Acts 1. 24 , 25. Shew whether of these two thou hast chosen , that he may take part of this Ministry and Apostleship , from which Judas by transgression fell . Gal. 1. 1. Paul an Apostle , not of men , neither by man , but by Jesus Christ and God the Father . Acts 1. 2. After that he through the Holy Ghost , had given commandment to the Apostles whom he had chosen ; to whom also he presented himself alive after his passion , by many infallible proofs , being seen of them forty dayes , and speaking of the things pertaining to the Kingdom of God. Acts 2. 42. They continued stedfast in the Apostles doctrine and fellowship , &c. Eph. 4. 11 , 12 , 13 , 14 , 15 , 16. He gave some Apostles , some Prophets , &c. 1 Cor. 12. 28 , 29. First Apostles , secondarily Prophets , &c. Are all Apostles , &c. Eph. 2. 20. Being built on the foundation of the Apostles , &c. 2. Pet. 3. 2. That ye may be mindfull of the words which were spoken before by the holy Prophets , and of the Commandments of us the Apostles of the Lord and Saviour . Acts 10. 5. Send men to Joppa , and call for Simon , &c. and be shall tell thee , &c. They that will not take all this plain evidence of Scripture for a proof of this first Proposition , I suppose would not be ever the more moved by it , if I should be so needlesly tedious , as to stay to fetch Arguments from each Text. 2. The Apostles exercised such a power , as the Proposition mentioneth , and God s●t to it , the seal of Miracles . Therefore such a Power or Office was given them by Christ. The Consequence is undenyable . The Antecedent of this Enthimeme is so plainly expressed in Scripture , that I am loth to take up much of my own or the Readers time , in proving so known a thing . They founded the Churches ; they delivered them the Doctrine and Commands of Christ ; they setled the Churches , as to Officers , Orders , and Discipline , according to Christs Commands and the Spirits determinations : Thus they ordained the new Office of Deacons , and Deaconeffes or Widows ; and they ordained them Elders in every Church , or City ; and they determined of Church Controversies ; and gave the Church Decrees ; and delivered the Will of Christ about the Sacrament , Church-Assemblies , Prophecyings , &c. Acts 2. & 14. 23. Acts 6. 3 , 4 , &c. 1 Tim. 3. Titus 1. Acts 15. 1 Cor. 11. 1 Cor. 14 &c. 3. That all Christians ( save Hereticks ) did acknowledge their power , and acquiesce in their Decrees and Conduct , being a matter of fact , needs no other proof , than the common History of former Ages , and practice of this . Which are so well known , that I will not injure the Reader by proving it . CHAP. III. Prop. 2. Christ promised his Spirit to his Apostles , to enable them to do , what be had commissioned them to do , by leading them into all truth , and bringing his words and deeds to their remembrance , and by guiding them as his Churches Guides . In the Old Testament it is prophesied and promised , Jer. 3. 15. And I will give you Pastors according to mine heart , which shall feed you with knowledge and understanding . See all the Texts that promise the pouring out of the Spirit , Isa. 44. 3. Ezck. 36. 27. & 37. 14. & 39. 29. Joel 2. 28 , 29. Which were principally fulfilled on the Apostles . Luke 24. 49. And behold , I send the promise of my Father upon you : But tarry ye in the City of Jerusalem , untill ye be endued with power from on high . John 15. 26 , 27. But , when the Advocate is come , whom I will send unto you from the Father , he shall testifie of me : and ye also shall bear witness , because ye have been with me from the beginning . John 16. 7 , 12 , 13 , 14 , 15. It is expedient for you , that I go away ; for if I go not away , the Advocate will not come unto you : But if I depart , I will send him unto you — I have yet many things to say unto you , but ye cannot bear them now . Ho●beit when he , the Spirit of truth is come , he will guide you into all the truth . For he shall not speak of himself ; but whatsoever he shall hear , that shall he speak : And he shall shew you things to come . He shall glorifie me ; for he shall receive of mine , and shew it unto you . All things that the Father hath are mine . Therefore said I that he shall take of mine , and shall shew it unto you . John 17. 8. I have given to them the words which thou gavest me , and they have received them — V. 17 , 18. 〈◊〉 then through thy truth : thy word is truth : As thou hast sent me into the world , so have I also sent them into the world : And for their sakes I 〈◊〉 my self , that they also might be sanctified through the truth . Matth. 28. 20. Teaching them to observe all things whatsoever I have commanded you ; and loe I am with you alwayes to the end of the world . Acts 1. 4. And being assembled together with them , commanded them that they should not depart from Jerusalem , but wait for the promise of the Father which ye have heard of me . For John truly baptized with water ; but ye shall be baptized with the Holy Ghost not many dayes hence . V. 8. But ye shall receive Power after that the Holy Ghost is come upon you , and ye shall be witnesses uitto me , both in Jerusalem , and to all Judaea , and in Samaria , and unto the uttermost parts of the earth . By these Texts it is most evident that Christ promiseth the Apostles an extraordinary Spirit , or measure of the Spirit , so to enable them to deliver his Commands , and execute their Commission , as that he will own what they do by the guidance thereof ; and the Churches may rest upon it as the Infallible revelation of the Will of God. CHAP. IV. Prop. 3. Christ performed all these promises to his Apostles , and gave them his Spirit to enable them for all their commissioned work . This is proved both from the fidelity of Christ , and from the express assertions of the Scripture . He is faithful that hath promised . Heb. 10. 23. Titus 1. 2. God that cannot lye hath promised . 2 Cor. 1. 18. As God is true — Rev. 6. 10. H w long O Lord , Holy and True — Rev. 19. 11. He was called faithful and true — Rom. 3. 4. Let God be true , and every man a lyar — 1 John 5. 10 He that believeth not God , hath made him a lyar . John 20. 22. He breathed on them , and saith unto them , Receive ye the Holy Ghost . Acts 2. Containeth the Narrative of the comeing down of the Holy Ghost upon them , at large . Acts 15. 28. seemed good to the Holy Ghost and to us — Heb. 2. 4. God also bearing them witness , both with signs and wonders , and with divers mighty works , and distributions of the Holy Ghost according to his own will. 1 Pet. 1. 12. The things which are now reported unto you , by them that have preached the Gospel unto you , by the Holy Ghost sent down from Heaven — Rom. 15. 19 , 20. Through mighty signs and wonders , by the power of the Spirit of God , so that from Jerusalem , and round about to Illyricum I have fully preached the Gospel of Christ. Read all the Texts in Acts and elsewhere , that speak of all the Apostles Miracles , and their giving of the Holy Ghost , &c. And 1 Cor. 7. 40. Acts 4. 8 , 31. Acts 5. 3. & 6. 3. & 7. 51 , 55. & 8. 15 , 17 , 18 , 19. & 9. 17. & 10. 44 , 45 , 47. & 11. 15 , 16 , 24. & 13. 2 , 4 , 9 , 52. & 16. 6. Rom. 5. 5. & 9. 1. 1 Cor. 2. 13. 2 Tim. 1. 14. 1 Cor. 12. Eph. 4. 7 , 8 , &c. & 3. 5. But this Proposition is confessed by all Christians . CHAP. V. Prop. 4. The Apostles did actually separate and appoint the first day of the Week for holy Worship , especially in Church-Assemblies . Here the Reader must remember , that it is 〈◊〉 matter of fact , that is to be proved in the proof of this Proposition ; and that all till this , is clearly and undenyably proved ; so that the whole Controversie resteth upon the proof of the fact ! That indeed The Apostles did separate 〈◊〉 set apart this day for ordinary ( publick ) Worship . And in order to the fuller proof of this , I have these 〈◊〉 Propositions to prove . Prop. 1. Matter of past fact is to be known to us by History ( Written , Verbal or Practical . ) This is evident in the nature of the thing . History is the Narration of facts that are past . We speak not of the fact of meer natural agents , but of Moral or humane facts . It may be known without History what Eclipses there have been of the Sun ; what changes of the Moon , &c. But not what in particular Morals have been done by man. The necessity of other distinct wayes of knowledge , are easily disproved . 1. It need not be known by Divine supernatural Revelation . Otherwise no men could know what is past , but Prophets or inspired persons : nor Prophets but in few things : For it cannot be proved , that God ever revealed to Prophets or inspired persons , the general knowledge of things past ; but only some particulars of special use ( as the Creation to Moses , &c. ) so that if Revelation by Inspiration , Voice or Visions , were necessary , Scripture it self could be understood by none but inspired persons , or that had such revelation . 2. It is not known by Natural Causes , and by arguing from the Natural Cause to the Effects . It is no more possible to know all things past this way , ( by knowing the Causes ) than all things future . Therefore it must be ordinarily known by Humane report , which we call History or Tradition . Prop. 2. Scripture History is not the only certain History ; much less the only credible . Without Scripture History we may be certain , that there was in 1666. a great Fire in London , and a great plague in 1665. and that there were Wars in England , 1642 , 1643 , &c. and that there have been Parliaments in England which have made the Statutes now in force ; and that there have been such Kings of England for many Ages , as our Records and Histories mention , &c. Prop. 3. Scripture History is not the only certain History of the things of the Ages in which it was written , or of former Ages ; much less the only credible History of them . We may know by other History certainly , that there were such persons as Cyrus , Alexander , &c. That the Macedonians had a large extended Empire ; that the Romans after by many Victories obtained a spacious Empire ; that there were such persons as Julius Caesar , Augustus , Tiberius , Nero , Cicero , Virgil , Horace , Ovid , &c. Prop. 4. Scripture History is not the only means appointed by God , to help us to the knowledge of Ecclesiastical matters of fact , transacted in Scripture times . 1. For if Humane History be certain or credible in other cases , it is certain or credible in these . There being no reason why these things , or much of them , should not be as capable of a certain delivery to us by humane History as other matters . As that there were Christians in those times , may be known by what Tacitus , Suetonius , &c. say . And the antient Writers oft appeal in many cases to the Heathens own History . And no man pretendeth as to the Civil matters mentioned in the Scriptures , that no other History of the same is credible or certain . As of the Government of Augustus , Tiberius , Herod , Pilate , Foelix , Festus , &c. 2. There are other certain means known to us ; of which I must refer the Reader to what I have written in my Reasons of the Christian Religion , Part 2. Cap. 7. specially pag. 335. to 340. 3. No man can doubt but that the Christians of that same age , ( as till the year one hundred ) might easily and certainly know such a matter of publick fact , as whether the Lords day was constantly set apart and observed by all the Christian Churches for holy Worship : For 1. It is certain that they did know it by sight and sense , and therefore had no need of History . 2. It is certain that they knew it before the Scriptures were written , which we now speak of : For it is not possible that for all those years time before any of the New Testament was written , the Christians who assembled to worship God , should not know on what day they used to assemble . And if they knew it in the year 100. they must needs know it as well in the year 101. & 102. & 103. and so on . For those that were young Christians fifty years after Christ , would be aged at an hundred : And those that were young at an hundred , would be aged at an hundred and fifty , and so on . So that an age of people , not ending at the age of a single person , Congregations and societies are like Rivers , that keep the same channel , and name , while one part of water followeth another . Nay , some of the same men are there anno 100. who were there anno 50. some anno 150. who were there anno 100. and so on . Ten thousand thousand men , women and children , can tell on what day the Congregations of England use to assemble ; whereas if an Apostle were among us , and should write on what day we assemble ; fewer would know it by that means ; And they that knew it but by his writing , would know it less confidently , than they that knew it by sense and experience . Yet , forget not , that I am far from ascribing a certainty or a credibility to all humane History : Much more from equalling any with the credit of Divine History . But only I say , 1. That sense is more assuring , as to the subject , than any History whatever : 2. And that some History besides Divine is certain : 3. And that much History is credible : 4. And that this instance of the Day on which all Churches in the world assembled for holy Worship , is one of the most palpable for certainty that possibly could be imagined . 4. And I add , that if some humane History or Tradition be not certain , there can be no certainty of much of the Divine History , to any but the persons who were themselves inspired , or that saw the Visions , or Miracles that confirmed them . For as internal sense or intuition must assure the Inspired persons themselves , and external sense must assure those that saw the matters of fact ; so all the rest have no way to know them , but either still by a succession of New Revelations from Heaven , ( which God doth not give ) or else by Report . And I can no otherwise know what was revealed to an Apostle , nor what was done in those times : ( Of which more anon . ) Prop. 5. The first institution of Church Offices , and Orders , and so of the Lords day , was not by Scripture . The proof is undeniable : Because the Old Testament did not contain the Institution , ( e. g. of particular Churches , Sacraments , Presbyters , Deacons , Deaconesses , and the Lords day , &c. ) And the New Testament was none of it written till anno 40. at soonest when some ( as Bucholtzer , Bellarm , &c. ) think Matthews Gospel was written , though others say many years after , ) and it was not all written till ann . 99. Now it is certain that the Church was not all these years without the Orders now in question , nor without a day to meet on for publick Worship . Even as Baptism and the Lords Supper were instituted by Christ himself , long before the writing of any part of the New Testament , and the Church was in long possession of them , upon the bare verbal declaration of the Apostles . Prop. 6. Therefore it is certain that no part of the New Testament was written to any such end as to institute Sacraments , or Church Offices , or standing Orders ; but to instruct men about those that were already instituted , ( as to the use of those times . ) For it could not be written to institute that which was instituted before , so many years . Prop. 7. No part of the New Testament was written to make known to the Churches of those times , the said Sacraments , Offices , stated Orders , and Time of Worship ; ( Still observe that by a part I mean any book ; And I except the Decree , written in a Letter of the Apostles , Elders and Brethren , Act. 15. concerning Circumcision , not to be imposed on the Gentiles ; which yet made no new institution , nor declared any , but only determined of the continued forbearance of some things forbidden before of God , in the precepts called Noah's ; and Pauls Epistles , which reduce the Churches to Orders before setled , and urge them to duty , and decide some doubts about particular cases of Conscience . ) The proof is visible , 1. In the Writings themselves : 2. In that all the Churches were in the possession and use of all the things in question , long before : ( For mutable Orders and Circumstances are none of the things in question . ) It would be vain to write a history now , to tell English men of this present age , that the Lords day is used in England as a day set apart for publike worship ; or that persons are Baptized , or receive the Lords Supper in England . For seeing it is the common usage of all the Christians almost of the Land , it is needless to tell men among us by writing that it is so ( unless it be to inferr somewhat else from it . ) Prop. 8. Yet those holy Scriptures which were written to men of those times , were also intended for the instruction of all succeeding ages ; And so the foure Evangelists wrote the history of Christ , and Luke wrote the history of Paul till his coming to Rome and longer , and of some more of the Apostles ; And on the by , in the Epistles extant , the Churches Customes of those times are much intimated , And all this together with the subordinate history and the universal tenure and practice of the Churches , is that history by which we must know the matters of fact of those times ; Nor is there any room left for a rational pretense of Rome or any other Church , to produce Divine Institutions , which were committed only to them , or entrusted to their particular keeping only , and were not delivered in Scripture , nor in Common to the whole Church . Prop. 9. Thus according to the use of the writings of the New Testament , the matter of fact in question ( of the Lords dayes separation ) is historically touched on , and proved ; though but briefly and on the by , as a thing as well known to the Church before , as what day goeth over their head . The Historical hints of the New Testament must be taken together , and not a part only ; that they may prove a usage . And , 1. That Christ rose on that day is past doubt among Christians . Joh. 20. 1. Luk. 24. 1. Mar. 16. 2. Matth. 28. 1. 2. On that same day he taught the two disciples , Luk. 24. 13. And the same day he appeared to the Disciples , and instructed them , and did eate with them , Luk. 24. 33 , 36. The● the Disciples were assembled , and the● he blessed them , gave them their Commission , and the Holy Ghost , Joh. 20. 19 , 20 , 21 , 22. 3. The next first day of the week Christ chose to appear to them again , when Thomas was with them , and convinced him , Joh. 20. 26. 4. In Act. 20. 7. It is mentioned as the day of their Assembling to break bread ( which though they did oft on other daies , yet no day else was peculiarly appointed for it , ) As for the dissenters cavil about the Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza hath given them Reason enough against it ; And Grotius and almost all expositors are against them : And most that translate it literally una Sabbatorum , take Vna and Prima here to be all one . And Calvin with others noteth , that the same phrase being used of the day of the Resurrection , Matth. 26. 1. Luk. 24. 1. Joh. 20. 1. will direct us to expound this ; unless you mean also to deny the Resurrection to have been on the first day . And 1 Cor. 16. 1 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must needs have the same signification ; And Mark 26. 9. compared with the other Evangelists so expounds them as Beza noteth ; who also telleth us that in one old Copy he found added [ the Lords day ] and citeth Hierome adv . Vigilant . saying [ Per unam Sabbati ; hoc est , in die Dominico , &c. ] And Dr. Hammond well noteth that it plainly relateth to the Christian assemblies , to which they were not to come empty , but to deposite what they brought into the treasury of the Church ; or if it were in their private repositories , it doth not much difference the case . Calvins exception against Chrysostome here is groundless , as the reasons before evince . So that by this Text the custome of holding Church meetings on the Lords day , as a peculiar day , is intimated , though but on the by , as most Expositors agree . And the denomination of the Lords day , Joh. 1. 10. being the same which the Christian Churches ever used of the First day , puts it yet further out of doubt . As for his conjecture who doubteth whether it may be meant of the Anniversary day of Christs Resurrection , when as the constant use of the name by all the Churches , sheweth that it was taken ever since for the weekly day , it deserveth no other refutation . Now though all this set together shew that Scripture is not silent of the matter of fact ; yet it is the full and unquestionable expository evidence of the practice of all Churches in the world , since the very daies of the Apostles , which beyond all doubt assureth us that de facto the Lords day was by the Apostles separated for holy Worship , especially in publick Church-assemblies . But these several intimations being seconded with so full an Exposition , tell us that the Scripture is not silent in the case , nor doth pass it by . I was loth to name the day of the sending down of the Holy Ghost as a proof : Because that some do controvert it . But it seemeth to me a very considerable thing . 1. That the day ( that year ) 〈…〉 of Pentecost on which the Holy Ghost was given , was indeed the first day of the week , even Dr. Heylin granteth without any question or stop . And the Churches observation of Whitsunday as the day , and that so very early as Epiphanius and many others say , from the Apostles , doth seem a very credible history or tradition of it . 2. It s agreed on that the Passoever that year fell on the Sabboth day , and that Pentecost was fifty daies after the Passover : which falleth out on the Lords day . And Grotius noteth from Exod. 19. 1. that it was the day that the Law was given on , and so on which the Spirit was given for the new Law. 3. And considering that this great gift of the Holy Ghost which was to make the Apostles Infallible , and to enable them for their commission-work , and bring all Christs Doctrines and Commands to their remembrance , was so memorable a thing , that it was as it were the Beginning of the full Gospel-state of the Church , and Kingdom of Christ , ( which through all Christs abode on Earth , was as the Infant , existent indeed but in the womb , and on this day was as it were Born before the world , and brought into the open light ; ) the Lords day also seemeth to me to be as it were Conceived on the day of Christs Resurrection , but Born on this day of the Holy Ghosts descent . But Dr. Heylin hath one poor reason against it , viz. Because it was but an accidental thing that the day fell out that year on the first day . Answ. 1. Was it not according to the course of Nature ? How then can that be called Accidental ? 2. But however it was no contingent accidental thing ( in his sense ) that the Holy Ghost was sent down on that day rather than another . If a sparrow fall not to the ground without Gods providence , did God choose that day He knew not why ? Or did it fall out hap hazard or by chance ? I need not insist on the confutation of his Cavi●s about the other Texts forecited . Note only , 1. That as to his exception about Christs travel on his Resurrection day , I have after answered it . 2. That he freely granteth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifi●th The first day of the week , both in Act. 20. 7. and 1 Cor. 16. 2. 3. That he himself citeth afterward many testimonies that oblations and contributions were in the Churches a usual Lords dayes work . 4. That he confesseth that Rev. 10. 1. is meant of the Lords day , as by that time grown into reputation . 5. That he thinketh it was in small reputation before , because Paul chose the Sabbath so often to Preach on , to the Jews and Hellenists , or Greeks : whereas he himself is forced to confess that it was not for the days sake , but the Assemblies , to do them good . 6. That he vainly conceiteth [ that Because the Lords day was kept on the account of Christs Resurrection , ] it implyeth that it was not kept by Gods command , which needeth no confutation . 7. That his labour to prove that Paul meant the Jewish Sabbath as abrogated is vain ; for we deny it not . 8. That he cannot deny that Christians had all that time of the Apostles a stated day ( as Pliny himself witnesseth ) for solemn worship , above other daies . 9. That he vainly snatcheth a little countenance from Calvin and Beza , &c. when as no man since Cochlaeus writeth more detestably of them . 10. That after he confesseth that [ its no doubt but the Religious observation of the day began in the Apostles age with their approbation and Authority , and hath since continued in the same respect . ] And what needs he more for confutation ? And as to his allegations of the Judgement of the Reformed , Lutheran and Roman Church , 1. We take none of them for our Rule ( so impartial are we ) But , 2. He himself citeth Beza , Mercer , Paraeus , Cuchlinus , Simler , Hospinian , Zanchius , &c. as holding that It was , an Apostolical and Truly Divine Tradition , that the Apostles turned the Sabbath into the Lords day , that it was an Apostolical custome , or a custome received in the Apostles times , &c. And whereas afterward he would perswade us that they spent but a little of the day in holy worship , he himself cited Mr. George Sandys Travels ; saying of the Copties , that [ On Saturday presently after midnight , they repair unto their Churches , where they remain well nigh till Sunday at noon ( of the Evening he speaketh not , but of their first meeting ) during which time they neither sit nor kneel , but support themselves on Crutches ; And they sing over the most part of Davids Psalms at every meeting with divers parcels of the New Testament ] ( This is like the old way ; And such a Liturgie we do not contradict nor scruple . ) Sandys also informeth us of the ArmenianChristians that coming into the place of the Assembly on Sunday in the afternoon ( no doubt they had been there in the Morning ) be found one sitting in the midst of the Congregation , in habit not differing from the rest , reading on a Bible in the Chaldaean tongue : That anon after , came the Bishop in a hood or Vest of black , with a staffe in his hand ? That first he prayed , and then sung certain Psalms assisted by two or three . After all of them singing joyntly , at interims praying to themselves , the Bishop all this while with his bands erected and his face towards the Altar ; That Service being ended , they all kissed his hand , and bestowed their Almes , he laying his other hand on their heads , and blessing them , &c. And of the Abaffines he reciteth out of Brierwood , ( and he from Damianus a Goes ) that they honour the Lords day as the Christian Sabbath , and the Saturday as the Jews Sabbath , because they receive the Canons called the Apostles which speak for both . And King Edgar in England ordained that the Sabbath should begin ou Saturday at three a Clock Afternoon , and continue till break a Day on Munday . These Laws for the Sabbath of Alfred , Edgar , &c. were confirmed by Etheldred , and more fully by Canutus . But of these things I shall say more anon under the Proposition following ; In the mean time only remembring you , 1. That it is well that we are required after the fourth Commandment to pray [ Lord have Mercy upon us , and encline our hearts to keep this Law ] And we accept his Concession , that this includeth all of that Commandment which is the Law of Nature ( Though I have told you that it reacheth somewhat further . ) 2. That we approve of the plain Doctrine of the English Homilies on this point , and stand to the Exposition of sober impartiality . Prop. 10. It hath been the constant practice of all Christs Churches in the whole world , ever since the daies of the Apostles to this day , to assemble for publick worship on the Lords day , as a day set apart thereunts by the Apostles . Yea so universal was this judgement and practice , that there is no one Church , no one writer , or one heretick ( that I remember to have read of ) that can be proved ever to have dissented or gainsaid it , till of late times . The proof of this is needless to any one that is versed in the writings of the ancients ; And others cannot try what we shall produce . I have been these ten years separated from my Library , and am therefore less furnished for this task than is requisite : But I will desire no man to receive more , than the Testimonies produced by Dr. Pet. Heylin himself , which with pittiful weakness he would pervert . And he being the Grand Adversary with whom I do now contend , I shall only premise these few Observations , as sufficient to confute all his Cavils and Evasions . 1. When his great work is to prove that the Lords day was not called the Sabbath ( unless by allusion ) we grant it him ( as to a Jewish Sabbath ) as nothing to the purpose . 2. Whereas he strenuously proveth that the Lords day was not taken for a Sabbath de re , we grant it him also , taking the word in the primitive Jewish sense . 3. When he laboureth to prove that Christians met on other daies of the week besides the Lords day ( though not for the Lords Supper ) we grant it him as nothing to the purpose . So Calvin Preached or Lectured daily at Geneva , and yet kept not every day as a holy day separated to Gods worship , as they did the Lords day , though too remisly . So we do still keep Week-day Lectures , and the Church of England requireth the Reading of Common Prayer on Wednesdayes and Fridays , and holy day Evens ; Do they therefore keep them Holy as the Lords day ? 4. When he tells us that Clemens Alexandrinus and Origen , plead against them that would hear and pray on that day only , we grant it him ; and we are ready to say as they do , that we should not confine Gods Service to one day only , as if we might be profane and worldly on all other daies ; but should take all fit opportunities for religious helps , and should all the week keep our minds as near as we can in a holy frame and temper . Of the rest of his Objections I shall say more in due place . 5. But I must note in the beginning that he granteth the main cause which I plead for , acknowledging , Hist. Sab. l. 2. page 30. it thus ; [ So that the Religious observation of this day , beginning in the age of the Apostles , no doubt but with their Approbation and Authority , and since continuing in the same respect for so many ages , may be very well accounted amongst those Apostolical Traditions , which have been universally received in the Church of God. ] And what need we more than the Religious Observation , in the Apostles time , by the Apostles Approbation and Authority , and this delivered to us by the universal Church , as an Apostolical Tradition . But yet he saith that the Apostles made it not a Sabbath . Answ. Give us the Religious observation , and call it by what name you please . We are not fond of the name of the Sabbath . 6 And therefore we grant all that he laboriously proveth of the abolition of the Jewish Sabbath , and that the Ancients commonly consent , that by the abolished Sabbath , Col. 2. 16. is meant inclusively the weekly Jewish Sabbath : Epiphan . l. 1. haeres . 33. n. 11. Ambros. in loc . Hieron . Epist. ad Algus . qu. 10. Chrysost. Hom. 13. in Haebr . 7. August . cont . Jud. cap. 2. & cont . Faust. Manich. l. 16. c. 28. I recite the places for them that doubt of it . Now let us peruse the particular Testimonies . 1. I begin with Ignatius , ( though Dallaeus have said so much to prove the best Copy of him of latter date and spurious ; because others think otherwise , and that Copy is by him thought to be written Cent. 3. ) who saith [ Let us not keep the Sabbath in a Jewish manner in sloth and idleness , but after a spiritual manner ; not in bodily ease , but in the study of the Law ; not eating meat drest yesterday , or drinking warm drinks , and walking out a limited space , but in the contemplation of the works of God — And after the Sabbath let every one that loveth Christ keep the Lords day Festival , the Resurrection day , the Queen and Empress of all daies , in which our life was raised again , and death was overcome by our Lord and Saviour . ] Either these Epist. of Ignatius ( ad Philip. &c. ) are genuine or spurious . If genuine , than note how clearly it is asserted that the Lords day was to be observed as the Queen of all daies , by all that were lovers of Christ. And that the seventh day Sabbath was kept with it then and there ( in Asia so near the Apostles daies ) no wonder ; when it was but the honourable , gradual , receding from the Mosaical Ceremonies , with an avoiding the scandalous hinderance of the Jews Conversion . And Dr. Heylin well noteth , that it was only the Eastern Churches next the Jews that for a time kept both daies , but not the Western , who rather turned the Sabbath to a fast . But if Ignatius Ep. be spurious written Cent. 3. then as Dallaeus would prove , they were written by some heretical or heterodox person ; And so it will be no wonder that holy dayes are pleaded for , when ( as Dr. Heylin observeth ) Cerinthus and his followers in the Apostles times , stood up for the Jewish Sabbath and Ceremonies , and so were for both daies : But it will be our Confirmation that even the Hereticks held with the universal Church for the Lords day . 2. The great Controversie about the Day of Easter , which spread so early through all the Churches is a full Confirmation of our matter of fact . For when the Western Churches were for the Passover day ( the better to content the Jews saith Heylin ) the Eastern thought it intollerable that it should not be kept on a Lords day , because that was the weekly day observed on the same account of the Resurrection : The Eastern Churches never questioned their supposition of the Lords day ; And the Western ( after Victors rash excommunicating the Asian Bishops ) never rested till they brought them to keep it on the Lords day : Pius , Anicetus , Victor , &c. prosecuting the cause . 3. The Book ( though perished ) which Melito wrote of the Lords day , Euseb. l. 4. c. 25. by the title may be well supposed to confirm at least the matter of fact or usage . 4. All those little Councils , mentioned by Heylin , p. 48. held at Osroena , Corinth , in Gaul , in Pontus , in Rome prove this , The Canons of them all , saith Heylin , being extant in Eusebius ' s time , and in all which it was concluded for the Sunday . But saith Heylin by this [ You see that the Sunday and the Sabbath were long in striving for the Victory ] p. 49. Answ. I see that some men can out-face the clearest light . Here was no striving at all which day should be the weekly day set apart for holy worship , but only whether Easter should follow the time of 〈◊〉 , or be confined to the Lords day . 5. Justin Martyrs Testimony is so express and so commonly cited , that I need not recite the words at large [ Vpon the Sunday all of us assemble in the Congregation — Vpon the day called Sunday all within be Cities or in the Countrey , do meet together in some place , where , &c. ] He proceedeth to shew the worship there performed . Now 1. Here being mention of no other day , no man can question but that this day was set apart for these holy assemblies in a peculiar manner as the other week dayes were not . 2. This being the writing of one of the most Learned and antient of all the Christian Writers . 3. And being purposely written to one of the wisest of all the Emperours , as an Apologie for all the Christians : 4. And being written at Rome , where the matter of fact was easily known , deserveth as much credit as any Christian History or Writing since the Apostles can deserve . Nor hath Heylin any thing to say against it . 6. The next remembred by Heylin is Dionysius Corinth . who lived 175. cited out of Eusebius Hist. l. 4. c. 22. [ To day we keep the Holy Lords day , wherein we read the Epistle you wrote to us , &c. ] Against this Heylin saith not a word . 7. The next is Clemens Alexander . who expresly asserteth the matter of fact , that the Lords day was then kept by Christians . Yea , Heylin derideth him for fetching it as far as Plato Strom. l. 7. But Heylin thinks he was against keeping any dayes : But he that will examine his words shall find , that he speaketh only against them that would be Ceremonious observers of the day , more than of the work of the day , and would be religious on that day alone . And therefore he saith , that [ He that leadeth his life according to the Ordinances of the Gospel doth keep the Lords Day , when he casteth away every evil thought , and doing things with knowledge and understanding , doth glorifie the Lord in his Resurrection . ] This is not to speak against the Day , but to shew how it ought to be sincerely kept . But if he had been against it , it s all one to my cause , who only prove that de facto all Christian Churches kept it . 8. The next witness is Tertullian , who oft asserteth this to be the holy day of the Christians Church-Assemblies , and holy Worship : His testimony in Apolog. cap. 16. is so commonly known that I need not recite it . It is the same in sense with Justin Martyrs , and written in an Apology for the Christians , purposely describing their custom of meeting and worshipping on the Sunday ( as he calls it there ) as Justin did . And that it was not an hours work only , he shews in saying , that The day was kept as a day of rejoicing , and then describeth the work . And de Idolol . c. 14. he saith , that every eighth day was the Christians festival . And de Coron . Mil. c. 3. and oft he calleth it the Lords day , and saith it was a crime to fast upon it . And the work of the day described by Justin , and by him Apolog. c. 39. is just the same that we desire now the day to be spent in : we plead for no other . But most grosly saith Heylin , pag. 55. [ But sure it is that their assemblies held no longer than our Morning Service ; that they met only before noon ; for Justin saith , that when they met they used to receive the Sacrament , and that the service being done , every man went again to his daily labours . ] Answ. Is this a proof to conclude a [ Certainty ] from ? Most certainly abundance of testimonies might be produced to prove that they came together early in the Morning , and stayed till Evening , if not till within Night . The former Pliny and many others witness : And the later many accusations of the Heathens , that censured them for night-crimes at their meetings : And all that report it almost , tell us of the Sacrament administred , and Tertullian and others , of their feasting together ( their Love Feasts ) as a Supper before they parted : Now let but the time be measured by the work : By that time the Scriptures of the Old Testament and New were read , and all the prayers then made , and all the Preaching and Exhortations , and then all the Prayers and Praises at the Celebration of the Lords Supper ( especially if they were half as long as the Liturgies ascribed to Basil , Chrysostom , and the rest in the Biblioth . Patrum ) and by that time the Sacrament it self was administred , with all the action and singing of Psalms , and all the Oblations and Collections made ; and besides this , all the Church Discipline on particular persons exercised , where Questions and Answers and Proofs must take up a great deal of time , sure one day would be at an end , or very near it . And after when the Love Feasts were left off , and the Church met twice , and made an intermission , they did as we do now . And the very Custom of Preaching all the Morning to the Audientes and Catechumens , till almost Noon , when they were dismist with a Missa est , and spending the rest of the day in Teaching the Church , and Celebrating the Sacrament with all the larger Eucharistical acts , do fully shew how the day was spent : Which I would quickly prove by particular Testimonies , but that I am separated from my Library ; and Dr. Young hath fully done it to my hand . The very Context of these testimonies , with what Albaspinaeus hath of their Catechizing and Church order will soon satisfie the impartial searcher . As for what he saith out of Justin , of returning to their labours , I can find no such word in him ; nor do I believe there is any such to be found , unless of returning to their six dayes weekly labour , when the Religious work was ended with the day : And I imagine the Reader will find no more , if so much . 9. The next proof is universal , even the consent of all the Christian Churches without one contradicting Vote that ever I read of , that the Lords dayes worship was to be performed standing , and that it was not allowed them to pray or worship kneeling , upon any Lords day in the year ( or any week day between Easter and Whitsontide ) : And the difficulty of these stations is expressed ( see Albaspinaeus of it ) which sheweth that it was for a long time . Whatever they did in Hearing ( its like they sate , for Justin saith , We rise to pray ) but it is certain they stood in worshipping acts , as prayer and praise . This Justin Martyr hath before mentioned : Tertullian hath it expresly , and Heylin himself citeth him de Coron . Mil. & Basil l. de Spir. S. c. 27. & Hieron . advers . Luciferian . August . Epist. 118. Hilar. Praef. in Psal. Ambros. Serm. 62. To which he may add Epiphanius , and divers Councils , especially Nic. 1. & Trul. of which after . ( I once pleaded this ancient custom with them that would have all excluded from the Sacrament that kneel not , to prove that kneeling at the Sacrament on the Lords dayes could not be in the Church of many hundred years after the Apostles , when the universal Church condemned kneeling on all Lords dayes worship . ) And Dr. Heylin himself saith [ What time this custom was laid by I can hardly say ; but sure I am , it was not laid aside in a long time after ; not till the time of Pope Alexander the third , who lived about the year 1160. &c. ] Now from all this it is most evident that the Lords day was then observed . 10. In this place though by anticipation I add the two General Councils now named : The first great General Council at Nice , Can. 20. which reneweth and confirmeth this antient custom of not kneeling in prayer on the Lords dayes , that there might be an uniformity kept in the Churches . And the Cano● . Con●●● Trul. have the same again ; which proveth what we seek , the matter of fact of the dayes general observation . 11. The next is Origen , who is not denyed to witness to the matter of fact ; but Heylin thinks he was against the Right of it : But his mistake is the same , as about Clemens Alex. Origen did but desire that other dayes might be kept also as profitably as they could ; as our Lecture dayes are . 12. Cyprian is the next , whose testimonies for matter of fact are full , and Heylin hath nothing to say against him , but that it is his private opinion , that the Lords day was prefigured in the eighth day destined to Circumcision . Which is nothing at all to our business in hand . 13. And he himself cites Pope Fabians Decretal Anno 237. ( a testimony therefore that he is not to refuse ) [ for every man and woman on the Lords dayes to bring a quantity of bread and wine to be first offered on the Altar , and then distributed in the Sacrament ] The Canon of Clem. before mentioned I now pretermit . But saith Dr. Heylin 1. All days between Easter and Whitsunday had adoration by genuflection also prohibited on them . 2. And the Church had other Festivals also . Answ. 1. The Reason of Station was to signifie Christs Resurrection and ours : Therefore it continued for these dayes : But that was for the short occasional meetings of those dayes , which he himself will not say were separated to worship . 2. And the other Festivals of the Church make nothing against us : For 1. Some of them ( as Easter and Whitsunday ) were but the same Lords day . 2. And some of them were but Anniversary , and not weekly Holy dayes ; as the Nativity , &c. 3. And he confesseth even these were brought in long after the Apostles dayes , and therefore can lay no claim to Apostolical institution . Pag. 62. he himself saith , that [ The Feast of Christs Nativity was ordained or instituted in the second Century , and that of his Incarnation in the third . ] And besides Easter and Whitsunday ( which are the Lords day ) Christmas is all that he nameth out of Beda ( so long after ) as the Majora Solennia . The Eves were but hours for preparation . 14. To these ( though in the fourth Century ) I may add Epiphanius , who recordeth the Station ( and Adoration to the East ) on the Lords dayes as those Traditions received by the Universal Church . And here I would have it specially noted , that when Tertullian , Epiphanius and others note standing on the Lords dayes to be an unwritten Tradition received by the whole Church , they do not say the same of the Lords day it self , ( though the Antients oft say , that we received it from the Apostles : ) Now by this it is plain , that they took the Lords day to be of Apostolick Institution past all question , and the unwritten Vniversal Traditions to be somewhat lower ( which there was no Scripture for at all . ) ( Among which the white Garment , and the Milk and Honey to the Baptized , and the Adoration toward the East are numbred . ) For he that is appointed to worship on the Lords dayes standing , or toward the East , is supposed to know that on that day he is to worship . If the Mode on that day be of Universal Tradition as a Ceremony , the day is supposed to be somewhat more than of unwritten Tradition . 15. I add here also ( though in the fourth Century , because it looks back to the Institution ) the words of Athanasius cited by Heylin himself , Homil. de Semente ( though Nannius question it ) [ That our Lord transferred the Sabbath to the Lords day . ] But saith Dr. Heylin [ This must be understood , not as if done by his Commandment , but on his occasion : the Resurrection of our Lord on that day , being the principal Motive which did influence his Church to make choice thereof for the Assemblies — For otherwise it would cross what formerly had been said by Athanasius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Answ. It expresseth the common judgement of the Church , that Christ himself made the Change by these degrees : 1. Fundamentally and as an Exemplar by his own Resurrection on that day ; giving the first cause of it , as the Creation-rest did of the seventh day : 2. Secretly commanding it to his Apostles . 3. Commissioning them to promulgate all his Commands . 4. Sending down the Spirit on that very day . 5. And by that Spirit determining them by promulgation to determine publickly of the day , and settle all the Churches in long possession of it before their death . That which is thus done , may well be said to be done by Christ , 2. And what shew of Contradiction hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this ? [ It was commanded at first that the Sabbath day should be observed in memory of the accomplishment of the World : so do we celebrate the Lords day as a Memorial of the beginning of a new Creation . ] Had not he a Creating head here that out of these words could gather , that we celebrate the Lords day without a command Voluntarily ? One would think [ so ] should signifie the contrary . But ib. pag. 8. he citeth Socrates for the same , saying that [ The designe of the Apostles was not to busie themselves in prescribing festival daies , but to instruct the people in the wayes of Godliness . ] Answ. Socrates plainly rebuketh the busie Ceremonious arrogancy of after Ages , for making new holy dayes ; and doth not at all mean the Lords day ; but saith that to make festivals , that is , other and more , as since they did , was none of the Apostles business . Nor is this any thing at all to the matter of fact , which none denyed . 16. I will add that as another Testimony which p. 9. he citeth against it . The Council at Paris , An. 829. c. 50. which as he speaketh ascribeth the keeping of the Lords day to Apostolical Tradition , confirmed by the Authority of the Church : The words are [ ut creditur Apostolorum traditione , immo Ecclesiae authoritate descendu , &c. ] Now I have proved that if the Apostles did it , they did it by the Holy Ghost , and by Authority from Christ , But he citeth p. 7 , 8. the words of Athanasius , Maximus Taurinensis and Augustine , saying that [ We honour the Lords day for the Resurrection , and because Christ rose , and ( Aug. ) The Lords day was declared to Christians by the Resurrection of our Lord , and from that ( or from him rather ) began to have its festivity ] From whence he gathereth that it was only done by the authority of the Church and not by any precept of our Saviour . Answ. As if Christs Resurrection could not be the fundamental occasion , and yet Christs Law the obliging cause ? Would any else have thus argued , [ The Jews observed the seventh day Sabbath , because the Creator rested the seventh day : Therefore they had no command from God for it ? ] Woe to the Churches that have such expositors of Gods commands ! Or as if Christ who both Commissioned and Inspired the Apostles by the Holy Ghost , to teach all his commands , and settle Church Orders , were not thus the chief Author of what they did by his Commission and Spirit : What Church can shew the like Commission or the like Miraculous and Infallible Spirit as they had ? See further August . de Civitat . Dei l. 22. c. 30. & Serm. 15. de Verb. Apostol . But , saith he , Christ and two of his Disciples travelled on the day of his Resurrection from Jerusalem to Emaus , seven miles , and back again , which they would not have done if it had been a Sabbath . Answ. 1. They would not have done it if it had been a Jewish Sabbath of Ceremonial Rest ; But those that you count too precise will go as far now in Case of need to hear a Sermon : And remember that they spent the time in Christs preaching and their Hearing and Conferring after of it . 2. But we grant that though the Foundation was laid by Christs Resurrection , yet it was not a Law fully promulgate to , and understood by the Apostles till the Coming down of the Holy Ghost ( nor many greater matters neither ) who was promised and given to teach them all things &c. And it is worth the noting how Heylin beginneth his Chap. 3. l. 2. [ The Lords day taken up by the common consent of the Church , not instituted or established by any Text of Scripture , or Edict of Emperour , or Decree of Council , save that some few Councils did reflect upon it : In that which follows we shall find both Emperours and Councils very frequent in ordering things about this day and the Service of it . ] Answ. Note Reader , What could possibly besides Christ and the Holy Ghost in the Apostles be the Instituter of a day , which neither Emperour nor Council instituted , and yet was received by the common consent of all Churches in the World , even from and in the Apostles dayes ? Yea , as this man confesseth by their Approbation and Authority ? But hence forward in the fourth Century I am prevented from bringing in my most numerous witnesses , by Heylins Confession that now Emperours , Councils and all were for it . But yet let the Reader remember , 1. How few and small Records be left of the second Century , and not many of the third . 2. And that Historical copious Testimonies of the fourth Century , that is Emperours , Councils , and the most pious and learned Fathers , attesting that the Universal Church received it from the Apostles , is not vain or a small Evidence ; when as the fourth Century began but 200 years after St. Johns death , or within less than a year . And that the first Christian Emperour finding all Christians unanimous in the possession of the day , should make a Law ( as our Kings do ) for the due observing of it ; And that the first General Council should establish uniformity in the very Gesture of Worship on that day , are strong Confirmations of the matter of fact , that the Churches unanimously agreed in the holy use of it as a separated day even from and in the Apostles dayes . Obj. But the Emperour Constantines Edict alloweth Husbandmen to labour . Answ. Only in case of apparent hazard lest the fruits of the Earth be lost ; as we allow Sea-men to work at Sea , in case of necessity . And so though by his second Edict Manumission was allowed to the Judges as an act of Charity , yet they were forbidden Judging in all other ordinary causes , lest the day be profaned by wranglings . Gratian , Valentinian , and Theodosius by their Edict forbad publick spectacles or shews on the Lords day . And all seeking and judging of Debts and litigious Suits . and afterward Valentinian and Valens make an Edict that no Christian should on that day be convented by the Exactors or Receivers . Ob. But ( saith H. ) for 300. years there was no Law to bind men to that day . Answ. The Apostles Institution was a Law of Christ by his spirit , Mat. 28. 20. And how should there be a humane Law before there was a Christian Magistracie ? Obj. Saith H. p. 95. The powers which raised it up , may take it lower if they please , yea take it quite away , &c. Ans. True : that is , Christ may : And when he doth it by himself , or by new Apostles , who confirm their Commission by Miracles , we will obey : But we expect his presence with the Apostolical constitutions to the end of the World , Mat. 28. 20. Theodosius also enacted that on the Lords day and in the Christmas , and on Easter and to Whitsuntide the publike Cirques and Theaters should be shut up . ( For we grant that when Christian Magistrates took the matter in hand , other Holy dayes were brought in by degrees ; whereas before the Christians indeed met ( yea and Communicated ) as oft as they could , even most daies in the week ; but did not separate the daies as holy to Gods service as they did the Lords day : Only Christmas day , and the Memorials of those Martyrs that were neer them ( to encourage the people to constancy ) they honoured somewhat early ; But those were anniversary , and not weekly . And the Wednesdays , and Fridays , were kept by them but as we keep them now , or as a Lecture day . I grant also that when Christian Magistracie arose , as the Holy dayes multiplied , the manner of the dayes observation altered . For whereas from the beginning , the Christians used to stay together from morning till night , ( partly through devotion , and partly for fear of persecution , if they were noted to go in and out ; ) Afterward being free , they met twice a day , with intermission as we do now . Not that their whole dayes Service was but an hour or two as Heylin would prove from a perverted word of Chrysostomes and another of Origenes ( or Ruffinus ) and from the length of their published Homilies : For he perverteth what was spoken of the length of the Sermon , as spoken of the length of all the Service of the whole day : whereas there was much more time spent in the Eucharistical and Liturgick offices , of Prayer , Praise , Sacraments , and Exhortations proper to the Church , than was in the Sermon . When I was suffered to exercise my Ministry my self , having four hundred or five hundred if not six hundred to administer the Sacrament to ( though twice the number kept themselves away ) it took up the time of two Sermons usually to administer it , besides all the ordinary Readings , Prayers and Praises Morning and Evening . Heylin noteth by the way , 1. That now officiating in a white garment begun ; 2. And Kneeling at the Sacrament ; which last he proveth from two or three words where Adoration only is named : But , 1. A late Treatise hath fully proved that the White garment was not a Religious Ceremony then at all , but the Ordinary splendid Apparel of honourable persons in those times , which were thought meet for the honour of the Ministry when Christian Princes did advance them . 2. And he quite forgot that Adoration on the Lords dayes was ever used standing , and that he had said before , that it was above a thousand years before the custome was altered . The inclinations to overmuch strictness on the Lords day . The destruction of the Gothish Army by the Romans in Africa because they would not fight on that day , &c. see in Heylin , p. 112 , 113 , &c. His translation of the words of the Synod or Council at Mascon , 588. I think worthy the transcribing . [ It is observed that Christian people do very rashly slight and neglect the Lords day ; giving themselves thereon as on other dayes , to continual labours , &c. Therefore let every Christian , in case he carry not that name in vain , give eare to our instruction ; knowing that we have care that you should do well , as well as the power to bridle you , that you do not ill . It followeth , Custodite Diem Dominicum qui nos denuo peperit , &c. Keep the Lords day , the day of our new birth , whereon we were delivered from the snares of sin . Let no man meddle in Litigious Controversies , or deal in actions or Law suites ▪ or put himself at all on such an exigent , that needs he must prepare his Oxen for their daily work , but exercise your selves in Hymnes , and singing praises unto God ; being intent thereon both in mind and body . If any have a Church at hand , let him go unto it , and there pour forth his soul in tears and Prayers ; his Eyes and Hands being all that day lifted up to God. It is the everlasting day of rest , insinuating to us under the shadow of the seventh day or Sabbath , in the Law and Prophets : And therefore it is very meet that we should celebrate this day with one accord , whereon we have been made what at first we were not . Let us then offer to God our free and voluntary service , by whose great goodness we are freed from the Goal of error : not that the Lord exacts it of us , that we should celebrate this day in a corporal abstinence or rest from labour , who only looks that we do yield obedience to his holy will , by which contemning earthly things , he may conduct us to the Heavens of his infinite mercy . However if any man shall set at naught this our Exhortation , be he assured , that God shall punish him as he hath deserved ; and that he shall be also subject unto the Censures of the Church . In case he be a Lawyer , he shall lose his cause ; if that he be an Husbandman , or Servant , he shall be corporally punished for it : But if a Clergy-man or Monk , he shall be six Moneths separated from the Congregation . ] His reproof of Gregorius Turonensis for his strictness for the Lords day , sheweth but his own dissent from him and from the Churches of that Age. King Alfreds Laws for the observation of the Lords day , and against Dicing , Drinking , &c. on it , are visible in our own Constitutions , in Spelman and others . And many more Edicts and Laws are recited by H. himself of other Countreys . Two are worthy the observation for the Reasons of them . 1. A Law of Cl●tharius King of France , forbidding servile labours on the Lords day [ Because the Law forbids it , and the holy Scripture wholly contradicteth it . ] 2. A Constitution of the Emperour Leo Philosophus , to the same purpose [ Secundum quod Spiritui sancto ab ipsoque institutis Apostolis placuit ; As it pleased the Holy Ghost and the Apostles instructed by him . ] You see that then Christian Princes judged the Lords day to be of Divine Institution . Yea , to these he addeth two more Princes of the same mind , confessing that Leo was himself a Scholar , and Charles the Great had as Learned men about him , as the times then bred , and yet were thus perswaded of the day ; yea , and that many Miracles were pretended in confirmation of it ; yet he affirmeth , that the Church and the most learned men in it were of another mind . Let us hear his proofs . 1. Saith he , Isidore a Bishop of Sevil makes it an Apostolical Sanction only , no Divine Commandment : a day designed by the Apostles , for Religious Exercises in honour of our Saviours resurrection ; and it was called the Lords day therefore : to this end and purpose , that resting in the same from all earthly acts and the temptations of the world , we might intend Gods holy Worship , giving this day due honour for the hope of the resurrection which we have therein . The same verbatim is repeated by Beds l. de Offic. and by Raban . Maurus l. de inst . Chr. l. 2. c. 24. and by Alcuinus de Die Offic. c. 24. which plainly shews , that all these took it only for an Apostolical usage , &c. Answ. Reader , is not here a strange kind of proof ? This is but just the same that we assert , and I am proving ; save that he most grosly puts an Apostolical usage , and sanction ( sanxerunt ) as distinct from , and exclusive of a Command , which I have fully proved to be Christs own Act and Law to us , by vertue of 1. Their Commission : 2. And the infallible Spirit given them . And having brought the History to so fair an account by our chief Adversaries own Citations and confessions , I will not tire my self and the Reader with any more ; but only wish every Christian to consider , whether they that thus distinguish between Apostolical Sanctions , and Divine Institutions as this man doth , do not teach men to deny all the holy Scriptures of the New Testament , as being but Apostolical writings : and go far to deny or subvert Christianity it self ; by denying the Divine Authority of these Commissioned Inspired men , who are foundations of the Church , and sealed their Doctrine by Miracles , and from whom it is that our Christian Faith , and Laws , and Church constitutions which are Universal and Divine , are received . I only remember you of Pliny a Heathens testimony , of the Christians practice stato die . No man can question Pliny on the account of Partiality : And therefore though a Heathen , his Historical testimony as joyned with all the Christian Church History , hath its credibility . He telleth Trajan , that it was the use of Christians on a stated day , before it was light to meet together , to sing a Hymn to Christ as to God secum invicem , among themselves by turns ; and to bind themselves by a Sacrament , not to do any wickedness , but that they commit not Thefts , Robberies , Adulteries ; that they break not their word ( or trust ) that they deny not the pledge ( or pawn ) ; which being ended they used to depart , and to come again together to take meat , but promiscuous and harmless . ] Epist. 97. p. 306 , 307. Where note , 1. That by a stated day , he can mean no other than the Lords day , as the consent of all other History will prove . 2. That this is much like the testimonies of Justin and Tertullian , and ( supposing what they say of the use of Reading the Scripture , and Instructing the Church ) it sheweth that their chief work on that day , was the Praises of God for our Redemption by Christ , and the celebration of the Lords Supper ; and the Disciplinary exercises of Covenanters thereto belonging . 3. That they had at that time where Pliny was two meetings that day , that is , they went home , and came again to their Feast of Love , in the Evening . ( Which , no doubt , was varied , as several times , and places , and occasions required ; sometimes departing and coming again , and sometimes staying together all day . ) 4. That this Epistle of Pliny was written in Trajans dayes , and it is supposed in his second year : And Trajan was Emperour the year that St. John the Apostle died , if not a year before ; so that it is the Churches custom in the end of the Apostles dayes , which Pliny here writeth of . 5. That he had the fullest testimony of what he wrote , it being the consent of the Christians whom he , as Judge , examined ; even of the timorous that denyed their Religion , as well as of the rest . And many of them upon his prohibition forbore these meetings . 6. And the number of them he telleth Trajan in City and Countrey was great , of persons of all degrees and ranks . So that when 1. Christian History , 2. And Heathen , acquaint us with the matter of fact , that the day was kept in the Apostles time ; 3. Yea , when no Hereticks or Sects of Christians are found contradicting it , but the Churches then and after universally practised it without any controversie ; what fuller historical evidence can there be ? And to say , that 1. The Apostles would not have reproved this , if it had not been their own doing : 2. Or that it could be done , and they not know it : 3. And that all Christians who acknowledged their authority , would have consented in such a practice superstitiously before their faces , and against their wills , and no testimony be left us of one faithful Church or Christian that contradicted it , and stuck to the Apostolical authority , even where the Churches received their writings , and publickly read them , all this is such , as is not by sober Christians to be believed . But the great Objection will be , That other things also were then taken for Apostolical Traditions , and were customs of the universal Church , as well as this ; which things we now renounce as superstitious . Answ. Though I answered this briefly before , I now give you this fuller answer : I. It is but few things that come under this charge , viz. the Unction , white Garment , with the taste of Milk and Honey at Baptism , Adoration towards the East , and that standing ; and not kneeling on the Lords dayes , and the Anniversary Observation of Easter and Whitsuntide : And the last is but the keeping of one or two Lords dayes in the year with some note of distinction from the rest , so far as there was any agreement in it . 2. That these are not usually by the Antients called Apostolical Traditions , but Customs of the Vniversal Church : 3. That when they are called Traditions from the Apostles , it is not with any assertion that the Apostles instituted them , but that they are supposed to be from their times , because their Original is not known . 4. That the Antients joyn not the Lords day with these , but take the Lords day for an Apostolical institution written in Scripture , though the universal practice of all Churches fullier deliver the certain History of it : But the rest they take for unwritten Customs , as distinct from Scripture Ordinances . ( As Epiphanius fully sheweth . ) 5. That most Christians are agreed , that if these later could be proved Apostolical Institutions for the Church universal , it would be our duty to use them , though they were not in Scripture . So that we reject them only for want of such proof : But the proof of the Lords dayes separation being far better ( by concurrence of Scripture and all antient History ) it followeth not that we must doubt of that which hath full and certain proof , because we must doubt of that which wants it . 6. And if it were necessary that they stood or fell together ( as it is not ) it were necessary that we did receive those three or four Ceremonies , for the sake of the Lords day , which ●ath so great evidence , rather than that we cast off the Lords day , because of these Ceremonies . Not only because there is more Good in the Lords d●y , than there is evil to be any way suspected by a doubter in these Ceremonies ; but especially because the Evidence for the day is so great , that if the said Ceremonies had but the same , they were undoubtedly of Divine authority or institution . In a word , I have shewed you somewhat of the evidence for the Lords day ; Do you now shew me the like for them , and then I will prove that both must be received : But if you cannot , do not pretend a parity . 7. And the same Churches laying by the Customs aforesaid , or most of them , did shew that they ●●ok them not indeed for Apostolical institutions , as they did the Lords day which they continued to observe ; not as a Ceremony , but as a necessary thing . 8. And the ancient Churches did believe , that even in the Apostles dayes some things were used as Indifferent which were mutable , and were not Laws , but temporary customs . And some things were necessary , setled by Law for perpetuity : Of the former kind they thought were , the greeting one another with a holy kiss , the Womens praying covered with a Veil , ( of which the Apostle saith , that it was then and there so decent , that the contrary would have been unseemly , and the Churches of God had no such custom , ( by which he answereth the contentious ) yet in other Countreys , where custom altereth the signification , it may be otherwise : Also that a man wear not long hair ; and that they have a Love Feast on the Lords day , ( which yet Paul seemeth to begin to alter in his rebuke of the abusers of it , 1 Cor. 11. ) And if these ancient Churches thought the Milk and Honey , and the white Garment , and the Station and Adoration Eastwards , to be also such like indifferent mutable customs , as it is apparent they did , this is nothing at all to invalidate our proof , that the Lords day was used ( and consequently appointed ) in the dayes of the Apostles . Obj. At least it will prove it mutable as they were . Answ. No such matter : Because the very nature of such Circumstances , having no stated necessity or usefulness , sheweth them to be mutable . But the reason of the Lords dayes use is perpetual : And it is founded partly in the Law of nature , which telleth us that some stated dayes should be set apart for holy things ; and partly in the positive part of the fourth Commandment ; which telleth us , that once God determined of one day in seven , yea , and this upon the ground of his own Cessation of his Creation-work , that man on that day might observe a Holy Rest in the worshipping of the great Creator , which is a Reason belonging not to the Jews only , but to the whole world . Yea , and that Reason ( whatever Dr. Heylin say to the contrary , from the meer silence of the former History in Genesis ) doth seem plainly to intimate that this is but the repetition of that Law of the Sabbath which was given to Adam : For why should God begin two thousand years after to give men a Sabbath upon the reason of his rest from the Creation , and for the Commemoration of it , if he had never called man to that Commemoration before . And it is certain that the Sabbath was observed at the falling of Manna before the giving of the Law : And let any considerate Christian judge between Dr. Heylin and us in this ; 1. Whether the not fal●ing of Manna , or the Rest of God after the Creation , was like to be the Original reason of the Sabbath . 2. And whether if it had been the first , it would not have been said , Remember to keep holy the Sabbath day ; for on six dayes Manna fell , and not on the seventh , ] rather than [ For in six dayes God created Heaven and Earth , &c. and rested the seventh day . ] And it is causally added , [ Wherefore the Lord blessed the Sabbath day and hallowed it . ] Nay , consider whether this annexed Reason intimate not , that the day on this ground being hallowed before , therefore it was that God sent not down the Manna on that day , and that he prohibited the people from seeking it . And he that considereth the brevity of the History in Genesis , will think he is very bold , that obtrudeth on the world his Negative Argument : [ The Sabbath is not there mentioned : therefore it was not then kept . ] And if it was a Positive Law given to Adam on the reason of the Creation Rest , it was then such a Positive , as must be next to a Law of Nature , and was given to all mankind in Adam , and Adam must needs be obliged to deliver it down to the world . So that though the Mosaical Law ( even as given in Stone ) be ceased , yea , and Adams Positives too , formally as such ; yet this is sure , that once God himself determined by a Law , that one stated day in seven , was the fittest proportion of time to be separated to holy Worship . And if it was so once , yea , to all the world from the Creation , it is so still : Because there is still the same reason for it : And we are bound to judge Gods determination of the proportion to be wiser than any that we can make . And so by parity of Reason consequentially even those abrogated Laws do thus far bind us still ; not so far as abrogated ; but because the record and reason of them , is still a signification of the due proportion of time , and consequently of our duty . Now the Lords day , supposing one weekly day to be due , and being but that day determined of , and this upon the Reason of the Resurrection , and for the Commemoration of our Redemption , and that by such inspired and authorized persons , it followeth clearly , that this is no such mutable ceremony , as a Love Feast , or the Kiss of Love , or the Veil , or the washing of feet , or the anointing of the sick , which were mostly occasionall actions and customs taken up upon reasons proper to those times and places . Obj. But by the reason aforesaid , you will prove the continuance of the seventh day Sabbath ; as grounded on the Creation rest . Answ. This is anom to be answered in due place . I only prove that it continued , till a successive dispensation , and Gods own change did put an end to it ; but no longer . Obj. But to commemorate the Creation , and praise the Creator is a Moral work , and therefore ceaseth not . Answ. True : but that it be done on the seventh day ; is that which ceaseth . For the same work is transferred to the Lords day ; and the Creator and Redeemer to be honoured together in our Commemoration . For the Son is the only way to the Father ; who hath restored us to Peace with our Creator ; And as no man cometh to the Father but by the Son , and as we must not now worship God , as a Creator and Father never offended , but as a Creator and Father reconciled by Christ , so is it the appointment of Christ by the Holy Ghost , that we commemorate the work of Creation now as repaired and restored by the work of Redemption , on the Lords day , which is now separated to these works . That the Sabbath was appointed to Adam , Wallaeus on the fourth Commandment , cap. 3. and Rivet dissert . de sab . c. 1. have most copiously proved . And Clem. Alex. Strom. l. 5. out of Homer , Hesiod , Callimachus and others proveth that the Heathens knew of it . We may therefore summ up the prerogatives of the Lords day , as Leo did , Ep. 81. c. 1. On this day the world began ; on this day by Christs Resurrection , Death did receive Death , and Life its beginning ; on this day the Apostles take the trumpet of the Gospel to be preached to all Nations ; on this day the Holy Ghost came from the Lord to the Apostles , &c. See more in Athanas. de Sab. & Circ . & August . Serm. 154. de Tempore . Therefore saith Isychius in Levit. l. 2. c. 9. The Church setteth apart the Lords day for holy Assemblies . And in the times of Heathenish persecution , when men were asked , Whether they were Christians , and kept the Lords dayes , they answered that they were , and kept the Lords day , which Christians must not omit : as you may see Act. Marty● . apud Baron . an . 303. n. 37 , 38 , 39. They would die rather than not keep the holy assemblies and the Lords dayes : For saith Ignatius , After the Sabbath every lover of Christ celebrateth the Lord● day 〈◊〉 to ( or by ) the Lords resurrection , the Queen and chief of 〈◊〉 d●yes ( as is afore cited . ) For saith Augustine , The Lords Resurrection hath promised us an eternal Day , and consecrated to us the Lords day ; which is called the Lords , and properly belongeth to the Lord , Serm. 15. de Verb. Apost . And saith Hilary Pr●leg . in Psalm . Though the name and observance of a Sabbath was placed to the seventh day , yet is it the eighth day , which is also the first , on which we rejoyce with the perfect festivity of the Sabbath . Of the f●●l keeping of the whole day , and of the several Exercises in which it was spent , and of the more numerous testimonies of Antiquity hereupon . Dr. Y●ung in his Dies Dominica hath said so much , with so much evidence and judgement ▪ 〈◊〉 I purposely omit abundance of such Testimonies , because I will not do that which he hath already done ; The Learned Reader may there find unanswerable proof , of the matter of fact , that the Lords day was kept in the Apostles dayes , and ever since as by their appointment ; And for the unlearned Reader , I fear lest I have too much interrupted him with Citations already . I only tell him in the Conclusion , that If Scripture Hi●tory interpreted and seconded by fullest practice and History of all the Churches of Christ , and by the consent of Heathens and Heretick● , and not contradicted by any Sect in the world , be to be believed , then we must say , that the Lords day was commonly kept by the Christians in and from the Apostles times . Prop. 11. This evidence of the Churches universal constant usage , is a full and sufficient proof of the matter of fact , that it was a day set apart by the Apostles for holy Worship , especially in the publick Church-assemblies . 1. It is a full proof , that such Assemblies were held on that day above others , as a separated day . For if it was the usage in Anno 100. ( in which the Apostle John dyed ) it must needs be the usage in the year 99. in which he wrote his Revelations , where he calleth it the Lords day : For all the Churches could not silently agree on a sudden to take up a new day , without debate and publick notice , which could not be concealed . And if it was the universal usage in the dayes of Ignatius or Justin Martyr , it was so also in the dayes of St. John , ( and so before ) For the Churches were then so far dispersed over the world , that it would have taken up much time to have had Councils and meetings or any other means for agreement on such things . And it is utterly improbable that there would have been no dissenters ? For , 1. Did no Christians in the world so neer to the Apostles daies make any scruple of superstition ? or of such an addition to Divine institutions ? 2. Was there no Countrey , nor no persons whose interest would not better suit with another day , or an uncertain day ? or at least their opinions ? when we find it now so hard a matter to bring men in one Countrey , to be all of one opinion . 3. And there was then no Magistrate to f●rce them to such an Union ; And therefore it mast be voluntary . 4. And they had in the second age such Pastors as the Apostles themselves had ordained , and as had conversed with them , and been trained up by them and knew their mind , and cannot soberly be thought likely to consent all on a sudden to such a new institution , without and contrary to the Apostles sense and practice . 5. Yea , they had yet Ministers that had that extraordinary spirit which was given by the laying on of the Apostles hands : For if the aged Apostles ordained young men , it is to be supposed that most of those young men , ( such as Timothy ) overlived them . 6. Yea and the ordinary Christians in those times had those extraordinary gifts by the laying on of the Apostles hands , as appeareth evidently in the case of Samaria , Act. 8. and of the Corinthians , 1 Cor. 12. & 14. and of the Galathians , Gal. 3. 1 , 2 , 3. And it is not to be suspected that all these inspired Ministers and people would consent to a superstitious innovation , without and against the Apostles minds . 2. Therefore this history is a full proof , that these things were done by the consent and appointment of the Apostles . For , 1. As is said , the inspired persons and Churches could not so suddenly be brought to forsake them universally in such a case . 2. The Churches had all so high an esteem of the Apostles , that they took their Authority for the highest , and their judgement for infallible , and therefore received their writings as Canonical and Divine . 3. The Churches professed to observe the Lords day as an Apostolical Ordinance , And they cannot be all supposed to have conspired in a lie , yea to have belyed the Holy Ghost . 4. The Apostles themselves would have controlled this course , if it had not been by their own appointment . For I have proved that the usage was in their own daies . And they were not so careless of the preservation of Christs Ordinances and Churches , as to let such things be done , without contradiction ; when it is known how Paul strove to resist and retrench all the corruptions of Church-order in the Churches to which he wrote . If the Apostles , silently connived at such corruptions , how could we rest on their authority ? Especially the Apostle John in an . 99 would rather have written against it as the superstition of Usurpers ( as he checkt Diotrephes for contempt of him ) than have said that he was in the Spirit on the Lords day when he saw Christ , and received his Revelation and message to the Churches . 5. And if the Churches had taken up this practice universally without the Apostles , it is utterly improbable that no Church writer would have committed to memory either that one Church that begun the custome , or the Council or means used for a sudden Confederacy therein . If it had begun with some one Church , it would have been long before the rest would have been brought to an agreeing Consent . It was many hundred years before they all agreed of the Time of Easter ; And it was till the middle of Chrysostomes time ( for he saith it was but ten years agoe , when he wrote it ) that they agreed of the time of Christs Nativity . But if it had been done by Confederacy at once , the motion , the Council called about it , the debates , and the dissenters and resistances would all have been matter of fact , so notable , as would have found a place in some Author or Church History : Whereas there is not a Syllable of any such thing ; either of Council , letter , messenger , debate , resistance , &c. Therefore it is evident that the thing was done by the Apostles . Prop. 12. They that will deny the validity of 〈◊〉 Historical evidence , do by consequence betray the Christian faith , or give away or deny the necessary means of proving the truth of it , and of many great particulars of Religion . I suppose that in my Book called The Reasons of the Christian Religion , I have proved that Christianity is proved true , by the SPIRIT as the great witness of Christ , and of the Christian Verity ; But I have proved withall , the necessity and certainty of historical means , to bring the matters of fact to our notice , as sense it self did bring them to the notice of the first receivers . For instance , I. Without such historical Evidence and Certainty , we cannot be certain what 〈◊〉 of Scripture are truly Canonical and of Divine authority , and what not . This Protestants grant to Papists in the Controversie of Tradition . Though the Canon be it self compleat , and Tradition is no supplement to make up the Scriptures , as if they were i● su● genere imperfect , yet it is commonly granted that our Fathers and Teachers Tradition is the hand to deliver us this perfect Rule , and to tell us what parts make up the Canon . If any say that the Books do prove themselves to be Canonical or Divine , I answer , 1. What man alive could tell without historical proof that the Canticles , or Esther , are Canonical ? yea or Ecclesiastes , or the Proverbs , and not the Books of Wisdome and Ecclesiasticus ? 2. How can any man know that the Scripture histories are Canonical ? The suitableness of them to a holy soul , will do much to confirm one that is already holy , of the truth of the Doctrines : But if the spirit within us assure us immediately of the truth of the History , it must be by Inspiration and Revelation , which no Christians have , that ever I was yet acquainted with . For instance , that the Books of Chronicles are Canonical , or the Book of Either , or the Books of the Kings , or Samuel , or Judges . And how much doth the doctrine of Christianity depend on the history ? As of the Creation , of the Israelites bondage , and deliverance , and the giving of the Law , and Moses miracles , and of Chronologie and Christs Genealogie ; and of the History of Christs own Nativity , Miracles and Life ; and the History of the Apostles afterward ? To say that the very History so far proveth its own truth , as that without subsequent History we can be sure of it , and must be , is to reduce all Christs Church of right believers into a narrow room ; when I never knew the man that ( as far as I could perceive ) did know the History to be Divine by its proper evidence , without Tradition , and subsequent History . 3. And how can any man know the Ceremonial Law to be Divine , by its proper evidence alone ? Who is he that readeth over Exodus , Leviticus and Numbers , that will say that without knowing by History that th●● is a Divin● Record , he could have certainly perceived by the Book it self , that all these were indeed Divine institutions or Laws ? 4. And how can any meer Positive institutions o● the New Testament be known proprio lumine , by their own evidence to be Divine ? As the institution of Sacraments , Officers , Orders , &c. What is there in them that can infallibly prove it to us ? 5. And how can any Prophecies be known by their own evidence to be Divine , ( till they are fulfilled and that shall prove it . ) I know that the whole frame together of the Christian Religion 〈◊〉 its sufficient Evidence , but we must not be guilty of a peevish rejecting it . The 〈◊〉 part 〈◊〉 its witness within us , in that state of holiness which it imprinteth on the soul ; and the rest are witnessed , to or proved partly by that , and partly by Miracles , and those and the records by historical evidence . But when God hath made many things necessary to the full evidence , and wranglers through partiality and Contention against each others will some throw away one part and some another , they will all prove destroyers of the faith ( as all dividers be . ) If the Papist will say , It is Tradition and not inhaerent Evidence , or if others will say that it is inhaerent evidence alone , and not history or Tradition , where God hath made both needful hereunto , both will be found injurious to the faith . II. Without this historical evidence we cannot prove that any of the books of Scripture are not maimed or depraved . That they come to our hands as the Apostles and Evangelists wrote them , uncorrupted . It is certain by History , that many Hereticks did deprave and c●rrupt them , and would have obtruded those Copies or Corruptions on the Churches : And how we shall certainly prove that they did not prevail , or that their copies are false , and ours are true , I know not without the help of History . Mahomet and his followers ( more numerous than the Christians ) pretend that Mahomets name was in the Gospel of John as the Paraclet or Comforter promised by Christ , and that the Christians have blotted it out , and altered the Writings of the Gospel . And how shall we disprove them but by Historical Evidence ? As the Arrians , and Socinians pretend that we have added , 1 John 5. 7. for the Trinity , so others say of other Texts ; And how shall we confute them without Historical Evidence ? III. Therefore we cannot make good the Authority of any one single Verse or Text of Scripture which we shall alledge , without historical evidence . Because we are not certain of that particular text , ( or words , ) whether it have been altered or added , or corrupted , by the fraud of Hereticks , or the partiality of some Christians , or the oversight of Scribes : For if a Custome of setting apart one day weekly , even the first , for publick Worship , might creep into all the Churches in the World , and no man know how , nor when ; much more might one or a few corrupt Copies become the exemplar of those that follow . For , what day all the Churches meet , men , women , and children know ; Learned and unlearned know ; the Orthodox and Hereticks know ; and they so know , as that they cannot choose but know . But the alterations of a Text , may b● u●●nown to all save the Learned , and the observing ●iligent part of the learned only , and 〈◊〉 that they tell it to . And besides Origen ( 〈◊〉 a Heretick ) and Hierome , alas , how few of the Fathers were ●ble and diligent Examiners of such things ? Therefore in the case of various Re●dings such as Ludov. Capellus treats of in his 〈◊〉 Sacra , contradicted in many things by Bishop Vsher and others , who are those Divines that have hitherto appealed either to the Spirit , or to the proper light of the words , for a decision ? Who is it that doth not presently fly to historical evidence ? And what that cannot determine we all con●ess to be uncertain ? And if Copies and History had delivered to us as various Readings o● every Text as they have done of some , every Text would have remained uncertain to us . Let none say that this leaveth the Christian Religion , or the Scriptures uncertain : I have fully answered that elsewhere . 1. Christian Religion , that is , The Material parts of the Scripture on which our salvation lyeth , hath much fuller evidence , than each particular Text or Canonical Book hath . And we need not regard the perverse zeal for the Scriptures of those men that would make all our Christianity as uncertain , as the authority of a particular Text or book is . And therefore God in mercy hath so ordered it , that a thousand Texts may be uncertain to us , or not understood ( no not by any or many Divines ) and yet the Christian faith be not at all shaken , or ever the more uncertain for this : When as he that understandeth not or believeth not every essential Article of the faith , is no Christian. 2. And those books and Texts of Scripture , are fully certain by the subservient help of History and usage , which would be uncertain without them . Therefore it is the act of an enemy of the Scriptures , to cast away , and dispute against that History which is necessary to our knowledge of its certainty , and afterwards to plead that they who take in those necessary helps do make it uncertain : Even as if they should go about to prove that all writings are uncertain , and therefore that they make Christs doctrine uncertain , who rest upon the credit of writings , that is , the Sacred Scriptures . IV. Without historical notice , how should we know that these Books were written by any of the same men that bear their names ? As Matthew , Mark , Luke , John , Paul , Peter , &c. Especially when the Hereticks did put forth the Gospel of Thomas , Nicodemus , the Itinerary of Peter and many Books under venerable names ? Or when the name of the Author is not notified to all Christians certainly , either by the spirit within us , or by the matter ? And though our salvation depend not on the notice of the Pen-man , yet it is of great moment in the matter of faith . V. And how should we be certain that no other Sacred Books are lost , the knowledge of which would tell us of that which these contain not , and would help us to the better understanding of these ? I know that a priore we may argue from Gods Goodness , that he will not so forsake his Church , As a Jew might have done before Christs incarnation , that the Gospel should be written , because it is best for the world or Church . But when we consider how much of the world and Church , God hath forsaken , since the Creation , and how dark we are in such Prognosticks , and how little we know what the Churches sins may provoke God to , we should be less confident of such reasonings , than we are of Historical Evidence , which tells us de facto what God hath done . So much of the use of the History , as to the Cause of the Scriptures themselves . Next you may observe that the denyal of the certainty of humane History and usage , doth disadvantage Christianity in many great particular concernments . As , 1. Without it we should not fully know whether de facto the Church and Ministry dyed , or almost dyed with the Apostles ? And whether there have been any true Churches since then till our own dayes ? Christs promise indeed tells us much ; but if we had no History of the performance of it , we should be ready to doubt that it might be yet unperformed ; as far as the promise to Adam ( Gen. 3. 15. ) and to Abraham ( in thy seed shall all the Nations of the earth be blessed ) were till the coming of Christ. Nor could we easily confute the Roman or any hereticall Usurpation , which would pretend possession since the Apostles daies , and that all that are since gone to Heaven , have gone thither by their way , and not by ours . II. Nor could we much better tell de facto , whether Baptism have been administred in the form appointed by Christ , In the name of the Father , of the Son , and of the Holy Ghost ? Indeed we may well and truly argue a priore , Christ commanded it , Ergo the Apostles obeyed him : But , 1. That Argument would hold good as to none or few but the Apostles : And , 2. It would as to them , be though true , yet much more dark than now it is , because , 1. We read that Peter disobeyed his command , in Gal. 2. And , 2. That after he had commanded them to Preach the Gospel to every Creature , and all the World , Peter scrupled still going to the Gentiles , Act. 10. And , 3. That when he said to them , Pray thus [ Our Father , &c. ] yet we never read that they after used that form of words ; so when he said to them [ Baptize in the name of the Father , &c. ] yet the Scripture never mentioneth that they or any other person , ever used that form of words . But yet usage and History assureth us that they did . III. Nor have we any fuller Scripture proof , that the Apostles used to require of those that were to be Baptized any more than a general Profession of the substance of the Christian faith , in God the Father , the Son , and the Holy Ghost ; Or of the ancient use of the Christian Creed , either in the words now used , or any of the same importance . From whence many would inferr that any one is to be Baptized , who will but say , that [ I believe that Jesus Christ is the Son of God ] with the Eunuch , Act. 8. 37. or that Christ is come in the flesh , 1 Joh. 4. 2 , 3. But Historical evidence assureth us , that it was usual in those times , to require of men a more explicite understanding profession of the Christian faith before they were admitted to Baptisme ; And that they had a summary or Symbole , fitted to that use , commonly called The Apostles Creed ; at least as to the constant tenour of the matter , though some words might be left to the speakers will , and some little subordinate Articles may be since added . And that it was long after the use to keep men in the state of Catechised persons , till they understood that Creed . And it is in it self exceeding probable that though among the intelligent Jews , who had long expected the Messiah , the Apostles did Baptize thousands in a day , Act. 2. Yet where the Miraculous communication of the Spirit did not antecede ( as it did Act. 10. ) they would make poor Heathens who had been bred in ignorance to understand what they did first , and would require of them an understanding profession of their Belief in God the Father , Son , and Holy Ghost ; which could not possibly ( if understanding ) contain much less than the Symbolum fid●i , the Apostles Creed . IV. Nor have we any Scripture proof , ( except by inferring obedience from the precept ) that ever the Lords Prayer was used in words , after Christ commanded or delivered it : Whence some inferr that it should not be so used : But Church History putteth that past doubt . Other such instances I pretermit . I think now that I have fully proved to sober considerate Christians , that the matter of fact ( that the Lords day was appointed by the Apostles peculiarly for Church-Worship ) is certain to us by historical Evidence , added to the historical intimations in Scripture as a full exposition and confirmation of it : And that this is a proof that no Christian can deny without unsufferable injury to the Scriptures and the Christian cause . CHAP. VI. Prop. 5. This Act of the Apostles appointing the Lords day for Christian Worship , was done by the special inspiration or guidance of the Holy Ghost . THis is proved , 1. Because it is one of those Acts or works of their Office , to which the Holy Ghost was promised them . 2. Because that such like or smaller things are by them ascribed to the Holy Ghost , Act. 15. 28. [ I● seemed good to the Holy Ghost and us ] when they did but declare an antecedent duty , and decide a Controversie thereabout . See also , Act. 4. 8. Act. 5. 3. & 6. 3. with 7. 55. Act. 13. 2 , 4. & 16. 6 , 7. & 20. 23 , 28. & 21. 11. 2 Tim. 1. 14. Jud. 20. Act. 11. 12 , 28. & 19. 21. & 20. 22. 1 Cor. 5. 3 , 4. & 14. 2 , 15 , 16. And 1 Cor. 7. 40. When Paul doth but counsel to a single life , he ascribeth it to the Spirit of God. 3. And if any will presume to say , that men purposely indued with the Spirit , for the works of their commission , did notwithstanding do such great things as this , without the conduct of that Spirit , they may by the same way of proceeding pretend it to be as uncertain , of every particular Book and Chapter in the New Testament , whether or no they wrote it by the Spirit : For if it be a sound inference , [ They had the promise and gift of the Spirit , that they might infallibly leave in writing to the Churches , the doctrines and precepts , of Christ : Ergo whatever they have left in Writing to the Churches as the doctrine and precepts of Christ , is Infallibly done by the Guidance of that Spirit , ] Then it will be as good an inference [ They had the promise and gift of the Spirit , that they might infallibly settle Church-orders for all the Churches universal●y : ergo , Whatever Church-orders they setled for all the Churches universally , they setled them by the infallible guidance of that Spirit . ] But this few Christians will deny , except some Papists , who would bring down Apostolical Constitutions to a lower rank and rate , that the Pope and his General Council may be capable of ●●ying claim to the like themselves ; and so may make as many more Laws for the Church as they please , and pretend such an authority for it as the Apostles had for theirs . By which pre●ense many would make too little distinction between Gods Laws , given by his Spirit , and the Laws 〈◊〉 a Pope and Popish Council ; and call then all but The Laws of the Church . Whereas there is no Universal Head of the Church but Christ , who hath reserved Universal Legislation to Himself alone , to be performed by himself personally , and by his Advocate the Holy Ghost , in his Authorized and Infallibly-inspired Apostles , who were the Promulgators and Recorders of them ; All following Pastors , being but ( as the Jewish Priests were to Moses and the Prophets ) the preservers , the expositers , and the applyers of that Law. CHAP. VII . Qu. 2. Whether the seventh day Sabbath should be still kept by Christians , as of Divine obligation ? Neg. I Shall here premise , That as some superstition is less dangerous than prophaneness ( though it be troublesome , and have ill consequents , ) so the Errour of them who keep both daies as of Divine appointment , is much less dangerous than theirs that keep none : yea and less dangerous , I think , than theirs who reject the Lords day , and keep the seventh day only . Because these latter are guilty of two sins , ( the rejecting of the right day , and the keeping of the wrong ; but the other are guilty but of one ( the keeping of the wrong day . ) Besides that if it were not done , with a superstitious conceit ( that it is Gods Law ) in some cases a day may be voluntarily set apart for holy duties , as daies of Thanksgiving and Humiliation now are . But yet , though the rejecting of the Lords day be the greater fault ( and I have no uncharitable censures of them that through weakness keep both daies ) I must conclude it as the truth , that We are not obliged to the observation of the Saturday or seventh day as a Sabbath , or separated day of holy Worship . Arg. 1. That dayes observation which we are not obliged to , either by the Law of Nature , the Positive Law given to Adam , the Positive Law given to Noah , the Law of Moses , nor the Law of Christ incarnate , we are not obliged to by any Law of God ( as distinct from humane Laws : ) But such is the observation of the seventh day as a Sabbath : Ergo we are not obliged to the observation of the seventh day as a Sabbath by any Law of God. The Minor I must prove by parts ( For I think none will deny the sufficient enumeration in the Major . ) And , 1. That the Law of Nature bindeth us not to the seventh , or any one day of the seven more than other , appeareth , 1. In the nature and reason of the thing : There is nothing in nature to evidence it to us to be Gods will. 2. By every Christians experience : No man findeth himself convinced of any such thing by meer nature . 3. By all the Worlds experience : No man can say that a man of that opinion can bring any cogent evidence or argument from nature alone to convince another , that the seventh day must be the Sabbath . Nor is it any where received as a Law of Nature , but only as a Tradition among some few Heathens , and as Law positive by the Jews , and some few Christians . I am not solicitous to prosecute this argument any further ; because I can consent that all they take the seventh day for the Sabbath , who can prove it to be so by meer natural Evidence : which will not be one . II. That the Positive Law made to Adam ( before or after the fall ) or to Noah , bindeth not us to keep the seventh day as a Sabbath , is proved . 1. Because we are under a more perfect subsequent Law ; which being in force , the former more imperfect ceaseth . As the force of the Promise of the Incarnation of Christ is ceased by his incarnation , and so is the precept which bound men to believe that he should de future be incarnate ; and the Law of Sacrificing ( which Abel doubtless received from Adam , though one of late would make it to be but will-worship ; ) so also is the Sabbath day , as giving place to the day in which our Redemption is primarily commemorated , as the imperfect is done away when that which is more perfect cometh . 2. Because that the Law of Christ containeth an express revocation of the seventh day Sabbath , as shall be shewed anon . 3. Because God never required two dayes in seven to be kept as holy : Therefore the first day being proved to be of Divine institution , the cessation of the seventh is thereby proved : For to keep two dayes is contrary to the command which they themselves do build upon , which requireth us to sanctifie a Sabbath , and labour six dayes . 4. And when it is not probable that most or many Infidels are bound to Adams day , for want of notice ( at least ; ) For no Law can bind without promulgation ( though I now pass by the question , how far a promulgation of a positive to our first Parents may be said to bind their posterity , that have no intermediate notice ) It seemeth leís probable that Christians should be bound by it , who have a more perfect Law promulgate to them . 5. Nor is it probable that Christ and his Apostles and all the following Pastors of the Churches would have passed by this Positive Law to Adam , without any mention of it , if our universal obligation had been thence to be collected . Nay I never yet heard a Sabbatarian plead this Law , any otherwise than as supposed to be implyed or exemplified in the fourth Commandment . III. And that the fourth Commandment of Moses Law bindeth us not to the seventh day Sabbath is proved . 1. Because that Moses Law never bound any to it but the Jews , and those Proselites that made themselves inhabitants of their Land , or voluntarily subjected themselves to their policy . For Moses was Ruler of none but the Jews ; nor a Legislator or deputed officer from God to any other Nation . The Decalogue was but part of the Jewish Law , if you consider it not as it is written in Nature , but in Tables of Stone : And the Jewish Law was given as a Law to no other people but to them . It was a National Law , as they were a peculiar people and holy Nation . So that even in Moses daies it bound no other Nations of the World. Therefore it needed not any abrogation to the Gentiles , but a declaration that it did not bind them . 2. The whole Law of Moses formally as such is ceased or abrogated by Christ. I say , As such , Because Materialy , the same things that are in that Law , may be the matter of the Law of Nature , and of the Law of Christ : of which more anon . That the whole Law of Moses as such is abrogated , is most clearly proved , 1. By the frequent arguings of Paul , who ever speaketh of that Law as ceased without excepting any part , And Christ saith , Luke 16. 16. The Law and the Prophets were untill John , that is , were the chief doctrine of the Church till then , Joh. 1. 17. The Law was given by Moses , but grace and truth cometh by Jesus Christ. No Jew would have understood this , if the word [ Law ] had not contained the Decalogue . So Joh. 7. 19 , 23. Act. 15. 5 , 24. It was the whole Law of Moses , as such which by Circumcision they would have bound men to . Gal. 5. 3. The Gentiles are said to sin without Law , even when they broke the Law of Nature , meaning [ without the Law of Moses ] Rom. 2. 12 , 14 , 15 , 16. In all these following places its not part but the whole Law of Moses , which Paul excludeth ( which I ever acknowledged to the Antinomians , though they take me for their too great Adversary , ) Rom. 3. 19 , 20 , 21 , 27 , 28 , 31 , & 4. 13 , 14 , 15 , 16. & 5. 13. 20. & 7. 4 , 5 , 6 , 7 , 8 , 16. & 9. 4 , 31 , 32. & 10. 5. Gal. 2. 16 , 19 , 21. & 3. 2 , 10 , 11 , 12 , 13 , 19 , 21 , 24. & 4. 21. & 5. 3 , 4 , 14 , 23. & 6. 13. Eph. 2. 15. Phil. 3. 6 , 9. Heb. 7 , 11 , 12 , 19. & 9. 19. & 10. 28. 1 Cor. 9. 21. 2. More particularly there are some Texts which express the cessation of the Decalogue as it was Moses Law , 2 Cor. 3. 3 , 7 , 11. Not in Tables of Stone , but in fleshly tables of the heart — But if the Ministration of death written and engraven in stones was glorious , so that the Children of Israel could not stedfastly behold the face of Moses for the glory of his Countenance , which was to be done away ( or is done away . ) They that say the Glory , and not the Law is here said to be done away , speak against the plain scope of the Text : For the Glory of Moses face , and the glorious manner of deliverance ceased in a few daies , which is not the cessation here intended ; But ( as Dr. Hammond speaketh it ) [ that Glory and that Law so gloriously delivered is done away ] And this the eleventh verse fullyer expresseth [ For if that which is done away was glorious ( or , by Glory , ) much more that which remaineth is glorious , or ( in glory ) so that as it is not only the Glory , but the Glorious Law , Gospel or Testament which is said to remain , so it is not only the Glory , but the Law which was delivered by Glory which is expresly said to be done away : And this is the Law which was written in Stone — Nothing but partial violence can evade the force of this Text. So Heb. 7. 11 , 12. [ Vnder it ( the Levitical Priesthood ) the people received the Law — And the Priesthood being changed there is made of necessity a change also of the Law. 18. For there is verily a disanulling of the Commandment going before , for the weakness and unprofitableness thereof . For the Law made nothing perfect ; but the bringing in of a better hope — 22. By so much was Jesus made a surety of a better Testament ] In all this it is plain that it is the whole frame of the Mosaical Law that is changed , and the New Testament set up in its stead . Heb. 9. 18 , 19. Neither was the first Dedicated without blood ; For when Moses had spoken every precept to all the people according to the Law , &c. Here the Law which is before said to be changed is said to contain Every Precept . And Eph. 2. 15. It is the Law of Commandments contained in Ordinances , which Christ abolished in his flesh ; which cannot be exclusive of the chief part of that Law. Obj. This is the Doctrine of the Antinomians , that the Law is abrogated , even the Moral Law. Ans. It is the Doctrine of the true Antinomians that we are under no Divine Law , neither of Nature nor of Christ ; But it is the Doctrine of Paul and all Christians , that the Jewish Mosaical Law as such is abolished . Obj. But do not all Divines say that the Moral Law is of perpetual obligation ? Ans. Yes ; Because it is Gods Law of Nature , and also the Law of Christ. Obj. But do not most say that the Decalogue written in stone , is the Moral Law and of perpetual obligation . Answ. Yes : for by the word [ Moral ] they mean [ Natural , ] and so take Moral , not in the large sense as it signifieth a Law de moribus as all Laws are whatsoever , but in a narrower sense as signifying , that which by Nature is of Vniversal and perpetual obligation . So that they mean not that it is perpetual as it is Moses Law and written in Stone formally , but as it is Moral , that is Natural ; And they mean that Materially the Decalogue containeth the same Law which is the Law of Nature , and therefore is materially still in force : But they still except certain points and circumstances in it , as the prefatory reason [ I am the Lord that brought thee out of the Land of Aegypt , &c. ] And especially this of the seventh day Sabbath . Q 1. How far then are we bound by the Decalogue ? Answ. 1. As it is the Law of Nature ; 2. As it is owned by Christ , and made part of his Law. Therefore no more of it bindeth directly , than we can prove to be either the Law of Nature , or the Law of Christ. 3. As it was once a Law of God to the Jews , and was given them upon a● reason common to them with us or all mankind , we must still judge , that it was once a Divine determination of what is most meet , and an exposition of a Law of Nature , and therefore consequentially , and as that which intimateth by what God once commanded , what we should take for his will , and is most meet , it obligeth still . And so when the Law of Nature forbiddeth Incest , or too near marriages , and God once told the Jews what degrees were to be accounted too near , this being once a Law to them directly , is a Doctrine and Exposition of the Law of Nature still to us ; and so is consequentially a Law , by parity of reason . And so we shall shew anon that it is by the fourth Commandment . IV. The Law of Christ bindeth us not to the observation of the seventh day Sabbath . Proved . 1. Because it is proved that Christ abrogated Moses Law as such ; and it is no where proved that he reassumed this , as a part of his own Law. For it is no part of the Law of Nature ( as is proved ) ( which we confess now to be part of his Law. ) Object . Christ saith , that he came not to destroy the Law and Prophets , but to fulfill them , and that a jot or tittle shall not pass till all be fulfilled . Answ. He is the end of the Law for righteousness to every one that believeth , Rom. 10. 4. The Law was a Schoolmaster to bring us to Christ , Gal. 3. 24. He hath therefore fulfilled the Law according to his word , by his incarnation , life , death and resurrection . It is past away , but not unfulfilled : And fulfilling it , is not destroying it . The ends of it are all attained by him : 2. And though having attained its end , it ceaseth formally , as Moses Law ; yet materially , all that is of natural obligation continueth under another form ; that is , as part of his perfect Law. Therefore as our childish knowledge is said , as knowledge to be increased and not done away ; when we come to maturity ; but as childish to be done away , so the Mosaical Jewish Law , as Gods Law in general is perfected by the cessation of the parts which were fitted to the state of bondage , and by addition of more perfect parts ( The natural part of it is made a part of a better Covenant or frame : ) But yet as Mosaical and imperfect it is abolished . Briefly this much sufficeth for the answer of all the allegations , by which any would prove the continuation of Moses Law , or any part of it formally as such . I only add , That all Moses Law , even the Decalogue was Political , even Gods Law for the Government of that particular Theocrcratical Policy , as a Political body . Therefore when the Kingdom or Policy ceased , the Law as Political could not continue . 2. It is proved that Christ by his Spirit in his Apostles did institute another day . And seeing the Spirit was given them to bring his words to remembrance , and to enable them to teach the Churches all things whatsoever he commanded them , it is most probable that this was at first one of Christs own personal Precepts . 3. And to put all out of doubt , that neither the Law of Nature , nor any Positive Law , to Adam , Noah , or Moses , or by Christ doth oblige us to the seventh day Sabbath , it is expresly repealed by the Holy Ghost , Col. 2. 16. [ Let no man therefore judge you in meats or in drink , or in respect of an Holy day ( or Feast ) or of the New Moon , or of the Sabbaths , which are a shadow of things to came ; but the body is of Christ. ] I know many of late say , that by Sabbaths here is not meant the weekly Sabbath , but only other Holy dayes , as Monethly or Jubilee rests : But 1. This is to limit without any proof from the word of God : When God speaks of Sabbaths in general without exception , what is man that he should put in exceptions without any proof of Authority from God ? By such boldness we may pervert all his Laws . Read Dr. Young upon this Text. 2. Yea , when it was the weekly Sabbath , which then was principally known by the Name of a Sabbath , above all other Festivals whatsoever , it is yet greater boldness without proof to exclude the principal part , from whence the rest did receive the name . 3. Besides the Feasts and New Moons being here named as distinct from the Sabbath , are like to include so much of the other separated dayes , as will leave it still more unmeet to exclude the weekly Sabbath in the Explication of that word [ Sabbaths ] when so many Feasts are first distinguished : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incuit Grotius , hic sunt Azyma dies omer , scenopegia , dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obj. But the Sabbath mentioned in the Decalogue could not be included . Answ. This is spoken without proof , and the contrary is before proved . Obj. By this you will make the Christian Sabbath also to be excluded . Is not the Lords day a Sabbath ? Answ. I am here to speak but of the name ; of which I say , that the common sense of the word Sabbath was , a Day so appointed to Rest , as that the bodily Rest of it , was a primary part of its observation , to be kept for it self ; and such the Jewish Sabbaths were . Though spiritual Worship was then also commanded , yet the corporal Rest was more expresly or frequently urged in the Law , and this not only subordinately as an advantage to the spiritual worship , but for it self , as an immediate and most visible and notable part of Sabbatizing . Even as other Ceremonies under the Law were commanded , not only as doctrinal Types of things spiritual , but as external Acts of Ceremonious operous obedience suited to the Jews Minority , which is after called the yoke which they and their Fathers were unable to bear , Acts 15. Whereas the Lords day is appointed but as a seasonable time subserviently to the spiritual work of the day ; And the bodily Rest , not required as primary obedience for it self , but only for the spiritual work sake : and therefore no bodily labour is now unlawful , but such as 〈◊〉 hinderance to the spiritual work of the day , 〈◊〉 or accidentally a scandal and temptation to others ) whereas the breach of the outward Rest of the Jews Sabbath , was a sin directly of it self , without hinderance of , or respect to the spiritual Worship . So that the first notion and sense of a Sabbath in those dayes being ( in common use ) A day of such Ceremonial Corporal Rest , as the Jewish Sabbath was , the Lords day is never in Scripture called by that name ; but the proper name is [ The Lords day . ] And the ancient Churches called it constantly by that name , and never called it the Sabbath , but when they spake Analogically by allusion to the Jews Sabbath ; even as they called the holy Table , the Altar , and the Bread and Wine , the Sacrifice . Therefore it is plain , that Paul is to be understood of all proper Sabbaths , and not of the Lords day , which was then and long after distinguished from the Sabbath . And this Ceremonial , Sabbatizing of the Jews was so strict , that the Ceremonicusness made them the scorn of the Heathens , as appeareth by the derisions of Horat. li. 1. sat . 9. Persius sat . 5. Juvenal . sat . 6. Martial . lib. 4. and others : whereas they derided not the Christians for the Ceremonious Rest , but for their Worship on that day . The Lords day being not called a Sabbath in the old sense then only in use , but distinguished from the Sabbath cannot be meant by the Apostle in his exclusion of the Sabbath . Obj. But the Apostles then met in the Synagogues with the Jews on the Sabbaths ; Therefore it is not those dayes that he meaneth here Col. 2. 16. Answ 1. You might as well say , that therefore he is not for the cessation of the Jewish manner of Worship , or Communion with them in it , because he met with them . 2. And you may as well say , that he was for the continuance of Circumcision and Purification , because he purified himself and circumcised Timothy . 3. Or that he was for the continuance of their other Feasts , in which also he refused not to joyn with them . 4. But Paul did not keep their Sabbaths formally as Sabbaths , but only take the advantage of their Assemblies , to teach them and convince them ; and to keep an interest in them : And not scandalize them by an unseasonable violation and contradiction . 5. And you must note also , that the Text saith not [ Observe not Sabbath dayes ] but [ Let no man judge you ] that is , Let none take it for your sin , that you observe them not ; nor do you receive any such Doctrine of the necessity of keeping the Law of Moses . ] The case seemeth like that of things strangled and blood , which were to be forborn among the Jews while they were offensive , and the use of them hindred their conversion . Obj. But the ancient Christians did observe both dayes . Answ. 1. In the first Ages they did as the Apostles did ; that is , 1. They observed no day strictly as a Sabbath in the notion then in use : 2. They observed the Lords day , as a day set apart by the Holy Ghost for Christian Worship . 3. They so far observed the Jews Sabbath materialy , as to avoid their scandal , and to take opportunity to win them . 2. But those that lived far from all Jews , and those that lived after the Law was sufficiently taken down , did keep but one day , even the Lords day , as separated to holy uses : except some Christians who differed from the rest , as the followers of Papias did in the Millenary point . 3. And note that even these dissenters , did still make no question of keeping the Lords day , which sheweth that it was on foot from the times of the Apostles . 〈◊〉 ( whoever it was , and whenever he wrote ) saith that [ After the Sabbath we keep the Lords day . ] And Pseudo-Clemens Can. 33. saith [ Servants work five dayes , but on the Sabbath and Lords day , they keep holy day in the Church , for the Doctrine ( or Learning ) of Godliness ] The Text of Gal. 4. 10. is of the same sense with Col. 2. 16. against the Jews Sabbath , and therefore needeth no other defence . And I would have you consider , whether as Christs Resurrection was the foundation of the Lords day ; so Christs lying dead and buried in a Grave on the seventh day Sabbath , was not a fundamental abrogation of it : I say not the Actual and plenary abrogation : For it was the Command of Christ by his Word , Spirit , or both to the Apostles before proved , which fully made the change : But as the Resurrection was the Ground of the new day so his Burial seemeth to intimate , that the day with all the Jewish Law which it was the symbolical profession of , lay dead and buried with him . Sure I am that he saith , when the Bridegroom is taken from them , then shall they fast and mourn ; but he was most notably taken from them , when he lay dead in the Grave ; And if they must fast and mourn that day , they could not keep it as a Sabbath , which was a day of joy Therefore as by death he overcame him that had the power of death , Heb. 2. 14. and as he nailed the hand-writing of Ordinances to his Cross ; so he buried the Sabbath in his Grave , by lying buried on that day . And therefore the Western Churches , who had fewer Jews among them , did fast on the Sabbath day , to shew the change that Christs burial intimated : Though the Eastern Churches did not , lest they should offend the Jews . And that the ancient Christians were not for sabbatizing on the seventh day , is visible in the writings of most , save the Eastern ones before mentioned . Tertull. cont . Marcion li. 1. cap. 20. & Chrysost. Theodoret , Primasius , &c. on Gal. 4. expound that Text , as that by Dayes is meant the Jewish Sabbath , and by Moneths , the New Moons , &c. Cyprian 59. Epist. ad Hidum saith , that the eighth day is to Christians , what the Sabbath was to the Jews , and calleth the Sabbath , the Image of the Lords day . Athanasius de Sab. & Circumcis . is full and plain on it . See Tertullian Advers . Judae . c. 4. Ambros. in Eph. 2. August . Ep. 118. Ch●ys●st . in Gal. 1. & H●m . 12. ad pop . Hilary before cited Prolog . in Psalm . Origen Hom. 23. in Num. Item Tertull. de Idol . c. 14. Epipban . l. 1. num . 30. noting the Nazaraei and Ebionaei Hereticks , that they kept the Jews Sabbath . In a word , The Council of Laodi●aea doth Anathematize them that did Judaize by forbearing their Labours on the Sabbath or seventh day . And as Sozomen tells us , that at Alexandria and Rome they used no Assemblies on the Sabbath , so where they did , in most Churches they communicated not in the Sacrament . Yea , that Ignatius himself ( true or false ) who saith as aforecited [ After the Sabbath let every lover of Christ celebrate the Lords day ] doth yet in the same Epistle ( ad Magnes . ) before say [ Old things are passed away , behold all things are made new : For if we yet live after the Jewish Law , and the Circumcision of the flesh , we deny that we have received Grace — Let us not therefore keep the Sabbath ( or sabbatize ) Jewishly , as delighting in Idleness ( or Rest from labour . ) For be that will not labour , let him not eat . In the sweat if thy brows thou shalt cat thy bread . ] I confess I take the cited Texts to have been added since the body of the Epistle was written ; but though the Writer favour of the Eastern custom , yet he sheweth they did not sabbatize on the account of the fourth Commandment , or supposed continuation of the Jewish Sabbath as a Sabbath : For bodily labour was strictly forbidden in the fourth Commandment . Dionysius Alexandr . hath an Epistle to Basilides a Bishop on the Question , When the Sabbath Fast must end , and the observation of the Lords day begin , Biblioth . Patr. Graec. Lat. Vol. 1. p. 306. In which he is against them that end their Fast too soon . And plainly intimateth that the seventh day was to be kept , but as a preparatory Fast ( being the day that Christ lay in the grave ) and not as a Sabbath , or as the Lords day . I cite not any of these , as a humane authority to be set against the authority of the fourth Commandment ; But as the certain History of the change of the day which the Apostles made . Qu. How far then is the fourth Commandment Moral ? you seem to subvert the old foundation , which most others build the Lords day upon . Answ. Let us not entangle our selves with the ambiguities of the word [ Moral ] which most properly signifieth Ethical , as distinct from Physical , &c. By Moral here is meant that which is ( on what ground soever ) of perpetual or continued obligation : And so it is all one as to ask how far it is still obligatory or in force ; To which I answer , 1. It is a part of the Law of Nature , that God be solemnly worshipped , in families and in holy assemblies . 2. It is a part of the Law of Nature , that where greater things do not forbid it , a stated time be appointed for this service , and that it be not left at Randome to every mans will. 3. It is of the Law of Nature , that where greater matters do not hinder it , this day be one and the same in the same Countreys ; yea , if it may be through the world . 4. It is of the Law of Nature , that this day be not so rarely as to hinder the ends of the day , nor yet so frequently as to deprive us of opportunity for our necessary corporal labour . 5. It is of the Law of Nature , that the holy duties of this day be n●t hindered by any corporal work , or fleshly pleasure , or any unnecessary thing which contradi●teth the holy ends of the day . 6. It is of the Law of Nature , that Rulers , and in special Masters of families , do take care that their inferiours thus observe it . In all these points the fourth Commandment being but a transcript of the Law of Nature , which we can yet prove from the nature of the reason of the thing , the matter of it continueth ( not as Jewish , but ) as Natural . 7. Besides all this , when no man of himself could tell , whether one day in six or seven or eight were his duty to observe , God hath come in , and 1. By Doctrine or History told us , that he made the world in six dayes , and rested the seventh . 2. By Law ; and bath commanded one day in seven to the Jews ; by which he hath made known consequential●y to all men , that one day in seven is the fittest proportion of time . And the case being thus determined by God , by a Law to others , doth consequentially become a Law to us , because it is the determination of Divine Wisdom ; unless it were done upon some reasons in which their condition differeth from ours . And thus the Doctrine and Reasons of an abrogated Law , continuing , may induce on us an obligation to duty . And in this sense the fourth Commandment may be said still to bind us to one day in seven . But in two points the obligation ( even as to the Matter ) ceaseth . 1. We are not bound to the seventh day , because God our Redeemer who is Lord of the Sabbath , hath made a change . 2. We are not bound to a Sabbath in the old notion , that is , to a day of Ceremonial Rest for it self required ; but to a day to be spent in Evangelical Worship . And though I am not of their mind who say , that the seventh day is not commanded in the fourth Commandment , but a Sabbath only ; yet , I think that it is evident in the words , that the Ratio Sabbati , and the Ratio diei septimi are distinguishable : And that the Sabbath as a Sabbath , is first in the precept , and the particular day is there but secondarily , and so mutably ; as if God had said , I will have a particular day set apart for a holy Rest , and for my Worship , And that day shall be one in seven , and the seventh also on which I rested from my works . And thus I have said as much as I think needful to satisfie the considerate about the day : Again professing 1. That I believe that he is in the right that maketh Conscience of the Lords day only . 2. But yet I will not break Charity with any Brother that shall in tenderness of Conscience keep both dayes ; especially in times of prophaness when few will be brought to the true observation of one . 3. But I think him that keepeth the seventh day only and neglecteth the Lords day , to sin against very evident light , with many aggravations . 4. But I think him that keepeth no day ( whether professedly , or practising contrary to his profession ; whether on pretence of avoiding Superstition , or on pretence of keeping every day as a Sabbath ) to be far the worst of all . I shall now add somewhat to some appendant Questions . CHAP. VIII . Of the beginning of the Day . Quest. 1. When doth the Lords day begin ? Answ. 1. If we can tell when any day beginneth , we may know when that beginneth . If we cannot , the necessity of our ignorance , will shorten the trouble of our scruples by excusing us . 2. Because the Lords day is not to be kept as a Jewish Sabbath ceremoniously , but the Time and the Rest are here commanded subserviently for the work sake , therefore we have not so much reason to be scrupulous about the hours of beginning and ending , as the Jews had about their Sabbath . 3. I think he that judgeth of the beginning and ending of the day , according to the common estimation of the Countrey where he liveth , will best answer the ends of the Institution . For he will still keep the same proportion of time ; and so much as is ordinarily allowed on other dayes for work , he will spend this day in holy works ; and so much in rest as is used to be spent in rest on other dayes ; ( which may ordinarily satisfie a well informed Conscience ) And if any extraordinary occasions ( as journeying or the like ) require him to doubt of any hours of the night , whether they be part of the Lords day or not , 1. It will be but his sleeping time , and not his worshipping time , which he will be in doubt of : and 2. He will avoid all scandal and tempting others to break the day , if he measure the day by the common estimate : whereas if the Countrey where he liveth do esteem the day to begin at Sun-setting , and he suppose it to begin at Midnight , he may be scandalous by doing that which in the common opinion is a violation of the day . If I thought that this short kind of solution , were not the fittest to afford just quietness to the minds of sober Christians in this point , I would take the pains to scan the Controversie about the true beginning of dayes : But left it more puzzle and perplex , than edifie or resolve and quiet the Conscience , I save my self and the Reader that trouble . CHAP. IX . Quest. 2. HOw should the Lords day be kept or used ? Answ. The Practical Directions I have given in another Treatise . I shall now give you but these generals . I. The day being separated or set apart for Holy Worship , must accordingly be spent therein . To sanctifie it , is to spend it in holy exercises : How else should it be used as a Holy Day ? I was in the Spirit on the Lords day , saith St. John , Rev. 1. 10. II. The principal work of the day is , the Communion of Christians in the publick exercises of Gods worship . It is principally to be spent in holy assemblies . And this is the use that the Scripture expresly mentioneth , Acts 20. 7. and intimateth 1 Co● . 16. 1 , 2. And as most Expotors think , John 21. when the Disciples were gathered together with the door shut for fear of the Jews . And all Church History assureth us , that in these holy Assemblies principally , the day was spent by the ancient Christians . They spent almost all the day together . 3. It is not only to be spent in holy exercises , but also in such special holy exercises as are suitable to the purposes of the day . That is , it is a day of Commemorating the whole wo●● of our Redemption ; but especially the Resurrection of Christ. Therefore it is a day of Thanksgiving and Praise ; and the special services 〈◊〉 it must be Laudatory and Joyful exercises . 4. But yet because it is sinners that are called to their work , who are not yet fully delivered from their sin and misery , these praises must be mixed with penitent Confessions , and with earnest Petitions , and with diligent Learning the will of God. More particularly , the publick exercises of the day are 1. Humble and penitent Confessions of sin . 2. The faithful and fervent prayers of the Church . 3. The Reading , Preaching and Hearing of the Word of God. 4. The Communion of the Church in the Lords Supper . 5. The Laudatory Exhortations which attend it . And the singing and speaking of the praises of our Creator and Redeemer and Sanctifier ; with joyful Thanksgiving for his wonderful benefits . 6. The seasonable exercise of holy Discipline on particular persons , for comforting the weak , reforming the scandalous , casting out the obstinately impenitent , and absolving and receiving the penitent . 7. The Pastors blessing the people in the name of the Lord. 8. And as an appurtenance in due season , Oblations or Contributions for holy and Charitable uses , even for the Church and Poor , which yet may be put off to other dayes , when it is more convenient so to do . Qu. But who is it that must be present in all these exercises ? Answ. Where there is no Church yet called , the whole day may be spent in Preaching to , and teaching the unconverted Infidels : But where there is a Church , and no other persons mixt , the whole exercises of the day must be such as are fitted to the state of the Church . But where there is a Church and other persons ( Infidels , or impenitent ones ) with them , the day must be spent proportionably in exercises suitable to the good of both ; yet so that Church-exercises should be the principal work of the day . And the ancient laudable practice of the Churches was , to Preach to the Infidel auditors and Catechumens in the morning , on such Subjects as were most suitable to them , and then to dismiss them , and retain the faithful ( or baptized ) only ; And to Teach them all the Commands of Christ ; To stir them up to the Joyful commemoration of Christ and his Resurrection , and to sing Gods praises , and celebrate the Lords Supper with Eucharistical acknowledgments and joy . And they never kept a Lords day in the Church , without the Lords Supper ; In which the bare administration of the signes was not their whole work ; but all their Thanksgiving and Praising exercises , were principally then used , and connexed to the Lords Supper ; which the Liturgies yet extant do at large express . And I know no reason but thus it should be still ; or at least but that this course should be the ordinary celebration of the day . Qu. But seeing the Sabbath was instituted in the beginning , to commemorate the work of the Creation , must that be laid by now , because of our commemoration of the work of our Redemption ? Answ. No : Our Redeemers work is to restore us to the acknowledgement and Love of our Creator . And the Commemoration of our Redemption fitteth us to a holy acknowledgement of the Almighty Creator in his works : These therefore are still to go together ; according to their several proper places : Even as the Son is the way to the Father , and we must never separate them in the exercise of our Faith , obedience or Love. A Christian is a sanctified Philosopher : And no man knoweth or acknowledgeth Gods works of Creation and Providence aright , in their true sense , but he that seeth God the Creator and Redeemer , the Beginning , the Governour and the End of all . Other Philosophers are but as those Children , that play with the Book and Letters , but understand not the matter contained in it ; or like one that teacheth boyes ●litide literas pingere , to write a curious hand , while he understands not what he writeth . Obj. But to spend so much of the day in publick as you speak of , will tire out the Minister by speaking so long ▪ Few men are able to endure it . Answ. 1. How did the Christians in the Primitive Churches ? They met in the morning , and often ( as far as I can gat●●er ) parted not till night , ( And when they did go home between the Morning and Evening Service , it was but for a little time . ) Obj. Then they made it a fast and not a festival . Answ. It was not the use then to eat dinners in those hot Countreys ; much less three meals a day , as we do now . And they accounted it a sufficient feasting , to feast once , at Supper , which they did at the first all together at their Church-meeting , with the Sacrament ; But afterward finding the inconvenience of that they feasted at home , and used only the Sacrament in the Church : which change was not made without the allowance of the Apostles ; Paul saying , 1. Cor. 11. Have ye not houses to eat and drink in ? or despise ye the Church of God ? 2. I further answer that the work of the day being done according to the primitive use , it will be no excessive labour to the Minister : Because in the Celebration of the Lords Supper , he is not still in one continued speech , but hath the intermission of Action , and useth shorter Speeches which do not so much spend him . And the people bear a considerable part , to wit , in Gods praises , which were spoken then in their laudatory tone , and are now uttered by the singing of Psalms ( which should not be the least part of the work . ) And though their manner of singing was not like ours , in Rithmes and Tunes mel●diously , ( as neither were the Hebrew , Greek or Latine Poems so sung ; ) but as most think , more like to our Cathedral singing , or saying ; yet it followeth not that this is the best way for us , seeing use hath made our Tunes and Meeter , and way of singing more meet for the ends to which we use them , that is , for the chearful consent of all the Church ; Neither should any think that it is a humane unlawful invention , and a sinful change , to turn the old way of singing ( used in Scripture times and long after ) into ours ; For the old way of singing was not a Divine institution , but a use ; and several Countreys had their several uses herein : And God commandeth us but to Praise him , and sing Psalmes , but doth not tell us what meeter or tunes we shall use , or manner of singing , but leaveth this to the use and convenience of every Countrey : And if our way and tunes be to us by custome more convenient than those of other Nations in Scripture times , we have no reason to forsake them , and return to the old ( Though yet the old way is not to be judged a thing forbidden . ) And we see that custome hath so far prevailed with us , that many thousand Religious people , do cheerfully sing Psalmes in the Church in our Tunes and way , who cannot endure to sing in the Cathedral or the ancient Scripture or primitive way , nor to use so much as the Laudatory Responses . 3. And I further answer that every Church should have more Ministers than one , as the ancient Churches had besides their Readers ; and then one may in speaking ease another . 4. But lastly I answer , that These circumstances being alterable according to the state of Countreys & Conveniences , I do not discommend the custome of our Countrey , and of most Christian Churches in our times , in making an intermission , and going home to dinner ; as being fittest to our condition . And then there remaineth the less force in the objection , as to the weariness of the Ministers , or the people . I 〈◊〉 to say more of the publick Church-performances , having described them all in a small Book called Vniversal Concord , and having exemplified all except . Preaching , in our Reformed Liturgie given in to the Bishops at the Savoy . Only here , I will answer them , who object much that the Ancient Churches spent not the whole day in exercises of Religion , nor farbad other exercises out of the time of publick worship , because we read of little other observation of it by them , but what was done in the publick Assemblies . Answ. 1. We find that they took it to be a sanctified or separated day ; And they never distinguish , and say , that Part of the day only was separated and sanctified to such uses . If they did , which part is the sanctified part of the day ? what houres were they which they thought thus separated ? But there is no such distinction or limitation , in the writings of the ancient Doctors . 2. What need you find much mention , what they did out of the time of publick Worship , when they spent all the day frequently at first , and almost all the day in after times ( with small intermission ) in publick Worship ? Do you stay but as long at Church as they did , even almost from Morning till Night , and then you will find little time to Dance or Play in . But yet , 3. There want not Testimonies that they thought it unlawful to spend any part of the day , in unnecessary diversions from holy things , as Dr. Young hath shewed . III. So much of the day as can be spared from publick Church-worship , ( and diversions of necessity ) should be next spent most in holy family-exercises . And in those unhappy places where the publick worship is slenderly and negligently performed , ( on some small part only of the day ) or not at all , or not so as it is lawful to joyne in it , ( as in Idolatrous Worship , &c. ) there Family worship must take up most of the day : And in better places , it must take up so much as the publick Worship spareth . And here the summ of holy exercises in Families is this ( which having elsewhere directed you in , I must but briefly name . ) 1. To see that the Family rise as early on this day as on others , and make it not a day of sleep and idleness : And not to suffer them to violate prophane or neglect the day , by any of the sins hereafter named . 2. To call them together before they go to the solemn Assembly , and to Pray with them and praise God , and if there be time , to read the Scripture , and tell them what they have to do in publick . 3. To see that Dinner and other common employments make no longer an intermission than is needful ; And to advise them that at their meat and necessary business , they shew by their holy speeches , that their minds do not forget the day , and the employments of it . 4. To sing Gods praises with them , if there be time , and bring them again together to the Church-assembly . 5. When they return either to take some account of them what they have learned , or to call them together to pray for a blessing on what they have heard , and to sing praises to God , and to urge the things which they have heard upon them . 6. At Supper to behave themselves soberly and piously : And after Supper to shut up the day in Prayer and Praise ; And either then or before , either to examine or exhort inferiours , according as the case of the persons and families shall require ( For in some Families it will be best on the same day to take an account of their profiting , and to Catechize them : And in other Families that have leisure , other daies may be more convenient for Catechising and Examinations , that the greater works of the Lords day may not be shortened . ) IV. So much of the day as can be spared from publick and family worship , must be spent in secret , holy duties : such as are , 1. Secret Prayer . 2. Reading of the Scriptures and good Books . 3. Holy Meditation ; 4. And the secret Conference of bosome friends . Of which I further adde ▪ 1. That where publick or family worship cannot be had ( as in impious places ) there secret duties must be the chief , and make up the defect of others . And it is a great happiness of good Christians who have willing minds , that they have such secret substitutes and supplies ; That they have Bibles and so many good Books to read , That they may have a friend to talk with of holy things ; But much more that they have a God to go to , and a Heaven to Meditate on , besides so many Sacred Verities . 2. That my judgement is , that in those places where the publick Worship taketh up almost all the day , it is no sin to attend on it to the utmost , and to omit all such Family and secret exercises as cannot be done , without omission of the publick . And that where the publick exercises allow but a little time at home , the Family duties should take up all that little time , except what some shorter secret Prayers or Meditations may have , which will not hinder family duties . And that it is a sinful disorder to do otherwise . Because the Lords day is principally set apart for publick worship ; And the more private or secret is as it were included in the publick : Your Families are at Church with you ; The same Prayers which you would put up in secret , you may ( usually ) put up in publick , and in Families : And it is a turning Gods Worship into a Ceremony and Superstition , to think that you must necessarily put up the same Prayers in a Closet , which you put up in the Family or Church , when you have not time for both . ( Though when you have time , secret prayer , hath its proper advantages , which are not to be neglected . ) And also , what secret or family duty you have not time for on that day , you may do on another day , when you cannot come to Church Assemblies . And therefore it is an Errour to think that the day must be divided in equal proportions , between Publick , Family , and Secret Duties : Though yet I think it not amiss that some convenient time for Family and Secret duties be left on that day ; but not so much as is spent in publick , nor nothing neer it . If any shall now object , [ I do not believe that we are bound to all this ado , nor so to tire out our selves in Religious exercises : Where is all this ado commanded us ? ] I answer , 1. I have proved to you that in Nature and in Scripture set together as great a proportion of time as this for holy exercises is required . 2. But O what a Carnal unthankful heart ; doth this objection signifie ? What , do you account your Love to God , and the Commemoration of his Love in Christ , a toile ? What if God had only given you leave , to lay by your worldly business , and idle talk and Childish play , for one dayes time , and to learn how to be like Christ and Angels , and how to make sure of a Heavenly Glory , should you not gladly have accepted it as an unspeakable benefit ? O what hearts have these wretched men that must be constrained by fear to all that is good , and holy , and spiritual ; and will have none of Gods greatest mercies , unless it be for fear of hell ( And they shall never have them indeed till they love them ! ) What hearts have those men , that had rather be in an Ale-house , or a Play-house , or asleep , than to be in heart with God ? That can find so much pleasure in jesting and idle talking and foolery , that they can better endure it , than to peruse a Map of Heaven , and to read and hear the Sacred Oracles ! Who think it a toile to praise their Maker and Redeemer , and a pleasure to game and dance and drink ! Who turn the glass upon the Preacher , and grudge if he exceed his hour ; and can sit at a Tavern or Alehouse , or hold on in any thing that 's vain , many hours and never complain of weariness ! Do they not tell the world what enemies they are to God , who love a pair of Cards , or Dice , or Wanton Dalliance , better than his Word and Worship ? Who think six dayes together little enough for their worldly work and profit , and one day in seven too much to spend in the thoughts of God and life Eternal ? Who love the dung of this present World , so much better than all the joyes above , as that they are weary to hear of Heaven above an hour at a time , and long to be wallowing in the dirt again ? Is it not made by the Holy Ghost , a mark not only of wicked men , but of men notoriously wicked , to be Lovers of pleasures more than of God ? 2 Tim. 3. 4. O Sinners , that in these workings of the wickedness and malignity of your hearts , you would at last but know your selves ! Is it not the Carnal mind that is thus at enmity to God , and neither is nor can be subject to his Law , Rom. 8. 6 , 7 , 8 ? Which will you take to be your friend ; Him that loveth your company , or him that is a weary of it , and is glad when he hath done with you , and is got away ? What would you think of Wife , or Child , or Friend , if they should reason as you do , and say , What Law doth bind 〈◊〉 to be so many hours in the House , or Company , or 〈◊〉 of my Husband , my Father , or my Friend● You do not use if you have a Feast , or a Cup of Wine before you , to ask , Where doth God Command me to Eat or Drink it ? You can do this without a Command ! If you hear but of a gainful Market ▪ you ask not , Where doth God make it my duty to go to it ? If one would give you Money or Land , you would scarcely ask , How prove you that I am bound to take it ? You would be glad of Leave , without Commands . If the King should say to you ▪ Ask what you will , and I will give it you , you would not say , Where am I bound of God to ask ? And when God saith , Ask and it shall be given you , you say , How prove you that I am bound to ask ? You can sing ribbald Songs , and Dance without a Command ; You can Feast , and Play , and Prate , and Sleep , and Loyter in idleness without a Command ; But you cannot learn how to be saved , nor praise your . Redeemer without a Command . A Thief can Steal , a Fornicator can Play the Bruit , a Drunkard can be Drunk , an Oppressour can make himself hateful to the Oppressed , not only without Law , but against it ? But you cannot Rejoice in God , nor live one day together in his Love and Service , without a Law , no nor with it neither . For because you had rather not Love him , it is certain that you do not Love him : And because you had rather play than pray , and serve the flesh than serve your Maker ; it is a certain sign that you do not serve him , with any thing which he will accept as Service . For while he hath not your hearts , he hath nothing which he accepteth . Your Knee and Tongue only is forced against your will to that which you call serving him : But your Hearts or Wills cannot be forced . When you had rather be elsewhere , and say When will the Sermon and Prayer be done , that I may be at my Work or Play ? God taketh it as if you were there where you had rather be . I pray you deal openly , and tell me , you that think a day too long for God , and are weary of all holy work , What would you be doing that while , if you had your choice ? Is it any thing which you dare say is better ? Dare you say , that playing is better than Praying , and a Piper or Dancing is better than praising God with Psalms ? Or that your Sleep , or Games , or Chat or Worldly business is better than the Contemplation of God and Glory ! And will those deceivers of the people also say this , who teach them that it is a tedious uncommanded thing , to serve God so long ? I think they dare not speak it out . If they dare , let them not grudge that they must be for ever shut out of Heaven , where there will be nothing else but holiness . But if you dare not say so , Why will you choose the worse , before the better ? Why will you be weary of well doing , that you may do ill ? Why are you not more weary of every thing than of holiness , unless you think every thing better than holiness . Especially those men , 1. Whose judgement is for will-worship , should not ask , where is there a Command , for any good which they are willing of . But doth not this shew that you had rather there were no Command for it ? Be judges your selves . 2. And they that are for making the Churches a great deal more work than God hath made them , ( O what abundance hath Popery made ; and what a multitude of new Religious particles ! ) methinks should not for shame say that God hath tired them out , and made them too much work already ? Do you cry out , What a weariness is this one day , when you would adde of your own such a multitude of more dayes , and more work ? Yet though I talk of doing it willingly if you had no forcing Law of God , but bare leave to receive such Benefits , my meaning is not that God hath left any such things indifferent or made them only the matter of Counsels and not of Commands : For he hath made it our duty to receive our own benefits , and to do that which tendeth to our own good and Salvation . But if it had been so , that we had only leave to receive so great mercies without any other penalty for refusing , than the loss of them , it should be enough to men that Love themselves , and know what is for their good . Much more when commands concurr . CHAP. X. How the Lords day should not be spent : Or , What is unlawful on it ? AS to the resolving of this Question also , I would wish for no greater advantage on him that I dispute with , but that he be a man that Loveth God and Holiness , and knoweth somewhat of the difference between things temporal and things Eternal ; and knoweth what is for the good of his soul ; and preferreth it before his body ; and hath an appetite to relish the delights of Wisdom , and of things most excellent and Divine . And that he be one that knoweth his own necessities , and repenteth of his former loss of time ; and liveth in a daily preparation for death ; that is , that he be a real Christian ; And then by all this it will appear , how the Lords day must not be spent ; or what things are unlawful to be done thereon . I. Undoubtedly it must not be spent in wickedness : In gluttony or drunkenness , chambering or wantonness , strife or envying , or any of those works of the flesh , which are at all times sinful . An evil work is most unsuitable to a holy day . And yet , alas , what day hath more ryotting and excess , of meat , and drink , and wantonness , and sloth , and lust , than it ? II. It ought not to be spent in our worldly businesses , which are the labours allowed us on the six dayes ; unless Necessity or Mercy make them at any time become such duties of the Law of Nature , as Positives must for that time give place to . For how is it a day separated to holy employments , if we spend it in the common business of the world ? It is the great advantage that we have by such a separated day , that we may wholly call off our minds from the world , and set them on the world to come , and exercise them in holy communion with God and his Church , without the interruptions and distractions of any earthly cogitations . A divided mind doth never perform any holy work , with that integrity and life , as the nature of it requireth . Heavenly contemplations are never well managed with the intermixture of diverting wordly thoughts : So great a work as to converse in Heaven , to be rapt up in the admirations of the Divine perfections , to kindle a fervent Love to God , by the contemplation of his Love and Goodness , to triumph over sin and Satan with our triumphing glorified Head , to Commemorate his Resurrection , and the whole work of our Redemption with a lively working faith , doth require the whole heart , and will not consist with aliene thoughts , and the diversion of fleshly employments or delights . Nay , had we no higher work to do , than to search our hearts , and lament our sins , and beg for mercy , and learn Gods Word , and treat with our Redeemer about the saving of our souls , and to prepare for death and judgement , surely it should challenge all our faculties , and tell us that voluntary diversions , do too much savour of impiety and contempt . It is the great mercy of God , that we have leave to lay by these clogs and impediments of the soul , and to seek his face with greater freedom , than the incumbrances of our week day labours will allow us . No slave can be so glad of a Sabbaths ease from his sorest toil and basest drudgery , as a believer should be to be released from his earthly thoughts and business , that he may freely , entirely and delightfully converse with God. III. The Lords day must not be spent in tempting , diverting , unnecessary recreations , or pleasures of the flesh . 1. For these are as great an impediment to the holy employment of the soul , as worldly labours , if not much more . It is easier for a man to be exercised in heavenly cogitations , at the Plow or Cart , or other such labours of his place and Calling , than at Bowls , or Hunting , or Cards , or Dice , or Stage-playes , or Races , or Dancing , or Bear-baitings , or Cock-fights , or any such sensual sports . I need no proof of this to any man , that hath himself any experience , of the holy employments of a believing soul , or that ever knew what it was to spend one Day of the Lord aright ; And no proof will suffice them that have no experience , because they know not effectually what it is that they talk of . 2. We find that even on other daies , the worst men are most addicted to these sports , and are the greatest pleaders for them , and that the more they use them the worse they grow ; yea that the times of using them are frequently the times of the eruption of many heynous sins . I have lived in my Youth in many places where sometimes Shews or uncouth Spectacles have been their sports at certain seasons of the year , and sometimes Morrice-dancings , and sometimes Stage-playes , and sometimes Wakes and Revels ; And all men observed that these were the times of the most flagitious crimes , and that there was then more drunkenness , more fighting , more horrid Oathes and Curses uttered than in many weeks at other times ; Then it was that the enraged sensualists did act the part of furious Devils , in scorning and reviling all that were soberer and better than themselves , and railing at those that minded God and their everlasting state , as Precisians , Puritans and Hypocrites ; Then it was that they were ready in their fury , if they durst , to assault the very persons and houses of them that would not do as they did . Whatever is done in such Crowdes and Tumults , is done with the impetuosity of rage and passion , and with the greatest audacity , and the violation of all Laws and regulating restraints . As many waters make a furious stream , and great fires where much fuel is conjunct do disdain restraint , and quickly devour all before them ; so is it with the raging folly of Youth , when voluptuous persons once get together , and their lusts take fire , and they fall into a torrent of profuse sensuality . Yea those that at other times are sober , and when they come home do seem of another mind , yet do as the rest when they are among them , and seem as bad and furious as they : As we see among the London Apprentices on the day called Goodtides Tuesday , or May day , when they once get out together and are in motion , they seem all alike , and those that are most sober and timerous alone , in the rowt are heightened to the audacity of the rest ; And as in an Army the sight of the multitude , and the noise of Drums and Guns , puts valour into the fearful ; and they will go on with others , that else would run away from a proportionable single combate and danger ; And as Boyes at School that fear to offend singly , yet fear not to barr out their Master in a combination when all concurr ; so all seem wicked in a crowd and rowt of wicked persons ; And sensuality and licentiousness is not the smallest part of wickedness . O how unfit is Youth in such a Crowd , to think of God , or Eternity , or Death ; or to hear the sober warnings of a Preacher , in comparison of what the same persons be , when they are at Church , and Congregated purposely to hear Gods Word . Go among them and try them then , with any grave and wholesome Counsel : Ask them whether they are penitent Converts , and whether they are prepared for another world . Try what answer they will give you , and whether they will not deride you more than at another time ? I would those that write and plead for this under the name of harmless recreations , would go amongst them sometimes with sober Counsel , and learn to be wise by their own experience ; that their errours might not be of such pernicious consequence to mens souls as it hath been . Reason it self hath no place or audience in the noise of youthful furious lusts . They will laugh at Reason , as well as at Scripture ; and scorn sobriety , as well ( though not so much ) as holiness . If even in the meetings of grave persons , it have ever been observed that individual persons are apt to be carryed by the stream , and otherwise than their talk importeth at other times when they are single , what wonder if it be so in evil with unbridled youth ? If you say that the Law forbiddeth rowts and riots , and it is no such unruly assemblies that we defend . Answ. Disclaim not the name only while you defend the thing . Be not like them that say , We perswade men to voluntary untruths but not to lying ; to break their Vows and Oathes in lawful matters , but not to perjury ; to kill those that anger them , but not to murder ; to take other mens goods by force , but not to robbery , &c. Is not a Wakes and Revels and Morrice-Dances , and Dancing-assemblies , and Spectacles , and Stage playes , and the like , such a concourse as I am speaking of . Do you limit Dancers , and Players to any numbers ? I speak not of the Laws . I am too much unacquainted with them . If they say , that above four meeting to Dance or Drink on the Lords day shall be accounted a Conventicle or unlawful Assembly , it is more than ever I heard of , But I am speaking of the common practice of the contrary , and of those that ordinarily defend it , and labour to bring both Godly Ministers , and sober people , under the scorn of foolish preciseness and superstition , because they would hinder the sin and ruine of the people . If you will allow them to assemble for their Dancings , Shews , and Sports , you will encourage them to break the Laws both of God and Man , though you pretend never so much care that they be observed . You may as well allow them to be Drunk , and when you have done , forbid them to break Gods Laws and the Kings in their Drunkenness . There are few in such sportful Assemblies that are not Drunk with Concupiscence , and whose reason is not drowned in voluptuousness and vain imaginations . Let those Divines ( if I may so call the Advocates of Sensuality and Sin ) which are otherwise minded , give us leave to oppose against all their Cavils , and the false names of harmless recreations , but , 1. Our own experience , who in our youth , have alwaies found such sports and revelling Assemblies to be corrupters of our minds , and temptations to evil , and quenchers of every holy motion , and enemies to all that 's good . 2. The experience of the visibly corrupted undone sensual youth , that are round about us , in all Countreys where we have lived . 3. And the judgement of S●lomon , ( who saith as much for pleasure as any Sacred Writer ) Eccl. 7. 2 , 3 , 4 , 5 , 6. It is better to go to the house of mourning , than to the house of feasting : For that is the end of all men , and the living will lay it to his heart : Sorrow is better than laughter ; for by the sadness of the Countenance the heart is made better . The heart of the wise is in the house of mou●ning , but the heart of fools is in the house of mirth ( I pray you do not say I raile at you by the reciting of these words , nor that I diminish the honour of the Reverend Advocates for Wakes and Lords day Sports and Dancings : ) It is better to hear the rebuke of the wise , than for a man to hear the Song of fools . For as the sound of thorns under a pot , so is the laughter of the fool . ] 3. Moreover , these sports , and pleasures , and riotings , are worse than Plowing and Labouring on the Lords day , because ( as they are more adverse to spiritual and heavenly joyes , so ) they do less good to recompense the hurt . A Carpenter , a Mason , a Plowman , &c. may do some good by his unlawful , unseasonable labour ; some one may be the better for it : But , Dancing , and Sports , and Gaming , do no good but hurt . They corrupt the Fantasie ; They imprint upon the Thinking faculty , so strong an inclination to run out after such things ; and upon the Appetite so strong a list and longing for them , that carnality is much encreased by them , Mortification hindred ; Concupiscence gratified ; the flesh prevaileth , the spirit is quenched ; and the soul made as unfit for heavenly things , as a School-boy is for his Book , whose heart is set upon his play : Yea abundance more ; as Nature by Corruption is more averse to spiritual things , than to the things of Art or Nature . 4. These Dancings , and Playes , and Wakes and other riotous sports , are a strong temptation also to them that are not of the riotous societies , but have convictions on their hearts , that they have greater and better things to mind . Without accusing others , I may say that I know this by bad experience . I cannot forget , when my Conscience was against their courses , and called me to better things , how hardly when I was young , I passed by the Dancing , and the Playing Congregations ; and especially when in the Passage I must bear their scorn . And I was one Year a School-master , and found how hard it was for the poor Children , to avoid such snares , even when they were sure to be whipt the next day for their pleasures . 5. And those Riots and Playes are injurious to the pious and sober persons who dislike them . For it is they that shall be made the Rabbles Scorn , and the Drunkards Song ; Besides that the noise oft times annoyeth them when they should be calmely serving God. And they are hindered from governing and instructing their Families , while their Children and Servants are thus tempted to be gone , and their hearts are all the while in the playing place . Never did a hungry dog more grudge at his restraint from meat , than Children and young Servants usually grudge , to be Catechised , or kept to holy exercises , when they hear the pipe , or the noise of the licentious multitude in the Streets . I cannot forget , that in my Youth in those late times , when we lost the labours of some of our Conformable Godly Teachers , for not Reading publickly the Book for Sports and Dancing on the Lords dayes , one of my Fathers own Tenants was the Town Piper , hired by the Year ( for many Years together ) and the place of the Dancing Assembly was not an hundred yards from our door ; and we could not on the Lords day , either read a Chapter , or Pray , or sing a Psalm , or Catechise or instruct a Servant , but with the noise of the Pipe and Taber , and the Whootings in the Street , continually in our Ears ; And even among a tractable people , we were the common Scorn of all the Rabble in the Streets , and called Puritans , Precisians and Hypocrites , because we rather chose but to read the Scriptures , than to do as they did ( Though there was no favour of any Non-conformity in our Family . ) And when the people by the Book were allowed to Play and Dance , out of publick Service-time , they could so hardly break off their Sports , that many a time the Reader was fain to stay till the Piper and Players would give over ; And sometimes the Morrice-Dancers would come into the Church , in all their Linnen and Scarfs and Antick Dresses , with Morrice-bells jingling at their leggs . And as soon as Common Prayer was read , did haste out presently to their Play again . Was this a Heavenly Coversation ? Was this a help to holiness and Devotion ? or to the Mortification of fleshly Lusts ? Was this the way to train up youth in the Nurture and Admonition of the Lord ? And were such Assemblies like to the primitive Churches ? Or such Families governed Christianly and in the fear of God ? O Lord set wise and holy Pastors over thy poor Flocks , that have learnt themselves the holy Doctrine which they Preach , and who love , ( or at least abhorr not ) the service and imitation of a Crucified Christ , and the practice of that Religion which they themselves profess . Obj. But poor labouring people must have some recreation , and they cannot through their poverty have leisure any other day . Answ. 1. A sad Argument to be used by them that by racking of Rents do keep them in Poverty . They that cannot live without all those superfluities , which requireth many hundred pounds a Year to maintain them must for this gratifying pride and fleshly lusts , set such bargains to their poor Tenants , as that they confess they cannot live , without taking the Lords day to recreate them from the toile and weariness of their excessive labours : And will not God judge such self-condemning oppressours as these are ? 2. But is this an Argument fit for the mouth of a Minister or any Christian , who knoweth how much the soul is more worth than the body ? and Eternity more valuable than the pleasures of this little time ? If Poverty deny the people liberty to play on the week dayes , doth it not as much deny them liberty to Pray , and to read the Scriptures , and to learn their Catechisms , and the Word of God ? Surely it better beseemeth any man that believeth another life , a Heaven and a Hell , to say , Poor Labourers have so little time , to Learn , to Meditate , to Read , to Pray , on the week dayes , that if they do not follow it close upon the Lords day , they are like to perish in their ignorance : ( For if the Gospel be hid , it is hid to them that are lost , 2 Cor. 4. 3. ) which do you think it better to leave undone , if one of them must be left undone ? Whether the learning of Gods Word , or the Pleasures and Recreations of the flesh ? 3. It is either their Bodies or their Minds , that need Recreation . When the Body is tired with toilesome labour , it is ease , rather than toilesome Dancings or Plays , that are fit to recreate it . Or else God will be charged with mistake in the reasons of the ancient Sabbath . But if it be the Mind that needeth recreation , why should not the Learning of Heavenly truth , and the Joyful Commemoration of our Redemption , and the foresight of Heaven and the Praises of God , be more delightful than the noise of Thornes under a pott ; even than the laughter and sport of fools , or than the Dancings and Games that now you plead for ? But the truth is , It is not the Minds of poor labouring men , that are over-workt and tired on the week dayes , but it is their bodies : And therefore there is no Recreation so suitable to them , as the ease of the body , and the holy and joyful exercise of the mind , upon their Creator , their Redeemer , and their Everlasting Rest. 4. But if you will needs have daies of temptation and sinful sports and pleasures for them , let Landlords abate their Tenants as much Rent , as one dayes vacancy from labour in a Month or a Fortnight will amount to , or let the Common ` Saints dayes , which of the two are more at mans disposal , be made their sporting dayes , and rob not their souls of that one weekly day , which God hath separated for his Worship . Obj. But there are Students , and Lawyers , and Ministers , and Gentlemen , whose labour is most that of the Brain , and not the Plow-mans bodily toile ; and these have need of bodily Recreation . Answ. And there are few of these so poor but they can take their bodily Recreation on the week dayes : And many of them need as much the whole Lords day for their souls Edification as any others : And no one that knoweth himself will say that he needs it not . If any men need remission of Studies , and bodily Exercise it is Ministers themselves : And is it themselves that they plead for Sports and Dancing for ? Would they be companions of the vain in such like vanities ? Obj. But the mind of man is not able to endure a constant intension and elevation of devotion all the day long without recreation and intermission ; And putting men upon more than they can do , will but hinder them ; when a little recreation will make them more fresh and fervent when they return to God. Answ. O what an advantage is it to know by experience what one talketh of ? And what an inconvenience to talk of Holiness and Heavenliness by hearsay only ! 1. To poor people that have but one day in seven , that one day should not seem too long . 2. If it be from a Carnal enemity to God and spiritual things , shortness and seldomeness will be no Cure. But they have need rather to be provoked to diligence till they are cured , than to be indulged in that averseness and floth , which till its cured will prevail , when you have done your best against it . 3. But if it be a weariness of the flesh ; as the Disciples when they slept while Christ was Praying ; or a weariness through such imperfection of Grace and Remnant of Carnality , which the sincere are lyable to , then giving way to it will increase it , and resisting it is the way to overcome it . 4. How many necessary intermissions are there , which confute this pretense of weariness ? Some time is taken up in dressing ; And some with poor Servants in waiting on their Masters and Mistrisses , and in preparing Meat and drink ; some in going to Church and coming home ; some in eating , usually more than once ; some in preparing again for sleep ; besides what Cattle and by-occasions will require ? And is the remainder of one day in a week yet too much for the business which we are Created , preserved , and Redeemed for , and on which our endless life dependeth ? O that we knew what the Love of God is ? and what it is to regard our souls according to their worth ! Would not a soul ▪ that loveth God rather say , Alas , how short is the Lords day ? How quickly is it gone ? How many interruptions hinder my delight ? Shall I think a Week short enough for my worldly labours , ) and one day ( thus parcelled ) too long to seek the face of God ? I see blind Worldlings and sensualists can be longer unwearied at Market , in their Shops and Fields , especially when their gain comes in ; and at Cards and Dice , and Bowling and idle Prating , &c. And shall I be weary so soon of the most noble and necessary Work , and of the sweetest pleasures upon Earth ? An Hypocrite that draweth near to God but with the lips , whilest his heart is far from him , as he never truly seeketh God , so he never truly findeth him , and hath none of the true spiritual delights of holiness , nor ever feeleth the pleasure of exercising his Love to God by the help of faith , in the hopes of Heaven : And therefore no wonder if he be weary of such unprofitable , sapless and unpleasant work , as his dead formalities and affectations are . But it is not so with the sincere experienced Christian , who serving God in spirit and truth , hath true and spiritual recreation , pleasure and benefit in and by his Service . And therefore we see that the holy experienced believers , are still averse to these sensual diversions , and do not think the Lords da ▪ or his Service too long . And O Christian what happy advantage in such controversies have you , in your holy sincerity and sweet experience ? 5. But yet I am not such a stranger to man , to my self or others , as to deny that our naughty hearts are inclined to be weary of well doing : But mark what a cure God in Wisdom and mercy hath provided for us : As it is but one day in seven which is thus to be wholly employed with God , and as much of this day is taken up with the bodily necessaries aforesaid ; so for the rest , God appointeth us variety of exercises , that when we are weary of one , another may be our recreation . When we have heard we must pray , and when we have prayed we must hear again : We must Read , we must Sing and speak Gods Praises , we must celebrate the memorial of Christs death in the Sacrament ; we must Meditate ; we must Conferr , we must instruct our Families : And we have variety of subjects for each of these . As a student that is weary hath variety of Books and Studies to recreate his mind ; so hath every Christian variety of holy employment on the Lords day . And all of it excellent profitable and delightful ! Christian , believe not that Minister or Man whatever he be , that telleth thee that Christs Yoak is heavy , or that his Commandments are grievous . Hath he done so much to deliver us from the strait Yoak , the heavy Burden , and the grievous Commandments ? and now shall we accuse him of bringing us under a toylesome task ? Is it a toile to love or count your money ? to love and look upon your Corn and Cattle ? to love and converse with your Friend ? to feast your Body on the pleasantest Food ? If not , why should it be a toile to any but a wicked heart , to spend a day in Loving God , and hearing the Messages of his Love to us , and in the foresight and foretasts of everlasting love . Caviller , come but unto Christ , and cast off the wearisome , toilesome burden of thy sin , and Satans drudgery , and take Christs Yoak and Burden on thee , and learn of him , and try then whether his daies and work be grievous . Come and spend but a day in Loving God , as thou dost in talking of him , and try whether Love , and the holiest Love , be a wearisome work . But if thou wilt make a Religion of all Shell and no Kernel , all Carkass and no Life , like that which the Jansenists charge the Jesuites with , that say , We are bound to love God but once in four or five years , or once in all our lives , no wonder if thou be weary of such a Religion . 6. But I will tell them that are the Teachers of the people , an honester way to Cure the peoples weariness , than to send them to a Piper or to a Play to cure it . Preach with such life and awakening seriousness ; Preach with such grateful holy eloquence , and with such easie method , and with such variety of wholesome matter , that the people may never be aweary of you . Pour out the rehearsal of the Love and benefits of God , open so to them the priviledges of faith , and the Joyes of hope , that they may never be aweary . How oft have I heard the people say of such as these , I could hear him all day and never be aweary ! They are troubled at the shortness of such Sermons and wish they had been longer . Pray with that Heavenly life and fervour as may rap up the souls of those that joyne with you , and try then whether they will be aweary : Praise God with that joyful alacrity which beseemeth one that is ready to pass into Glory , and try whether this will not Cure the peoples weariness . Misunderstand me not . I am now speaking to none but guilty hypocrites , and not to any faithful holy Ministers ; And to such I say , when you have done nothing but coldly read over the publick Prayers , or as coldly and crudely added your own , and tired the hearers , with a dry , a sapless , lifeless , unexperienced discourse , and then send them as a wearied people , to dancing and sports for a needful recreation , is this like the work of a Pastour of Souls . When you have cryed down other mens Praying and Preaching , and then tell the people that the Praying and Preacing which you recommend to them as better , will not digest well , without a Dance or Recreation after it , to expel the peoples weariness ; is not this to disgrace your own Prayers and Preaching which you before commended to them ? And when you have done , if after this you speak against others for their long Praying , and for so much Preaching and Hearing , as if they never had enough , is not this to commend what you discommend ? and to tell the people that those mens Praying and Preaching whom you revile , is such as doth not weary their Auditours ; when yours is such , as will tiremen , if it be long , or if they be not Recreated after it with a Piper , a ●idler , or a Dance ? O that the Ithacian Bishops of the World , and all the Clergie of their mind , would at least hear Hooker in the Preface to his Eccles. pol. how little their cause is beholden to such Patrons , and how well it might spare them ! For my own part , as my flesh is weak , so my heart is too bad , too backward to these Divine and Heavenly works ! And yet I never have time to spare . God knoweth that it is my daily groans , How great is work , yea and how sweet ; and how short is the day , the week , the year ! How quickly is it night ! How fast do weeks and years roll away ! And shall any man that is called a Minister of Christ , perswade poor Labourers and Servants who have but one day for retirement from the world , to converse with God without distraction , that this one day is too long , and that their work must be ●ased by carnal sports ? Nay shall a man that would be called a Minister or a Christian , perswade men against all the experience of the World , that the diversions and interruptions of a Dance or May game , or a Race or a Comedie , will dispose their minds to return to God with more Heavenly alacrity and purity than before , or than variety of holy exercises will do ? Or rather , are we constrained to say ( though it displease ) that Hypocrites are all for Imagery and hypocritical Religion ; and that whether he be at Church or at home , in Praying or in drinking and sensuality and voluptuosness , a Worldling is every where a Worldling still , and an hypocrite is an hypocrite still ; And it is not his Book or Pulpit that maketh him another man. And that as the man is , such will be his Work. Operari sequitur esse . And that the Jesuites are not the only men in the world , that would make a Religion to suite mens lusts , and would serve Satan and the flesh , in the livery of Christ. But I fear I have been too long on this objection . IV. The Lords day must not be spent in Idleness : not in unnecessary sleep , or in vain walking , or vain talking , or long dressings , or too long feastings , or any thing unnecessary which diverteth our souls from their Sacred seasonable work . It is not a Jewish Ceremonious Sabbath of bodily rest which we are to keep : But it is a day of holy and spiritual works : of the needfullest work in all the world : To do that which is ten thousand times more necessary and excellent , than all our labours and provision for the flesh . And if no man hath time to spare on the week day , but he that knoweth not aright what it is to be a Christian or a man or why God maintaineth and continueth him in the world ; What shall we think of them that can find time to spare on the Lords own day , and can walk and idle away the most precious of all their time ? If it be folly to cast away your Silver , it is not wisdom to cast away your gold . O that God would but open mens eyes , to see what is before them , and how near to Eternity they stand , and awaken mens sleepy sensual souls , to live as men that do not dream of another world , but unfeignedly believe it ; and then a little reasoning would serve turn to convince them , that the Lords day should be spent in the duties of serious holiness , and not in Idleness , or unnecessary works or sports . Obj. But by all this you seem to cast a great reproach on Calvin , Beza , and most of the great Divines of the forreign Churches , who have not been so strict for the observation of the Lords day . Answ. Let these things be observed by the impartial Reader . 1. It cannot be proved to be most of them , that were so faulty herein as the objection intimateth . Many of them have written much for the holy spending of the day . 2. It must be noted , that it is a superstitious Ceremonious Sabbatizing which many of them write against , who seem to the unobservant to mean more . It is not the spending of the day in spiritual exercises . 3. And you must remember that they came newly out of Popery , and had seen the Lords day and a superabundance of other Humane Holy dayes imposed on the Churches to be Ceremoniously observed , and they did not all of them so clearly as they ought , discern the difference between the Lords day and those holy dayes or Church Festivals , and so did too promiscuously conjoine them in their reproofs of the burdens imposed on the Church . And it being the Papists Ceremoniousness , and their multitude of Festivals that stood all together in their eye , it tempted them to too undistinguishing and unaccurate a reformation . 4. And for Calvin you must know that he spent every day so like to a Lords day , in hard Study , and Prayer , and numerous Writings , and publick Preaching , or Lecturing and Disputings , either every day in the week , or very near it , scarce allowing himself time for his one only spare meale a day , that he might the easilier be tempted , to make less difference in his judgement between the Lords day and other dayes , than he should have done ▪ and to plead for more recreation on that day for others , than he took on any day himself . 5. And then his followers having also many of the same temptations , were apt to tread in his steps through the deserved estimation of his worth and judgement and lest they should seem to be of different minds . But as England hath been the happyest in this piece of reformation , so all men are unexcusable that will encourage idleness , sensuality or neglect of the important duties of the day . CHAP. XI . What things should not be Scrupled as unlawful on the Lords day . As I have told you the Lords day is not a Sabbath in the Jewish sense , or a day of Ceremonious Rest , but a Day of Worshiping our Creator and Redeemer with thankful Commemorations and with holy Joy , &c. And a day of vacancy from such earthly things as may be any hinderance to this holy work ; so now I must resolve the Question first in the General , that nothing lawful at another time is unlawful on this day , which hath not the Nature of an Impediment to the holy duties of the day ; unless it be accidentally on the account of scandal or ill example unto others , or disobeying the Laws of Magistrates , or crossing the Concord of the Churches , or such like . Therefore hence I deduce these particular resolutions following . I. It is not unlawful to be at such bodily or mental labour as is needful to the spiritual duties of the day . If the Priests in the Temple ( saith Christ ) did break the Sabbath and were blameless ( that is , not the Command of God to them for keeping the Sabbath , but the external Rest of the Sabbath , which was commanded to others with an exception to their case , ) we may well say that it is no sin , for a Minister now to spend his strength in laborious Preaching and Praying ; or for the people to travel as far as is needful , to the Church Assemblies : nor do we need to tye our selves to a Sabbath dayes journey , ( that is , according to the Scribes 2000 Cubits , which is 3000 feet , and quinque stadia : ) It is lawful to go many miles when it is necessary to the work of the day . II. It is not unlawful to be at the labour of dressing our selves somewhat more ornately or comely than on another day . Because it is suitable to the rejoycing of a Festival . But to waste time needlesly in curJosity , and proud attiring , to the hinderance of greater things , is detestable . III. It is not unlawful to dress meat , even in some fuller and better manner than on other dayes ; Because it is a Festival , or day of Thanksgiving . And it is a vain self-contradiction of some men , who think that another day of Thanksgiving is not well kept , if there be not two feasting meals at least , and yet think it unlawful to dress one on the Lords day : But yet to make it a day of Gluttony , or to waste more of the day in eating or dressing meat than is agreeable to the spiritual work of the day , which is our end ; or to make our selves sleepy by fulness , or to use our servants like Beasts , to provide for our bellies , with the neglect of their own souls ; or to pamper the flesh to the satisfaction and irritation of its lusts ; All this is to be detested . IV. It is not unlawful to do the necessary works of mercy to our selves or others , to man or beast ; Those which must be done , and cannot be delayed without more hurt than the doing of them will procure ( for that is the description of a necessary work . ) As to eat and drink and cloth our selves , and our Children ; To carry meat to the poor that are in present necessity ; To give or take Physick ; and to go for advice to the Physician or Surgeon : To travel upon a business of importance and necessity ; To quench a fire ; or prop a house that is about to fall ; To march or fight in a necessary case of Warr ; To Saile or labour at Sea in cases of necessity ; To Boat-men over a River that go to Church ; To pursue a Robber , or defend him that is assaulted ; To pull a man out of fire or water ; To dress a mans sores , or to give Physick to the sick ; To pull an Oxe or Horse or other Cattle out of a pit or water ; To drive or lead them to water , and to give them meat : To save Cattle , Corne or Hay from the sudden inundations of the Sea , or of Rivers , or from Floods ; To drive Cattle or Swine out of the grounds where they break in to spoile ; such necessary actions are not unlawful but a duty ; It being a Moral or Natural precept , which Christ twice bid the Ceremonious Pharises learn [ I will have mercy and not Sacrifice . ] And it is not only works of necessity to a mans life , that are here meant by necessary works ▪ But such also as are necessary to a smaller and lower end or use . And yet it is not all such necessity neither that will allow us to do the thing . Otherwise a Tradesman or Plowman might say that his labour is necessary to the getting or saving of this or that small commodity ; I shall be a loser if I do not work . And on the other side , if it were only a necessity for life , limbs or livelihood that would allow us labour , than it would be unlawful to dress Meat , and to drive Cattle out of the Corn , and many such things before mentioned ; And then it would be lawful to give meat only 〈◊〉 Oxen or Horses of great pri●e , and not to Hens , Ducks , Geese , Dogs , and other Animals of little value . Therefore there is a great deal of prudent discretion necessary to the avoiding of extream● God hath not enumerated all the particulars which are allowed or forbidden in their generals . What then shall we do ? Shall we violate the outward rest of the day for the worth of 〈◊〉 Groat or two Pence ( as the feeding of Hens or such like may be ? ) Or shall we suffer the lo●● of many pounds rather than sti●r to save them ? As for instance , Is it lawful to open , or turn , 〈◊〉 carry in Corn or Hay , which in all rational probability ( though not certainly ) is like to be lost o● very much spoiled , if it be let alone to the next day ? The Cor● or Hay may be of many pounds value , when the feeding of Swine o● Hens may be little : The Cor● or Hay is like to be lost ; when the Swine , or Hens , or Horses , or Oxen , may easily recover the hunger or abstinence of a day ? What must be done in such cases as these ? I answer , 1. It is necessary to know that where God hath not made particular determinations , yet general Laws do still oblige us . 2. And that Christian Prudence is necessary to the right discarning how far our actions fall under those General Laws of God. 3. That he that will discern these things must be a man , that truly understandeth , valueth and loveth the true Ends and Work of the Lords day , and not a man that hateth it , or careth not for it ; And a man that hath a right estimate also of those outward things , which stand in question to be medled with . And he must be one that hath no superstitious Jewish conceits of the external Rest of the day : And he must be one that looketh , not only to one thing or a few , but to all things how numerous soever which the determination of his case dependeth on . 4. And because very few are such , it is needful that those few that are such , be Casuists and Advisers to the rest , and that the more ignorant consult with them ( especially if they be their proper Pastors ) as they do with Physicians and Lawyers for their health and their estates . 5. It must be known that oft times the Laws of the Land do interpose in such cases ; And if they do determine so strictly , as to forbid that which else would to some be lawful , they must be obeyed ; Because bad men cannot be kept from doing ill by excesses unless some good men be hindered by the same Laws from some things that are to them indifferent , nay possibly eligible , if there were no such Law. 6. And accordingly the case of Scandal or Temptation to others , that will turn our Example to their sin , must be considered in our Practice . Yea it is not only things meerly Indifferent that we must deny our liberty in , to prevent anothers fall , but oft times that which would else be a Duty may become a sin , when it will scandalize another , or tempt him to a farr greater and more dangerous sin . As it may be my duty to speak some word , or do some action , as most useful and beneficial , when there is nothing against it ; And yet if I may foresee that another will turn that speech or action to his ruine , to the hatred of piety , or to take occasion from it to exercise cruelty upon other Christians , &c. it may become my hainous sin . So it must here be considered , who will know of the Action which you do ? and what use they are like to make of it ? 7. And a little publick hurt must be more regarded than more private benefit ; And the hurt of a mans soul cannot be countervailed by your corporal Commodities . 8. These things being premised , I suppose that the great Rule to guide you in such undetermined Circumstances is the Interest of the End ; All things must be done to the Glory of God , and to Edification . A truly impartial prudent man can discern by comparing all the circumstances whether his action ( as if it were carrying in Endangered Corn ) were likely to do more good or harm ? On one side you must put in the ballance the value of the thing to be saved ; your own necessity of it ; the poors need of it ; and Christs command , Gather up the fragments that nothing be lost : on the other side you must consider , how far it will hinder your spiritual benefit and duty ; and how far the example may be like to encourage such as will do such things without just cause ; And so try which is the way of Gods honour and your own and your neighbours good ; and that is the way which you must take ( As in the Disciples rubbing the ears of Corn , &c. ) For the Rule is , that your labour is then lawful and a duty , when in the judgement of a truly judicious person , it is like to do more good than hurt ; And it is then sinful when it is like to do more hurt than good . Though all cannot discern this , yet ( as far as I know ) this is the true rule , to judge such actions by . As for them that suppose our Lords day to be under the same Laws of Rest with the Jewish Sabbath , and so think that they have a readyer way to decide these doubts , I will not contend with them , but I have told you why I am not of their mind . V. From hence I further conclude , that whereas there are some actions which bring some little benefit , but yet are no apparent hinderances of any of the work of the day , it seemeth to me too much Ceremoniousness , and too ungospel-like , to trouble our own or other mens Consciences , by concluding such things to be unlawful . If one have a word to speak of some considerable worldly business , which may be forgotten if it be not presently spoken ; or if I meet one with whom I must speak the next day about some worldly business , and if I then wish him not to come speak with me , I must send a great way to him afterwards , I will not say that it is a sin to speak such a word . I will first look at a mans positive duties on the Lords day , how he heareth , and readeth , and prayeth , and spendeth his time , and how he instructeth and helpeth his Family ; And if he be diligent in seeking God , ( Heb. 11. 6. ) and ply his Heavenly business , I shall be very backward to judge him for a word or action about wordly things that falls in on the by without any hinderance to his spiritual work . And if another speak not a word of any common thing , and yet do little in spiritual things , for his own or others edification , I shall think him a great abuser or neglecter of the Lords day . A few words about a common thing that falleth in the way , may be spoken without any hinderance of any holy duty : But still we must see that it be not a scandalous temptation to others . If I see a man that unexpectedly findeth some uncomely hole or rent in his Cloaths , either pin it up , or few it up before he goeth abroad , I will not blame him : But if he do it so as to embolden another who useth needlesly to mend his Cloaths on the Lords day , it will be a sin of scandal . If I see one cut some undecent stragling haires before he go forth , I will not blame him : But if he do it before one who will be encouraged by it , to be barbed needlesly on that day , he will offend . And so in other cases . VI. By these same Rules also we may judge of Recreations on the Lords day . The Recreations of the mind must be the various holy employments of the day . No bodily Recreations are lawful which needlesly waste time , or hinder our duty , or divert our minds from holy things , or are a snare to others . Unless it be some weak persons whose health requireth bodily motion , few persons need any other than holy recreations on that day . I know no one man that so much needeth it as my self , who these twenty years cannot digest one dayes meat , unless I walk , or run , or exercise my body before it , till I am hot or sweat ; And therefore necessity requireth me to walk or fast : But I do it privately on that day , left I tempt others to sin . But I will not censure one whom I see walking at fit houres , when for ought I know he may be taken up in some fruitful Meditation . But if persons will walk in the Streets or Fields in idleness , or for vain delight , or discourse , as if the day were too long for them , and they had no business to do for their souls , this is not only a sin , but a very ill sign of one that is senseless of his souls necessity and his duty . VII . To read History , Philosophy , or common things , unnecessarily on the Lords day , is a sinful diversion from the more spiritual work of it ; and unsuitable to the appointed uses of the day ( much more Romances , Play Books , or idle stories : ) Yea or those parts of Divinity it self , which are less practical and useful to the raising of Thankful and Heavenly affections . But yet sometimes such other matter may fall in , at a Sermon , or Conference , or in Meditation , which will require a present satisfaction in some point of History , Philosophie , or controversal Divinity , which may be subserviently used to Edification , without sin . Here therefore we must judge prudently . VIII , A thing that may be lawful singly in it self , unless it be of great necessity is unlawful when he that serveth us in it is drawn or encouraged to make a trade of it . As to use a Barber to cut your hair ; or a Tailor to mend your Cloaths , or a Coblar to mend your Shooes : Because if you may use him ; so may others as well as you , and so he will follow his Calling on the Lords day . And yet I dare not say , if when you are to travel to Church , you find your Shooes or Boots by breaking something , to make you uncapable of going out , but you may get them mended privately , where it may be done without this inconvenience . And though Cooks and Bakers should not be unnecessarily used in their trade , yet is it not alwaies unlawful , but sometimes very well . Because as one servant in the Kitchin may be used to dress meat for all the family , so one Baker or Cooke may serve many families , and save ten times as many persons the labour which else they must be at ; And perhaps with easier and quicker dispatch than others . The trade of the Apothecary , Surgeon and Physician is ordinarily used but for necessity . IX . There is no sufficient avoidance of such abuses , but by careful foresight , and prevention and preparation the week before ; which therefore must be conscionably done . CHAP. XII . Of what importance the due Observation of the Lords day is . THese singular benefits of keeping the Lords day aright , should make all that Love God , or holiness or the Church , or their own or other mens souls , take heed how they grow into a neglect or abuse of it ; much more that they plead not for such negligence or abuse . I. The due observation of the Lords day is needful to keep up the solemn worship of God , and publick owning and honouring him in the world : If all men were left to themselves , what time they would bestow in the worshipping of God , the greatest part would cast off all , and grow into Atheisme or utter prophaneness ; And the rest would grow into confusion . And if all Princes and Rulers or Churches in the world were left to their own wills to appoint the people on what dayes to meet , some Kingdoms and Churches would have one day , in eight , or nine , or ten , or twenty , and some only now and then an hour , and some one day , and some another , and some next to none at all . For there is no one universal Monareh on Earth to make Laws for them all ( whatever the Pope or his nominal-General Councils may pretend to : ) And they would never all come to any reasonable agreement voluntarily among themselves . Therefore the Light of Nature telleth us , that as a day is meet and needful to be stated , so it is meet that God himself the true Universal Monarch should determine of it ; which accordingly he hath done . And this is the very hedge and defensative of Gods publick Worship . When he hath made a Law that one whole day in seven shall be spent in it , men are engaged to attend it . O what a happy acknowledgement of God our Creatour and Redeemer is it , and an honouring of his blessed name , when all the Churches throughout all the World , are at once praising the same God , with the same praises , and hearing and learning the same Gospel , and professing the same faith , and thankfully commemorating the same benefits ! The Church is then indeed , like an Army with Banners . And were it not for this dayes observation , alas , how different would the case be ? And what greater thing can man be bound to , than thus , to keep up the solemn acknowledgement and worship of God and our Redeemer in the world ? II. The due Sanctification of the Lords day , doth tend to make Religion Vniversal , as to Countreys and individual persons , which else would be of narrower extent . When all the world are under a Divine obligation , to spend one day every week in the exercises of Religion , ( and superiours see to the performance of their subjects obedience to this Law , ) it will make men to be in some sort Religious whether they will or not : Though they cannot be truly Religious against their will , it will make them visibly religious . Yea Gods own Law , if mans did nothing , would lay arrawe on the Consciences of most , who believe that there is a God that made that Law. And the weekly Assemblies keep up the knowledge and profession of the Christian faith , and keep God and Heaven in the peoples remembrance , and keep sin under constant rebukes and disgrace : And were it not for this , Heathenisme , Infidelity and prophaneness would quickly overspread the world . The Lords day keepeth up the Christian Religion in the World. III. The lamentable Ignorance of the generality in the world , doth require the strict and diligent observation of the whole Lords day . Children and Servants , and ordinary Countrey people , yea and too many of higher quality , are so exceeding Ignorant of the things of God and their Salvation , that all the constantest diligence that can be used with them , in Preaching , Exhorting , Catechizing , &c. will not overcome it with the most . The most diligent Masters of Families lament it , how Ignorant their Families are when they have done the best they can . Let those that plead for dancing and sporting away much of the day , but do like men that do not secretly scorn Christianity , nor despise their servants souls , and let them but try what measure of knowledge the bare hearing of Common Prayer , yea and a Sermon or two with it , will beget in their servants , if the rest of the day be spent in sports ; and let them judge according to experience . If ever knowledge be propagated to such , and families made fit to live like Christians , it is likest to be by the holy improvement of this day , in the diligent teaching and Learning the substance of Religion , and in the Sacred exercises thereof . IV. The great Carnality , Wordliness and Carelesness of the most , and their great averseness to the things of God , doth require that they be called and kept to a close and diligent improvement of the Lords day . Whatever unexperienced or carnal persons may pretend , that such constant duty so long together will make them worse and more averse , reason , experience and Scripture are all against them . If there be some backwardness at the first , it is not sports and idleness that will cure it , but resisting of the slothful humour , and keeping to the work . For there is that in Religion that tendeth to overcome mens averseness to Religion ; And it must be overcome by Religion , and not by playing or idleness , if ever it be overcome . It is want of knowledge and experience of it , which maketh them loath it or be weary of it : when they have tryed it more and know it better , they will ( if ever ) be reconciled to it . Six dayes in a Week are a sufficient diversion . Apprentices , and Pupils and School-boyes will hold on in learning , though they be averse ; And you think not all the six dayes too much to hold them to it . A School-boy must learn daily , eight or nine hours in a day ; and yet some wretched men ( yea Teachers ) would perswade poor souls that must learn how to be saved or perish for ever , that less than eight hours one day in seven , is too much to be spent in the needfullest , excellentest and pleasantest matters in all the World. If you say that the sublimity or difficulty maketh it wearisome , I answer , that Philosophers do much longer hold on in harder speculations . If you say Divinity being unsuitable to carnal minds , their sick Stomachs must take no more than they can digest , I answer , 1. Cannot a Carnal Preacher for his gain , and honour , and fancy , hold on all the year in the study even of Divinity , perhaps eight or ten hours every day in the week ? And may not ignorant people be brought one day to endure to be taught as long ? 2. That which you call Digesting , is but Vnderstanding , and believing , and receiving it : And one truth tendeth to introduce another ; And he that cannot learn with an hours labour may learn more in two . 3. And it is hearing and exercise that must cure their want of appetite . Experience telleth us , that when people take the liberty of playes , and sports , and idleness for a recreation , they come back with much more want of Love to holy exercises , than they that continue longer at them . Gratifying sloth and sensuality , increaseth it , and increaseth an averseness to all that is good ; For who are more averse than they that are most voluptuous ? If ever people be made seriously holy , it is a due observation of the whole Lords day , that is like to bring them to it ( I mean observing it in such Learning and seeking duties as they are capable of , till they can do better ) For when the mind long dwelleth on the truth , it will sink in and work ; And many strokes will drive the nail to the head . Let the Adversaries of this day and diligence but observe , And if true experience tell not the World that more souls are Converted on the Lords dayes than on all other dayes besides , and that Religion best prospereth both as to the Number and the knowledge and serious Holiness of the professours of it , where the Lords day is carefully sanctified , rather than where Idleness and playing do make intermission , than I will confess that I am uncapable of knowing any thing of this nature by experiences . But if it be so , fight not against the common light . V. The Poverty , Servitude and worldly necessities of the most , do require a strict observation of the whole Lords day . Tenants , and Labourers , Carters and Carryers , and abundance of Tradesmen are so poor , that they can hardly spare any other considerable proportion of time : much less all their Children and Servants , whose subjection , with their Parents and Masters poverty , restraineth them . Alas , they are fain to rise early and hasten to their work , and scarce have leisure to eat and sleep as nature requireth : And they are so toiled and wearied with hard labour , that if they have at night a quarter of an hour to read a Chapter and Pray , they can scarce hold open their eyes from sleeping . What time hath the Minister then to come and teach them ( if we had such Ministers again as would be at the pains to do it ? ) And what time have they to hear or learn ? You must teach them on the Lords day , or scarcely at all . Almost all that they must learn , must be then learnt . I deny not but in those former years , when the Law forbad me not to Preach the Gospel , the people came to me on the week day , house by house , and also that they Learned much in their shops while they were working . But , 1. It came to each Families turn but one hour , or little more in a whole Year ( For about fourteen families a week so Catechized and instructed , did no sooner bring their course about . ) 2. And our people were mostly Weavers , whose labour was not like the Plowmans , Masons , Carpenters , Carryers , &c. to take up their thoughts ; but they could lay a Book before them and read , or meditate , or Discourse to Edification whilest they were working . But this is not the case of the Multitude . And let any sober man but consider , whether with people so ignorant and averse as the most are , should he be never so diligent on the Lords day , the six dayes intermission be not a great cooling of affection , and a great delayer of their growth in knowledge ; when they are like by the weeks end to forget all that they had learned on the Lords day . What then would these poor people come to , if the Lords day it self must be alsoloitered or played away ? VI. The tyranny of many Masters maketh the Lords day a great mercy to the world : For if God had not made a Law for their Rest and Liberty , abundance of worldly impious persons , would have allowed them little Rest for their bodies , and less opportunity for the good of their souls . Therefore they have cause with great thankfulness to improve the holy liberty which God hath given them , and not cast it away on play or idleness . VII . The full improvement of the Lords dayes doth tend to breed and keep up an able faithful Ministry in the Churches ( on which the preservation and glory of Religion much dependeth . ) When there is a necessity of full Ecclesiastical performances imposed on Ministers , they are also necessitated to prepare themselves with answerable abilities and fitness . But when no more is required of them , but to read the Liturgie , or to say a short and dry Discourse , they that know no more is necessary ( to their ends ) are so strongly tempted to get ability and preparations for no more , that few will overcome the temptation . And therefore the World knoweth that in Moscovy , Abassia , and for the most part of the Greek and Armenian Churches , as nothing or little more than Reading is required , so little more ability than to Read is laboured after , And the Ministers are ordinarily so ignorant and weak , as is the scorn and decay of the Christian Religion . VIII . Yea it will strongly encline Masters of Families to labour more for abilities , to instruct and Catechise their Families , and pray with them , and guide them in the fear of God , when they know that the whole day must be improved to the spiritual good of their Families . And so knowledge , abilities , and family-holiness will increase : Whereas those that think themselves under no such obligations , what ignorant , profane and ungodly families have they ? because for the most part , they are such themselves . IX . A multitude of gross sins will be prevented by the due observation of the Lords day . Nothing more usual than for the sports , riots , idleness and sensuality of that day , to be nurseries of Oathes , Curses , Ribaldry , Fornication , Gluttony , Drunkenness , Frayes and Bloodshed . And is not Gods Service better work than these ? X. Lastly , This holy order and prosperity of the Churches , and this knowledge and piety in individual Subjects , will become the safety , beauty , order and felicity , of Kingdomes , and all Civil societies of men . For when the people are fit but duly to use and sanctifie the Lords day , they are fit to use all things in a sanctified manner , and to be an honour to their Countrey , and an ease , and comfort to their Governours , and a common blessing to all about them . CHAP. XIII . What other Church Festivals or separated daies are lawful . I Shall conclude this Discourse with the brief answer of this Question . I. No sober Christian doubteth , but that some part of every day is to be spent in Religious exercises ; And that even our earthly business must be done with a spiritual intent and mind . And that every day must be kept as like to the Lords day , as our weakness , and our other duties , which God hath laid upon us , will allow . II. Few make any question but the whole dayes of Humiliation and of Thanksgiving may and must be kept upon great and extraordinary occasions , of Judgements or of mercies . And that many Churches may agree in these . And I know no just reason why the Magistrate may not ( with Charity and Moderation to the weak ) impose them , and command such an agreement among his Subjects . III. Few doubt but the Commemoration of great Mer●ies or Judgements may be made anniversary , and of long continuance . As the Powder-plot day ( Nov. 5. ) is now made among us , to preserve the memorial of that deliverance . And why may it not be continued , whilest the great sense of the benefit should be continued ? And so the second of Sept. is set apart for the Anniversary humbling remembrance , of the Firing of London . And so in divers other cases . IV. The great blessing of an Apostolick Ministry , and of the stability of the Martyrs in their sufferings for Christ , being so rare and notable a Mercy to the Church , I confess I know no reason why the Churches of all succeeding ages may not keep an Anniversary day of Thanksgiving to God for Peter or Paul , or Stephen , as well as for the Powder plot-deliverance . I know not where God hath forbidden it , directly or indirectly . If his instituting the Lords day were a virtual prohibition for man to separate any more , or if the prohibition of adding to Gods Word were against it , they would be against other daies of Humiliation and Thanksgiving , especially Anniversarily ; which we confess they are not . If the reason be scandal , lest the Men should have the honour instead of God , I Answer , 1. An honour is due to Apostles and Martyrs in their places , in meet subordination to God. 2. Where the case of scandal is notorious , it may become by that accident unlawful , and yet not be so in other times and places . V. The Devil h●th here been a great Vndoer by Overdoing : When he knew not how else to cast out the holy observation of the Lords day , with zealous people he found out the trick of devising so many dayes called Holy dayes to set up by it , that the people might perceive that the observation of them all as holy , was never to be expected . And so the Lords day was jumbled in the heap of holy dayes , and all turned into Ceremony , by the Papists and too many other Churches in the World. Which became Calvins temptation ( as his own words make plain ) to think too meanly of the Lords day with the rest . VI. In the lawful observation of daies , it is most orderly to do as the Churches do which we live among and are to joine with . VII . But if Church tyranny would overwhelm any place with over-numerous daies ( or Ceremonies which are ( singly considered ) lawful , we should do nothing needlesly to countenance and encourage such usurpation . VIII . Yet is it lawful to hear a Sermon , which shall be Preached on a humane Holy day , which is imposed by Usurpation . Seeing such a a Moral duty may be done , and so great a benefit received , without any approbation of the inconvenient season . IX . And when we think it unlawful to joyne in the positive Celebration of unlawful dayes ( as the Mahometan Sabbath , ) yet it may become a duty for the civil peace and our own safety , to obey the Magistrate in forbearing open opposition or contempt , or working upon that day ? And so Paul justifieth himself against the Jews accusations , that they found him not in the Temple disputing with any man , nor raising up the people , nor in the Synagogues , nor in the City , Act. 24. 12. unless it be when we have a special call , to reprove the errour which we forbear complying with . X. It is long agoe decided by the Holy Ghost , Rom. 14. & 15. that we must not be contentious , contemptuous , nor censorious against one another , about things of no greater moment , than the Jewish dayes were , though some observed them without just cause : Because the Kingdom of God consisteth not in Meats , and Drinks , and Daies , but in righteousness and peaceableness and joy in the Holy Ghost . And he that in these things serveth Christ , is acceptable to God ( and received by him ) and approved of ( wise ) men , and should be received to Communion with them , Rom. 14. 17 , 18. & 15. 7. We must therefore follow after the things that make for peace , and things wherewith one may edifie another , Rom. 14. 19. XI . The Controversie , whether it be lawful to separate an Anniversary day for the Commemoration of Christs Nativity , Circumcision and such like things which were equally existent in th● Apostles dayes , and the reason for observing them equal with following times , ( and so the Apostles had the same reason to have appointed such dayes had they thought it best , as we have ) I acknowledge too hard for me to determine ▪ not being able to prove it lawful , I cannot own and justifie it ; And not seeing a plain prohibition I will not condemn it , nor be guilty of unpeaceable opposing Church Customes or Authority in it , but behave my self as a peaceable doubter . XII . But that no earthly power may appoint a weekly day , in commemoration of any part of our Redemption , besides the Lords day , and so make another separated weekly stated Holy day , I think plainly unlawful , Because it is a doing the same thing for one day which God hath done already by another ; And so seemeth to me , 1. An usurpation of a power not given , and 2. An accusation of Christ and the Holy Ghost , as if he had not done his work sufficiently , but man must come after and do it better . But especially if such ( or any day or Ceremony ) be by an universal Law imposed on the Universal Church , it is arrogant usurpation of the Divine Authority ; there being no Vicarious Head or Monarch under Christ of all the World or all the Church , nor any Universal Governour who may exercise such Legislation , whether personal or Collective . The same I may say of any that would presume to abrogate the Lords day . And so much shall suffice in great haste of this subject . And to thee O most Glorious and Gracious Creatour and Redeemer , I humbly return my unfeigned thanks , for the unspeakable mercies which I have received on thy day ; And much more for so great a Mercy to all thy Churches and the World : And craving the pardon ( among the rest ) of the sins which I have committed on thy Day , I beseech thee to continue this exceeding mercy , to thy Churches and to Me ; and restore me and other of thy Servants , to the priviledges , and comforts of this Day ; which we have forfeited and lost ; And let me serve thee in the Life , and Light , and Love of thy Spirit , in these thy Holy Dayes on Earth , till I be prepared for , and received to , the Everlasting Rest in Heavenly Glory , Amen . Octob. 11. 1670. FINIS . AN APPENDIX For further Confirmation of Gods own Separation of the Lords day , and Disproving the Continuation of the Jewish Seventh day Sabbath . Written since the Treatise went to the Press , upon the Invitations of some latter Objections . Heb. 7. 12. For the Priesthood being changed , there is made of necessity a change also of the Law. 2 Cor. 3. 7 , 11. But if the Minist●ation of Death , in Letters Engraven in Stones was glorious , &c. If that which was done away was glorious , much more that which remaineth is glorious . Act. 15. 28. It seemed good to the Holy Ghost and to us , to lay upon you no greater Bu●den than these necessary things — Col. 2. 16. Let no man judge you in Mat , or in Drink , or in respect of an Holy day , or of the New Moon , or of the Sabbath , which are a shadow of things to come , but the Body is of Christ. LONDON , Printed for Nevil Simmons , at the three Crowns near Holborn Conduit . 1671. CHAP. I. An Answer to certain Objections against the Lords Day . THough they are answered before , the Reader must pardon me , if upon the particular urgencies of some Objectors , I again make answer to these that follow . Obj. Act. 20. 7. The first day 〈◊〉 the Week ; Gr. [ one of the Sabbaths ] That 〈◊〉 breaking of Bread there was common Eating , ●mpare the like greek phrase , Act. 27. 35. & ● 42. see Esa. 58. 7. However it was but an ●ample of Preaching , and breaking Bread , upon a ●ecial occasion . Answ. 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signi●●●th on the first day of the week , the Generality 〈◊〉 the ancients both Greek and Latine agree , ●hose testimony about the sense of a word , is the ●st Dictionary and evidence that we can expect . ●nd the same phrase used of the Day of Christs ●surrection by the Evangelists proveth it . ●hough I am sorry to hear of one that denyeth ●at also , and asserteth that Christ rose on the second day morning , because else he could not as Jonah , be three dayes and nights buried . But I am not so proud as to think my self capable of convincing that man in such a matter of fact , who will not believe the historical witness of the whole Church of Christ , and expecteth to be believed against them all , at ●uch a distance in the end of the World. 2. There is no doubt but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breaking of Bread , was both a Common and a Sacred action : And the phrase is to be interpreted by the context , to know when it signifieth the common , and when the Sacred . In Act. 27. 35. the context teacheth us to interpret i● of common eating : But that it doth not so , Act. 2. 42 , 46. or Act. 20. is plain to him that considereth , 1. That it was then usual to communicate Sacramentally in all their Church Assemblies . 2. That these mentioned were Church-assemblies ; the Church being met purposely for Sacred works . Yet it is to be remembred , that the Love feasts did usually concurr in the beginning with the Sacrament , and the name might be used with respect to both . 3. That it was not a meer occasional meeting ▪ is apparent to the unprejudiced , 1. Because they stayed at ●roas seven dayes , v. 6. and in all the seven make no mention of this exercise , but on one only , which was the first , 2. Because as is said it was not a family , or by-meeting , but a Church●meeting ; [ The Disciples came or assembled together● 3. Because it said that they assembled for this very end , to b●●●k bread [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 4. The great length of time which was spent in the holy exercises : Besides the rest of the Worship , and breaking of Bread , Paul Preaching till midnight : which intimateth that such work took up the day . 5. Because it is mentioned as a matter of their custome : They did not assemble because Paul called them to hear him only , as being to depart on the morrow ; But Paul assembled with them at the time of their assembling to break Bread ; And it seemeth that he deferred his journey for that opportunity . 6. Because other Texts as joyned with this , and infallible Church History following , do prove past all doubt that it was the constant custome of all the Churches so to do . Obj. 1 Cor. 16. 1 , 2. The first day of the week , &c. gr . one of the Sabbaths . It is an ordinance to lay aside for charitable uses ; but not one word about changing of the Sabbath . Answ. The abolition of the Sabbath we prove not by this Text , but by others : All that we bring this for , is but to shew in conjunction with others , as part of the Sacred History , that the first day was the Churches separated day . And I pray mark the strength of the proof , that the Apostle did [ give order that all the Churches of Galatia as well as the Corinthians , should deposite ] their Almes on one and the same day , viz. on the first day : Was it not enough to tie them to the contribution , but he must tie them all to one set day to lay it by , or deposite it ? if it had not been because the Churches used to assemble on this day , and not to appear before God empty ( as Dr. Hammond noteth on the Text ? ) Whoever heard else that God or man tyed several Countreys to one set day for the private depositing of their own moneys afterward to be distributed ? With such Sacrifices God is well pleased ; And therefore it was ever accounted by Christians a fit work for the sanctified day : But no other day was ever appointed peculiarly for the set time of laying by mens gifts of Charity . Obj. Rev. 1. 10. John was in the Spirit on the Lords day . Compare Exod. 20. 10 , &c. Esa. 58. 13 , &c. Luk. 6. 5. Mark 2. 28. Mat. 12. 8 , &c. And if the Scriptures be the rule to judge , resolve whether that day be not the Lords day , of which day , ( and of which only as distinguished from the other dayes of the week , ) the Son of man is Lord. Answ. We are not upon a Controversie of title or propriety , whether God be Lord of other dayes : For so no doubt , he is Lord of all , and therefore no more of one than another , because his propriety in each one is absolute ; And it can be no more in any . Thus also he is absolute Lord of all things , all places , all persons , &c. And yet some things , some places , some persons have been separated to his service by a peculiar Dedication and Relation ; and thence have been peculiarly called The Lords . And the Texts cited by you out of the old Testament prove that such was the seventh day Sabbath then : But not that it is so now ; or was to be so for perpetuity . And the words of the new Testament cited [ The Son of man is Lord also , or even of the Sabbath day , ] shews no more , then that it was in his power : He giveth it as a reason for his doing that which the Pharises counted Sabbath-breaking ( By which he oftentimes offended them ; ) and not as a reason of his astablishing it . And it seemeth plainly to mean , that being but a Positive Law , and a Law of Moses , he had power to change it , and dispense with it , as well as with other Positives and Mosaical Laws . As it is said , Ephes. 1. 22 , 23. he hath made him Head over all things to the Church ; not Head to all things ; so he is Lord over , or of all dayes ; But all are not separated to his Worship . As it is said , Joh. 17. 2. As thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him : so it may be said , he hath power over all dayes , that he may sanctifie one to his peculiar service , and use the rest in more common works . But that which we bring this text for is but to know what day is notified to the world by this title of The Lords day , and consequently was then accounted his separated peculiar day . Now the signification of words is known but by use : They are not Natural signes , but Arbitrary : You know not the sense of one word of Hebrew , Greek , or Latine , but by the History of their use , by Dictionaries , Authors or other Tradition . Now it is unquestionable to any man verst in antiquity , that all the Churches , and Authors , Greek and Latine , Syriack , Aethiopick , Persian , Arabick , that have been known among us , and speak of such things , do unanimously call the first day of the week by the name of the Lords day , as being so called from the beginning , even from the Apostles ; And all old expositors so interpret this present Text. And you may as well question what day the word Sabbath signified in the Old Testament almost , as what day the name of [ The Lords day ] signified in the new ; Or what sort of people they were that were called Christians first at Antioch , when only one sort hath ever since been notified by that name ; Even the Disciples of Christ. The Greek , with the Syriack Translation , the Arabick , the vulgar Latine , have all [ The Lords day ; ] and the Ethiopick as equipollent , hath [ the first day ] And Dr. Heylin ( who would find something against it if any thing were to be found ) speaking of some of late that otherwise expound it , is so ingenious as to say ( Par. 2. cap. 1. p. 37. ) Touching this we will not meddle ; Let them that own it look to it : The rather since St. John hath generally been expounded in the other sense , Aretas , and Andr. Caesariensis on the place , and by Bedae de rat . temp . c. 6. and by the suffrage of the Church , the best expositor of the word of God ; wherein this day hath constantly since the time of the Apostles been honoured with that name above other daies ] And I know no one man ( nor many ) that at 1600 years distance almost , is so worthy to be believed for the bare sense of a word , as the constant use and universal testimony of all ages from that time till now . As Christ is the Lord of all our Suppers , yet all are not named The Lords Supper ; so is it in this case . I must needs conclude therefore , that if I should cast off the evidence of this Text , upon no greater reason than you offer me , I think , I should resist the holy Ghost , and use violence against Gods word which I should obey . Obj. There is no Law in the Scripture to observe the first day , no promise made to observers of it , no threatning against the breakers of it , &c. shew it . And if no Law , no transgression , Rom. 4. 15. Sin is a transgression of the Law. Answ. I have shewed you full proof of a Law for it before . Though it is not Christs way to enact his Laws in that Majestick Commanding forms as God did to Moses on the Mount : But as he condescended into flesh , to be a Teacher and Saviour , in the form of a Servant , under the Law himself , to redeem those that were under it , so he maketh his Laws in a merciful Teaching stile . All that is revealed by him as his will appointing our duty is his Law. But that we observe the Lords day is revealed by him as his will , making it our duty . These are his Laws requiring us to Hear and obey his spirit in his Apostles , Joh. 20. 21 , 22. As the Father hath sent me , so send I you : And when he had said this , be breathed on them and said , Receive ye the Holy Ghost ; &c. Luk. 10. 16. He that heareth you , heareth me . And this is his Law requiring his Apostles by that spirit to promulgate his Laws , and make known his will. Mat. 28. 19 , 20. Go , disciple me all Nations , Baptizing them , &c. Teaching them to observe all things whatever I have commanded you , and loe I am with you alwaies to the end of the world ( or age ) with the other Texts forecited . And that the Spirit in the Apostles hath setled the Lords day , as the separated day for holy assemblies and Worship , I have proved to you , both by the Texts which you now sought in vain to make void , and by the unquestionable practice and history of the universal Church , from that age untill this . And withal by other Texts which you omit : which ( not alone , but ) all set together make up the proof , because it is historical evidence of a matter of fact , which we have to seek after . 1. Christs Resurrection laid the foundation , or gave the Cause ; as Gods ceasing from his works did of the Sabbath . 2. Christs appearing to them assembled on that day , began the actual separation . 3. The Holy Ghost coming down on them , on that day , did more notably sanctifie it . 4. The Holy Ghost as an infallible spirit in them , did cause them to make a publick settlement of that day in all the Churches , which was the full and actual establishment . 5. This settlement is fully proved de facto in Scripture and infallible history . 6. And that there are promises and threatnings , to the obeyers and rejecters , of Christs commands , ( whom the Father commanded us to hear , and who is the great Prophet of the Church , ) I hope you believe . Rev. 20. 14. Happy are they who do his commandments that they may have right to the tree of life , &c. Heb. 12. 25. See that yee refuse not him that speaketh ; For if they escaped not who refused him that spake on earth , much more , &c. Act. 3. 23. It shall come to pass that every soul that will not hear that Prophet , shall be destroyed from among the people : 1 Joh. 4. 6. We are of God : He that knoweth God heareth us : he that is not of God , heareth not us : Hereby know we the spirit of truth , and the spirit of Errour . If besides all this you must have particular precepts , promises and threatnings in the form which you imagine to be fittest , you may for want of those deny many other Gospel Laws as well as this . Have you not much more for the separation of the Lords day , than you have for Infants Baptism , for a Christian Magistrate , for Christians wageing Warr , for prohibited degrees as to Marriage , &c. I am perswaded the sober study of these points would do much to convince the contrary minded , 1. How much of Christs work as to the settlement of Church-Orders , was committed to the Apostles to be done , and how little he publickly setled himself in person , before his Resurrection . 2. How much the Gospel administration excelleth that of the Law. And what eminent Glory God designeth to himself by the work of mans Redemption , and how much more now he calleth man to Read , and Study and Know him in the face of Jesus Christ , than in the Creation , And how largely the change of the Covenant is proved in the Epistle to the Hebrews . 3. What a change is made herein as to mans duty , since the fall of man under the wrath of the Creator , who is not now his Rest , but his terrour and a consuming fire , till Reconciled and Adopting us in Christ ; And since the Earth is cursed to us as a punishment for our sins . 4. How much of the certainty , and Glory of the Christian faith , and of all our Rest and Consolation in it , is laid in the Gospel on the RESURRECTION of our Lord , as beginning a new World , or Creation as it were , and as conquering and triumphing over death and Satan , and sealing the promise and bringing Life and Immortality to Light , and opening the Kingdom of Heaven to Believers . 5. How much of Christs Legislation , and administration of his Church-settlement and Government was to be done by the Holy Ghost ! And how glorious this office of the Holy Ghost is , and of what grand importance to be understood : As he was the promised Paraclete or Advocate or Agent of our glorified Lord , to do his Work on Earth in his bodily absence ; To whom the Infallibility of the Scriptures , the sealing operation of Miracles , the Sanctification of Believers , and forming them for Glory in the Image of God , is to be ascribed : Whom to Blaspheme is the unpardonable sin . 6. How dangerous a thing it is made by the Holy Ghost to seek to set up Moses Law , ( as the whole Epistle to the Gal. besides most of the other Epistles testifie ) as intimating a denyal of Christ , and a falling from Grace , and a perverse setting up of that which Christ came to take down , as part of our own redemption . And how large and plain Paul is upon this Subject ; and how the spirit in all the Apostles did determine it , Act. 15. And how the Cerinthians , Nicolaitans , Ebionites , Nazaraeans , and many more of the condemned Heresies of that age , which troubled the Churches , and whom the Apostles wrote against , went all that way of mingling the Jewish Law with the Gospel . 7. How plainly and expresly Paul numbreth Sabbaths with the shaddows that cease , Col. 2. 16. ( to pass by other Texts ) And what violence mens own wits must use , in denying the evidence of so plain a Text. Their reason , that he saith not Sabbath but Sabbaths , is against themselves ; the plural number being most comprehensive , and other Sabbaths receiving their name from this ; And the word Sabbath alwaies used in Scripture , for a Rest which was partly Ceremonial . See what Dr. Young in his excellent Dies Domin saith of this Text ( Though I know some say otherwise to the injury of their own cause , ] 8. How many years together the Churches had been in possession , and consequently in the undoubted knowledge , of the true established day of holy Worship , before a word of the New Testament was Written . And therefore that it was not written to be the first enacting of this day or change ; but for other uses . 9. And yet how much evidence of the fact there is in the Scripture it self , that really such a day was used for the ordinary Church-assemblies , as a peculiar separated day ; even by the Common order of the Apostles in the Churches , as 1 Cor. 16. 1 , 2. speaks . 10. And how impossible it is that all the Churches in the World should from their beginning keep this as the separated day , even by the Apostles and from their times , if it had not been so ordered by them indeed . And whether it be possible that in no age neer the original hereof , no Pastor , no Christian , no Heretick , no Enemy would have detected the fraud or common Errour , or once have written , that this day was not separated or used by the Apostles or Apostolical Churches ; no nor any one ( that I know of , that denyed not the Resurrection ) ever to have scrupled or opposed the day . 11. Whether they that can reject such Historical evidence as this is , do not unwittingly cast away the holy Scriptures , what zeal soever they pretend or have for their honour and perfection . 12. Whether they that can reject all this evidence , and yet can find in the second Commandment , the prohibition of all formes of Prayer , Sermons , Catechismes , & all modal inventions of men , as Images , if not Idols , are without partiality , or do not walk as men , by very different measures ; and partial conceptions . I would on my knees intreat some most dear and worthy friends , on their knees to ponder these twelve particulars . But because by their preterition of the Text , Act. 2. 1 , 2. I perceive they observe not , that the Holy Ghost came down on the Lords day , Let them consider that the Passeover was on the Sabbath day that year , and therefore it must needs be just fifty dayes to that Lords day , and it must be the day of Pentecost . And it is not a trifle , that the first Sermon to 〈◊〉 people was Preached by Peter on that day , and ●000 Converted by it and Baptized Dr. Heyli●s own words are these , [ Part. 2. p. 13. The first particular passage which did occ●●● in holy Scriptur● touching the first day of the week , is that upon that day the Holy Ghost did first come down on the Apostles , and that on the same day St. Peter Preached his first Sermon , to the Jews , and Baptized such as believed , there being added to the Church that day 3000 souls ] And to prove the day he saith , p. 14. [ The rule being this , that on what day soever the second of the Passover did fall , on that also fell the great Feast of Pentecost ( as Scaliger de Emend . Temp. l. 2. ) So that as often as the Passover did fall on the Sabbath , as this year it did , then Pentecost fell on the Sunday . ] The last part of our Objections are from History ; and it is said , Obj. [ Qu. Whether the observation of the first day was not brought into this Island by Antichrist , about 408 or 409 years agoe ? Roger Hoveden about an . 1202 ( above 1200 years after Christ ) mentioneth a Council held in Scotland for the initiation or first bringing in that which he calls the Dominical day : see this testimony mentioned by Binius in his Councils , and somewhat enlarged by Matth. Paris the old impression fol. 192 , 193. and the last Edition fol. 200 and 201 ; And how the King of England and the Nobility would not then receive this alteration . — I conceive that in the first Centuries the great Controversie relating to this was about translating the keeping the Passover , which they now call Easter , from the fourteenth day of the first Moon , &c. ( under the colour of honouring Christ ) to the first day of the Week as the Dominical day ; which the Popes first set themselves with great vehemency to introduce — And as the Pope obtained his purpose for one day in a year , so by degrees in some places , came in one day in a week , the first day to be observed , and the seventh day by one of the Popes turned from a Festival 〈◊〉 Fast , whilest many of the Eastern and some of the Western Churches did still retain withall the observation of the seventh-day Sabbath together with the first day , and others of the Churches in the East and West kept only to the seventh day as the Christian Sabbath , &c. Answ. How much more desirable an Adversary is Heylin by his acquaintance with History ! 1. Were any of the Authors I before cited either Antichristian or 1200 years after Christ ? Ignatius , if genuine was about an . 102. If not , as Dalaeus thinks then he was about 300. The Canons called the Apostles , and the Constitutions called the Apostles , very ancient . Justin Martyr wrote his Apol , an . 150. about 50 years after St. Johns death ; where his testimony is as plain as can be spoken . To which Plinyes who wrote about 107. some seven years after St. Johns death , may be joyned that he may be understood of the day . Clemens Alexand. about 94 years after St. John , an . 194. Tertullian who is most express , and full , and frequent , about 198 , that is , 98 years after St. John. Origen about 206 began his Teaching . Cyprian about an . 250. Athanasius who wrote largely of it , about an . 330. To what purpose should I mention again Eusebius , Greg. Nazianzen , Nyssen , and all the rest . It was but about an . 309 , that Constantine began his raign , who made Laws for the Lords day , which other Christian Emperours enlarged . But how much earlier were all those Synods which Eusebius mentioned , which in the determination of Easter owned the Lords day ? And that of Nice was but about an . 327. The Council of Laodicea but about an . 314 or 320. The Council of Eliberis about an . 307. Can. 21. saith , If any that live in the Cities shall stay from Church three Lords daies , let him be so long suspended from the Sacrament , till he be sensible of his punishment . After this how many Councils and how many Imperial Laws take care of the Lords dayes ? It is tedious to cite them . To these may be added , 1. The common agreement that it is founded in the Resurrection , and was from that time . 2. The early contest for keeping Easter only on that day , which you note , as being a day by all Christians received . 3. The common detestation of Fasting on that day . 4. And the universal custome of not kneeling in adoration on that day : which all shew that the day was specially observed . Athanasius saith de sab . & Circ . Even as at the first it was commanded that the Sabbath should be observed in memory of the finishing of the World , so do we celebrate the Lords day as the commemoration of the beginning of a new Creation . And Hom. de Sem. The Lord transferred the Sabbath to the Lords day . Though Nannius question the Hom. de semente , so do few others ▪ and none that I know of , question that de Sab. & Circ . Greg. Nyss. Orat. in s. Pasc. saith , As God rested on the Sabbath from all his works which he had done in the Creation , so did the only begotten Son of God rest in truth from all his works , &c. August . Epist. 119. The Lords day was declared to Christians by the Lords Resurrection . From that time ( or thence ) it began to have its Festivity . Maximus Taurinensis saith , Hom. 3. de Pentec . The Lords day is therefore set apart because on it our Saviour as the rising Sun , discussing the infernal darkness , did shine forth in his resurrection . And for Fasting , Tertul. de Cor. Mil. c. 3. saith , We account it unlawful to fast on the Lords day . And though the Montanists fasted excessively , they excepted the Lords day , Tertul. adv . Psych . c. 15. Ignatius and the Apost . Const. & Can. are forecited of this . Austin saith , Ep. 86. It is a great scandal to fast on the Lords day . ( Which the Manichees were accused of . ) The Concil . Gangr . Can. 18. saith . If any on pretense of abstinence fast on the Lords day , let him be Anathema . The Concil . Caesar-august . c. 2. is against fasting on the Lords day either for the sake of any time ( as Lent ) or perswasion , or superstition whatsoever . So the Concil . Agath . c. 12. Concil . Aurel. 4. c. 2. And the Concil . Carth. an . 398. Can. 64. Let him be taken for no Catholick who purposely fasteth on the Lords day . And the prohibition of kneeling in adoration , I have opened before , ex Concil . Nic. c. 20. Concil . Trul● . Epiphan . &c. To which I adde Collect. Can. Joh●n . Antioch . sub titulo L. Tertul. de Cor. Mil. c. 3. ( now cited ) Hieronym . adv . Lucifer . cap. 4. Die dominico & per omnem Pentecosten nec de geniculis adorare , & jejunium solvere , multaque alia que non Script● sunt , rationabilis sibi observatio vindicavit . ( yet Paul kneeled , Act. 20. in that time , vid. Justell . ad Can. 20. Conc. Nic. ) Question . ad Orthod . inter Justin. opera qu. 115. p. 283. Die Dominico genua non flectere symbolum est Resurrectionis , &c. Germanus Constantinop . in Theoria Eccles. p. 149. Our not kneeling on the Lords day , signifieth our erection from our fall , by Christs Resurrection , &c. see also Basil de spir . Sanc. c. 27. To. 2. p. 112 , 113. & Balsamon theron p. 1032. & Zonari . in c. 20. Conc. Nic. p. 66. see Casp. Suicerus de bisce sacr . observ . c. 6. 2. Your Historical observations are utterly mistaken . The observation of the Lords day was in all the Churches past all Controversie from the beginning , while the time of Easter was in Controversie , as I have proved . Why would you not name those Churches in East and West ( which I never read or heard of ) yea or that person , that was for the seventh day alone ? I am confident because you could not do it . Indeed all Churches called the seventh day alone by the old name Sabbath , while they maintained the Sabbath to be ceased ; But under the name of the Lords day , the first was solemnly observed . 3. In Hoveden and Mat. Paris , there is not a word of what you say ; so much do you mis-cite History . There is indeed an . 1201. ( which as I remember is Hovedens last ) the story that many Authors talk of , and Heylin mentioneth , of one that sound a Letter pretended from Heaven upon the Altar , reproving the crying sins of the times , and especially the prophanation of the Lords day , and requiring them to keep it strictly for the time to come : which was so far from being the initiation of the Lords day , that it was about 1167 years after it . And how could men pretend such a Divine reproof for such a sin , if the day not been received before ? I pray read Heylins History against us , which will set you righter in the matter of fact . And there is no mention of any such Council as you talk of , for the initiation of the Lords day , nor any resistance of the Kings , or Scots : There is nothing of all this in Hoveden or Mat. Paris . 4. But what if England had been ignorant of the Lords day till then ( which is utterly untrue ) it followeth not that they kept the Sabbath on the seventh day . Nor would a Barbarous remote corner of the World , prejudice the testimony of all Christs Churches in every age . 5. But that you may see how greatly you mistake the case of England ; read but our eldest English Historian , Beda Hist. Eccles. As l. 1. 26. he mentioneth an old Church named St. Martins built in the Romans time , and cap. 33. a Church built by the ancient faithful Romans ; ( And by the way , I think it most probable that the Roman Souldiers first brought Christianity into Brittain ) so he oft describeth the Worship as agreeable to other Churches : And l. 2. c. 2. he begins his reproof of the Britains for not keeping Easter on the due Lords day , but never reproveth them for not keeping the Lords day it self . And though the Britans and the Scots had so little regard of the English Bishops sent from Rome , that they awhile refused so much as to eat with them , yea or to eate in the same Inne ( cap. 4. li. 2. ) yet about the Lords day there was no Controversie . Lib. 3. c. 4. he tells you that the Scots difference about Easter day continued till , an . 716. for want of intelligence from other Churches , though Columbanus and his followers were very holy persons . And ( that you may see you errour ) he there tells you that they did not keep Easter day with the Jews on the fourteenth day still , as some thought , but on the Lords day ; but not in the right week : For ( saith he ) they knew ( as being Christians ) that the Lords Resurrection which was on the first day of the week , was alwaies to be celebrated on the first day of the week ; But being Barbarous and Rusticks , they had not yet learned when that same first day of the week , which is now called the Lords day , did come . Here you see that it was past Controversie with them that the Lords day must be Celebrated in memorial of Christs Resurrection , and the Scots kept not Easter on any other Week day ; And that they had not been like Christians , if they had not owned and kept the Lords day ; only they had not skill enough in Calculating the times , so as to know when the true Anniversary Lords day came about , but kept Easter on a wrong Lords day . The same he saith again in the praise of F●nan lib. 3. cap. 17. that though he kept not Easter at the due time , yet he did not , as some fals●y think , keep it on any week day in the fourteenth Moon with the Jews ; but he alwayes kept it on the Lords day , from the fourteenth Moon to the twentieth , because of the Belief of the Lords Resurrection , which the Church truly believed was on the first day of the week for the hope of our Resurrection , and which ( they believed ) will fall out on the same first day , of the week , which is now called the Lords day . So cap. 25. the King and the Queen kept Easter on several Lords dayes , and the difference made the stir : And Wilfrid in his Speech there saith the same , that the Scots kept Ester only on the Lords day ; ( by whom the King at that time was changed . ) And li. 3. c. 26. Beda saith that Tuda , ( another holy follower of the Scots ) being made Bishop , On the Lords daies the people flockt by crowds together either to the Church , or to the Monasteries , not to refresh their bodies , but to learn the word of God ; and if any Priest hapt to come into a Village , presently the Inhabitants , Congregati in unum , gathered together , took care to seek from him the word of life . ] Cap. 2. li. 4. Theodorus his Consecration on the Lords day is mentioned . Lib. 4. cap. 5. In the Synod at Herudford the first Canon is that all keep Easter on the Lords day next after the fourteenth Moon of the first Month. Lib. 5. cap. 22. Ceolfridus sendeth an Epistle to the King of the Picts , in which are these words [ Postquam verò Pas●ha nostrum immolatus est Christus , Diemque nobis Dominicam , quae apud antiqu●t una 〈◊〉 prima Sabbati sive Sabbatorum vocatur , gaudio suae Resurrectionis fecit esse solennem ; ita hanc nunc Apostolica traditio festis Paschalibus inseruit . ] that is , [ But when Christ our Passover was sacrificed for us , and by the Joy of his Resurrection made the Lords day , which by the Ancients was called one or the first of the Sabbath or Sabbaths , to be a solemn day to us ; so now Apostolical Tradition hath ingraffed it into the Paschal Festivals : ] Where you see that the Lords day settled as solemn by the Resurrection , he taketh for uncontroverted , but the graffing it into the Easter Festivals , he ascribeth to Apostolical Tradition , meaning St. Peters . And after in the same Epistle [ Qui tertia post immolationem suae passionis die resurgens à mortuis , hanc dominicam vocari , & in eâ nos annuatim Paschalia ejusdem Resurrectionis voluit festa celebrare ; ] that is , [ Christ rising from the dead , the third day after the Sacrifice of his passion , would have this called the Lords day , and would have us on it to Celebrate the Paschal Feast of his Resurrection . ] The like is after again in that Epistle , with this addition , that we hold that our own Resurrection will be on the Lords day . By this Epistle the King of the Picts was brought to Conformity in that day and made Laws for it : And Cap. 23. The Scots of Hy who stood out so long , were brought to it by the perswasion of Eigbertus . Judge now of your Historical note of England . But that you may see more of this , you may Read Beda's mind that lived in England in other of his Works . On Act 20. [ In una Sabbathi eum convenissemus ad fraugendum p●nem ; id est , Die Dominico qui est primus a Sabbate , cum ad mysteria celebrandae Congreg●ti essemus ; ] that is , [ On the Lords day , which is the first from the Sabbath , when we were Congregated to Celebrate the Mysteries ] — And he thinks it called , The Lords day , because it is the Remembrance of the Lords Resurrection or ours . And on Luc. 6. fol. 78. he saith [ The observation of the Legal Sabbath , ought of it self to cease , and the natural liberty of a Sabbath to be restored , which till Moses time was like other dayes . That as it is not circumcision or the Ceremonies of the Law that save the Church but the faith of Abraham working by Love , by which being uncircumcised he was justified , so he calleth the second Sabbath after the first , no other but the spiritual Sabbath , in which as on other daies , it is lawful to do any profitable work , for distinction from the Jewish Sabbath , in which it was not lawful to travel , to gather Wood , nor to do other needful things ] Pardon his Errour about that word ; I only cite it for the historical use . And on Luc. 24. 1. fol. 143. [ One of the Sabbaths , or the first of the Sabbaths , is the first day after the Sabbath , which the Christian custome hath called the Lords day , because of the Lords Resurrection . ] And ibid. fol. 143. [ Whence Ecclesiastical custome hath obtained , that either in memory of Christs Resurrection , or for the hope of ours , we Pray not with bended knees , but only with faces declined towards the Earth , on every Lords day , and all the quadragesimae . ] And in Act. 2. 1. [ The Holy Ghost sent — the example of the ancient sign returning , did himself by his own coming most manifestly Consecrate the Lords day . ] And on Col. 2. fol. 308. he sheweth that the Sabbath was a shadow , and Christ that made it was Lord of it and ended it ; and that to abstain from sin is now our Sabbath . See him also on Rev. 1. 10. Heb. 4. fol. 308. 2 Cor. 3. fol. 176. D. And because he was a Scot , I will adde Sedulius who lived 430. In Col. 2. fol 91. [ The Sabbath being a shadow ceased when the Body came , because the Truth being present , the Image is needless . And on Heb. 4 9. There remaineth a Rest , that is , The Eternal Rest which the Jewish Sabbath signified . ] See Philastrius H●res . 8. Abundance more of this kind I might Cite , but for making the Book tedious to those that need it not . And so much of the History , to satisfie your Objections and Mistakes . CHAP. II. An Answer to more Arguments for the seventh day Sabbath . Reasons . 1. THat the Lord Jesus Christ is Jehovah , Zach. 11. 13. & 12 , 4 , — 10. Gen. 19. 24. Act. 2. 25. compared with Psal. 16. 8 , &c. The Lord our Righteousness , Jer. 23. 6. Answers . 1. THis is no Controversie among us , meaning of Christs Divine Nature ; and his person in respect thereof . Reasons . 2. That the World was made by Jehovah Christ , Joh. 1. 3 , 10. Heb. 1. 2 , 3 , 10. Col. 1. 14 , 15 , 16 , 17. Eph. 3. 9. Psal. 102. 22 , 24 , 25. Heb. 3. 4. Rom. 11. 36. 1 Cor. 8. 6. Gen. 2. 4 , &c. Answers . 2. Nor is this any Controversie , if meant of the second person in the eternal Trinity , not yet Incarnate , nor in the flesh Annointed ( Christ. ) Reasons . 3. The seventh day Sabbath was instituted by Jehovah Christ , and kept by him , Gen. 2. 2 , 3 , 4. whilest man was in innocency , before the Fall , Gen. 3. 6. ( and before any Types . ) Answers . 3. Though this have long been doubted in the Church , some thinking it mentioned but by Anticipation yet I deny it not , but believe that it was Sanctified and kept from the beginning , because the Reason of the Consecration was from the beginning . But , 1. The second Person is not called Christ before the fall , nor without respect to his humane Nature . 2. It is uncertain whether it was before the fall ; because we know not whether man fell on the same day in which he was Created , which is the commonest opinion , ( though unproved ) Whereupon Mr. ● . Walker in his Treat . of the Sabbath maintaineth , that the fall and promise went before the Sabbath , and so that Gods rest had respect to Christ promised , as the perfection of his works , and that the Sabbath was first founded on Christ and the promise . But because all this is unproved Opinion , I incline to the Objectors , and the common sense . Reasons . 4. The seventh day Sabbath was kept by Abraham , Gen. 26. 5. by the Israelites , Exod. 5. 5. The Law for the seventh day was repeated Exod. 16. 22 , 23. Answers . 4. I am of the same opinion ; but it is uncertain ; so far as it is uncertain whether it was instituted actually at first . But the rest , Ex. 5. 5. seemeth plainly to referr to no Sabbath , but to the peoples neglect of their tasks , while Moses kept them in hope of deliverance , and treated for them . And their tasks , with their desire , to go into the Wilderness to Sacrifice , maketh it probable that Pharaoh never allowed them the Sabbaths rest . Reasons . 5. The Decalogue was spoken by Jehovah Christ , Exod. 20. 1. ( see the Assemblies lesser Catechisme on the Preamble in the Commands : ) Because the Lord is our God , &c. Redeemer , &c. therefore we are bound to keep , &c. Exod. 19. 3. compared with Act. 7. 38. Esa. 63. 9. Ex. 19. 17. The Decalogue written by his Finger , Ex. 31. 18. On Tables of Stone , Ex. 32. 15 , 16 , 19. & 34 , 1 , 28. and kept by all the Prophets . Answers . 5. All true , and uncontroverted , with these suppositions : 1. That the Father as well as the Son gave the Decalogue : 2. That the second person was not 〈◊〉 Incarnate , ( Christ. ) 3. That the Law was given by the Ministration of Angels , who its like are called the Voice and Finger of God. 4. That God our Redeemer did variously Govern his Kingdom , by his Law and Covenant in various Editions : of which more anon . Reasons . 6. The Decalogue was confirmed by Jehovah , Christ , Ma● . 5. 17 , 18 , 19. Luk. 16. 17. Mat. 28. 20. Joh. 14. 15. & 15. 14. Rom 3. 31. & 7. 12. Jam. 2. 8 , 12. NewCovenant , Heb. 8. 10. 1 Joh. 3. 22 , 24. 1 Joh. 5. 3. 2 Ep. Joh. 5. 6. Rev. 12. 17. & 14. 12. & 22. 14 , 18. compared with Mal. 4. 4. Answers . 6. Here beginneth our fundamental difference : I shall first tell you what we take for the truth , and then consider of what you alledge against it . 1. We hold that every Law is the Law of some one ; some Law-maker or Soveraign power : And therefore Christ being now the Head over all things to the Church , Eph. 1. 22 , 23. whatever Law is now in Being to the Church , must needs be the Law of Christ. 2. We hold that Christs Redeemed Kingdom hath been Governed by him , with variety of Administrations , by various Editions of his Law or Covenant : That is , I. Universally to Mankind ; viz. 1. Before his Incarnation : which was ; first , To Adam , and secondly to Noah , and to mankind in them both : 2. After his Incarnation . II. Particularly , to the seed of Abraham even the Jews as a particular Political society ; chosen out of the World ( not as the only people or Church of God on Earth , but ) for peculiar extraordinary mercies as a peculiar people . 3. We believe that each of these Administrations was fittest for its proper time and subject , according to the manifold Wisdom of God : But yet the Alterations were many and great , and all tended towards perfection : so that the last Edition of the Covenant by Christ Incarnate and his Holy Spirit , much excelled all that went before , in the Kingdom of the Mediatour . And all these changes were made by God-Redeemer himself . 4. As it was the work of the Redeemer to be the Repairer of Nature , and recoverer of man to God ; so in all the several Administrations , the great Laws of Nature containing mans duty to God , resulting from and manifested in our Nature as related to God , and in the Natura rerum or the Works of God , was still made the chief part of the Redeemers Law : so that this Law of Nature , whose summe is the Love of God , and of his Image , is ever the Primitive unchangeable Law ; and the rest are secondary subservient Laws , either Positive , or remedying , or both . And no tittle of this shall ever cease , if nature cease not . 5. But yet there are temporary Laws of Nature , which are about Temporary things ; or where the Nature of the thing it self is mutable , from whence the Natural duty doth result . As it was a duty by the then Law of Nature it self ; for Adams Sons and Daughters to Marry [ Increase and multiply ] being made a natural Benediction , and the means a natural Duty . And yet now , it is incest against the Law of Nature , for Brother and Sister to Marry . So it was a Natural duty for Adam and Eve before their Fall to love each other as innocent ; but not so when they ceased to be innocent : For cessanie materiâ cessat obligatio . 6. So also some Positive Commands made to Adam in Innocence ceased on the fall , and sentence ; ( As to dress that Garden . ) And some positives of the first Administrations of Grace , did cease by the supervening of a more perfect administration . As the two Symbolical or Sacramental Trees in the Garden , were no longer such to man when he was turned out ; so no positive Ordinance of Grace , was any longer in force , when God himself repealed it , by the introduction of a more perfect Administration . 7. Accordingly we hold , that a change is now made of the sanctified day . Where note , 1. That we take not the seventh day , ( no nor one day in seven , though that be nothing to our Controversie ) to be a Duty by the proper Law of Nature , but by a Positive Law : 2. That the seventh day is never called a Sahbath till Moses time , but only a Sanctified and blessed day ; the word Sabbath being ever taken in Scripture for a day of Ceremonial Rest , as well as of spiritual Rest and Worship . 3. That Christ himself hath continued a seventh day , but changed the seventh day to the first ; not as a Sabbath , that is , A day of Ceremonial Rest , for he hath ended all Sabbaths as shadows of things that were to come , even of rest which remained for the people of God , Heb. 4. 9. Col. 2. 16. And this is it which is incumbent upon us to prove , and I think I have fully proved already . 4. That having proved the thing done ( the positive Law of the seventh day changed by the Holy Ghost to the first day ) it concerneth us not much to give the reasons of Gods doings : But yet this reason may secondarily be observed : That God having made the whole frame of Nature very good , did thereby make it the glass in which he was to be seen by man , and the Book which he would have man chiefly study , for the knowledge of his Maker and his Will. But sin having introduced , disorder , confusion and a curse upon part of the Creation for mans sake , God purposed at once , both to notifie to man , what he had done by sin , in bringing disorder and a curse upon the Creature , and blotting the Book of Nature which he should have chiefly used , and also that it was his good pleasure to set up a clearer Glass , even Christ Incarnate , in which man might see his Makers face , in a representation suitable to our need ; not now as smileing upon an Innocent man , nor as frowning on a guilty man , but as reconciled to Redeemed man ; and to Write a Book in which his will should be more plainly read , than in the blotted Book of Nature : Yea in which he that in the Creature appeared most eminently in Power , might now appear most eminently in LOVE , even redeeming , reconciling , adopting , justifying and saving Love. So that , though God did not change the day , till the Person of the Incarnate Mediator , with his perfect last edition of the Covenant , was exhibited , and set up as this clearer Glass and Book , yet then as the seasonable time of Reformation ( Heb. 9 , 10 , 11. ) he did it . To teach man that though still he must honour God as the Creator , and know him in the Glass and Book of the Creature , yet that must be now but his secondary study ; for he must primarily study God in Christ ; where he is revealed in Love , even most conspicuous , wonderous Love. And how suitable this is to man after sin and cur●e and wrath , may thus evidently appear . 1. We were so Dead in sin , and utterly deprived of the spiritual Life , that the Book of the Creatures , was not a sufficient means of our reviving : But as we must have the QUICKNING SPIRIT of Jesus the Mediator , so we must have a suitable means for that Spirit to work by : which that the cursed mortified Creature is not , appeareth in the experience of the case of Heathens 2. We were so Dark in sin , that the Creature was not a sufficient means of our Illumination : But as we must have the ILLUMINATING SPIRIT of Jesus , so we must have a Glass and Book that was suited to that illuminating work . 3. We were so alienated from God , by Enmity and malignity , and loss of LOVE , that as it must be the spirit of Jesus which must regenerate us unto LOVE , so it must be a clearer demonstration of LOVE than the Creature maketh in its cursed state , which must be the fit means for the spirit to work by in the restitution of our LOVE . Where further note , 1. That LOVE is Holiness and Happiness it self : and the operations of Divine Love are his Perfective operations , and so fit for the last perfective act . 2. That man had many wayes fallen from LOVE : As he had actually and habitually turned away his own heart from God ; and as he had fallen under Gods wrath , and so lost those fullest emanations of Gods Love , which should cherish his own Love to God ; and as he had forfeited the assistance of the spirit which should repair it ; and as he was fallen in Love with the accursed Creature , and lastly as he was under the Curse or threatning himself , and the penalties begun ; It being impossible to Humane Nature , to Love a God who we think will damn us , and feel doth punish us in order thereunto . So that nothing could be more suitable to Lapsed man , or more perfective of the Appearance and Operations of God , than this demonstration of Reconciling saving Love , in our Incarnate Crucified , Raised , Glorified , Interceding Redeemer . All which sheweth that Gods removal of the sanctified day from the seventh to the first of the Week , and his preferring the Commemoration of Redemption , and our use of the Glass and Book of an Incarnate Saviour before that of the now accursed Creature , is a work of the admirable wisdom of God , and exceeding suitable to the nature of the things . II. Now I come to consider of what you say against all this . You Cite the numbers of many Chapters and Verses ( contrary to your grand principles , these divisions being Humane Inventions ; ) in all which there is nothing about the Controversie in hand . The Texts speak not of the Decalogue only , but of the Law , and of Gods Commandments , and Christs Commandments . Now I must tell you before-hand , that I will take no mans word for the Word of God , nor believe any thing that you say , God speaketh ; without proof . Prove it , or it goeth for nothing with me . For as I know that adding to Gods Word is Cursed , Rev. 22. 18. as well as taking away ; so it I must once come to believe that God saith this or that without proof , I shall never know whom to believe : For twenty men may tell me twenty several tales , and say that God saith them all . I expect your proof then of one of these two assertions ( for which it is that you hold , no man can gather by your own words , or citations . ) 1. That all the Law which was in being at Christs Incarnation , was confirmed and continued by him ( which yet I do not Imagine you to hold ▪ 〈◊〉 all Pauls Epistles , and especially the Ep. to the Heb. do so fully plead against it . ) 2. Or else that by the Law in all those Texts is meant all the Decalogue , and the Decalogue alone . The Texts cited by you prove no more than what we hold as confidently as you : viz , 1. That all the Law of Nature , ( where the Matter or Nature of the things continue ) is continued by Christ , and is his principal Law. 2. That the Decalogue as to that matter of it , is continued as it is the Law of Nature ( which is almost all that is in it , ) but not as the Jewish Law given by Moses hands to the Political body . 3. That the Natural part of all the rest of Moses Law is continued as well as the Decalogue . 4. That all Moses Law as well as the Decalogue shall be fullfilled , and Heaven and Earth shall sooner pass away than one jot or tittle of it shall pass till it be fulfilled . 5. That the Elements , Shadows , Predictions , Preparations , &c. are all fulfilled by the coming of Christ , and by a more perfect Administration . For Christ fulfilled all Righteousness , Mat. 3. 15. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes put materially for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) 6. That a change may be two waies made , 1. By destroying a thing . 2. By perfecting it . And that by the Law in Matth. 5. 17 , &c. Christ meaneth , the whole body of Gods Law then in force to the Jews , considered as one frame , consisting of Natural and Positive parts . Of which he saith , that he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dissolve , pull in pieces or destroy the Law , as a licentious Teacher , that would take off Gods obligations , and leave the Wills and Lusts of men to a Lawless liberty ( which was it that the Pharises imputed to such as were against the Law : ) But that he came to bring in a greater strictness , a righteousness not only exceeding that of his accusers , v. 20. but instead of destroying it , to perfect the Law it self , that is , to bring in a perfecter Administration and Edition of the Law. So that as Generation turneth semen in suppositum , and so doth do away the seed , not by destroying it , but by changing it into a perfecter being ; and as Paul saith , 1 Cor. 13. 16 , 17 , 18. When that which is perfect is come , then that which is in part shall be done away ; When I was a child , I spake as a child , I understood ( or was affected ) as a child , I thought ( or reasoned ) as a child ; but when I became a man I put away childish things , &c. not that the child or his knowledge is destroyed , but perfected , and changed into better ; And yet many Acts of his childish reasonings may cease ; And as he that would repair the Temple to a greater glory , may take away the brass , and put Gold instead of it , and so not change one pin of the Temple by a destructive change but by a perfecting change , which ( to the frame ) is to edifie , and not to destroy ; Even so Christ professeth that he came not to gratifie the lusts of men , nor to destroy the Law in the smallest point , but 1. Himself to fulfill it in the very letter , and 2. To accomplish the shadows , Predictions and Types , by coming himself as the Truth and End , which when they had attained they were fulfilled ; And 3. By a more perfect Edition and spiritual Administration , advancing the Law to a higher degree of excellency ; by which not the Law is said to be put away , or destroyed , but the imperfections or weaknesses of it to be done away . Not but that all Gods Laws are perfect is to the time and subject which they are fitted to ; but not in comparison of the future time , and degrees to be added . It is a Better Testament that Christ bringeth in ; Heb. 7. 22 & 8. 6. established on better promises , and procured by better Sacrifice , and bringing a better hope , Heb. 8. 6. & 7. 19. and better things that are provided for us , that they without us should not be made perfect , Heb. 11. 40. So that when Moses Law is considered as such , in that Imperfect state , it is essentially or formally all done away ; but not materially , for it is done away but by changing it into a better Testament and more perfect administration , which retaineth all that is natural in it , and addeth better positives suited to riper times . So that the Law as denominated from the nobler Natural part , and as signifying the whole Law or systeme of precepts , then in force , is not destroyed , but perfected ; But the Law as signifying that called Jewish delivered by Moses to that Republick , as such , though part of the said systeme , yet is the Imperfect part , and is taken down and is now no Law , though it be not destroyed , but fulfilled , and turned into a more perfect Testament and Administration . Now that by the Law and Commandments I am not to understand the Decalogue only , in any of your cited Texts , I thus prove . 1. From the notation of the name . The word [ Law ] in its usual proper sense , doth signifie the whole , or other parts as well as that ; and not that one part only . Therefore I must so take it , till you prove that in any Text it hath a limited sense . Else I shall turn Gods universal or indefinite terms into particular , and pervert his word , by limiting by my own invention where God hath not limited . 2. Because the common sense in which the Jewes , ( against whom Christ spake ) did take the word [ Law ] Was not for the Decalogue only but for the Pentateuch , or all Moses Law. And if Christ speak to them , he is to be supposed to speak intelligibly , and therefore in their sense . 3. Because Christ in this very Chapter , Mat. 5. extendeth the sense further than the Decalogue : As v. 17. he adjoynes the Prophets equally with the Law , which he came not to destroy . And thus he speaketh as the Jews , who distributed the Old Testament into the Law and Prophets , when by the Law they meant the Pentateuch . Now it is certain that all the Prophesies that say [ The Messiah is not yet come , but shall come , and be incarnate , and that shew the time and manner , ] &c. are not now true de futuro , as they then spake ; And yet they are not destroyed but fulfilled , and so cease as prophecies of things yet future . And so it is with the Positives of Moses Law. 2. V. 18. he saith universaly , Till all he fulfilled , and not the Decalogue only . 3. V. 19. he extendeth it to the Least command . 4. V. 20. he extendeth it to all the Pharises Righteousness , which was Righteousness indeed . 5. V. 21. [ Whosoever shall kill , shall be in danger of the Judgement , ] hath the political penalty in it , above the bare sixth Commandment . 6. V. 31. Whosoever shall put away his Wife , let him give her a writing of divorcement , is not the bare seventh Commandment , but fetcht from Deut. 24. 1. And this instance it self expoundeth , v. 17 , 18. For when Christ had protested against destroying an iota or tittle of the Law , yet he changeth this very Law now cited by himself , so far as it indulgeth putting away ; so that it is hence evident that be meaneth not that he came not to make a perfective change , but that he came not to indulge licentiousness , and Lust by a destructive change . Luk. 16. 18. 1 Cor. 7. 10. Mat. 19. 9. So 7. V. 33. Thou shalt not forswear thy self , &c. is fetcht from , Lev. 19. 12 , &c. 8. V. 38. An eye for an eye , &c. is fetcht from Exod. 21. 24. Lev. 24. 20. Deut. 19. 21. and not from the Decalogue alone . 9. So V. 43. is from Lev. 19. 18. and other places . 4. Because in all Pauls Epistles , and commonly in all the New Testament the word Law is ordinarily , if not alwayes , taken more extensively than the Decalogue : Therefore to expound it for the Decalogue only , is to contradict the constant use of the Scripture , under pretense of expounding the Scripture . If then by the Law , be meant either the whole systeme of Gods Laws , Natural and Positive , or all Moses Law , or the Pentateuch , then I may thus argue . It is most certain that much of this Law of Moses is ceased or abrogate . Therefore it is certain , that it was none of Christs meaning that he would abrogate none of that Law which he speaketh of , or change it for a better . That all and every word of the Decalogue is not of the dureable Law of Nature , I shall prove anon . That by the word [ Law ] the Scripture meaneth more than the meer Decalogue these Texts among others prove , Exod. 13. 9. & 24. 12. Deut. 1. 5. & 4. 8. & 17. 18 , 19. & 28. 61. & 29. 29. & 31. 9. 2 King. 17. 37. & 23. 〈◊〉 25. 2 Chron. 31. 21. & 33. 18. & 34. 19. 〈◊〉 7. 6. & 14. 26. & 10. 3 Neh. 8. 2 , 7 , 9 , 〈…〉 & 10. 29 & 13. 3. Mal. 2. 6 , 7 , 8 , 9. 〈…〉 11. 13. & 12. 5. & 26. 36 , 40. 〈…〉 Luk 2. 22. 27. Joh. 1. 17 , 45. & 7 , 19. 23. ●1 . & 8. 5. & 10. 34. & 12. 34. & ●5 25 Act. 6. 13. & 13. 15 , 39. & 15. 5 , 24. & 21. 20 , 28. & 22. 3 , 12. & 23. 3 , 29 & 〈◊〉 . 23. Rom. 2. 12 , 13 , 14 , 17 , 18 , 20 , 23. & 3. 19 , 20 , 21 , 28 , 31. & 4. 13 , 14 , 15 , 16. & 5. 13. & 7. 1 , 2 , 3 , 4. 5 , 6 , &c. And so to the end of the New Testament ; which I need not f●rther number . 7. That the seventh day Sabbath was kept by the Lord Jehovah Christ during his life , Ma●k . 1. 21. & 6. 2. Luk. 4 31. & 6. 6. 1. 5. & 13. 10. Mat. 12. 1 , 9. & 13. 1 , 2. and constantly , Luk. 4. 16. 17. See Christs counsel ▪ which was to come to pass about forty years after his death . Mat. 24. 20. 7. 1. So Christ was Circumcised , and joyned in the Synagogue Worship , and held Communion with the Jewish Church , and Priesthood , and observed all the Law of Moses , never violating any part ; For he was made under the Law to redeem them that were under the Law , Gal. 4. 4 , 5. Do you think that all this is established for us ? 2. And his Counsel , Mat. 24. 20. had respect to the Jews misery and not to their duty . He therefore foretelleth their destruction , because they would reject him and his Law , in a perverse zeal for Moses Law ; And therefore intimateth that even Moses should condemn them , and their misery should be increased by their zeal for his Law ; For their City was taken on the Sabbath day , which increased their Calamity , who scrupled on that day to fight or fly . And can you think Christ approved of that opinion , who had so oft before condemned the like , about their over rigid sabbatizing ? Or as Dr. Hammond thinks , it is liker to be spoken of a Sabbath year , when the War and Famine would come together . However it be , it only supposeth their adherence to their Law and Sabbath , but justifieth it not at all : Though yet the total and full abrogation of the Jewish Law , was not fully declared , till , at that time of the destruction of their City and Temple , their policy more fully ceased . 8. That after Jehovah had finished the work of Redemption , Joh. 19 30. his body rested in the Grave , Mat. 27. 66. and himself in Heaven , Luk. 23. 42 , 43. as he rested when he ended the work of Creation , Gen. 2. 2 , 4. 8. You again adde to the Word of God : It is not said that he had finished the work of Redemption . But only [ It is finished ] which seemeth to mean but that , 1. This was the last act of his life , in which he was actively to fulfill the Law and offer himself a Sacrifice for man ; 2. And in which all the Law and Prophets were fulfilled which foretold this Sacrifice . For that it is not meant of the whole work of Redemption as finished when he spoke those words , is evident , 1. Because after those words he was to die ; 2. Because his state in death and his burial were part of his humiliation as is implyed , 1 Cor. 15. 4. Joh. 17 7. Rom. 6. 4. Col. 2. 12. Isa. 53. 9. 1 Cor. 1● . 35. Act. 2. 24. 1 Cor. 15. 26. Phil. 3. 10. 2 Tim. 1. 10. Heb. 2. 14 , 15. 3. Because his Resurrection was his victorious act , and a part of the work of mans Redemption ; 4. And so is his Intercession . For Redemption is larger than Humiliation or Sacrifice for sin . As Exod. 6 6. Luk. 24. 21. Rom. 3. 24. & 8. 23. 1 Cor. 1. 30. Eph. 1. 14. Luk. 21. 28. It is the Resurrection by which we are made Righteous and receive our hope of life , and victory over death and Satan , Rom. 1. 4. Phil. 3. 10 , 11. 1 Pet. 1. 3. & 3. 21. Rom. 4. 25. 2. The clean contrary therefore to your Collection is true : viz. That God did indeed end the Work of his Creation on the sixth day , and rested in it , as finished on the seventh : But Christ was so far from ending his on the sixth , and resting in it on the seventh , that on that day above all other he seemed conquered by men and by him that had the power of death , Heb. 2. 14 and was held as Captive by the Grave , so that his Disciples hopes did seem dead with him , Luk. 24. 21. This State of Death being not the least , if not the lowest part of his Humiliation : Whence came the Churches Article that he descended into Hades . 3. I did more probably before prove from Christs own words compared with his burial , a casting down of the seventh day Sabbath , thus . That day on which the Disciples are to fast , is not to be kept as a Sabbath ( For that is a day of Thanksgiving ) But on the day of Christs Burial , the Disciples were to fast , ( that is , to walk heavily : ) Which appeareth from Mark. 2. 20. When the Bridegroom is taken from them , then they shall fast . Now though this meant not to command any one day for fasting , much less the whole time of his bodily absence , yet both the sense of the words themselves , and the interpretation of the Event tell us , that as there was no day in which he was so sadly taken from them as that Sabbath day , which almost broke their hearts and hopes , ( for the next day he was restored to them ) So there was no day in which they were so dejected , and unlike to the Celebraters of a Gospel day of Joy , or Sabbath . Do you call the day of Satans power , and triumph , and of the Discples greatest fear and grief that ever befell them , the Celebration of a Sabbath rest ? It had indeed somewhat like an outward Rest , but so as seemed plainly to burie in his Grave the seventh day Ceremonial Sabbath . And from the Reasons now pleaded it was that the Western Churches kept the seventh day as a Fast. 9. Whilest the Lord Jehovah Christ rested , private believers rested according to the Commandment , Luk. 23. 55 , 56. Mar. 15. 42. & 16. 1. compared . 9 A. They did indeed keep yet the Jewish Sabbath , till Christs Resurrection , and the coming down of the Holy Ghost : And so they did the rest of the Jewish Law. For they yet knew not that it was abrogated ; But must we do so too ? You may as well argue from their keeping the Sabbath before Christs Death , as on that day when he was dead . The change of the day was made by Degrees , by three several acts or means . 1. The Resurrection of Christ , was the founding act , which gave the Cause of changing it ; Like Gods finishing his works of Creation at first . 2. The Inspiration of the Holy Ghost in the Apostles doth teach them , and bring all things to their remembrance which Christ commanded , and was the authorising means of the change : And the Apostles actual settlement thereupon was the Promulgation . 3. The gradual notification by the Preachers to the Churches , and finally the destruction of the Jewish Policie , and Temple , and Priesthood , were the fuller proclamation of it , and the way of bringing the change that was made by Command into fuller Execution . 10. The seventh day Sabbath was observed by the Apostles after the Resurrection and Ascension , Act. 13. 14 , 15 , 16 , 42 , 44. & 16. 13 , 14. And constantly , Act. 17. 2. ( the same Greek phrase with that Luk. 14. 16. for Christ constant keeping the seventh day Sabbath as before ) Act. 18. 1 , 4. &c. 10 A. 1. But withal , in this time they stablished the Lords day , as soon as ( on that day ) the Holy Ghost came down upon them . 2. So all that while they kept other parts of the Jewish Law : They scrupled , yea refused a while Communion with the Gentiles as Act. 10. shews . They so carryed it to the Jews that Paul made it his defence , that he had not offended any thing at all , either against the Law of the Jews or against the Temple , Act. 25. 8. And when he Circumcised Tim●thy , purified himself , shaved his head , for his Vow , &c. Do you think that all these are duties to Believers ? 3. None of the Texts cited by you do prove that the Apostles kept the Sabbath at all as a Sabbath , that is , a day on which it was their duty to Rest ; But only that they Preached on that day in the Synagogues , and to the people ; For when should they Preach to them but when they were Congregated , and capable of hearing ? They took it for no sin to Preach on the Sabbath no more than I would do to Preach Christ on Friday , which is their Sabbath , to the Turks , if they would hear me . But Sabbatizing according to the Law , was something else than Preaching . 4. And it is most evident that for a long time the Christian Jews did still keep the Law of Moses : And that all that the Apostles did against it then , was , but 1. To declare that Christ was the end of the Law , and so to declare the keeping of it to be unnecessary to Salvation , but not unlawful , laying by the opinion of necessity . 2. That the Gentile Christians should not be brought to use it , because it was unnecessary . For the Apostles Act. 15. do not forbid it to the Jews , but only to the Gentiles , ( who were never under it . ) Therefore the Apostles who lived among the Jews no doubt did so far comply with them to win them , as to keep the Law externally , though not as a necessary thing , that is , not as a Law in force obliging them , but as a thing yet lawful to further the Gospel . And therefore no wonder if Peter went so far as to withdraw from the Gentiles when the Jews were present , when even Paul the Apostle of the Gentiles who speaketh so much more than all the rest against the Law , doth yet as aforesaid Circumcise Timothy , shave his head , purifie himself , &c. and as he became all things to all men , so to the Jews he became a Jew . But when the Jews Policie and Temple ceased , the change was executively yet further made , and the Jewish Christians themselves were weaned from their Law. In the mean time Paul and John , Rev. 2. & 3. do openly rebuke the Judaizing Hereticks , the Ebionites and Cerinthians , and Nicolaitans , and shew the perniciousness of their conceits . 11. The Holy Spirit calls the seventh day ( and no other day ) the Sabbath , throughout the Scriptures , before and after the Death , Resurrection and Ascension of the Lord Jehovah Christ , Gen. 2. 2 , 3 , 4. Exod. 20. 10 , &c. Act. 13. 14 , 15 , 16 , 42 , 44. & 16. 13 , 14. & 17. 2. & 18. 1 , 4. 11. A. Though it be not true that the seventh is called the Sabbath , Gen. 2. and though others deny the sufficiency of your enumeration , yet I grant your assertion as true . And therefore am satisfied that it is the seventh day which is put down , when Sabbatizing was put down ; and that it could be none but the seventh day which Paul meant , Col. 2. 16. Let no man judge you in mea●s , &c. and Sabbaths which were Shadows of things to come . For the first day is never called a Sabbath as you truly say ; therefore it was not put down with the Sabbath . See Dr. Youngs Dies Dom. on Col. 2. 16. 12. The seventh day Sabbath was prophaned by the Church heretofore and reformed : Neh. 10. 28 , 29 , 31. & 13. 15 , 17 , 18 , 22. See Belg. Annot. on Dan. 7. 25 , &c. as prophesied who would change it . 12. This is all granted . Sacrificing also was then Prophaned and Reformed , and polluted and destroyed by Antiochus ; And yet we are not still under the obligation of Sacrificing . We are not under the Law , but under Grace . CHAP. III. Whether the seventh day Sabbath be part of the Law of Nature ; or only a Positive Law ? IT is but few that I have any Controversie with on this point : But yet one there is , who objecteth and argueth as followeth . God hath put this into nature , Ex. 20. 10. Thy Stranger . Deut. 5. 14. The three first Chapters of Romans . Particularly Chap. 2. 14 , 15 , 26 , 27. & 3. 9. 21. 1 Cor. 11. 14. Nature hath its teachings . The humane Nature in the first Adam was made and framed to the perfection of the ten words ; some Notions whereof are still retained , even in the corrupt state of fallen man. Gen. 1. 26 , 27. Eccl. 7. 29. Eph. 4. 20. Col. 3. 10. The Law of the seventh day Sabbath was given before the ten words were proclaimed at Sinai , Exod. 16. 23. Even from the Creation . Gen. 2. 2 , 3. Given to Adam in respect of his humane nature , and in him to all the world of humane creatures , Gen. 1. 14. Psalm 104. 19 Lev. 10. 23. Numb . 28. 2 , 9 , 10. 'T is the 〈◊〉 word in the Original . Se● times of Divine appointment f●r solemn asse●●●ing , and for Gods instituted service are directed to and pointed at , by those great Lights which the Creator hath set up in the Heavens , Psal. 19. with Rom. 10. 4 , 5 , 6 , 7. 8 , 18 , 19 , 20. Deut. 30. 10 , 15. John 1. 9. Every man hath a Light and Law of Nature which he carrieth about him , and is born and bred together with him : These seeds of truth and light , though they will not justifie in the sight of God , and bring a soul throughly and safely h●me to glory , Rom. 1. 20. Yet there are even since Adams fall , those reliques and dark Letters of this holy Law of the ten words , to preserve the memory of our first created dignity , and for some other ends , though these seeds are utterly corrupted now , Titus 1. 15. Natural reason will tell men , that seeing all men in all Nations , do measure their Time by Weeks , and their Weeks by seven dayes , they should ( besides what of their time they offer up as due to God every day ) give one whole day of every Week to their Maker , who hath allowed them so liberal a portion of time , wherein to provide for themselves and their families . There being no other proportion of time that can so well provide for the necessities of families , as six dayes of every Week , and that is so well fitted to all Functions , Callings and Employments . And the light of Nature ( when cleared up ) will tell men , that all labour and motion being in order to rest , and rest being the perfection and end of labour , into which labour work and motion doth pass , that therefore the seventh day which is the last day in every Week is the fittest and properest day for a religious rest unto the Creator , for his Worship , Gen. 2. 1 , &c. Exod. 20. 9. Deut. 5. 13 , 14. Heb. 4. 1. 11. Exod. 31. 17. Rom. 14. 13. Exod. 23. 12. & 34. 21. Answ. How far a day is of Natural due , I have shewed before : In all the words of this reason ( which I set down as I received them ) there is much which is no matter of Controversie betwen us ; As that there is a Light and Law of Nature ( which few men doubt of , who are worthy to be called men ) And that by this Law of Nature God should be solemnly worshipped , and that at a set or separated time . I hope the Reader will not expect that I weary him with examining the Texts which prove this before it is denyed . But the thing denyed by us is , that the seventh day Sabbath as the seventh , is of Natural Obligation . The proofs which are brought for this I must examine : For indeed this is the very hindge of all our Controversie : For if this be once proved , we shall easily confess that it is not abrogate : For Christ came not to abrogate any of the Law of Nature ( though as I have said , such particles of it may cease , whose Matter ceaseth , by a change in Nature it self . ) The first proof is Exod. 20. 10. The stranger . To which I answer , Our question is not whether the Sabbath was to be rested on● by Strangers that are among the Jews , but , Whether it was part of the Law of Nature ? If it be intended that [ whatever such strangers were bound to , was of the Law of Nature : But strangers were bound to keep the Sabbath — Ergo — ] I deny the Major , which they offer not to prove : And I do more than deny it : I disprove it by the Instances of Ex●d . 12. 19. Was eating leavened bread forbidden by the Law of Nature ? V. 48. 49. One Law shall be to him that is home-born , and to the stranger that sojourneth among you : Circumcision was not of the Law of Nature . Lev. 16. 29. Resting from all work on the tenth day of the seventh Moneth , was not of the Law of Nature , though made also the strangers duty . So eating blood , and that which dyeth , or was torn , Lev. 17. 12 , 15. So Lev. 25. 6. Numb . 15. 14 , 15 , 16 , 26. 29. & 19. 10. & 35. 15. Deut. 31. 12. Jos. 8. 33 , 34 , 35. & 20. 9 , &c. The next pretended proof is , Rom. 2. 14 , &c. where there is not one syllable mentioning the Decalogue as such , but only in general , The Law , so far as it was written in the Gentiles hearts . But where is it proved , that the Law or the Decalogue are words of the same signification , or extent ; any more , than the whole and a part are ? Or where is it proved , that none of the rest of the Law is written in Nature , but the Decalogue only ? Or else that every word in the Decalogue it self is part of the Law of Nature , ( which is the question . ) I shall prove the contrary anon : In the mean time , the bare numbring of Chapters and Verses is no proof . 3. It is next said , that [ Adam was made and framed to the perfection of the ten words . ] Answ. Adam was made in the Image of God , before the ten words were given in stone : But so much of them as is of the Law of Nature , and had matter existent in Adams dayes , no doubt , was a Law to him as well as it is to us . But that 's nothing to the question , Whether all things in the ten words are of Natural Obligation ? 4. It is said , that the Law of the seventh day Sabbath was given before the ten words were preclaimed in Sinai . Answ. So was Circumcision ; and so was sacrificing : yea , so was the Law about the dressing of the Garden of Eden , and about the eating or not eating of the fruit thereof , even in innocency ; which yet were no parts of Natures Laws , but Positives which now cease . 5. It is said , that it was given to Adam in respect of his humane nature , and in him to all the world of humane creatures . Answ. So was the Covenant of Works , or Innocency , which yet is at an end . But what respect is it ( to his humane nature ) that you mean. If you suppose this Proposition , [ Whatever Law is given with respect to humane nature , and to all men , is of natural and perpetual Obligation ] I deny it . The Law of S●crinces and Oblations was given with respect to humane nature , that is , in order to its reparation , and it was given to mankind , and yet not of natural perpetual obligation . The Law of distinguishing clean Beasts from unclean , and the Law against eating blood , were given to Noah and to all mankind , with respect to humane nature . Gen. 8. 20. & 9. 4. and yet not wholly of natural or perpetual obligation . All common Laws have some respect to humane nature . But if your meaning be , that this Law was given in and with the Nature of Man himself , or that it is founded in , and provable by the very essentials of mans nature , or any thing permanent , either in the nature of man , or the nature of the world , I still deny it , and call for your proof . Positives may have respect to humane Nature as obliged by them ; and yet not be written in humane nature , nor provable by any meer natural evidence . 6. It is said [ Set times of Divine appointment for solemn assembling , &c. are directed to by the great Lights , &c. Psal. 19. Rom. 10 , &c. ] Ans. But the question is not of set times in general ( that some there be ) But of this set time , the seventh day in particular . It will be long before you can f●tch any cogent evidence from the Lights of Heaven for it . Nor do any of the Texts cited mention any such thing , or any thing that can tempt a man into such an opinion . It must be the Divine appointment and institution ( which you mention , ) that must prove our obligation to a particular day , and not any nature within us or without us . 7. The only appearance of a proof is at the end , that time being measured by Weeks , and the end of the Weeks being fittest for Rest , therefore nature points us to the last day . Answ. But 1. You do not at all prove , that nature teacheth all men to measure their time by Weeks . 2. Nor is your Philosophy true , that all motion is in order to rest . Indeed all Labour is , that is , all the Motion of any Creature which is out of its proper place , and moveth towards it . But if you will call the Action of Active natures , such as our souls are , by the name of spiritual motion , or Metaphysical motion , as many do , then no doubt but cessation is as contrary to their nature , as corporal motion is to the nature of a stone : And the Rest , that is , the perfection , pleasure and felicity of Spirits , consisteth in their greatest activity in good ; They rest not saying , Holy , Holy , &c. 3. You transfer the case from a day of Worship to a day of Rest. And so make your cause worse : Because nature saith much for one stated day of Worship ; but not for one stated day of Rest from labour , further than the Worship it self must have a vacancy from other things . For reason can prove no necessity to humane nature of Resting a whole day , any more than for a due proportioning of Rest unto Labour every day . The Rest of one hour in seven , is as much as the Rest of one Day in seven . Or if some more additional conveniences may be found for Dayes than Hours , there being no convenience without its inconvenience , this will but shew us , that the Law is well made when it is made , but not prove a priore that there is or must be such an universal Law. As you can never prove , that Nature teacheth men the distribution of Time by Weeks ( 1. It being a thing of Tradition , Custom and Consent . 2. And no man naturally knoweth it , till others tell him of it . 3. And many Nations do not so measure their time . 4. And no man can bring a Natural Reason to prove that it must be so , which they might do if it were a Law of Natural Reason ) so also that every Family , or Countrey at least , should not have leave to vary their dayes of Rest , according to diversity of Riches and Poverty , Health and Sickness , Youth and Age , Peace and War , and other such cases , you cannot prove necessary by Nature alone , though you may prove it well done when it is done . 4 You cannot prove the last day more necessary for Rest , than the first , or any other . For there are few Countreys , where Wars , or some other necessities , have not constrained them sometimes to violate the Sabbaths Rest : which when they have done , it is as many dayes from the third day to the third , as from the seventh to the seventh . 5. If Time were naturally measured by Weeks , yet it followeth not , that Rest must be so : some Countreys are strong and can labour longer , and others tender and weak , and can labour less . 6. And seeing that the Reason of a day for worshipping Assemblies , is greater and more noble , than the Reason of a day for Bodily Rest , Nature will rather tell us , that God should have the first day , than the last ; A Jove principium : As God was to have the first born , the first fruits , &c. 7. If we might frame Laws for Divine Worship by such conceits of convenience , as this is of the last day in seven as fittest for Rest , and call them all the Laws of Nature , what a multitude of additions would be made , and of how great diversity ? whilst every mans conceit went for Reason , and Reason for Nature , and so we should have as many Laws of Nature , as there are diversities of conceits . And yet that there is such a thing as a Law of Nature in which all Reason should agree , we doubt not . But having in vain expected your proof , that the seventh day Sabbath is the Law of Nature , or of universal natural obligation , I shall briefly prove the Negative ( that it is not ) 1. That which is of natural obligation may be proved by Natural Reason ( that is , by Reason arguing from the nature of the thing ) to be a duty . But that the seventh day must be kept holy as a Sabbath , cannot be proved from the nature of the thing . Therefore it is not of Natural obligation . He that will deny the Minor , let him instance in his natural proof . 2. That is not an universal Law of Nature , which Learned , Godly men , and the greatest number of these , yea , almost all the world , know no such thing by , and confess they cannot prove by Nature . But such is the seventh day Sabbath — &c. It is not I alone that know nothing of any such Law , nor am able by any Natural Evidence to prove it , but also all the Divines and other Christians that I am or ever was acquainted with : Nay , I never knew one man that could say , that he either had such a Law in his own nature ( unless some one did take his conceit for a Law ) nor that he could shew such 3 Law in natura rerum . And it is a strange Law of Nature , which is to be found in no ones Nature , but perhaps twenty mens or very few in a whole age ; nor is discerned by all the rest of the world . If you say , that few understand nature or improve their reason : I answer 1. If it be such a Law of Nature as is obliterated in almost all mankind , it is a very great argument that nature being changed , the Law is changed . How can that oblige which cannot be known ? 2. Are not we men as well as you ? Have not several Ages had as great improvers of nature as you ? If grace must be the improver , are there , or have there been none as gracious ? If Learning must be the improver , have there been none as learned ? If diligence or impartiality must be the improvers of nature , have there not been many as diligent , studious and impartial as your selves ? Let all rational men judge which of these is the better argument , [ I and twenty men more in the world do discern in Nature an universal obligation on mankind to keep the seventh day Sabbath : Therefore it is the Law of Nature . ] Or [ The world of mankind , godly and ungodly , learned and unlearned , discern no such natural obligation , except you and the few of your mind : Therefore it is no Law of Nature . ] 3. That is not like to be an Universal Law of Nature , which no one man since the Creation can be proved to have known and received as such by meer natural reasons without tradition . But no one man since the Creation can be proved to have known and received the seventh day Sabbath by meer natural reason without tradition : Therefore it is not like to be an Universal Law of Nature . If you know any man , name him and prove it ; For I never read or heard of such a man. 4. If the Text mention it only as a Positive Institution , then it is not to be accounted a Law of nature . But the Text mentioneth it only as a Positive institution — As is plain , Gen. 2. 3. God blessed the seventh day and sanctified it , because that in it he had rested from all his work , &c. If it had been a Law of nature , it had been made in Nature , and the making of Nature would have been the making of the Law. But here are two arguments against that in the Text. 1. Blessing and sanctifying are positive acts of supernatural institution , superadded to the works of nature : They are not Divine Creating acts , but Divine instituting acts . 2. That which is blessed and sanctified , Because God rested in it from all his works , is not blessed and sanctified meerly by those works or that Rest : And if neither the works of Nature , nor the Rest of God from those works did sanctifie it , then it is not of natural sanctification , and so not of natural obligation . 5. If the very Reason of the day be not of natural , but of supernatural Revelation , then the sanctification of the day is not of natural , but supernatural revelation and obligation . But the former is certain . For no man breathing ever did or can prove by Nature , without supernatural Revelation , that God made and finished his works in six dayes , and rested the seventh . Aristotle had been like to have escaped his Opinion of the worlds eternity , if he could have found out this by nature . 6. The distinction of Weeks is not known by nature , to be any necessary measure of our time ; Therefore much less , that the seventh day of the Week must be a Sabbath . The Antecedent is sufficiently proved , in that no man can give a cogent reason for the necessity of such a measure . And because it hath been unknown to a great part of the world . The Peruvians , Mexicans , and many such others knew not the measure of Weeks . And Heylin noteth out of Jos. Scaliger de Emend . Temp. li. 3. & 4. and Rossinus Antiq. and Dion , that neither the Chaldees , the Persians , Greeks , nor Romans did of old observe Weeks ; and that the Romans measured their times by eights , as the Jews did by sevens . Hist. Sab. P. 1. Ch. 4. p. 83 , 84. And p. 78. he citeth Dr. Bounds own words , p. 65. Ed. 2. confessing the like , citing Beroaldus for it as to the Roman custom . Yea , he asserteth that till near the time of Dionys. Exig . an . 500. they divided not their time into Weeks as now . In which he must needs except the Christians and consequently the ruling powers since Constantine . And if they were so unsetled through the world in their measure by Moneths , as Bishop Vsher at large openeth in his Dissert . de Macedonum & Asianorum Anno solari , ( see especially his Ephemeris in the end , where all the dayes of each Moneth are named without Weeks ) the other will be no won-wonder . I conclude therefore 1. That one day in seven , rather than in six or eight , may be Reason be discerned to be convenient when God hath so Instituted it : But cannot by Nature be known to be of natural universal obligation . 2. That this one day should be the seventh , no Light of Nature doth discover : Therefore Dr. Bound , Dr. Ames , and the generality of the Defenders of one day in seven against the Anti-sabbatarians , do unanimously assert it to be of Positive supernatural institution , and not any part of the Law of Nature : Though stated dayes at a convenient distance is of the Law of Nature . CHAP. IV. Whether every word in the Decalogue be of the Law of Nature ? and of perpetual obligation ? And whether all that was of the Law of Nature was in the Decalogue ? BUt the great argument to prove it the Law of Nature is , because it was part of the ten words written in stone . To which I say , that the Decalogue is an excellent summary of the Generals of the Law of Nature , as to the ends to which it was given ; but that , I. It hath more in it than the Law of Nature . II. It hath less in it than the Law of Nature : And therefore was never intended for a meer or perfect transcript of the Law of Nature : but for a perfect general summary of so much of that Law as God thought meet to give the Jews by supernatural revelation , containing the chief heads of Natures Law ( lest they should not be clear enough in Nature it self ) with the addition of something more . I. That the Decalogue written in stone hath more than the Law of Nature , is proved 1. By these instances ; 1. That God brought them out of the Land of Egypt , and out the house of servants , and that he is to be worshipped in that relation , is none of the Law of Nature , universally so called . 2. That God is merciful ( and therefore reconciled ) to thousand Generations of them that Love him , notwithstanding mans natural state of sin and misery , and all mens actual sin , this is of supernatural Grace , and not the Law of meer Nature . 3. The great difference between the wayes of Justice and mercy , expressed by the third and fourth Generation , compared to Thousands , is more than the meer Law of Nature . 4. Those Divines who take all Gods positive Institutions of Worship , to be contained in the Affirmative part of the second Commandment , must needs think that it containeth more than the Law of nature ( Though I say not as they ; but only that as a General Law , it obligeth us to perform them , when another Law hath instituted them . ) 5. To rest one day in seven is more than the Law of Nature . 6. To rest the seventh day rather than the sixth or first is more than the Law of Nature . 7. The strictness of the Rest , to do no manner of Work , is more than a Law of Nature . 8. That there be Man servants , and Maid servants , besides natural inferiours , is not of the primitive or universal Law of Nature . 9. The distinction of the Israelites from strangers within their Gates , was not by the Law of Nature . 10. That Cattle should do no manner of work ( as for a Dog to turn the spit in a wheel , or such like ) is more than a Law of Nature . 11. That God made Heaven , and Earth in six dayes and rested the seventh , is not of Natural Revelation . 12. That this was the reason wherefore God blessed the Sabbath day aud hallowed it , is not of Natural Revelation . 13. Some will say that more Relations than Natural being meant in the fifth Commandment , maketh it more than a Law of Nature . 14. That the Land of Canaan is made their reward , is a positive respecting the Israelites only . 15. That length of dayes in that Land should be given by Promise , is an act of Grace , and not of Nature only . 16. That this promise of length of dayes in that Land , is made more to the Honouring of Superiours , than to the other commanded duties , is more than Natural . 2. I prove it also by the Abrogation of the Law written in stone , which I proved before ; If the Decalogue had been the Only and Perfect Law of Nature , it would not have been so far done away , as the Apostle saith it is ( of which before . ) II. All the Law of Nature was not in the Tables of Stone . Here I premise these suppositions . 1. That a General Law alone , obligeth not to all particulars , without a Particular Law. E. g. If the second Command say , Thou shalt perform all Gods instituted Worship : Or , Thou shalt Worship me , as I appoint thee ? This bindeth no man to Baptism , the Lords Supper , &c. till another Law appoint them . Therefore there is not so much in the general Law alone , as is in that and the particular also . 2. All that is presupposed in a particular Law , is not part of that Law. 3. It is not so much to inferr a duty indirectly and by far fetcht Consequences , as to command it directly . Now I prove the assertion by instances . All these following are Natural duties , and commanded also in other parts of Scripture , and yet are not in the Law of Moses as Written in Stone . 1. To believe that the soul is Immortal . 2. To believe that there is a Heaven where we shall be perfectly blessed in the Knowledge , Love and Fruition of God. 3. To believe that there is a Hell , or life of future punishment for all the impenitent . 4. To Love ourselves , with a just and necessary Love , as such . 5. To take greatest care to save our souls , above our bodies . 6. To tame and mortifie all our fleshly lusts in order to our own Salvation . 7. To deny all bodily pleasure , profit , honour , liberty and life , for the securing of our salvation . 8. To forbear all outward acts of Gluttony , Drunkenness , Sloth , &c. as they tend to our own damnation . 9. To rejoice in persecution because of our great reward in Heaven . 10. To pray constantly , and servently for Heaven , as the means of our obtaining it . Let none say that many of these same things are commanded in order to God , and our neighbour . For I grant that the same material acts be so ; as they are expressions of Love to God and Man : But to do them in Love to our selves and for our own Salvation , is another principle and end , not contrary to , but necessarily conjunct with the former two : And indeed all the duties of self-love as such are past by ( as supposed ) in Moses Decalogue ; because they are deeply written in mans Nature , and because the Law was Written as Political , for another use . Obj. But these are all supposed in the first Command of Loving God , and in the second Table , Thou shalt Love thy Neighbour as thy self . Answ. 1. These last are not the words of the Decalogue : but a part of the summary of all the Law. 2. Both Tables indeed suppose the Love of our selves , but that which is supposed , is not a part of them . Obj. But it is the Socinians that say the Old Testament speaketh of no reward or punishment but in this life . Answ. True : But Camero ( de tripl . faed . ) and others that rightly understand the matter affirm , that , 1. The Law of Nature containeth future rewards and punishments in another life , 2. And so doth the Covenant of Grace made with Adam and all mankind in him , and renewed to Noah , Abraham and the Israelites , which by Paul is called The Promise as distinct from the Law. 3. But the Law of Moses in its own proper Nature as such , was only Political , and spake but of Temporal Rewards and Punishments . 4. Though yet all the faithful were bound to take the Law and Promise together , and so to have respect both to Temporal and Eternal things . For the Law it self connoted and supposed things Eternal as our great concernment . III. There is more of the Law of Nature in other parts of Moses Law , conjunct with the Decalogue , than is in the Decalogue alone . I will stay no longer in the proof of this , than to cite the places as you do . Exod. 23. 13 , 32. & 22. 18 , 20. Lev. 20. 1 , 4 , 6. Deut. 13. & 17. Exod. 23. 24. Deut. 12. & 23. Lev. 24. & 23. 3. Exod. 12. 16. Deut. 23. 18. Exod. 22. 28. & 23. 20. & 21. 15 , 17. Lev. 19. 32. Deut. 21. & 1. & 16. & 6. & 11. Exod. 21. 12 , 13 , 18 , 20 , 22 , &c. & 22. 2 , 3. Lev. 13. 14. & 17. Deut. 21. Exod. 22. 19. Lev. 18. & 19. 29. & 20. Deut. 22. Exod. 21. 16 , 21 , 32 , 35. & 22. 1. 4. to 17. Lev. 19. 30 , 35. Deut. 24. & 29. 14. & 21. & 25. Exod. 23. 1. to 9. Deut. 23. & 24. Lev. 19. 11 , 15. Exod. 22. 21 , 22. & 25. & 26. & 23. 4. Lev. 19. 14 , 16 , 18 , &c. By all this I shew you why , 1. I allow not of your making the word Law in the New Testament to signifie the Decalogue only , or taking them for equipollent terms . 2. Why I take not the Decalogue and the Law of Nature , for equipollent termes , or their matter to be of the same extent : And consequently why I take it for no proof that all things in the Decalogue are perpetual , because all things in the Law of Nature are so . CHAP. V. Whether the truest Antiquity be for the seventh day Sabbath as kept by the Churches of Christ ? IT is here further objected that the seventh day Sabbath hath the truest testimonies of Antiquity : that it is controvertible when and how the Lords day came in ; but the Antiquity of the seventh day Sabbath is past Controversie : that the Eastern Christians long observed it , and Antichrist in the West did turn it into a Fast : that the Empire of Abassia keepeth it to this day . Answ. There is enough said of this before , were it not that some Objectors causlesly look for more . I answer therefore , 1. That it is true that the Sabbath is more ancient than the Lords day ; And so is Moses more ancient than Christ Incarnate , and his Law than the Gospel as delivered by Christ and his Apostles , and Circumcision than Baptism , and the Passover than the Lords Supper ; And so every mans Conception , Nativity , Infancie and Ignorance was before his Maturity and Knowledge . And what can you gather from all this ? Thus the Papists say that their way of Religion was in England before ours , and that the reliques of it in our Monuments [ Orate pro animabus , &c. ] is their standing witness , which we cannot totally deface : And its true , if by our way they mean the Reformation of theirs as such : For the Cure is ever after the disease : Though its false if they speak of our Religion it self ; which was here before their errours , as Health is before sickness . But they should consider , that by this prerogative the Heathens excell us both : And that they may say , you have yet many Monuments of our more ancient Religion , which you have not been able to obliterate : You still call your Week dayes by our ancient names , Sunday , Munday , &c. Your adoration towards the East was fetcht from us , and so were abundance of your Customes : Which we hope may recover the reputation of our Religion . 2. I have shewed you already how and why the Eastern Christians kept the Sabbath : 1. They kept it not as a Sabbath , but only met on that day as they did on the fourth and the sixth dayes , ( Wednesdayes and Fridayes ) as it is used in England to this day . And for the most part they Celebrated not the Lords Supper on that day . And they abhorred the keeping it as a day of Rest. 2. They met on that day for all these Reasons . 1. Because having been used in the beginning to meet every day in the Week ( when they had all things common , and were to shew the power of the Evangelical Doctrine to the height , Act. 2. 44 , 45 , 46. & 4. 33 , 34 , 35. ) as they found cause to retrive their community , so did they to meet seldomer , and yet not so seldome as once a Week : And therefore as we now keep other meetings for Lectures and Prayers , besides the Lords day , so did they then on Wednesdayes , Fridayes , and Saturdayes . 2. Because the Conversion of the Jews was a great part of their work and hope : And therefore to win them , they would with Paul become Jews , that is , not affect an unnecessary distance , but come as neer them as Lawfully they could . 3. Because Converted Jews were no small part of the Eastern Churches : who could not easily be quite brought off from Jewish Customes ; And the rest were unwilling to offend them , being taught not to despise the weak that observed meats and days , Rom. 14. & 15. Gal. 2. 4. Because the Assemblies on the seventh day were taken as fit preparatories to the sanctifying of the Lords day , on which account the Church of England now appointeth them . These things one that is acquainted with Church History needeth no proof of . And they are sufficiently proved before . Ignatius words before cited are full . And those of the Council of Laodicea , Can. 29. are more full , who do at once appoint meetings on the seventh day , and yet Anathematize them that Judaize thereon , by bodily rest ; and would have men labour on it , and preferr the Lords day before it . Justin Martyr in his Dialogue with Trypho , doth largely shew that Circumcision and the Sabbath are ceased by the coming of Christ , and his Institutions , and are not now to be used by Christians . And what writer have we of full reputation and credibility more ancient than Justin , from whom any testimony in this case might be sought ? Tertullian ( one of the next ) li. 2. against Marcion saith , that the Sabbath was for that Time , and present occasion , or use , and not for perpetuity . Athanasius was one that was for meeting on the Sabbath : And yet writeth his Book de Sab. & Circum . purposely to prove that the Sabbath is ceased with Circumcision as a Shadow , and that now the Lords day is the sanctified day . And the like he hath most expresly in Homil. de Semente , as is cited before , saying that , The Master being come , the Vsher was out of use ; and the Sun being risen the Lamps are darkened . Basil Ep. 74. Writeth against Apollinaris for holding that after the Resurrection , we should keep Sabbaths , and Judaize● ; As if that were the perfection to which Christ would restore men . See Greg. Nazianz. Orat. 43. And Chrysoft . Hom. 19. in Mat. 12. against the use of the Sabbath . Cyril . Hieros . cat . 4. & Epiphan . against the Nazaraei , condemn them for keeping the Sabbath and Circumcision , though withal they kept the Lords day . The same doth Epiphanius li. 1. Haer. 30. n● 2. and before him Eusebius Hist. li. 3. say of the Ebionites . Augustine oft telleth us , that the observation or keeping of the seventh day Sabbath is ceased , and not to be done by Christians . Qu. ex . N. Test. 69. Ad Bonif. l. 3. Contr. Faust. Manich. li. 6. c. 4. De Genes . ad lit . l. 4. c. 13. de spir . & lit . c. 14. de util . Cred. c. 3. 3. And as for the Abassians keeping the Sabbath , It s true , they keep that day in some sort : But it is as true , that they use Circumcision , and many other Jewish Ceremonies ; besides oft Baptizings ; And that they profess not to use these as the Jews do , but only as ancient Customes , and as Paul did while he complyed with them , using the outward action for other ends than Judaizers do . And the rather because they think their Emperours descended from Solomon . But the Lords day they keep on the same account as other Christians . And if this instance make any thing for Sabbatizing , it will make as much for Circumcising , and other Jewish rites , but nothing against the Sanctifying of the Lords day . 4. And as for the matter of Fasting on the Sabbath , the Churches greatly varyed in their Customes . The Eastern Churches , and Millan in the West , were against Fasting on the Sabbath on two accounts , 1. Because , as is said , they would not offend the Jewes . Even as many peaceable Non-Conformists , who are against many Holy dayes now established , do yet forbear labouring and opening their Shops on those dayes , because they will not give offence ; Yea and go to hear the Sermons on those dayes , though they keep them not Holy as such dayes . 2. Because there were many sorts of Hereticks in those times , who held that the World was made by an evil God , and thence came evil , and so they Fasted on the seventh day on that reason : Which made the Christians avoid it lest they should Symbolize with those Hereticks . And therefore the ( real or pretended ) Ignatius speaketh so severely against Fasting on the Sabbath , as well as on the Lords day . And so do the Constitutions called the Apostles ; yea and the Canons called theirs , Can. 65. But in the Western Churches , ( as is aforesaid ) both Jews and Hereticks were more distant , or less considerable for numbers ; and therefore they fasted on the seventh day , and that the rather lest they should seem by Sabbatizing to Judaize . Which was before Antichrists appearing , unless you think all the holy Doctors before cited , and all the Western Churches to be Antichristian . Having gone thus far I here add two more Scripture Arguments to prove the abolition of the Jewish Sabbath . The first is because it is frequently made ( as Circumcision is ) a sign of the particular Covenant between God , and that Nation as they were a political body , and peculiar people . Therefore if their Policy cease , and Gods relation to them as a Political body , and peculiar people , and so that Political Covenant with them , then also the signe of the Covenant and Relation ceaseth . And though the word [ for ever ] is sometime added , it is no other than is oft added also to the Jewish Law and Ceremonies . 2. From Act. 15. Where the case is determined by a Council of Apostles , Elders and Brethren , yea by the Holy Ghost . V. 28. It appeareth by V. 24. that the thing asserted by the false Teachers was , [ that the Gentiles must be Circumcised and keep the Law ; that is , of Moses ] V. 1. Now the seventh day Sabbath was part of that Law ( As Sacrificing was , though it was a Law before . ) But the Holy Ghost determineth the case , [ to lay on them no greater burden than these necessary things , ] after named ; where the Sabbath is none of them , and therefore hereby shut out . The precepts given to Noah are named ( of which the Sabbath was not one . ) Obj. By this Exposition you may say that the rest of the Decalogue is excluded : For Idolatry , Murder , &c. are not here forbidden by name . Answ. I have fully proved that the Decalogue as written in Stone , and part of the Law or Covenant of Moses is not at all in force , especially to the Gentiles , nor yet as part of the Covenant ( or promise ) of Works , made with Adam in Innocency : For the form of the Promissory Covenant of Works ceased upon mans sin , and the promise of a Saviour ; And the form of the Mosaical Law or Covenant never reached to the Gentile Nations and is ceased to the Jews : Therefore the Matter must cease as it constituted the same Covenant , when the forme ceased : And Paul saith expresly that this Law Written in Stone is done away : But , 1. The Law of Nature as a meer Law never ceased : 2. And Christ hath taken it into his Covenant , as part of the Matter of it : So that it is wholly in force , though not as part of the Covenant of Works , either Adamical or Mosaical . But the Sabbath as to the seventh day , was no part of the Law of Nature , as is proved : And Paul expresly saith that it was a shadow of things to come , and is therefore vanished away , Col. 2. 16. Had it been part of the Law of Nature , it had bound us as such and as Christs Law : or had it been one of the Enumerated particulars , Act. 15. it had bound the Neighbour Gentiles , pro tempore at least . But being neither , that Council dischargeth Christians from the observation of it , as far as I can understand the Text. FINIS . Postscript . IT is long since the foregoing Treatise was promised to a Person of Honourable Rank , who was enclined to the Jewish Sabbath ; but before it was finished , or well begun , I had a sight of a Treatise on the same subject , by the late Reverend Worthy Servant of Christ Mr. Hughes of Plimouth , which enclined me to take my promised work as unnecessary . But yet some reasons moved me to reassume it . Near two Moneths after it went from me to the Press , the said Treatise of Mr. Hughes first , and after another on the same subject by Dr. I. Owen came abroad . Yet do I not reverse mine , because many Witnesses in an Age of Enmity and Neglect , can be no injury to a truth so serviceable to the Cause of Christianity , and the prosperity of the Church , and the good of souls . Though if I were one that took the Churches prosperity to consist in the Riches , Grandeur , Ease and Domination of Empire of Papal Pastors , rather than in the humble , holy , heavenly , self-denying imitation of a Crucified Christ , I would have forborn a subject which is all for our preparation for a Heavenly Sabbatism , and carrieth men above the sensual Rest of Fleshly men , and therefore is so much disrelished by them , Rom. 8. 6 , 7 , 8. But supposing it my duty to do what I have done , I think meet to advertise the Reader , that when several men treat of the same subject , though they speak the same things in the main , yet usually each of them bringeth some considerable light , which is omitted by the rest : And as the same Spirit sets them all on work , so all together give suller evidence to the truth , than any one of them alone . And I hope the Concourse of these three Tractates doth prognosticate , that ( though the Devil hath so contrived the business for the Prophane , that like Papists , they will hear and read none , but those that are not like to change them ; yet ) God will awaken the sober and serious believers of this Age , to a more holy and fruitful improvement of his day ; which will greatly tend to the encrease of real Godliness , and consequently to the recovery of the dying hopes of this apostatizing and divided Age. But that which moveth me to write this Postscript , is to acquaint thee , for the prevention of scandal by any seeming differences in our Writings , 1. That it cannot be expected , that all who plead the same Cause , should say just the same things for it , for matter and manner of argumentation . 2. That if I own the Name Sabbath less than some others , and adhere more to the name of the Lords Day , I do not thereby oppose the use of the name of Sabbath absolutely ; nor is that in it self a Controversie about the Matter , but the Name , which though not contemptible , yet is of far less moment than the Thing . 3. That if I make not use of so many Old Testament Texts as some others , I do not thereby deny the usefulness of them , nor call you off from the consideration of any argumentation or evidence thence offered you . 4. That if I seem to be more for the cessation of Moses Law than some others , even of that part which was written in Stone , yet no part of the Law of Nature is thereby denyed by me any more than by any of them ; And they that are angry with me , for writing so much against the Antinomians , should not also be angry with me for going no further from them , than the force of Truth constraineth me . 5. That you must pardon me for my purposely avoiding the name of the [ Moral Law ] Mr. Cawdry and Mr. Palmer who have written most largely of the Sabbath , have told you the reason . I love not such names , as are not fitted to the nature of things , but are fitted to signifie almost what the Speaker pleaseth . I know no Law which is not formally Moral , as being Regula actionum Moralium . And men may if they will , as well confine the signification of the word [ Law ] it self , as of a [ Moral Law ] Nor doth use it self sufficiently notifie the distinguishing signification of it : For one meaneth by that name , all the Law of Nature as such . Another meaneth only so much of the Law of Nature as is common to all mankind . Another meaneth all Positive Laws of supernatural Revelation , which are perpetual and universal , as well as the Law of Nature . Therefore without finding fault with others , it sufficeth me to distinguish Laws by such names as plainly signifie the intended difference . And though by the Law of Nature , I mean not formally the same thing that some others do , I have sufficiently opened my sense and the reasons of it , in my Reasons of the Christian Religion . 6. That they who say , that the Old Covenant , or the Covenant of Works made by Moses with the Jews is abrogate or ceased , and the Decalogue as a part of , or belonging to that Covenant , do say the same thing that I do , when I maintain that the Decalogue and whole Law as Mosaical is ceased , but that all the Natural part is by Christ assumed into his Law or Covenant of Grace . For it is the same thing which is denominated the Law ( of Moses , or of Christ ) from the preceptive part , and and a Covenant from the terms , or sanction , especially the Promissory part . Nor is there any part of the Law of Moses , which was not a part of the Mosaical Covenant . And if the Form cease which denominateth , the Being and denomination ceaseeth , and all the parts as parts of that which ceaseth . So that if the Covenant of Works made with the Jews cease ( which Camero calleth a third or middle Covenant , and several men do variously denominate , but the Scripture calleth the old , or former Covenant , or Testament , or Disposition ) then all the Law as part of that Covenant ceaseth : And that is as much as to say also that it ceaseth as meerly Mosaical , or Political to the Jews . And then the Argument is vain , This or that word was written in the Tables of Stone : Therefore it is of perpetual obligation . For as it was written in Stone , it was Mosaical , and is done away ; and under the New Covenant all that is Natural and Continued , shall by the Spirit be written upon the Heart ; whence sin at first did obliterate it . 7. That as the Rest of God in the Creation is described by a Cessation from his work , with a complacency in the goodness of it : but Christs Rest is described more by Vital Activity and Operation , than by Cessation from work , even his Triumphant Resurrection as the Conquest of Death , and beginning of a New Life : so I think the Old Sabbath is more described by such Corporeal Rest , or Cessation from work , which was partly Ceremonial , or a signifying shadow , and that the word Sabbath is never used in the Scripture , but for such a day of Ceremonial Rest ( though including holy Worship ) . But that the Lords day and its due observation is more described by spiritual Activity and Operation , in the spiritual Resurrection of the soul , and its new Life to God ; And that the Bodily Rest is no longer Ceremonial or shadowy , but fitted to the promoting and subserving of the spiritual Activity and Complacency in God and holy exercises of the mind , as the body it self is to the service of the soul. 8. That I am not ignorant that many of the English Divines long ago expound Matth. 24. 20. of the Christian Sabbath , and Col. 2. 16. as exclusive of the Jewish Weekly Sabbath : But so do not most Expositors , for which I think they give very good reasons , which I will not stand here to repeat . 9. That I intended not a full and elaborate Treatise of the Lords Day , but a brief Explication of that Method of proof which I conceive most easie and convincing , and fittest for the use of doubting Christians ; who are many of them lost in doubts in the multitude and obscurity of arguments from the Old Testament : when I think that the speedy and satisfactory dispatch of the Controversie is best made by a plain proof of the Institution of Christ by the Holy Ghost in the Apostles ; which I thought to have shewed in two or three Sheets , but that the necessity of producing some evidence of the fact , and answering other mens Objections , drew it out to greater length . And my method required me to say more of the practice of Antiquity , than some other mens . But again , I must give notice that Dr. T. Ysoungs Dies Dominica is the Book which I agree with in the Method and Middle way of determining this Controversie , and which I take to be the strongest written of it : And that I omit most which he hath , as taking mine but as an Appendix to his , and desire him that will write against mine , to answer both together , or else I shall suppose his work to be undone . ERRATA . PAge 19 Line 23 and 24 for there put the● . p 21 l 20 Blo●t out ( of the Conclusion ) p 30 l 10 for Pentecost r Passov●● . p 35 l. 4 r ( Canon . Council . Trul. ) p 181 l 13 r George Walker . And in my Defence of the Principles of Love the Errata being not gathered , the Reader is desired Part : 2. page 92 line 3 for the Verb to read the Word . FINIS . Notes, typically marginal, from the original text Notes for div A26918-e1260 * * I speak only de facto , how the Antients used these words . 
A10130	----	A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D. Primerose, David. 1636 Approx. 825 KB of XML-encoded text transcribed from 178 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A10130 STC 20387 ESTC S115259 99850478 99850478 15686 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10130) Transcribed from: (Early English Books Online ; image set 15686) Images scanned from microfilm: (Early English books, 1475-1640 ; 1253:6) A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D. Primerose, David. Primrose, Gilbert, ca. 1580-1642. [16], 338, [2] p. Printed by Richard Badger for William Hope, are are to be sold at his shop at the signe of the Glove in Corne-Hill, London : 1636. G.P. D.D. = Gilbert Primrose, Doctor of Divinity. The title page is a cancel. The first leaf is blank except for signature-mark "A" with ornament. With a final errata leaf. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 Jonathan Blaney Sampled and proofread 2003-09 Jonathan Blaney Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion A TREATISE OF THE SABBATH AND THE LORDS-DAY . Distinguished into foure parts . WHEREIN IS DECLARED BOTH THE Nature , Originall , and Observation , as well of the one under the Old , as of the other under the New Testament . WRITTEN IN FRENCH BY DAVID PRIMEROSE Batchelour in Divinitie in the Vniversity of Oxford , and Minister of the Gospell in the Protestant Church of Roven . Englished out of his French Manuscript by his Father G. P. D. D. LONDON , Printed by Richard Badger for William Hope , and are to be sold at his Shop at the signe of the Glove in Corne-Hill . 1636. THE TRANSLATOR TO THE READER . I Wrote to my Sonne , Preacher of the Gospel at Roven , desiring him to set downe in a paper ( distinctly and clearely ) his oinion concerning the Sabbath , with the confirmation thereof by such arguments which hee should thinke most pregnant , and a solide refutation of the contrary arguments ; which he did accordingly , but in the French Tongue , as writing onely out of a dutifull affection to condescend to my desire , not thinking , and far lesse desiring it should be Englished and made publike here : Neither had I any such intention , as being most unwilling that he , who is a stranger to this nation , although not a stranger to the Church , should goe formost to breake this yee . And therefore I kept it by me three yeeres , till being advertised that others were gone before , and their Bookes were on the Presse , and finding no man that would or could translate it into our Tongue , and take the wearisome paines to place the additions ( which he sent me at divers times afterwards ) in their roomes : I undertooke this labour my selfe , hoping that things being compared with things , cause with cause , reasons with reasons , and the contrary arguments , which are to be found in so many bookes , for and against the morality of a seventh day of a weekly Sabbath , being examined and conferred one by another , the Christian , charitable , and judicious Readers shall be stirred up , after they have proved all things , to hold fast that which is good , without imparing any thing of that religious service which they owe and yeeld publikely in the Church , and privately at home with their families to the Lord their God , who needs not the errours of men ( though never so specious ) for the upholding of his service . If in this end of my translation I have done any thing amisse , I say with David , Let the righteous smite me , it shall be a kindnes , and let him reprove me , it shall be an excellent oile , which shall not breake mine head . In the meane while , let all Christians , according to the exhortation of the Apostle , put off anger , wrath , malice , and put on charity , which is the bond of perfection , and so walk worthy of the vocation wherwith we are called , with all lowlines and meeknesse , with long suffering , forbearing one another in love , endeavouring to keepe the unity of the spirit in the bond of peace ; that living in peace , the God of love and peace may be with us , and live in us for ever and ever . Amen . THE PREFACE . The state of the Question . 1. All men are bound to serve God every day privately , in some measure , according to his word . 2. They are also bound to serve him publikely , and to have a day stinted for his publike service . 3. There is among godly and learned Christians a great controversie about the Originall , Nature , and Observation of that day . 4. Some hold the sanctification and observation of one of the seven dayes of the weeke to be morall , and therefore of perpetuall necessity , since the beginning unto the end of the world . 5. Others maintaine , that the stinting of a day for Gods publike service , is a point of order , and of Ecclesiasticall governement , depending wholly on institution . 6. This Treatise made for the defence of this last opinion , is divided into foure parts . 1 ALl men are obliged to honour and serve God all the dayes of their life , by the heedfull practice of all the exercises of religion and godlinesse , which hee hath prescribed in his holy word . Neither ought they to let any day slip without the imployment of some time , and the carefull applying of themselves in some competent measure to that duty , that thereby they may thrive in the knowledge of truth which is after godlinesse , and increase in sanctification , without which no man shall see the Lord. Neverthelesse , seeing God hath ordained , that man in the sweat of his face shall eat his bread , and live by the labour of his owne hands , Gen. 3. v. 19. that this transitory and dying life is besieged with so numerous an hoste of difficulties , that it cannot be guarded without many necessary imployments returning every day , that the labour whereunto all men are tied , will scarcely suffer them to take their breath , they cannot , for the most part , apply themselves to the necessary actions of Gods service , with such care , vigilancie , attention , and continuance , as is requisite . 2 These ordinary paines of temporall callings are a far greater impeachment to the publike and solemne service that the faithfull are bound to render joyntly to God in their publike meetings . For the King of heaven is not satisfied with their private devotions in their closets severally , or together with their families at home : but will have them also to doe unto him full and absolute homage abroad , confessing him to be their Creator , Redeemer , and perpetuall Benefactor , calling upon his holy name , and setting forth his praise in their congregations , and religious assemblies . Now the dayes of man are a warfare upon earth , and his dayes are like the dayes of an hireling , and the life of the faithfull is intangled and diverted with so many necessary and toilesome affaires , that it is very difficult unto them , to have such holy and religious meetings every day ; yea , in many places it is impossible . Therefore it is altogether necessary , that a day be chosen and picked out from amongst a number of other dayes , and peculiarly appointed , that in it , as often as it returneth , all persons , setting aside the care of all temporall and worldly affaires , and daily imployments , may extraordinarily set themselves with one accord to serve God publikely in the assemblies appointed for that end , and that each person may , on that day , serve him apart , before and after the publike service , with such a regard and assiduity , that it goe beyond the ordinarie devotion of every day . No body amongst true Christians which take to heart the honour , glory and service of God , will make a controversie of this . Neither is this the subject of the controversie which is canvassed and sifted on both sides with great earnestnesse , yea with too great eagernesse between many Christians , which are learned , godly , and consenting in the profession of the same doctrine and truth of the Gospel of peace . 3 Their variance and disagreement is about the nature , beginning , and particular observation of the day which is separated from all other dayes , that it may be especially applied to Gods service ; to wit , 1. If it be a thing of naturall justice , of perpetuall necessity , and whereunto all are tied by a morall commandement appertaining to the New as well as to the Old Testament , that of seven daies of the weeke one be kept for the end aforesaid . 2. If before the Law was given by Moses to the people of Israel , yea if from the beginning of the world God himselfe made the particular designation of this day , setting it apart for his service , and commanding to Adam , and to all his posterity , the hallowing and keeping of it . 3. If under the New Testament there be a divine ordinance of such a day of rest , as well as there was under the Old Testament . 4. And if by Gods command the consciences of faithfull Christians are under the Gospell as much obliged to hallow it , as the Iewes were under the Law , and for the better , and more religious sanctification thereof , to abstaine from all outward workes , which are lawfull and are practised on other daies , lest they should transgresse that divine Commandement , and so finne against religion and conscience . These are the maine points which some learned Divines , and godly Christians instructed by them demurre upon . 1. Some of them deeme , that the keeping of one of the seven dayes of the weeke is a morall and naturall duty , that God himselfe sanctified it for his service by an expresse and perpetuall Commandement , that so it was from the beginning , so it is still , and shall never be otherwise till the end of the world . 2. That before sin came into the world , as soone as Adam was created , God prescribed unto him and to Eve our first parents , and in them to all men which were in their loynes , and were to come out of them , the hallowing of one day of the weeke , which was the seventh day . 3. That he reiterated and renewed this Commandement in the fourth precept of the morall Law , which he gave in Horeb to the people of Israel , and hath bound all Christians under the New Testament to hallow and keepe it religiously , because it is of the same nature with the rest of the Commandements of the Decalogue , which are all morall . 4. That for this cause our Lord and Saviour Iesus Christ , and his blessed Apostles have ordained and prescribed it unto them ; And so all men have beene , all men are , all men shall in all times be tied to the religious observation thereof by the necessity of a divine and morall Commandement . 5. That we are bound in conscience by the binding power of this Commandement , to refraine alwayes on this seventh day of Sabbath or of rest , from all earthly workes used on the other dayes of the weeke . 6. This onely they acknowledge , that the particular observation of one constant day amongst these seven , as of the first or of the last of seven , is not morall , nor of a like obligation under the Old , and under the New Testament ; that it is onely a point of order , and of ecclesiasticall government , which God did otherwise order and settle under the Old , than he hath done under the New Testament : That under the Old Testament , from the creation of the world , till the comming of Christ , he ordained the observation of the last day of the weeke , in remembrance that he created the world in six dayes ; and rested on the seventh or last day from all the works that he had made : whereas he hath ordained , that under the New Testament , the first day of the weeke shall be religiously solemnized , in remembrance that on that day our Lord Iesus Christ rose from death to life , and by the exceeding greatnesse of the power of his glorious resurrection hath performed the worke of the second creation , which is the redemption of the world , from the slavery of the devill , the power of the Law , the bondage of sinne ; And therefore it behooveth the first worke of the Creation to yeeld to this worke the prerogative of excellencie of nature , as likewise of the possession which it had till then of the solemne day of rest . That for this cause so important and peremptory the day of Gods service was to bee changed and removed from the last day of the weeke , wherein was finished the first Creation , unto the first day wherin the second was fully accomplished by our Lord Iesus Christ , who hath himselfe appointed this alteration . 5 Others doe hold , that verily it is a duty naturall , morall , and perpetuall , to serve God publikely ; 1. That all men are obliged unto it ; and bound to meet together in the Church for that purpose . 2. That being there , they ought to give their mindes to the exercises of religion with a more particular earnestnes , & diligence , than they are able to do every day at home , or abroad . 3. That they must have a set day purposely stinted for the fulfilling of a duty so religious , so necessary , and so fruitfull . 4. But that such a day must be one of seven , or of another number , & which in order of that nūber , they deny to be a morall point , & to have in it any naturall necessity . For their tenet is , that it is a thing of order , & of Ecclesiastical government , depending intirely of institution . 5. That indeed under the Law , which God gave by Moses to the children of Israel , this holy and most perfect Law-giver , amongst other points whereby he directed the Ecclesiasticall order and Church-government which that people was to be ruled by , instituted and commanded the consecrating of a severall day for his service , even of one of seven , and of the last of those seven which he had rested on from all his works , & a most strict & precise forbearance of all worldly works on that day . 6. But appeareth not at all , that God gave any commandement to Adam , either before or after his fall , binding him or his progenie to the keeping of any day whatsoever , as to a thing morall and necessarie , neither is there any trace of such a Commandement to be found , till the comming of the Israelites to the wildernesse , for till then God had left it free . 7. That under the New Testament one day of seven is kept , to wit , the first day of the weeke , wherein our Lord Iesus Christ rose from the dead ; But not for any morall necessity tying all men to observe one day of the weeke ; Nay , not for any expresse Commandement which God the onely Law-giver hath given by Iesus Christ , or his Apostles , to keepe such a day , and namely the first ; but through an usage which hath beene introduced and conserved in the Christian Church since her first beginnings , till this present time . 8. That therefore this observation is simply of Ecclesiasticall order , and that a cessation from ordinary workes on this day , is more particularly requisite than in another day of the weeke , seeing the Church hath appointed and set it apart for Gods publike service : Yea , that an universall refraining from all these workes , to the intent that the whole day bee without disturbance bestowed on Gods service , is good and laudable . 9. Yet this is not in such sort necessary , as if it were a sin against religion and conscience to a Christian , after divine service finished in the Church , to apply himselfe to outward actions belonging to the lawful and honest commodities and pleasures of this decaying and troublesome life , when they doe it with Christian wisedome , which must be the guide of all our actions , leading us so warily that we transgresse not the wholesome lawes of the state , or of the Church wherein we live , and that we shun all partialities and cause of schisme , which is the bane of the Church , dismembring , and tearing in factious pieces the mysticall body of our LORD IESUS CHRIST , which the true doctrine of faith had preserved from the poyson of mortall herefie . 6 Of these two foresaid opinions , the last , to my judgement , is the truest , and hath more solid and cleare reasons than the first , as shall bee seene by the canvasing and sifting out of the reasons that are broached on both sides . Which to doe more distinctly and clearely , I will divide this Treatise into foure parts : In the first I shall endeavour to prove , that the institution and observation of a seventh day of Sabbath , is not morall , that it began not with the beginning of the world , that it had no existence , till the people of Israel were brought from Egypt to the wildernesse , and was not known in any part of the universall world till then , and that the Commandement whereby it was confirmed in Horeb , obligeth not under the New Testament . In the second , I shall answer all the reasons that I have found alleaged for the contrary opinion . In the third , I shall discourse of the appointing of Sunday for Gods service , and shew whence , in greatest likenesse of truth , it taketh its beginning and establishment in the Christian Church . In the last , I will declare what was the cessation of workes enjoyned in the Sabbath day under the old Testament , and how far we are obliged unto it under the New Testament . For these are the principall points that Christians jarre and differ about in this matter of the Sabbath . Perlegi hunc Tractatum , cui Titulus est [ A Treatise of the Sabbath and the Lords-day ] & nihil reperio sanae doctrinae , aut bonis moribus contrarium , quo minus cum utilitate publicâ imprimatur ; ita tamen ut si non intra septem menses proxime sequentes typis mandetur , haec licentia sit omnino irrita . Ex Aedibus Lambethanis Ianuar. 5. 1635. GUIL . BRAY R. in Christo Patri D. Arch. Cant. Capel . Domest . THE FIRST PART wherein it is proved that the Ordinance and observation of a Seventh-Day of Sabbath , is not morall , hath not its beginning since the beginning of the World , and obligeth not under the Nevv Testament . CHAPTER First . REASON I. 1. First Reason . The times and places of Gods service , are accidentall circumstances , and have no morall equity in them , but depend on a particular institution . 2. GOD tooke occasion of his resting on the Seventh day to institute that day . 3. Confession of some that are of the contrary opinion . 1 TO establish the second of these two opinions afore mentioned , and to refute the first , whereby the observation of one day of rest in the weeke is affirmed to be a morall duty , I say First , that the nature of the thing called in question is repugnant to this opinio . For it is a thing evident of it selfe , that as the places , even so the times of Gods service are accidentall circumstances , which have no foundation in any naturall and essentiall justice and equitie , nor any necessity inherent in them , but depend absolutely on the ordinance of God , or of men . What hath in it one day of seven , more than one of a greater or lesser number , wherefore we should affirme , that the observation of that day , rather than of another day , is a morall duty , appertaining , yea necessary to whole mankinde , that thereby it may attaine unto the end for which man was created , therfore it hath an obligatory power over all nations in all ages , which may bee demonstrated and shewed perspicuously by naturall reasons , as some have too hardily pronounced , but without any evidence produced , saving their simple word , which to men that have eyes in their heads , and scorne to be Pythagoras Disciples is no good payment . 2 It was the Creation of the world in sixe dayes , and Gods rest on the seventh day , that was to God the occasion of the appointing of the seventh day , for his service : Now who can shew in that wonderfull worke of the Creation in sixe dayes , and in Gods rest on the seventh day the least appearance of morality ? As there appeareth no such thing unto us , so no other reason of this dispensation is made manifest unto us , saving the good pleasure of GOD , who would have it so . For who can conceive , and farre lesse expresse and shew by words , any essentiall justice in the observation of this number of dayes that God pitched upon for the framing of his workes , and his resting from them ? 3 Some of them against whom I have undertaken this brotherly disputation , have acknowledged and said , that we observe not one day of seven under the New Testament , as a part of Gods service , but only as the time thereof , which sheweth that it is not a morall thing . For if it were , it should bee essentially a part of Gods service , as is universally whatsoever is morall . Vnder the Old Testament it made a part of Gods service , not of the morall , but of the ceremoniall and typike service , established then in the infancy of the Church , and which was not to continue but during that time , as we shall see hereafter . CHAPTER Second . REASON 2. 1. Second Reason , Adam knew not the Sabbath by naturall light , therefore it was not morall . 2. Reply by a distinction of morall things , in those that are naturall or positive . 3. First answer , all morall things are naturally just . 4. Second answer , all morall things are perpetuall , which morall are not . 1 SEcondly , if the keeping of a seventh day were a morall duty , our first Father Adam , by that light of nature which GOD put in his minde when he created him , would have knowne it , as well as he knew all other things which in themselves are good and necessary . But he neither had , nor should have had any knowledge thereof , if God had not injoyned it unto him by a particular commandement , as those which maintaine the morality of the Sabbath doe avouch , pretending that such a command was given him for that end , which we shall ponder and discusse in time and place . In the meane while of this it followeth manifestly , that the observation of a seventh day , is a thing depending meerely of institution and ecclesiasticall regiment , and that in the decalogue the fourth Commandement , in as farre as it injoyneth a seventh day , is not of the same nature with the rest : For if it were , God had observed the same course towards Adam for that commandement , as hee did for all the rest , and for all the rest as for that , which neverthelesse he did not : For he ingraved the substance and tenor of all the other Commandements in Adams heart , and made him to know them naturally , without any instruction by word of mouth , whereof he had no need . But he wrote not in his heart the knowledge of the fourth Commandement , seeing , as they say , he declared it unto them by audible words resounding in his eares , that he might know it : whence it followeth , that all the rest are morall , but this is not whereof we shall have occasion to discourse more largely in the first Chapter of the second part of this Treatise . 2 Of those that defend the morality of one Sabbath day in the weeke , some seeke to decline the weight and edge of the foresaid arguments by a frivolous distinction , saying , that morall things are of two sorts , the one that are founded in the Law of nature , and therefore oblige all men naturally : The others that are of a positive Law , depend on institution , and notwithstanding are parts of the morall Law , of a perpetuall necessity , and of an immutable right , as well as all other morall precepts are ; that the morall Law , as it is morall , is of farre greater extension then is the Law of nature , and that the Sabbath is morall in this last sort . 3 But first , they speake against the ordinary sence and custome of all men , who by the word morall understand that which is naturally and universally just , that is , which reason when it is not misled , and the inward Law of nature dictateth by common principles of honesty , or ought to dictate to all men , of it selfe , without any outward Vsher : This Law all men take for the Law of nature , and reciprocally they take the Law of nature for this Law : which is proved by the ordinary and common distinction that all Divines make betweene the morall , ceremoniall , and judiciall Lawes , which in former times God gave to the Iewes , in which distinction they referre to the last hands and sorts all the positive ordinances which pertained to the ecclesiasticall or civill government , and to the first the ordinances and rules of the Law of nature , wherof these others were circumstantiall appendices and determinations . Nay morall signifieth onely the duties of essentiall godlinesse and righteousnesse , in things belonging naturally to good and holy manners , towards GOD , or towards man , whether in doing good , or departing from evill , and not all things that may be usefull , and in some sort may bee referred to the rules of good behaviour . Otherwise things ceremoniall and judiciall , as such , should not bee distinguished from morall things , for these also have an usefull reference to the foresaid duties of good and godly behaviour . And therefore if the ordinance of the Sabbath , although advowed to bee a positive Law , is notwithstanding called morall , it shall bee , in one and the same respect , both morall and ceremoniall , and all ther ceremonies may after the same manner challenge the name of Moralities , which is absurd . 4 Secondly , after they have confessed the Sabbath to bee a part of the positive Law , grounded only on the order and discipline that GOD was pleased to establish , they broach an affirmation without ground and without reason , when they say therewith , that it is of an immutable right , and carrieth with it a perpetuall obligation . For where and from whence is there any evidence of this ? doth this right belong to all things that are of the positive Law ? Their condition and nature giveth it unto them ? Will any Divine , any Lawgiver , any Logician make of this a probleme , and hold for the affirmative ? Away with Sophistry and captious dealing . It must bee the revealed will of God that matcheth positive with naturall Lawes , and marketh them with the silver stampe of immutability . Now if GOD hath not communicated this dignity with any positive Law ordained by him from the beginning of the world till this day , what appearance is there , that he hath given it , as it were by birth-right , to the Sabbath ? Have they to underprop this their assertion any cleere and evident testimony brought from the unreprocheable truth of holy Scripture ? For we make no account of any mans bare affirmation . But the whole drift of the discourse following shall shew more and more , God willing , how short they come of their promises , and of the But and Blank they aime at . CHAPTER third . REASON 3. 1. The Pagans never knew , neither by Nature , nor by Tradition , the necessity of the keeping of a Seventh day of Sabbath . 2. Yet they knew all morall duties commanded in the first and second Table of the morall Law. 3. They knew also , that God is to be served publikely , and that a part of his service consisted in the offering of Sacrifices . 4. They knew likewise by naturall light , that some dayes are to be appointed for his service , and are blamed for the transgression of all other Commandements that are morall , &c. 5. But are never blamed for the inobservation of one day of Seven . 6. Nay they did laugh to scorne the Iewish Sabbath . 7. Answer to an objection taken out of Philo against the foresaid affirmation . 8. To another from IOSEPHUS . 9. As also to other passages of diverse Authors , Pagans , Iewes , and Christians , which serve to overthrow it . 10. The Pagans did never keepe regularly , for their publike devotions , any other Seventh day of the weeke . 11. Yea are never reproved for any such omission . 12. Reply to this answer . 13. First answer to the said reply . 14. Second answer unto it . 1 MY third argument shall be taken from this , that the Gentiles never knew by naturall light , nor also by tradition come unto them from hand to hand by the care of their fore-Fathers , the necessity of the keeping of the Seventh day of the weeke , and never practised any such day . Surely if it were a morality , and a point of the Law of Nature , or if GOD had prescribed it by a particular Commandement to Adam , willing him to sanctifie it particularly , and to celebrate in it the remembrance of his workes and rest , hee had done it purposely , that Adam should instruct his off-spring to the like , seeing there was a like reason for them and for him . Yea all his progeny and successors , in whom abideth still the Law of Nature , although darkened with sinne , had knowne in some sort by the residue of the light of Nature glittering in them , that they were bound to keepe a Seventh Day . At least the notice of this Commandement , which is pretended to have beene given to their first Father from the beginning , should have come to them by Tradition successively from the Fathers to the Children till their dayes . For we see that all the Gentiles by the light of Nature , and by Tradition , have had some knowledge of all things that in themselves are good and lawfull , and of all morall precepts . 2 They have knowne , that one true and onely GOD is to bee worshipped in spirit and in truth , and not in materiall idols : That His Name ought to bee hallowed , and great heed is to bee had , that it bee not prophaned : That respect and honour is to bee yeelded to Fathers , to Mothers , and to all Superiours : That murther , adultery , lechery , theft , false witnesse , covetousnesse of things belonging to another , are vices condemnable , and worthy to bee censured . We finde a great deale of good precepts and excellent documents in the Lawes and writings of Paynims pertaining to these points . And they all may be confirmed by naturall reason . Therefore the Apostle speaking of Infidels in his Epistle to the Romanes , Romanes 2. verse 14 , 15. saith , That they doe by nature the things contained in the Law , shew the worke of the Law written in their hearts , and are a Law unto themselves . If they have sinned against these points , as undoubtedly they have most horribly many wayes , as the same Apostle sheweth in the first Chapter of the said Epistle , they have by such hainous and monstrous sinnes fought against their owne knowledge , and detained in unrighteousnesse the truth which GOD had imprinted in their mindes , and whereof they were not ignorant , Romanes 1. 18. Whereupon God thunders fearefull threats upon their unrighteous heads , which in all ages have beene accompanied with terrible thunder bolts of exemplary judgment . Moreover , in things concerning Gods outward and publike service , they have knowne , that all men ought to serve GOD publikely , and that to offer sacrifices unto him , is a service wherewith he is well pleased . This they knew , not onely by a naturall instinct , and by the voice of that inward Doctor , saying to their hearts , that all sinnes whereof mortall men are guilty , must be expiated , and that atonement must be made betweene man offender , and God offended , by offerings and sacrifices ; But also questionlesse , by an acquired knowledge , come unto them successively , from these first Fathers , who by Gods Ordinance and allowance had offered sacrifices of atonement to his most holy Majesty : This is the true originall and source of the sacrifices , which these blinde and mis-led wights have alwaies offered to the God-head , which they in their ignorance thought worthy to be worshipped . 4 They have likewise knowne by naturall and necessary consequence ; that seeing God will be served publikely , and by troupes of people , times must be appointed for their meetings . Therefore they have with one accord consecrated festivall and solemne daies for the publike and common exercises of their religion : a And God hath often blamed the vices and abominations of their sacrifices and solemnities , propounding and traducing them in the persence of his people , to whom hee spoke , having regard to their instruction and correction , and not to the conversion of the Gentiles , whom hee suffered to walke in their owne waies , Acts 14. vers . 16. 5 But as there is no naturall reason shewing the least sparkle of justice and equity , in the keeping of the seventh day of the weeke rather than another : So the Gentiles did not keepe , and are no where blamed for not keeping one day of seven , which is to be thought on , and considered with great attention : For if they knew , or were bound to know the necessity of the observation of this day , if they were obliged unto it , as to a morall thing , or as to an Ordinance of God , published by God himselfe to all men in the person of Adam , Father of us all , from the beginning of the world ; I aske , What can be the cause that God never accused , never reprehended them for the inobservation , or profanation of so holy a day ? Seeing hee rebuked and threatned them so eagerly for the transgression of all other Commandements of the morall Law , as may be seene in divers places of the Bookes of Moses : Fxodus 23. verse 24. 32. Exod. 34. vers . 12. 13 , 14 , 15 , 16. Levit. 18. vers . 3. 24. Levit. 20. vers . 23. Deut. 6. vers . 14. Deut. 7. vers . 4. 5. 10. 25. Deut. 12. ver . 2. 3. 30. 31. Of the Prophets : 1 King. 14. vers . 23. 24. 2 Chron. 33. vers . 2. &c. Psal. 106. vers . 35. &c. Esa. 10. vers . 7. 12 , 13. Esa. 13. vers . 11. Esa. 16. vers . 6 , Esa. 47. vers . 6. &c. Ierm . 10. vers . 2. 3. Ierem. 48. vers . 7. 13. 29. 30 , 35. Ierem. 31. ver . 13. 35. 47. Ezech. 16. vers . 49. Ezech. 20. vers . 7. Ezech. 23. verse 7. 8. 30. Ezech. 25. vers . 3. 15. Ezech. 28. vers . 2. 5. 16 , 17. 18. Ezech. 32. vers . 12. Ezech. 35. vers . 5. 6. 12. Amos 1. vers . 3. 6. 9. 11. Obad. vers . 3. 10 , 11. Micah 4. vers . 5. Nahum . 1. vers . 14. Nahum . 2. vers . 12. Nahum . 3. vers . 14. Habak . 1. vers . 11. 13. 16. Habak . 2. vers . 5. 6. 8. 9. 10. 15. 18 19. Zeph. 2. vers . 8. 10. 15. Zech. 9. vers . 3. 5. and else-where , and of the new Testament , and namely in the first Chapter of the Epistle to the Romans . Againe , I would faine know , how it is come to passe , that Gods ordinary custome was to withdraw the Israelites from all the vices that he had forbidden , by telling them , that the profane and aliene Nations had defiled themselves with all these vices , and when these vices of Infidells were in some sort of such a quality , that they sorted well to his people , would most bitterly upbraide them with following the abominations of the Nations , and yet hee hath never kept that course in the inhibitions that hee hath made so frequently to the Israelites , against the breach of the Sabbath , hath never told them that the Gentiles were Sabbath-breakers , hath never warned them not to follow in this crime their example , which had beene much to the purpose , if the Gentiles had beene obliged to keepe the Sabbath day . 6 Surely God never tied them by any positive Law to such a day , neither gave hee them any notice thereof by the inbred light of nature ; And it appeareth not any where , that they ever heard amongst them any mention of a seventh day of Sabbath , but as of a Iewish Ceremony and Ecclesiasticall regiment , the rumour whereof ranne abroad , after the Law was given to the people of Israel in the wildernesse . Hence it is , that this ceremonies is by their Authours attributed to the Iewes , as come from them , and particular to their Nation . Yea , many of them laid it in their dish with flowting and derision . Whereunto some doe apply these words of Ieremiah , in his Lamentations , Chap. 1. verse 7. The adversaries of Ierusalem saw her , and did mocke at her Sabbaths : And Seneca , a wise Heathen , said of the Iewes , jeering at them , that by the observation of their Sabbath , they made losse of the seventh part of their life . 7 They object against this , that Philo , a learned Iew , who lived in the times of the Apostles , in the second Booke of the life of Moses , speaking of other Nations , which were aliens from the Common-wealth of Israel , and strangers from the Covenants of promise made with the Iewes , saith , with an affirmative interrogation ; Who doth not honour the sacred and holy day that returneth every weeke ? But besides that , it may be hee spoke hyperbolically , and led away with a Iewish affection towards the ceremonies of his owne Nation , he designes , at the most , some reverend opinion which the observation of that day , solemnized with so great devotion amongst the Iewes , had purchased amongst forraine Nations , which seeing that Iewish discipline and devotion , were in a manner , forced to admire it , And not that they also kept it commonly , as being , or holding that they were naturally obliged thereunto . It is manifest that wee must give this interpretation to these words of Philo , by other places , where in the same , yea , in stronger termes , hee saith the like of the fast observed solemnely by the Iewes on a certaine day of the yeere : Who , saith hee , doth not worship with admiration , the feast which returneth yeerely in the sacred month ? And in generall , speaking of all the statutes observed by the Iewes , and of all the Lawes given by Moses , hee saith , that men of all other Nations almost had them in some veneration . This Moses had foretold in the Booke of Deuteronomy , Chap. 4. vers . 6. where speaking to the people of the Statutes and Iudgements which hee had taught them , even as the LORD his God commanded him , hee saith , Keepe therefore , and doe them , for this is your wisedome and your understanding in the sight of all Nations , which shall heare all these Statutes , and shall say , Surely this great Nation alone , is awise and understanding people . Thus Philo sheweth cleerely enough ; that the Gentiles knew nothing of the Sabbath day , no more then of the other ordinances of Moses , but by the relation of the Iewes : Hee attributeth nothing to the Sabbath , but hee affirmeth the same of all other ordinances of the Law , and therefore no man can build upon his words a more universall obligation for the Sabbath , then for all the rest of the Iewish ceremonies . For who will say , that the fast and other ceremonies which he speakes of in the same discourse , obliged by a naturall or positive Law other Nations , or that they were ordinarily practised among them ? Likewise , when he saith in his Booke , of the workemanship of the World , that the Sabbath day is a feast , not of one people only , but of all Nations , hee uttereth onely his opinion concerning the dignity and merit of that day , and not what was in effect practised amongst other Nations , as hee explaineth his owne words , adding , This day is worthy to be called a feast of all Natitions , although no Nation in the world , the Iewes excepted , hath ever solemnized it with a common and ordinary observation . And indeed , this learned man , writing in his Booke upon the Decalogue , that the fourth Commandement ordaineth the seventh day , and an holy and pious observation thereof , hee appropriates that saying to the Iewes , adding , that every seventh day is holy to the Iewes , and faith onely of other Nations , that some of them observed a seventh day every moneth , beginning to reckon the daies by the new Moone . If perhaps some amongst these people reverenced and observed the seventh day of the weeke in some sort , that came not from a naturall instinct inforcing them thereunto , nor from any knowledge derived unto them by the Traditions and Instructions of their Fathers , but from imitations of the Iewes , from whose practice and fashions in their religious devotions , and amongst the rest in the observation and celebration of the Sabbath , questionlesse many particularities were introduced amongst the Gentiles , in the celebration of their feasts and solemnities . As some among them , taking example from the Iewes , circumcised their children . 3 This is the meaning of Iosephus , in his second Booke against Appion , when hee saith , that other Nations had zeale and emulation for the piety and religion of the Iewes , and forthwith alledgeth the custome of the seventh day , as which was come to them all : Of which passage , those that alledged it , cannot take an argument for the moralitie and perpetuitie of the Sabbath day , more then for the other ceremonies of the Iewes admitted and allowed of all , which the same people and Nations imitated , and whereof Iosephus speaketh in the same place . For hee mentioneth with the seventh day the fasts , lights , prohibition of certaine meats , which hee saith also to have beene observed by them , not for any reason and naturall obligation that they saw in these things , or in the Sabbath , more than in the rest , but through a facility and inclination of mans spirit to imitate the outward fashions of devotion which are practised by others . 9 These passages of Philo , of Iosephus , and others , gathered out of other authors , Iewes , Pagans , Christians , which make mention of a common knowledge of the seventh day of Sabbath among the Gentiles , and also of some kinde of observation thereof amongst some of them , are of no use : For all these authors have written long , yea , some thousand yeeres and more , after the establishment of the Iewish government and religion . At which time the Ordinance that God had given to the Iewes , about the Sabbath , might have beene knowne of all Nations , and imitated of those who thought fit so to doe . Were not the ten Tribes transported out of their native soile , and dispersed among the Medes , Perses , and other Nations ? Had not the Iewes beene captives in Babylon threescore and ten yeeres , and sent home by Cyrus , afore any man amongst the Gentiles , set his hand to a penne to write Histories ? Were not the Iewes spred over the whole Roman Empire before CHRIST came into the World ? What wonder then , if their rites and ceremonies were knowne every where , yea , and followed by those of the Gentiles that became Proselytes , such as was the Ethiopian . Evnuch in his owne Countrey ? Acts 8. vers . 27. The Roman Centurion Cornelius in Cesaria , Acts 10. verse 2. Another Centurion in Capernaum , Luke 7. verse 4 , 5. and more , during the Empire of the Romans , and may be , before it also . What if whole Nations had imbraced all the Iewish ceremonies , or a part of them , or the Sabbath onely , and a thousand Writers should give testimony thereunto , can wee out of that cloud of Heathen , Iewish , or Christian witnesses , make a necessary inference , that the observation of a seventh day of Sabbath , is a point of the naturall and morall law , or that it had sway as soone as the world began ? Which is the maine point in this question to be thorowly sifted out , and cleerely proved . As for the passages of a few heathenish Poets , Linus , Homere , Hesiode , which speake of the seventh day , as of a holy day , that all things were made in , exceptions may be taken against them , because either they are not to be found in those authors , upon whom they are fathered , and therefore they are justly suspected to be a Cuckoes egges , or are mis-taken , and wrested into a contrary meaning , which is most cleere in the passage of Hesiode , who speaketh not of a seventh day of the weeke , but of a seventh day of the moneth , consecrated to the remembrance of Apollo's birth , and whose holinesse was not thought by him , nor others , to have a more ancient beginning . I say further , that these Writers lived many hundred yeeres after the Law was given by Moses to the Iewes , that some knowledge of the points of the said Law , and by it of the keeping of the seventh day might have come unto them , but under a cloud so thicke and darke , that they spoke of it , as all the Poets have done of the Floud , saying , that on the seventh day all things were made , whereas on it nothing was made . Some of those which lay hold on such passages , seeing this , acknowledge freely , that they are not strong enough to inforce men to beleeve , that from the beginning , and in all times , the Gentiles celebrated the seventh day , and made of it a day of rest . 10 Indeed , if wee could finde that the Gentiles have commonly , and regularly observed from time to time a seventh day , though not the same seventh , to wit , the last of seven that God rested in , and hallowed , a more probable inference might be made of that continuall practice , that the observation of a seventh day , is of the Law of nature , or at least , that God from the beginning injoyned it to all mankinde , and that so it passed by tradition to the Gentiles , yet not without receiving some alteration and corruption by processe of time , and by the trechery of men . But no such thing is to be found , nothing can be gathered out of the ancient Writers , saving this onely , that the Gentiles have kept holy and solemne daies , yet with great diversitie , which fits not the turne of the maintainers of the Sabbath , but availeth onely to prove , that the hallowing of some daies to the God-head for his solemne service , is a point of the law of nature ; further it goeth not , and is no manner of way steading to prove the necessity of the consecration of a particular day amongst a setled number , rather then of another day , and farre lesse of a seventh day for Gods service . 11 I repeat what I have said before in part , that if the keeping of a seventh day had beene a point of naturall morality , and if God had commanded it from the beginning to Adam , Father of all mankinde , to be kept by him , and by all his off-spring after him , all the Gentiles in all times should have knowne and practised it , either by naturall instinct , or by Tradition , as they had the knowledge of all other morall duties , and in some measure practised them . Of if they had utterly forgotten that day , GOD had rebuked them for this omission and inobservation , as he reprehended them most sharply for the transgression of all the rest of morall Commandements . As indeed they had beene for such an omission and commission blame worthy , chiefly after they were informed by the renued institution of this day among the Iewes , that GOD had ordained it from the beginning of the world , to be kept by all men , they should not have found any pretence to excuse the ignorance of their duty , whereby they were bound to keepe holy that day , if , as it is pretended , the fourth Commandement of the Law implyed an universall observation of that dutie amongst all people and Nations of the world . For if they beleeved not , that the Commandement did belong to them , their unbeliefe could not be unto them a cause of excuse , and make them blamelesse : Nay , they were so much the more worthy of reprehension , that their blindnesse was voluntary : And in such a case God had not beene silent . 12 Some of those that acknowledge the Ordinance of the Sabbath to be a positive cōmandement , unknowne by nature , and depending wholly of institution , yet as ancient as the creation of our first Parents , reply , that God did not checke the Gentiles for the inobservation of the Sabbath , because hee had matters worthy of reprehension of farre greater consequence then this was , namely hainous crimes against the Law of nature common to them all , which made him to conceale this under the cloake of silence , as being onely an omission of a positive Law forgotten by them , and of farre lesser consequence then these monstrous and ougly sinnes : That no man can infer of this silence , that the Ordinance of the Sabbath hath not beene , and was not obligatory from the beginning , seeing we finde some crimes committed even against the Law of nature , which GOD hath not in any part of holy Scripture censured in the Gentiles . As for example , Polygamy , or having of moe than one wife at once . And yet no Christian will inferre thence , that the mariage of two persons only to be one flesh , hath not beene established by God from the beginning , to be practised of all men . 13 This reply is of small weight . For although the forgetting and inobservation of the Sabbath be a crime lesser , than are many which are committed against the Law of nature , and that might have beene a reason to God to censure it more seldome , and not so eagerly in the Gentiles , as he did in his owne people , yet in all likenesse of truth , it could not bee a reason to his wisdome and goodnesse , why he should not reprove it at all , but passe it under perpetuall silence , whiles he rebuked in diverse places most carefully their other crimes , seeing that when he made reflexion upon the Iewes , although the inobservation of the Sabbath , considered in it selfe , was in them also a crime of lesser moment , then others whereby they violated the morall Law , neverthelesse hee hath most frequently and sharpely imputed it unto them . If the renewing of the Sabbath to them , as is pretended , was afterwards to God a sufficient ground and just reason , to reprove them grievously , both for the oblivion , and for the contempt thereof , when now and then they transgressed in the one or in the other , supposing the first institution of the Sabbath to have beene made for all men , and given to all from the beginning of the world , why was it not also a just cause to chide the Gentiles , if not so eagerly as the Iewes , yet in some sort , for transgressing it , namely when GOD set himselfe purposely to condemne their faults , and so much the more , that the oblivion of it could not in any sort bee a colourable excuse to helpe them . Moreover the neglecting of such a day continually , by sinne of omission , for want of observation , and not only the setting at naught , but also the profaning of that day , which God had ordained to be holy , and to be used in all nations with great holinesse , for so notable , and so worthy an end , as is the commemoration of that great worke of the Creation common to all men , and so falling into the most filthy sinne of commission , for polluting the said day by doing all kind of workes and actions contrary to the sanctification thereof , and thus heaping transgression upon transgression , was not a crime of so little importance , that it can make any man beleeve , that God would have exempted it from all kind of censure in the Gentiles , when he checked their other sinnes , seeing he blamed it so extreamely in the Iewes , and made the reproofes of that sinne to sound so a loud in their eares . 13 The instance before urged , that God found not fault with the Polygamie of the Gentiles , although it was against the institution of God in the beginning , and also against the Law of nature ( as is said , but not granted , ) is found to be false : For in the eighteenth Chapter of Leviticus , where God speaketh to the Iewes , forbids all unlawfull and impure cohabitations , amongst many others in the 18. Verse , he forbids them to take a Wife and her Sister , or to her Sister , that is , to take another Wife with the first , to vexe the first by conjunction with the other , in the first wives life time . For this is the signification of the Hebrew Phrase , as wee may see by diverse examples , Genesis 26. verse 31. Exodus 25. verse 20. Exodus 26. verse 3. 27. Moreover , GOD addeth in the same Chapter of Leviticus ver . 24. 27 , 30. that in this filthy crime , as in all others that are there named , the nations had defiled themselves , for which the land had vomited them out . CHAPTER Fourth . REASON 4. 1. The Patriarkes from the Creation till the Law , knew not the observation of a Seventh day in the weeke . 2. The publike service of God began in the time of Enos , and was , in all likenesse of truth , solemnized every day of the weeke . 3. From Noah till the Law , the families of the Patriarkes served God privately , and kept not the Seventh day . 4. Confirmation of this truth by Scriptures , and by the consent of Ancient and Moderne Divines . 5. Answer to the first reply , the Patriarkes fasted , and their fasts are not written . 6. Answer to the second reply : The Patriarkes are not reproved for Polygamie , no more than for the inobservation of the Sabbath . 7. Answer to the third reply , taken from a pretended paritie of reason betweene the making of one man and one woman to be one flesh , and Gods rest on the Seventh day . 8. Answer to the fourth reply , that no mention is made of the Sabbath day in the booke of Iudges , and some others written after the Law was given in Horeb. 9. Conclusion of the foresaid Reasons taken from the Gentiles and the Patriarkes . 1 IF the keeping of one Seventh day of rest had beene a morall Commandement , and if GOD had given it to Adam to bee sanctified by him and his posterity , at least the Patriarkes and holy Fathers , amongst whom remained the exercise of true Religion had knowne that day , and hallowed it by the ordinary duties of godlinesse , as they knew and observed in the whole course of their life all other morall Commandements . Wee finde in their lives written by Moses many proofes and examples of the Religious worship which they yeelded to Iehovah alone , as to the only true , only perfect , only Almighty and all sufficient God , walking in sincerity and integrity before his face , Genesis 5. ver . 22. Genesis 6. ver . 9. Genes . 17. ver . 1. Of their hatred against Idols , which were to them things so abominable , that they buryed them under the ground , as not only unworthy , but also ougly to be seene , and infectious to be touched , Gen. 35. v. 2. 4. Of their religious care to hallow the Name of GOD , by calling upon his holy Name , Genesis 12. ver . 8. by vowing vowes to his Divine Majesty , Gen. 28. ver . 8. by taking holily and religiously in their mouthes his glorious and fearefull Name in the necessary oathes that they made before him , Gen. 21. ver . 24. 31. Gen. 31. ver . 35. Of the awfull observance and obedience wherewith they honoured Fathers , Mothers , Masters , and all superiors , Gen. 9. ver . 23. Gen. 27. ver . 13 , 14. Gen. 28. ver . 5. Gen. 42. ver . 6. Gen. 47. ver . 12. Of the abomination and detestation that was in their inward parts against murther , Genesis 49. ver . 5 , 6. whoredome , adultery , incest , Gen. 34. ver . 31. Gen. 38. ver . 24. Gen. 39. ver . 10. Gen. 49. ver . 4. Theft , Gen. 31. ver . 32. 37. Gen. 44. ver . 8. 9. Leasings and false witnesse , Genesis 20. ver . 12. Gen. 42. ver . 11. and consequently lust , which is the fruitfull mother of all those vices , Gen. 14. ver . 22. 23. Gen. 39. ver . 9. 10. But wee find no where that they kept holy a Seventh day , for Gods outward service , according to the fourth Commandement of the Law given afterwards in Mount Sina . This only doe we find , that they practised that service , builded Altars , offered sacrifices to the Lord indifferently in all dayes , and at all houres , as they had occasion . Neither is it any where noted in holy Scripture , that they had any set day , farre lesse a Seventh day prefixed unto them for their exercises , which were never particularly tyed to a Seventh , day with preference to other dayes of the weeke . Yea considering that the consecration of a certaine day for Gods service , whatsoever it be , is not properly necessary , but when many may troope together , and make up a body of a Church to solemnize that service publikely , with great assemblies of people , it may be justly questioned , if when the Patriarkes were alone , when they were with their little families , might with them serve God every day easily and with great assiduity , being , as they were , disposed to all exercises of godlinesse , and not being incombred with the many and great affaires which ensnare those that give themselves too much to worldly businesses , whether at all they kept any ordinary day more prrticularly then other dayes , if they served not God alike every day without distinction of dayes , unknowne at that time , and more particularly , if they erected not Altars , and offered sacrifices on them , as God gave them some particular occasions , they not having a constant rule given unto them for the time and place of these devotions . 2 When it is said in the fourth of Genesis verse 26. that in the time of Enos , men began to call upon the Name of the Lord , although this passage may suffer diverse interpretations , yet , it is likely , and it is the most current interpretation , that it betokeneth , that Enos and the remnant of the faithfull associated with him , being growen to a competent multitude , withdrew themselves from the wicked and worldy brood of Cain , and began to institute among themselves a more solemne service then had beene in former times , and for the celebration of that service ordained of free choice set times and places ; For which cause the Scripture saith , that they began to call upon the Name of the Lord , to wit , publikely and in a numerous assemblie , which had not beene practised before . If this be the true sence of these words , yet it shall not follow by any necessary argument or reason , that they established for that publike service a particular day returning successively after a certaine number of dayes , seeing it is as probable , that this calling upon the Name of the Lord which they began in those dayes , was indifferently every dayes exercise , in each of which they came together to call upon God , and to serve him in the time and place that they had appointed , their number not being so great , nor their necessary imployments about the things of this life so many , but that they might set a part some houres every day for this holy businesse . Nay granting that they appointed a certaine day out of a greater number , to remaine firme and unmoveable , what reason can any man produce , why it ought to be the Seventh day of the weeke ? Was it because God rested on that day ? But how could they guesse that this was a reason obliging them to the sanctification of that day , seeing it is not a reason carrying with it any naturall evidence of obligation , and is no reason at all , but by the free will and appointment of GOD ? Will they say , that from the creation of the world God blessed and hallowed that day to men ? But this is the point in question . Or that Enos and his fellowes asked counsell at the mouth of the Lord , to learne of him on what day they should meet to yeeld unto his Majesty the publike service which they had instituted , and that God ordained unto them the Seventh day of the weeke ? This is a conceit taken at randome , without any certaine ground . They know well enough already what kinde of service they ought to yeeld to God , and in what Religious actions it consisted : For God from the beginning had acquainted his Church with it , and their Fathers had trained them in the knowledge and practise thereof , neither was it needfull that they should aske advise of the Lord concerning this duty . Therefore it was not necessary , nay it was rather unseemely , that they should aske him what was the time of the ordinary and publike practise of that service , as if they had not beene bound to judge , that having no great lets to interrupt their devotion , they ought to appoint a fit time every day for so holy and necessary a duty : Or , at least , if they alloted any day of rest , the more frequent they should make it , so much the better should they performe their duty , and be so much the more acceptable to God. And in case God had named unto them such a day , there is no probablenesse that he ordained one of seven , as he did afterwards to the people of Israel . For they were but a small number of people , and might easily keepe moe dayes in the weeke than one , without any hinderance to their worldly affaires . But the Israelites being growen to a great and populous common-wealth , God assigned unto them the Seventh day of the weeke , as a particular point of that ecclesiasticall government , whereof hee prescribed unto them all the particularities . Therefore the consequence from the one to the other is manifestly of no value . But upon that which is said , that in Enos his time men began to call upon the Name of the Lord , that is , to ordaine a publike service , and unmoveable times for it , I doe inferre with great probability , that before that time there was none such , and therefore no Seventh day was kept . For if it had beene observed , how could it be said , that in Enos his time men began to call upon the Name of the Lord ? 3 This good course begun in the dayes of Enos continued undoubtedly afterwards , as long as the malice of men could suffer it . For their wickednesse was great , and the corruption had crept from among the sonnes of men among the Sonnes of God in such manner , that it drew upon the face of the earth an universall floud of waters , which destroyed all men then living , Noah and his families consisting of eight persons only excepted . After the floud , there is little or no mention made of any exercise of the true Religion , saving in the dayes of Abraham , Isaac , and Iacob , and in their families . Them God had chosen and picked out from the rest of the world , with them God made his covenant , they were religious and obsequious servants of Almighty God ; but their families being small , Gods service might with great facility be practised in them every day , and there was no necessity of setting a part an ordinary day for the gathering together of their children and servants , which ordinarily were never so farre separated , but that they might come together once or twice a day to doe homage to the Lord their God. Therefore there is no probablenesse that there was among them a particular keeping of such a day . At least we read not any such thing , till the time that Abrahams posterity being much increased and multiplyed in the land of Aegypt , GOD brought them out of that land , gathered them together in the wildernesse , and afterwards in the land of Canaan , made choise of them amongst all the nations of the world to be his people , gave them his statutes , prescribed unto them all the particularities of his publike service , and ordained the observation of the Seventh day of the weeke for the solemne practise thereof . This ordinance became then necessary , because GODS Church was become a great people . 4 Verily , it is not likely , that if the Patriarkes had kept unmoveably a stinted day , and namely the Seventh day of the weeke , as a divine Ordinance , that the holy History would have beene silent , and made no mention of it . It relateth unto us carefully things of far lesser moment , it hath set downe their lives , hath specified the generall points of the service which they yeelded to God , by prayer , by building of Altars , by offering of Sacrifices upon them . But it maketh no mention , neither generall , nor particular of any day hallowed by them for the exercise of these their devotions , which undoubtedly they would have appropriated to that day : And so there was a fit occasion to speake of the day , in speaking of the service , if there had beene any such day consecrated by them . Wherefore the particular times kept by them ordinarily , or extraordinarily in the practise of Gods service , depended on their wisdome and will , which being carryed with most earnest affection to godlinesse , and to the performing of all duties belonging to Gods service , there is no question to bee made , but that they imployed a good deale of time every day to the practise of all exercises of religion , and upon speciall occasions of new and extraordinary blessings , increased their devotion , and gave unto it proportionally a longer measure of time . All the service wherewith they honoured the Lord their God consisted undoubtedly in prayers and in sacrifices , whereof mention is made in their lives registred in the Scripture , but it is not likely that they honoured a Seventh day of Sabbath , because it is no where written . 5 Also the Ancient Fathers , for the most part , some Rabbins of the Iewes , many recent and orthodoxe Divines deny it directly : Amongst those that affirme it , the most learned and renowned dare not avouch it , but as a thing uncertaine and probable only . And amongst those that most confidently stand unto it , Some are constrained to call in question , if the Patriarkes kept it , after the manner which was afterwards prescribed to the Iewes , to wit , with a strict obligation of an exact cessation from all workes , as from kindling of fire , &c. Exod. 35. ver . 3. All these thought it a thing unsutable to the condition of the Patriarkes , that they should have been loaden with so many scruples and difficulties . Neverthelesse it is most probable , that if God had charged them with the keeping of the Sabbath day , he would also have tyed them to this intermission of workes , in consideration whereof it was called the Sabbath , it represented and called to remembrance GODs resting from all his workes , and was a type of the spirituall , eternall , and glorious rest of the faithfull in the kingdome of heaven , which was the principall end of the institution thereof . I might stuffe the paper with the testimonies of all the foresaid Authors , if I had not resolved to dispute by arguments taken out of holy Scripture , and from reason , and not by authorities of men . 6 Divers Replies are made against this argument , to impaire the strēgth , & debace the worth therof , when I say , it is not written that the Patriarchs observed the Sabbath , and therefore they kept it not . And first , they suppose that they celebrated divers fasts , whereof no mention is made in the Booke of holy Scripture , which is indeed a meere supposition , if fasting be taken properly for daies of abstinence from all kind of meat , through devotion , and for religious ends . For where is that written ? If it be not written , as it is not , why may I not mistrust , gain-say , and deny it , and pray the authors of this reply , to defend their cause , not with forcelesse and deniable suppositions , but with powerfull and undeniable reasons from Scripture , or from Nature . Now , supposing their supposition to be as true , as I suppose it to be false , doe they not know that fasting is not a part of Gods service , that God hath not beene earnest about it ; that by the Law of Moses , which exacted so many kindes of serviceable devotions , he commanded no ordinary and stinted fast , saving a yeerely one , for a typicall reason , on the feast of atonement , Levit. 16. verse 29. 30. 31. and Levit. 23. vers . 27. 29 ? that he prescribed not any before the Law , and hath not injoyned any to Christians under the Gospell ? Therefore God having left the indiction and observation of such fasts free , as the Patriarchs should thinke fit , although now and then they had humbled themselves before God with extraordinary fasting , It is no marvell that no mention is made thereof in the History of their religious exercises , because it was not one of them , but , at the most , a certaine helpe unto them , or an accidentall dependancy on them . The same must be said of all other doings of the Patriarches , which either did not belong to Gods service , or were not of great importance . For it was not needfull that the Scripture should tell us all things done by them in their imployments about the affaires of this present life . This cannot be said of the observation of the Sabbath day : For seeing it is pretended to be morall , that God from the beginning of the world ordained it to Adam , and to all his progeny , that it hath alwaies been necessary for his service , undoubtedly it had beene mentioned in the History of the Patriarchs , if they had practised it . But seeing it is not so much as once named , this perpetuall silence theweth , in all likelihood , that they never practised it , that therefore all that is pretended to the contrary is untrue . This , as I have said , the most part of the ancient , and many of our modern Divine confirme by their consent . 7 Secondly , some doe make another reply , saying , that albeit the Patriarches had not kept the Sabbath day , nothing can be thence concluded , saving an oblivion and negligence of that day , which should not call in question the first institution and observation therof , no more then Polygamie , which is the having at once of moe wives then one , practised in their time , not onely by Infidels , but by them also , can justifie , that the holy Law of marriage betweene two persons onely , was not established from the beginning . To this I answer , that there is no even match betweene these two . For the Scripture teacheth us cleerely in the History of the creation , that in the beginning God formed but one man , and one woman , which he took from man , and established marriage between them two onely , that they might be twaine in one flesh , and no more , and that Adam had a perfect and cleere knowledge of this truth , Genes . 2. vers . 22 , 23 , 24. Likewise in other places of the Ancient Testament , Malac. 2. vers . 15. and of the New Testament , Matth. 19. vers . 4 , 5. Mark. 10. vers . 7 , 8. Ephes. 5. vers . 31. the unseparable union of two persons in wedlocke is confirmed by the institution of marriage in the beginning . Moreover , this institution is grounded on justice and honesty , knowne of Pagans , which had no light given them by instruction from the Word of God. All the holy Fathers that were before the flood , observed it faithfully . The first that violated it was Lamech , a man of the posterity of wicked Cain , of whom it is recorded , as a thing extraordinary and new , that he tooke unto him two wives , Genes . 4. vers . 19. Wherefore , if after the flood some practised polygamie , no man can thence make a sound inference , that by Gods institution it was so from the beginning , seeing the contrary is evident and undeniable : And that abuse of marriage by plurality of wives among the Patriarches , must be imputed to some other reasons . What if among the Israelites , many stumbled at the same stone ? Who will inferre thence , that God had not forewarned them to take heed to their waies , forebidding them to multiply their wives , by an expresse Law , which may be seene , Levit. 18. vers . 18. and Deut. 17. vers . 17 ? But seeing wee can no where finde , that before the Law was given by Moses , the Patriarches kept the seventh day of rest , we have good reason to make a question , if that day was instituted from the beginning of the world : For the institution thereof appeareth not cleerely in the Historie of the creation , it is not in any part of the Bible referred to that first time , neither is it grounded on any naturall or morall righteousnesse , as shall be seene largely hereafter . This is a sufficient answer to a third reply , which some would faine take from purity of reason , Saying , that as in the beginning God made but one man , and one woman , and matched them together to be one body , and to beget a lawfull and holy posterity . Mal. 2. vers . 15. And as Malachy gathereth thence a perpetuall rule , even so from Gods resting on the seventh day wee ought to gather a perpetuall rule of the sanctification of that day . For , as it is manifest by that which hath been said , there is a great disparity betweene these two , cosidering that in the first , which is the union of two persons in wedlocke , there is a foundation of naturall honesty and righteousnesse , whereof the practise and confirmation hath beene alwaies since the beginning of the world , both in the old and new Testament . But in the second , which concerneth Gods rest on the seventh day , and his hallowing of that day , rather than of any other , there is no naturall righteousnesse , and therefore no necessity obliging all men from the beginning to the end of the World. As also no hallowing , no practising of it is to be seene in the old Testament before the Law was given by Moses , and farre lesse is any confirmation of it to be found in the new Testament . 8 The fourth and last reply is , that after the Law given by Moses , no mention is made in the Booke of Iudges , nor in some other historicall Bookes of the old Testament , of the observation of the Sabbath , and yet from this no inference can be made , that the Sabbath was not observed in those daies ; in like manner none should inferre , that it was not kept in the daies of the Patriarches , because , forsooth , there is no record in their history , that they hallowed it . This reply is so cleane from the matter , that no reckoning is to be made of it . Verily the first conlusion were too bad , because the institution of the Sabbath was made in a most expresse manner before the daies specified in the foresaid Bookes , to continue thorow all the ages of the Common-wealth of Israel . And no doubt is to be made , but that it was kept in all those daies , although there was no occasion offered to relate so much in the foresaid Bookes . It sufficeth , that it is often mentioned in other Bookes , which shew the continuall practice thereof under the Law , and the Israelites are in them grievously censured , as guilty of a most hainous crime , when they observed it not . But the second conclusion is most reasonable : For if the Sabbath had beene observed about two thousand yeeres by the Patriarches , before the Law was given , and if it was in all that time a part of Gods service , is it not a thing uncoth , and farre from all likelihood , that no notice is given us , neither in the story of those times , nor in any other part of Scripture , that the Sabbath was then commanded , and religiously observed ? Namely , seeing the Church was at that time in a particular estate , and was ruled by an oeconomy , farre different from the government under the Law , of which estate and oeconomy , there was a just cause why the whole service should be notified unto us ; and namely , this part thereof , which is pretended to be so necessary . 9 Now this is worthy to be marked , putting the case that assuredly neither the Gentiles , nor the Patriarches have observed a seventh day of Sabbath , before the Law was given by Moses to the Iewes , that the two reasons before alledged , are of great force to justifie , that the keeping of that day , is neither of the Law of nature , nor of divine institution by a positive Law given to Adam , and to his posterity from the beginning of the World. But although it could be shewed , that either the Patriarches or the Gentiles observed that day from the beginning , no more can be gathered of these premises with a reasonable inference , saving that God had instituted and commanded the seventh day before the Law was given by Moses . But it should be a most unreasonable conclusion to gather from thence , that the keeping holy of the seventh day , is a point of the naturall and morall Law , which , as I have said , hath in it a naturall , unchangeable , and universall justice , whereas positive Lawes are of things indifferent , which have no justice but in the will of the Law-giver , and stand or fall at his pleasure . CHAPTER fifth . REASON 5. 1 If God had commanded the seventh day from the beginning , or if the observation thereof were a morall duty , God had enjoyned all Adams posterity to keepe it . 2 This was impossible , by reason of the divers situation of the earth . 3 As also because of the impossibility that is in the most part of men to keepe such a commandement . 4 Therefore God gave it to the Iewes onely , and hath not bound the Catholike Church to any regular and set day . 1 IF the observation of one day in every weeke , or of a seventh day were a thing morall , and if particularly God had ordained to Adam the observation of the last day of seven , which hee rested on , and which afterwards hee prescribed to the Isaelites by the Law , undoubtedly hee had thereby intended to binde all Adams posterity to the observation of one day of seven , yea , to the last day of seven , which he had prescribed to their first Father , at least till he himselfe had changed it into another day of seven , as is pretended he did by our Lord Iesus Christ. And indeed the common tenet of those which hold the morality of the Sabbath day , is , that the keeping , not onely of a seventh day , but also of the last of seven obliged all men till the comming of Christ. 2 But this was , is , and ever shall be impossible . For Adams posterity , after it was multiplied , extended it selfe abroad very largely , thorow all the quarters of the earth , the diverse situation whereof , in regard of the course of the Sunne , diversifieth the daies extremely , the Sunne rising according to the diversity of places with much difference , sooner or later . It is night in some parts , when it is day in others . Yea , there are some Regions , where the Sunne goeth not under the Horizon for the space of a whole month , others where it setteth not in the space of two , three , foure , five , sixe moneths together , which all make but one continuall day . And thereafter they have as many moneths of night , the Sunne never comming nigh them in all that time . Considering this great and well knowne variety ; I aske , how it was possible to all men thus dispersed under so many and divers elevations , to keepe this seventh day wherein God rested from all his works ? And how those to whom many moneths make but one day , and as many but one night , yea , to whom the whole yeere is but one day , and one night , could keepe distinctly and regularly but one day of seven ? Was it necessary that these men , after the revolution of six of their daies , and of as many nights , which came to many , not onely moneths , but also yeeres , should observe the seventh following , that is , whole moneths , whole halfe yeeres , or a whole yeere for one Sabbath only ? Or these only have they beene freed from the observation of a fixed day for Gods service , and left to their owne libertie to take such order about that matter as they should thinke good ? Who seeth not in this a manifest absurditie ? Doth it not remaine alwaies ? Is not the situation of the earth , which is the same that it was from the beginning , as great an impediment under the new Testament to the universall keeping of a seventh day in all places , and namely , of that particular seventh , wherein Christ rose from death unto life , which is the first of the seven daies of the weeke , as it was under the old Testament , to an universall observation of a particular seventh in those times , to wit , of the last of the weeke ? 4 Whatsoever is morall is universall , obligeth equally all men , and may be kept of all . Likewise all commandements which Gods purpose is to give to all men , are such that they may be kept of all . How then is a thing called morall , the keeping whereof the order of nature hath made impossible to many men ; such as is the regular keeping of a set day ? And how is it said , that the Commandement enjoyning the keeping of a particular seventh day , whether the last or the first of seven , was on Gods part an universall commandement , obliging all men , seeing it is farre more impossible to a great number of men to keepe it , because they dwell in more remote climats then we doe ? 5 Therefore it is more conformable to reason to say , that the Commandement which under the Old Testament ordained the keeping of a Seventh day , obliged the people of Israel only , which was the onely people of GOD , was shut up within the narrow bounds of a little corner of the earth , and might with great facility keepe that day , even as all the rest of the politike and ecclesiasticall regiment established by Moses pertained to them onely : And that under the new Testament , in whose times the Church hath beene spread abroad thorow all the earth , God hath not given any particular Ordinance concerning the keeping of any day whatsoever , but hath left to the discretion of the Church , to appoint the times of Gods service according to the circumstances of places , and of fit occasions . CHAPTER Sixth . REASON 6. 1. The Observation of the Seventh day of the weeke is no where commanded in the New Testament , and therefore it is not morall . 2. Iesus Christ prescribing to his Disciples the celebration of the Sacrament of his body and bloud , appointed not a particular and set day for that holy exercise . 3. Neither did he by himselfe , or by his Apostles , appoint a particular time for the other exercises of Religion . 4. Whence it followeth , that the keeping of a Seventh day for Gods service , cannot be a morall point . 1 THe whole tenor of the Gospell confirmeth our assertion . It is most certaine , that if it were a morall duty to keepe a Seventh day , all Christians should be obliged unto it under the New Testament , as the Iewes were under the Old Testament . Now if Christians were bound unto it under the New Testament , we should finde some expresse Ordinance concerning it in the writings of the Evangelists and of the Apostles . For if all the morall points which the Law commandeth are ratified in many places of their bookes , and all the faithfull are often commanded to keepe them , as the worshipping of one true God , the shunning and detestation of Idols , and of all services of mans invention , the sanctification of the Name of God , the honour dew to Fathers , to Mothers , and to all superiors , the refraining from murder , from whoredome , from adultery , from theft , from false witnesse , from all lusting after evill things , and such like . Also in them are often commanded and recommended the holy meetings for the hearing of the word of God , the administration of the Sacraments , the publike prayers , and generally the appointing of times for that use , because it is a morall thing that GOD bee served publikely , whereunto fixed and stinted times are necessary . But as for the ruling and stinting of those times , God hath left it , as he hath done the appointing of places , to the Church . For hee would not prescribe unto us any particular place nor time for his service , as hee did under the Old Testament , because he giveth greater liberty to the Church under the New Testament , then he did under the Old Testament , to whose bondage pertained this restraint of a certaine day and place of Gods service by expresse commandement , as also because the greatnesse and dilatation of the Church of the New Testament , which is Catholike , could not suffer such a particular determination , nay made it so impossible , that of absolute necessity it dependeth on the discretion and commodities of the Church . 2 When IESUS CHRIST made his last Supper with his Disciples , and commanded it should be celebrated to the worlds end , as hee determined the use and practise thereof , with certaine elements of Bread and Wine , he might , if hee had thought fit , allot unto it a certaine time , such as was of old , the time of Passeover : But hee was pleased to say onely this in generall tearmes ; This doe yee , as oft as yee doe it in remembrance of me . Likewise Saint Paul , As often as you shall eate this bread , and drinke this cup , you shall shew the LORDS death till hee come , both limiting the elements as the necessary matter of this Sacrament . But neither of them prescribeth a particular time for the solemnizing thereof , which being an accidentall circumstance , he left the direction thereof to the Church , to the which Church , in things concerning times , places , and other circumstances of like nature , God hath given no other commandement , saving this generall one , Let all things be done decently , and in good order . 3 Now there is no other ordinance of Christ , or of his Apostles concerning particular times for all other duties of the Christian Religion , then for the time of the LORDS Supper : For seeing they were pleased to say of the Holy Supper , As often as you doe this , it is an easie matter to conclude thence , that they intended not to ordaine any thing over and besides , belonging to the other exercises , but to say only , as often as you shall come together to heare the word , to pray publikely , &c. Leaving the determination of the fittest times for all such things to the Church , and therefore there is not to bee found in the whole Gospell any thing injoined to that purpose : Also there is the same reason for all other exercises , and for the Lords Supper , concerning the determination of a set ti●● . For if our Lord Iesus Christ had thought expedient to appoint a set time for the hearing of the Word , there had beene as good cause to prescribe one also for the Communion of his Body and of his Blood. I know that some passages of the new Testament are produced , which are pretended by those of the contrary opinion , to injoine expresly a set day of the weeke for the exercises of Religion ; but I shall shew hereafter , God willing , that they are deceived in their pretence . 4 Of this I inferre , that seeing in the Gospell there is no expresse command touching the keeping of a seventh day of rest , it cannot be a morall point . For since all other morall points are so often and so expresly injoined therein , what likelihood is there , that God would have omitted this without making an evident injunction thereof ? Nay , seeing under the old Testament God was so carefull to recommend the keeping of his Sabbaths , as may be seene every where in the Bookes of the Prophets ; is it credible , that if he had intended under the new Testament to tie us to the observation of a seventh day of Sabbath , he would have shewne as great care to recommend it unto us , as he did theirs to the Iewes , seeing it is pretended , that on Gods behalfe we are as straitly bound to the observation of the Sabbath as they were ? CHAPTER seventh . REASON 7. 1 Manifest reasons out of the three first Evangelists against the morality of the Sabbath . What is meant by the Sabbath second first . 2 Exposition of Christs answer to the Pharisees , who blamed his Disciples for plucking the cares of corne , and rubbing them to eate on the Sabbath day . 3 First argument out of this answer , The Sabbath is declared to be of the same nature that the Shew bread , and Sacrifices were of , and mercy is preferred unto it . Therefore it is not morall . 4 Second argument : Christ affirmeth , that the Sabbath was made for man , not man for the Sabbath ; Therefore it is not morall . 5 A reply to this argument refuted . 6 Third argument : Christ addeth , that the Sonne of man is Lord , even of the Sabbath day : Therefore the Sonne of man being taken for Christ , as he is Christ and Mediator , it is not morall . 7 Fourth argument , Christ did handie-works without necessity , and commanded servile workes to be done on the Sabbath day without necessity : Therefore it is not morall . 8 Christ , as the Sonne of man , was not Lord of the morall Law , but only of the ceremoniall : Therefore the Sabbath is not morall . 9 If the Sonne of man , who is Lord of the Sabbath , be taken in its vulgar signification , for every man , the Sabbath cannot be morall . 10 Hence it followeth , that the Sabbath was onely a positive Law , given to the Iewes , and not to Christians . 1 I Adde , that not onely there is nothing expresly set downe in the Gospel , confirming the morality of a Sabbath day , but much otherwise , that it furnisheth strong arguments to overthrow it . As among others , those namely , which are to be found in S. Matthew , Ghap. 12. vers . 1 , &c. in S. Marke , Chap. 2. vers . 23. &c. in S. Luke , Chap. 6. vers . 1 , &c. where is related a thing that came to passe on the Sabbath day , which S. Matthew and S. Marke call simply the Sabbath , and S. Luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Sabbath second first , or second principall , which the interpretors take diversly . Some understand it of two holy daies , the one following the other immediately , and more particularly of the second day after the first of the feast of unleavended bread : For that feast was kept seven daies , which all were Sabbaths , although the first and the last only were solemne Sabbaths of holy convocation . Others take it for the seventh and last day of the said feast of unleavened bread , which was a very solemne day , and equall in holinesse to the first day of the said feast ; whence it was called Second First , that is to say , another first , or the first called backe againe , and renued . A third sort expound it of the second solemne feast of the yeere , called the feast of weekes , or of first fruits , and by S. Luke , the Sabbath Second First , that is , second in order after the first , and as it were another first in dignity : For all the feast daies were Sabbaths . It may be also , that this Sabbath Second First fell out on an ordinary Sabbath of the weeke . Wherein there is a great apparence of truth , seeing the Pharisees blamed Christs Disciples for plucking the eares of corne , and rubbing them in their hands to eat on that day : which they could not have done with any colour , saving on an ordinary and weekely day of Sabbath , wherein God had forebidden all kinde of worke , and namely , the making ready of meat . For in all other solemne Sabbaths of yeerely feasts , he had expresly permitted this particular worke of making ready whatsoever was necessary to every one to eate , as may be seene , Exod. 12. vers . 16. But although this Sabbath Second first be understood of another day , then of an ordinary Sabbath , it imports not much ; and no exception can be taken against it , to impaire the strength of the arguments which are gathered out of the foresaid places : For whatsoever , Christ said in defence of that which his Disciples did , and the Pharisees blamed , in this Sabbath second first , is manifestly generall , and pertaineth to all Sabbaths kept in times past among the Iewes , whether ordinary , or extraordinary . Thus then the three Evangelists doe record , that Iesus went on the Sabbath day thorow the corne fields , and his Disciples plucked the eares of corne , and did eat , rubbing them in their hands . Whereof being reproved by the Pharisees , as profaners of the Sabbath , whereon God forebad to doe any worke ; Iesus Christ , to cleare them , and refute the Pharisees , alledgeth the example of David , and of those that were with him , Which , when they were an hungry did take and eate the Shew-bread , which was not lawfull to eate , but to the Priests alone , and were not blamed for this , because the necessity of hunger was a sufficient excuse unto them . Whence his intent was to inferre , that his Disciples also in that which they did then , were to be excused of breaking of the Sabbath , by the same necessity of hunger which they were pinched with , and which gave them liberty to doe that which otherwise was not lawfull to doe on the Sabbath day . Moreover , Iesus Christ addeth , If yee had knowne what this meaneth , I will have Mercy , and not Sacrifice ; yee would not have condemned the guiltlesse , Of which argument this is the force , that if God preferred the works of mercy and of love to the Sacrifices , which in all the outward service of the Law were the most holy , and would have the Sacrifices to give place to those workes , by identity of reason his meaning was also , that the keeping of the Sabbath , or abstaining from outward works on that day , should give place to that mercy and love which man oweth to himselfe , or to his neighbours , and would not have allowed that a man should consent to die for want of meat , to be hunger-starved , or to bring harme to himselfe by some other evill , rather then to breake the Sabbath by making meat ready , or doing some other necessary worke , which was otherwise forbidden on the Sabbath day . Hee confirmeth this , saying , The Sabbath was made for man , and not man for the Sabbath ; the meaning of which words is , that although God had ordained by the Law of Moses , that his people should surcease from all outward and servile workes on the Sabbath day , yet he required not that cessation , as a thing essentiall to his service , or so necessary , that it could not upon any occasion be lawfull to man to doe such workes on that day , but rather that authority and power was given him , according to Gods intention , in case hee were forced thereunto by some urgent necessity . As for example : the saving or sustaining of his life : For the keeping of the Sabbath was not the scope and end which man was made for , or a thing of so great consideration before God , as is the conservation of the necessary interests of man. For if that had beene , it should not have been lawfull to man to breake it upon any case or necessity whatsoever : but nill he will he , he must be subject to the most straite observation thereof , notwithstanding any danger whatsoever hee may fall into thereby . Nay , man was rather the scope and end of the Sabbath , and of the observation thereof , and his interests were of greater importance then they . And therefore , when mans goods , life , or reputation are in jeopardy , the Sabbath must give place unto them , as being a thing wherein consisteth not properly and essentially the glory and service of God , and which is to be kept onely as a helpe to his service , when stronger and more profitable considerations , for the glory and service of God , bind not to the contrary , as they doe , when life , honour , or such other things of great consequence to man come in question : For then it is more expedient for the glory and service of God , that a mans life , honour , goods , &c. be saved by some worke otherwise forebidden on the Sabbath day , then that with a manifest hazard of his life , honour , or goods , he should tie himselfe to a precise keeping of the Sabbath , and to a scrupulous cessation , which in such a case should become superstitious . It is questionlesse that the matter was to be taken so under the old Testament , and this is the maine point that Christ intended to maintaine and verifie against the Pharisees , which urged a so precise and strict observation of the Sabbath , that it turned to the prejudice and damage of man , made man slave of the Sabbath , subjected not the Sabbath to man , and GOD so inthralled man with the keeping of that day , that it was a thing unlawfull unto him , to prepare , and take in his pinching hunger a mouthfull of meate for his sustenance , although hee should starve and perish for want of food . 3 Vpon this reasoning of Iesus Christ , it followeth clearely , that the keeping of a seventh day of Sabbath , appointed in the fourth Commandement is not morall : For first , Christ sorts it with the observations commanded in the Law , touching the Shew-bread , the sacrifices , and other ceremoniall services of the Temple : Matth. 12. vers . 6. as being of the same nature , that is , belonging simply to the Iudaicall policie , order and government . And all the strength of his argument is grounded upon this point , that the Sabbath is of the same nature with these ceremonies , and therefore as they might be dispensed with keeping of them , if stronger reasons obliged them to the contrary , so they might sometimes be released from the forbearing of all workes on the Sabbath day , if they had just and necessary reason to doe some workes that day . Else the Pharisees might have most easily replyed , that although David in his hunger tooke the liberty to eat the Shew-bread , which was not lawfull to eate , but to the Priests , and albeit it was lawfull to any man to preferre the workes of mercy , in his owne , or in his neighbours necessity , to sacrifice , yet it followed not , that hunger could give him any licence to breake the Sabbath , because these observations concerning the Shew-bread , and the Sacrifices , were but ceremonies , which might be sometimes omitted and dispensed with , whereas the Sabbath and the keeping of it , was a thing morall and undispensable . 4 Secondly , Iesus Christ saith , that the Sabbath was made for man , and not man for the Sabbath , Marke 2. verse 27. Now it cannot be said of any thing truely morall , and ordained of God by a morall Commandement , that it is made for man , and not man for it , that it is the end of man , and not man the end of it , that it should yeeld to the interests of man , and not man to the interests of it . For example , dare any man be so bold as to say , that the Commandements to have no other GOD but the true GOD , to shunne Idolatry , to abstaine from blaspheming and profaning in any manner the name of GOD , to honour Father and Mother , not to be a Murtherer , a Whoremunger , a Thiefe , a false Witnesse , not to covet another mans goods , not to love GOD and the neighbour , are made for man , and not man for them , and that man may dispense with them for his owe particular interests ? Verily it is not lawfull to a man to breake these Commandements , as it is lawfull to him to breake the Sabbath for his owne conservation , in any thing that hath reference unto him . Nay , hee should tread under foot all his owne interests , rather then transgresse in any of those points . Which sheweth evidently , that the Commandement concerning the Sabbath , is not of the same nature that these others are of . That these are morall , are of the Law of nature , have in themselves an essentiall justice and equity , and for that cause are undispensable ; so binding conscience at all times , that it cannot be lawfull at any time to doe any thing against them : That this of the Sabbath was onely a Commandement of order , of ceremoniall policie , of a positive Law , and for that cause liable to dispensation and abrogation , as in effect it was dispensed with in the forenamed occasions , and CHRIST by his comming into the world hath abolished under the new Testament , the particular Commanment given concerning it . 5 The observation which is made by some , that Christ saith , that man was not made for the Sabbath , or for the day of rest , but saith not , that man was not made to sanctifie the Sabbath , is but a vaine subtilty . For by the Sabbath , Christ understandeth both the rest of the day , and the day of rest . For in the Scripture , the word Sabbath signifieth the one and the other . And seeing the observation and sanctification of the day consisted , at least in part , in a rest and cessation of all externall workes , as is evident by the words of the fourth Commandement , and of Exodus , Chap. 31. v. 14 , 15. and of Ieremiah , Chap. 17. vers . 22. 24. yea , seeing this sanctification onely was proper unto it , and particularly tied unto it , and seeing it taketh from it the name of Sabbath , wherewith it is honored , to say that man is not made for the rest or cessation , and is not necessarily tied unto it , but may dispense with it , not through a fancy , and at his owne pleasure , but in the extreme necessity of his just and reasonable interests , is as much as to say , that man is not made , in that respect , for the sanctification of the Sabbath , but that the said sanctification is subject to him . Now , this is the point in question , to wit , Whether to keepe a seventh day for a day of rest , or of cessation , according to the injunction given in so precise termes in the fourth Commandement , be a morall duty . I cannot see what other sanctification of the Sabbath day can be understood by those which say , that man was made for it , in the sense that Christ taketh this kinde of speech , is a morall duty . For if they understand a sanctification by workes truely and properly morall , such as are workes of godlinesse , mercy , and charity , whereby God is principally and directly glorified , and we and our neighbours are edified , and maintained for his glory , and say , that man is made for this sanctification , ought to observe it carefully , and to make , if neede be , the rest of the Sabbath day , to stoope , and give place unto it , this is most true ; but our question is not about this kinde of sanctifying the Sabbath day ; neither is it proper and peculiar to the seventh day , but is equally required in all the daies of the weeke . And by this is confirmed our saying , that the sanctification proper to the Sabbath , as it is such , and which is the maine point that we treat of pro and contra , cannot be morall , seeing it yeelds , and submits it selfe to the morall duties of every day , and for their sake may and ought to be violated . 6 Thirdly , for the cleerer and better confirmation of the foresaid truth , is very usefull that which Christ addes after these words , The Sabbath is made for man , saying ; For the Son of man is Lord even of the Sabbath day . For whether by the son of man , we understand particularly the Son of God , as he is Christ , and Mediator , as he is often in that respect so named ; whether generally every man according to the common signification which it hath in holy Scripture , the one and the other sense overthroweth the morality of the Sabbath . If Iesus Christ speaketh of himselfe , as he is Christ and Mediator , under the name of the Son of man , as in my opinion he doth , his meaning is , that as such and in that quality , he had power over the Sabbath , as Lord to dispense with the keeping of it , whom and when he would : as he said in the same sence and to the same purpose , In this place is one greater then the Temple . Yea hee insinuates , that he was come to make this abrogation of the Sabbath , as of the Temple , and of all the ceremonies practised therin : For what other end had hee to alleadge his soveraignty and maistery over the Sabbath , but to say , that he had power to dispose of it , at his own pleasure , and to cause men worke in it , as he should thinke fit ? To declare only the lawfull use and practice of the Sabbath , argued not that soveraignty and authority that Christ challenged to Himselfe . 7 Fourthly , to shew effectually his dominion in that behalfe , he chused often the Sabbath day , to doe , or to injoyne to others on that day workes which might have beene done in any other day of the weeke , and were not simply workes of mercifulnesse , or of urgent necessity , permitted by the Law , nay were servile and unnecessary workes , which the Law forbad : As is manifest , by his healing the sicke ordinarily on the Sabbath day , and that with handy worke , whereas he might have done those cures with a word of his mouth : As when hee restored to sight the man that was borne blinde , making clay of his spittle , and anointing the eyes of that blind man with the clay , Iohn 9. ver . 6. 14. As also when he commanded some sicke , whom hee had healed , to beare burdens on the Sabbath day , which GOD had forbidden , Ierem. 17. ver . 21. Thus hee commanded on the Sabbath day the man whom he had cured of the palsie , to rise , take up his bed , and walke , Ioh. 5. ver . 8 , 9 , 10. which was not lawfull to him to doe , no more than to anyother such man , who by ordinary meanes had recovered his health , if it had not beene for Christs command , notwithstanding that miraculous deliverance after a so long and incurable disease : For he needed not , ntither for the glory of God , nor for his owne good , to take up his little bed on the Sabbath day , seeing that without any such worke his recovery was doubtlesse cleere and manifest to all . 8 Now if the Sabbath day , and the keeping thereof had beene morall , Christ had never spoken , never done so . For he had not , as hee was the sonne of man , any authority and Lord-ship over the things that are morall , and of the Law of Nature , to dispence with men for the doing or not doing , the keeping or not keeping of them . Because in them shineth the justice of the most righteous and holy God , his glory to command them , the excellency of man to yeeld obedience unto them , as having a naturall righteousnesse and equity inherent in them , carrying with them an universall obligation , and being of perpetuall continuance grounded essentially in themselves , and on their owne nature : Such are these commandements , Thou shalt love God with all thine heart , and thy neighbour as thy selfe . Also we see not , that Christ at any time hath done or caused to be done , by any man , any thing whatsoever against them , nay he hath rather backed and confirmed them , hath himselfe kept them most religiously , and hath injoyned also to others the keeping of them . But as Mediator he had power over all things which were simply ceremoniall , positive , adiaphorous , that is , neither good nor evill in themselves , wherein the true service of God consisted not , which were no thing but helpes to that service for a time , and were established of God simply for certaine reasons relative to some better things . For as Iesus Christ himselfe was not lyable unto those things , but so farre as it was his reason to apply himselfe unto them , least he should give offence to any man. And as the reason of their institution could not take hold on him , so likewise was it in his power to exempt from them whom hee would . For although they were to be usually in strength and practise till the houre of his death , that was no hinderance to that authority which he had in his life time , and during his conversation in these lowest parts of the earth , to give particular commandements whereby hee dispensed whom he pleased with their observation . Such things were the circumcision , the sacrifices , other legall ordinances and among the rest the Sabbath , whereof , upon this occasion , he declared himselfe to be Lord. If Christ , when he said , The Sonne of man is Lord of the Sabbath , will have us to understand by the Sonne of man , every man , as many interpreters doe take it so , meaning that every true beleever hath authority and freedome to exempt himselfe from the keeping of the Sabbath for his owne need and to yeeld to such necessities which are more urgent , and of greater importance then was the Sabbath , of which sort was the narrow strait , whereunto hunger had driven Christs Disciples , that is no lesse forcible to fight against the morality of the Sabbath , as appeareth by that which hath beene already said . 10 Such then being the nature of the Sabbath , it is evident that it is not morall , that of its selfe it obligeth not the conscience to the keeping of it , that if it bindeth conscience , it commeth from GODS command by a positive Law , such as he gave to the Iewes , and that only when more inforcing reasons doe not dispense with the observation of it , as there be some such . Now the positive Lawes given to the Iewes being wholly abrogated , no man can say , that the Law of the Sabbath bindeth the conscience of Christians , if it be not shewed , that Christ will have this Law of the Sabbath to continue under the New Testament , and hath commanded the keeping of a Seventh day , as he might have done . In which case , that Law should bee obligatory , not for any morality it hath in it , but because Christ had ordained it for the order of the Church . This I pretend cannot be shewed , but rather that the stinting of the time of GODS publike service hath beene left to the free will of the Church , and that even now at this time when a Seventh day is set downe , we ought to keepe it , in obedience to the Church , as following herein the order which she hath thought good to institute , and not through opinion of any necessity proceeding from GODS immediate command , farre lesse of Religion inherent in the thing it selfe . CHAPTER Eighth . REASON 8. 1. The Apostle condemneth the Galatians for observing dayes , and moneths , and times , and yeeres . 2. It is answered , that the Apostle condemneth onely the observation of dayes , &c. prescribed in the ceremoniall Law. 3. Refutation of that answer , out of the drift of the whole Chapter . 4. Besides , that it maketh the Apostle to condemne thàt which he approved , and so to contradict himselfe , if this answer were true . 1 I further justifie this by the Apostle in his Epistle to the Galatians Chapter 4. verse 10. where hee blameth them for observing dayes , and moneths , and times , and yeeres , for they deemed that in the observing of them there was a point of Religion and of Gods , service , which they were necessarily obliged unto on Gods behalfe , and that for conscience sake , either because the thing it selfe deserved as much , or through respect to Gods Commandement . It is this surmise which the Apostle blameth . For if the Galatians had kept some dayes , but as a thing indifferent , and an ecclesiasticall order , for the publike practise of divine service by the exercise of the ministrie , the celebration of the Sacraments , and other holy duties more and more sanctified with prayers , thankesgiving , Psalmes , Hymnes , and spirituall songs , knowing and being perswaded by the Lord Iesus , that there was no divine obligation , no Religion tyed to those dayes , in themselves , it is as sure as can be , that they had not bin worthy to be censured , for all that is done , and may be done in the Church , under the New Testament . Hereupon I say , that we fall manifestly into the Apostles censure , if we keepe a Seventh day of Sabbath , beleeving it to be a morall thing which God hath expresly commanded , and therefore necessary , and as such binding the conscience . For this is evidently to observe dayes after the fashion which the Apostle condemneth . 2 It is answered to this , that the Apostle speaketh in that Chapter of judaicall dayes , moneths , times , and yeeres only , as they are ordained to be kept by the ceremoniall Law of Moses ; as for example , to observe , in things belonging to the Sabbath , the Seventh day of the weeke . Which law being abolished , he blameth the Galatians , that they indeavoured to set up again the observation of dayes after the manner of the Iewes , but reproveth them not for keeping a Sabbath day . 3 This answer giveth no content at all . I acknowledge freely , that doubtlesse the dayes kept by the Galatians were the same which the Iewes observed . For to esteeme that they were dayes consecrated to Idols , which they had beene enured unto , when they lived in Paganisme , and had observed unto that time , even after their conversion , is farre from all likelihood , and contrary to the Text , which speaketh of dayes belonging to these weake and beggarly rudiments which God had ordained in the infancy of the Church , which were judaicall dayes , and none other , and from which Iesus Christ was come into the world to redeeme men . And the Apostle blameth the Galatians universally , for observing such dayes , without exception of any other day , which he ought to have excepted , if there had beene any other obligatory : Nay he blameth them not for keeping them after the fashion of the Iewes , by the practice of the ceremoniall service which the Iewes yeelded to God on those dayes whereof he maketh no mention , neither is there any likelihood that the Galatians did any such thing ; but for keeping them for Religions sake : And his reprehension is such a one , that the right thing he aimed at in it , is to condemne the observation of any day whatsoever under the New Testament for Religion and conscience sake in reference to any obligation from the day it selfe . The foundation of his reproofe , as appeareth manifestly by the whole drift of his discourse , is this , that to be Religious about dayes , and to be tyed unto them by Gods command , was a point of bondage belonging to the rudiments of the Law , and that the Gospell , which is the Law of liberty , cannot suffer this bondage . Therefore hee speaketh in generall tearmes , Yee observe dayes , and moneths , and times , and yeeres , and addeth not judaicall , or after the Iewish fashion : because also to keepe other dayes then those of the Iewes , and that for conscience sake , and for the same opinion of Religion which the Iewes had of their dayes , although otherwise then they , h●d beene as bad , and contrary to the Gospell , it is not so , when dayes are kept simply for ecclesiasticall order , although they were Iudaicall dayes . And indeed the Sabbath day of the Iewes , to wit , the last day of the weeke was kept by the Apostles and by diverse Christians in the Primitive Church many yeeres constantly . As likewise the feasts of the Iewish Passeover and Pentecost were observed by the first Christians , without any fault or offence on their part , because this observation was not practised by them in the same respects that they were by the Iewes , that is , through opinion of Religious necessity and divine obligation . 4 Verily , if wee be obliged in our conscience , and by a divine commandement under the new Testament , to the observation of a seventh day of rest , ●eligiously as the Iewes were , as is pretended , although it be not the same seventh day ; who will not conceive , that it had not well become the Apostle to condemne the observation of Iudaicall daies , namely , of the particular day of the Iewish Sabbath , as being a yoake , and a ceremony of the Law , considering , that in the meane while , hee tied the Christians to the odinary and precise observation of a stinted day , even of a seventh day of Sabbath , which was all one : seeing the day onely had been changed , and the yoake and the ceremony had been still kept . For the yoake and bondage of the Law consisted in the observation of certaine stinted daies , and namely of a seventh day of Sabbath by Gods Ordinance and obligation of conscience , and not in keeping the last seventh day , rather than another , seeing otherwise it is not a heavie yoake , nor a greater bondage to keepe the last , then to keepe the first of the seven daies of the weeke . CHAPTER ninth . REASON 9. 1 A most forcible argument out of the Epistle to the Colossians , Chap. 2. vers . 16. where the Apostle teacheth , that Christian mens conscience is not tied to the keeping of holy daies , and of Sabbaths . 2 Answer is made , that the naming of Sabbaths in the plurall number sheweth they must be understood of the Sabbaths of holy daies , and not of the weekely Sabbath . 3 First reply . In the name of a holy day , the Sabbaths thereof are included . 4 Second reply . Sabbaths in the plurall number , include necessarily the weekely Sabbath , which also is most frequently called Sabbaths in holy Scripture . 5 Third reply . The Apostle by Sabbaths , understandeth onely the weekely Sabbath . 6 Fourth reply . The weekely Sabbath did belong to the Law of Commandements , which is abolished , and the Apostle speaketh without exception indefinitely of the ●●●gation of holy dayes , and Sabbaths . 7. Thence it followeth , that the fourth Commandement , in so farre as it stinteth the seventh day for Gods service , is not morall . 1 OF the same nature is the passage in the second Chapter of the Epistle to the Colossians , verse 16. Let no man judge you in meat or in drinke , or in distinction of a holy day , or of the new Moone , or of Sabbaths . Where the Apostle teacheth , that under the New Testament the conscience of beleevers is not bound to make distinction and observation of any holy day , and namely of Sabbaths , neither altogether , nor in part , no more than of meats and of drinkes , ranking all those with the ordinances and shadowes which have beene abrogated by Iesus Christ , ver . 14 , 17. For like as in matters concerning meat and drinke , nature hath necessarily need of them for the entertainment of the body , but the conscience is not now bound to that distinction of them which was of old prescribed by the Law of Moses , even so it is necessary , for the maintenance of the Soule , that times bee appointed for Gods publike service in the Church , but mens conscience is no more subjected to a seventh day which the Law prescribed to the Iewes . 2 To this passage answer is made , that the Apostle speaketh of the Iewish holy dayes , the Passeover , Pentecost , &c. and of divers Sabbaths which the Iewes observed , such as were the first and last day of some annuall feasts , which lasted many dayes , to wit of the Passeover , of the feast of Tabernacles , of the feast of Propitiations which was kept on the tenth day of the seventh moneth , every seventh yeere , which was the Sabbath of rest unto the land , because in it they did neither sow their field , nor prune their Vineyards every fiftieth yeere , which was a jubile . All which times are called Sabbaths in the Scripture . But it s denyed that he speaketh of the Sabbath day which God had ordained to be kept weekely , as well under the New , as under the Old Testament : For which cause the Apostle speaketh of Sabbaths in the plurall number , and not of a Sabbath in the fingular number , to signifie that he understood those Sabbaths , and not this . 3 This answer is not sufficient . For the Apostle speaketh generally of an holy day , and of Sabbaths , saying that we should not be judged or condemned in distinction and separation , or part and respect of an Holy day , and putting the word signifying an Holy day , in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which word denoteth any holy day whatsoever . Now if we be bound for conscience sake to the observation of a seventh day of Sabbath , if we be tyed by Religion to make a distinction of dayes , if we be condemned for the omission of that pretended duty , are wee not condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in distinction of an Holy day ? 4 Againe , seeing he speaketh of Sabbath in the plurall number , with what reason can it be affirmed , that his intention was to speak only of the Sabbaths of certaine yeerely feasts , and not of the ordinary Sabbath of every weeke , although he useth a word befitting it aswell , yea more , than the rest , and including it infallibly in its plurality ? Namely seeing this word is much more used in the plurall number , then in the fingular , and is ordinarily taken both in the New and in the Old Testament for the Sabbath whereof wee treat . The seventy Greeke translators of the Old Testament are accustomed to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number , when in Hebrew mention is made of the ordinary Sabbath of the weeke in the singular number , as we may see , Exod. 16. ver . 23 , 26 , 29. Exod. 20. uer . 8 , 10. Exod. 31. ver . 16. Exod. 35. v. 2 , 3. Levit. 23. v. 3. Levit. 24. ver . 8. Numb . 28. 2 , 9. Deut. 5. ver . 12 , 14 , 15. and else where conformably to them . This plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sence by the writers in the New Testament , as Matthew 12. verse 1 , 5 , 10 , 12. Matth. 28. ver . 1. Mark. 1. ver . 21. Mark. 2. ver . 24 , 28. Mark. 3. ver . 2. Luk. 4. ver . 16 , 31. Luk. 13. ver . 10. Iohn 20. ver . 1 , 19. Acts 13. ver . 14. Acts 16. ver . 13. Acts 17. ver . 2. I say therefore , that to conclude that the Apostle in the foresaid passage speaketh not of the Sabbath day which returned weekely , because he useth the word Sabbath in the plurall number , is a weake argument , seeing in the Scriptures stile and manner of speaking this word in the plurall number hath a single signification . Nay , it may bee affirmed with good reason , that the Apostle , when he speaketh of Sabbaths , understands only the ordinary Sabbath of the seventh day , and under the name going before of an Holy day , hath comprehended all other Sabbaths which God had commanded in the Law , even as God himselfe in Leviticus Chapter 23. ver . 37. by the word Feasts understandeth all other solemne dayes which he had commanded , and ver . 38. by the word Sabbaths the seventh day in every weeke , according to the ordinary signification thereof , not only in the Greeke , but also in the Hebrew tongue , to which purpose there is a most manifest place , Exod. 31. ver . 13. where God saith , Uerily my Sabbaths yee shall keep , for it is a signe betweene me and you throughout your generations , that yee may know , that I am the Lord that doth sanctifie you . And for more ample declaration , in the Verses following , 14. 15 , 16 , 17. he expounds those Sabbaths of the weekely Sabbath only . Although this were not so , whosoever speaketh of Sabbaths in the number of multitude , and maketh no exception , understandeth whatsoever is contained in the signification of that word , and hath the same denomination . Verily , when the Apostle saith , that no man should condemne us in distinction of an Holy day , or of Sabbaths , if he had not understood all Sabbaths , but had beleeved that God hath expresly ordained under the New Testament , as hee did under the old , a day to be for his service a day of festivity and of Sabbath , he was bound to except it particularly and by name , and so to keepe the Church from falling into an error , namely seeing we are not taught in any part of his Epistles , nor else where in the New Testament , that GOD hath made such an ordinance , that in any time the observation of a Sabbath hath beene injoyned unto us , that any such day hath beene excepted from those dayes and Sabbaths which in the said New Testament we are forbidden to keepe . 6 When the Apostle saith , that Christ hath abolished the Law of commandements , Eph. 2. vers . 15. and hath made a change of the Law , Heb. 7. vers . 12. We see easily , that he understandeth the ceremoniall , and not the morall Law , because in the same places he explicates his meaning , calling it , The Law of Commandements contained in ordinances , the middle wall of partition betweene the Iewes and Gentiles , Ephes. 2. vers . 14 , 15. the Law of a carnall Commandement , and of the Leviticall Priesthood , weake , unprofitable , and which made nothing perfect , Heb. 7. vers . 11. 16 , 18 , 19. Because also in many other places wee are taught , that the Law abolished by Christ , is the Ceremoniall only , and doe see all morall Commandements confirmed and ratified by him . But when the Apostle discourseth of the abolishment of holy daies , and of Sabbaths , without any limitation or modification , there is no cause why the seventh day should be excepted , seeing he excepted it not , neither is it excepted in any place of the Gospell , which speaketh no where unto us of morall daies of Sabbath , as also it is absurd to establish any such day . 7 It sufficeth not to alledge , that the fourth Commandement of the Law injoineth the seventh day of Sabbath , and to inferre from thence , that of necessity the Apostles minde was to except that Sabbath , as being morall . For I say rather , that the fourth Commandement in as farre as it injoineth the observation of a seventh day of Sabbath , is not morall , seeing the Apostle without exception saith , that under the Gospell our consciences should not be tied to Sabbath daies ; words which he had never so uttered , if the Sabbath of the fourth Commandement had beene morall and obligatory : At least in some other places , information and instructions had beene given us of this , by him , and by the rest of the Evangelists and Apostles , who have instructed us in the knowledge of all other morall points , which is not to be found . For there is not to be seene in the whole new Testament any injunction to observe a Sabbath day : But of this point we shall speake more fully hereafter . CHAPTER Tenth . REASON 10. 1 The Christians in S. Pauls time , had no time appointed to them for Gods service , seeing some of them esteemed one day above another , others esteemed every day alike . 2 Answer is made to this argument , that those which esteemed every day alike , were weeke , and therefore erred . 3 Refutation of this answer : First , by the analogie of the other point , where hee who did eat herbs onely , is called weake , and he who knew he might eat all things is called strong . 4 Second , Because to esteeme all daies alike , cannot be called weakenesse . 5 Third , Because , if Christ or his Apostles had appointed a set day for Gods service , to esteeme all daies alike , had not beene weaknesse , but profanenesse , which neverthelesse it was not . 6 Fourth , Otherwise the Apostle would not have said , that he that doth not regard a day , to the Lord doth not regard it , but rather against the Lord. 7 Of what day it is said , that one regarded it , another regarded it not . 8 Fifth , Seeing to regard a day is weaknesse , and not to regard a day is strength of knowledge , God hath not obliged the Christian Church to any set day for his service , by any morall or positive Law. 1 THE same is plainly shewed by these words of the Epistle to the Romans Chap. 14. vers . 5 , 6. One man esteemeth one day above another : another esteemeth every day alike . Let every man be fully perswaded in his owne minde . He that regardeth a day , regardeth it unto the Lord : And he that regardeth not the day , to the Lord he doth not regard it . In this place the Apostle speaketh of religious Christians , shewing that they were at variance about two divers heads . For some of them beleeved that a Christian man should not sticke , nor make a scruple of conscience to eate indifferently all meats . Others for conscience sake would eate nothing but herbs . Some of them also esteemed every day alike , others esteemed one day above another . Of those two parties he calleth the one strong , the other weak , and exhorteth them that were strong , to beare the infirmities of the weake , namely , seeing these things were of small moment , and that the weake did such things out of conscience , and through a religious respect to God ; that indeed their conscience was not well informed and directed , but at length might be , and affiance was to be had , that they should be holden up , because GOD was able to make them stand verse 4. As concerning eating of all things , or eating of herbs onely , the Apostle calleth directly weake those which did eate nothing but hearbes ; And strong those which beleeved that they might eate , and indeed did eate all things indifferently . But on the other point concerning the disagreement which was among them about dayes , whether every day should be esteemed alike , or one day should bee esteemed above another , he declareth not expresly who were strong , who weake . Some of those which urge the observation of the Sabbath day , as a point of Religion and of conscience commanded by Christ , shunning the argument which this place affords against their opinion , doe say , that those which esteemed every day alike , were weake , and the others were strong , and that this is the Apostle his intention . But it is easie to perceive , that the contrary opinion is true , that , say I , those which esteemed every day alike , were strong , and those weake which esteemed one day above another . 3 First the analogy of the other point which the Apostle alleadgeth concerning meates , sheweth it manifestly . For as those which did not sticke for conscience sake to eate all kinde of meates , because they esteemed them all to bee indifferent , were strong , and those which were scrupulous for conscience sake to eate any thing but hearbes , were weake , even so accordingly to that , wee must ac-acknowledge , those which made no difference of dayes for conscience sake , but esteemed all dayes equally , to have beene strong , and those which esteemed one day above another to have beene weake . 4 Secondly , I cannot see how any man should imagine , that the Apostle in his judgement esteemed those to be weake which esteemed every day alike , seeing to esteeme every day equally , without distinction of any day for conscience sake , putting the case there were a fault in that opinion , cannot be called weakenesse and infirmity , in the sence wherein this word weakenesse is taken by the Apostle in this place , and in other places of the Gospell . For weaknes and infirmity is said to be in a man , when there is a defect in his beliefe concerning things which are lawfull to him , that is to say when hee beleeveth not that to bee lawfull , which is lawfull unto him , and therefore refraineth for conscience sake from that which he is not bound to forbeare . So he who beleeveth , that it is not lawfull unto him to eate all kinde of meates , although God hath given him the free use of them all , is weake and infirme . But when there is excesse in his beliefe , when I say , he beleeveth to have liberty to doe that which is not lawfull unto him to doe , and doth it without any respect of conscience unto it , that is not in the Scriptures language , called weakenes , but rather ignorance , error , mistaking . If then those which esteemed every day alike had failed in this point , as they had done of necessity , if there had beene any fault in them , they had never beene esteemed and called weake by the Apostle , as they are pretended to have beene , but rather ignorant , errants , nay dissolute , loose , profane . 5 Verily , if it were true , that Iesus Christ had ordained the observation of a set day of rest , that the Apostles had commanded it , that the Church had practised it , as a divine ordinance , and as a morall point belonging to Religion , as is pretended , these Christians , who could not bee ignorant of such things , and neverthelesse esteemed every day alike , established not religion and a point of conscience in any of them , and made no greater account of the Lords day then of any other day , were of necessity profane men , and no better reckoning was to be made of them . Yet the Apostle reputeth them not to bee such : For he forbiddeth to judge and condemne them , as hee will not have them to judge and condemne those that were of contrary opinion , ver . 3. 10. 6 Nay , he affirmeth , that those which regarded not the day , to the Lord regarded it not verse 6. the meaning of which words is , that in so doing they had regard to the glory and obedience due to God , knowing that he had made them free from the distinction of dayes , and received them , being well pleased with that which they did . Now supposing the morality of the Sabbath , and the commandement of Christ and of his Apostles , which made the observation thereof a necessary point of Religion , which these men could not be ignorant of , I cannot conceive , how not regarding the day for Religion and conscience sake , to the Lord they regarded it not , seeing they had rather sinned against the Lord by not regarding it . For they had manifestly vilipended him , by their misbeliefe , whereby they esteemed not the observation of a day of rest , which they knew to be morall , and most straitely commanded of God , to bee a necessary point of Religion . It is therefore more conformable to reason , that those which made distinction of dayes and esteemed one above onother , were weak : And in this doe all the interpreters agree . Neverthelesse the Apostle saith with good reason of these weake ones , that what they did , they did it to the Lord , because they did it through devotion , and tendernesse of conscience , having some Religious ground , which was a colourable excuse to their infirmitie , and made it tolerable , not only to men , but to God also . 7 Now it being so , that the Apostle did write to the Romans who were Gentiles converted to the Christian faith , wee may esteeme with great appearance , that this day , which some of them , through infirmitie , had so much regard unto , was Sunday , which was kept in the Church , not by any divine Ordinance , not also through necessity of Religion , but simply by an ecclesiasticall custome , in remembrance , that on that day Christ rose from death unto life , & was esteemed of them a day of necessary observation , in and for it selfe , which others better instructed esteemed not . This , being so , establisheth throughly the opinion that I defend , and evicts the other . But although the Apostle had intended to speake of dayes commanded in the Old Testament by the Law of Moses , to the religious observation whereof many , not as yet well instructed in the knowledge of Evangelicall liberty , thought themselves to be bound for conscience sake , the argument remaineth as strong as can be . 8 For howsoever the Apostle his meaning be taken , he speaketh generally , and imputeth to infirmity of knowledge and of conscience under the Gospell , the esteeming of one day above another , and to strength and firmenesse the esteeming of all dayes alike , which he neither could nor should have pronounced so in generall tearmes , if at the same time there had beene a set day of rest binding the conscience of Christians to observe it , for its owne sake , as being morall , and for Gods sake who had commanded it . For by this meanes those had not well done , so farre were they from being strong in knowledge and conscience , for esteeming every day equally , which they should not have done . But the others had done well and religiously , to esteeme one day above another , so far were they from being weak : which yet notwithstanding is manifestly against the scope of the Apostle , who declareth them to be weak , not simply as we have touched heretofore , for observing a certaine day , but for keeping it with a consciencious regard , and opinion of a religious obligation , particular unto it , more than to any other day which is the only thing worthy to be blamed , and might be a just cause of offence . CHAPTER Eleventh . REASON II. 1. The Sabbath was to the Israelites a signe of their sanctification . 2. Not only in the toylesome ages of this mortall life , but also in the eternity and rest of the life to come . 3. Through IESUS CHRIST , who hath perfectly accomplished the benefits which it represented imperfectly . 4. And therefore it was to continue till his comming only . 5. This truth is confirmed in the Epistle to the Hebrewes , by the type of the bodily rest of the people in the land of Canaan . 6. As also by the type of Gods rest on the Seventh day . 7. Gods rest and the rest of the people were two types of the same thing , but unknowne till the Law was given . 8. This is acknowledged by the Iewes , who confirme it by Scripture . 9. Hereof it followeth , that the Sabbath was not given to Adam . 10. As also that it is not obligatory under the New Testament . 11. Although the heavenly rest which it typed be not yet come . 1 IT is manifest enough by the foresaid passages , that the observation of a Seventh day of Sabbath is not a morall duty , and obligeth not by a divine Commandement , mens consciences under the New Testament , Nay it is apparant that the Sabbath day was instituted to the Iewes only , and appertained to the ceremonies of the Law. I confirme this againe by these words of GOD in Exodus Chapter 31. verse 13. and in Ezekiel Chapter 20. ver . 12 , 20. Verily my Sabbaths yee shall keepe , for it is a signe betweene me and you throughout your generations , that yee may know , that I am the LORD that doth sanctifie you . Where is to be marked the Sabbath is called a signe ordained of GOD , not to all men , but to the Israelites onely , to signifie unto them their consecration to his service , and their sanctification , which consisted in a continuall abstinence from all vices and sinnes , which verily trouble and disquiet the soule , and also in a bodily rest sometimes from the turmoiles and cares of this life , that they might bestow some fit and convenient time without hinderance upon the contemplation of God , and meditation of his graces , and so give place to the operation of the holy Ghost , whereby they might bring forth workes of godlinesse , and of true holinesse . To the end that the Sabbath day might expresse this visibly , and also be unto them a helpe and meane to so necessary a duty , they were commanded to forbeare exactly all servile workes , and all bodily labour belonging to the worldly imploiments of this present life . Which figured , and taught them sufficiently , that God obliged them farre more to cease from the workes of sinne , which are properly servile , according as it is written , Whosoever committeth sinne , is servant of sinne Ioh. 8. ver . 34. Rom. 6. v. 16. And to abstaine from the lusts and acts of the flesh and of the old man , and to compose and quiet themselves conveniently with a spirituall rest , that they might receive the heavenly inspirations of his grace ; And as it is said in Esaiah , Chap. 58. v. 13. not follow their owne waies , nor finde their owne pleasure , nor speake their owne words : For , as I have said , God purposed to figure by that bodily and externall abstinence from ear●hly workes , the inward and spirituall abstinence from sinne . 2 Nay , to instruct and assure them by the Sabbath , as by a signe , that it is hee , even the Lord , that sanctifieth his owne children , that giveth them grace to rest in some measure from their sinnes and troubles in these lower parts of the earth , and shall fully performe their sanctification in heaven , where after the workes and turmoiles of the anger of this life , there shall be , as it were , a seventh day of Sabbath , a time of perfect and eternall rest for them : For wee may esteeme , not without some likenesse of truth , that the generations of the world ought to be sixe , composed each of them of a thousand yeeres , and figured by the sixe daies of worke , in respect whereof it is , perhaps , said , that one day is with the Lord as a thousand yeeres ; and a thousand yeeres as one day , Psal , 9. vers . 4. and 2 Peter 3. vers . 8. 3 The Sabbath day was interrupted by other worke-daies , and returned onely every seventh day by a continuall reciprocation and vicissitude , whereby it represented but imperfectly the perpetuity of the true rest , as figures can hardly represent in perfection the truth whereof they are figures : But at the end of the world this reciprocation of daies shall cease , and there shall be , as it were , one perpetuall day , which , as Zechariah saith , Chap. 14. vers . 6 , 7. Shall be all one day , wherein there shall not be day and night , light and darknesse , but a perpetuall light without darknesse . After this manner the spirituall rest hath its interruptions and discontinuance in this world , the continuation of it is , as it were , by fits , and new beginnings : But in the world to come , it shall have a continuance without intermission , with an intire and solid perfection , without any trouble of sinne , or of labour . God granteth this rest to his owne children for his Sonne the Messias his sake , the onely consideration of whose death , the force and efficacy whereof stretched out it selfe as well forward to those that went before , as afterward to those that have , or shall come after the accomplishment thereof , was unto him in these times of the old Testament , as since , a most forcible motive to conferre upon his elect sanctification , with other comfortable and saving benefits here on earth beneath , and there in heaven above . So the Sabbath di●ected the Iewes to Christ who was to come , and was a figure thereof , representing unto them a benefit of the Covenant , which Christ was to purchase and ratifie with his owne blood , and therefore it ought to have its accomplishment and end in him , as have had all other ancient figures , whereby he was represented . 4 And indeed , in the passages before cited , it is called a signe betweene GOD and the Israelites , which is the same name that is given to the Circumcision , the Passeover , and other legall figures ; and moreover , it is said , that it shall be a signe betweene God and the Israelites , for a perpetuall covenant , and for ever , but in the same sense that all other ordinances of the Law , and divers temporall promises made to the Israelites , are called perpetuall , that is , in their generations , which is expresly marked in the forenamed place of Exodus , Chap. 31. vers . 16 , 17. where God saith , Wherefore the children of Israel shall keepe my Sabbath , to observe the Sabbath throughout their generations for a perpetuall covenant . It is a signe betwene mee and the children of Israel for ever , meaning , that it should remaine till the comming of Messias , during the oeconomy of the Law , and whilest the people of Israel should be the onely people of God , but no more in the time of Messias , whose time and generation belongeth not to those generations which God allotted to the Israelites , when he said , that such and such things should be done , and should continue in their generations , words which are ordinarily spoken of things that were to persist only in the time of the old Testament . As when God ordained the Sacrament of Circumcision , he said to Abraham , that it should be to him , and to his seed after him in their generations , for an everlasting covenant , Gen. 17. vers . 7. 9. 10. When he commanded the Israelites to fill an Omer of Manna , and to keepe it , he said , it should be for their generations , Exod. 16. vers . 32. 33. that is , till the comming of Messias , and not after . So he said to Iacob , I will give this Land to thy seed after thee , for an everlasting possession , Genes . 48. vers . 4. So to the Israelites of the Passeover , You shall keepe it a feast to the LORD throughout your generations , by an ordinance for ever , Exod. 12. v. 14. So the ordering of oile in the Lamps from evening to morning , in the Tabernacle of Congregation , before the testimony , by Aaron and his sons , is called a statute for ever unto their generations , Exo. 27. vers . 21. So to Phineas , and to his seed after him , God promised the covenant of an everlasting Priesthood , Numbr . 25. vers . 13. 5 What I have said and made good of the Sabbath day , that it was of old a figue of the spirituall and heavenly rest , the beginnings whereof God giveth to his children in this life , and shall give them the full plenitude in Heaven , may be confirmed by the words of the Apostle in the Epistle to the Hebrewes , Chap. 4. where intending to shew to the Hebrews , that there is an heavenly rest , prepared & promised by God to them that are his , which they should labour to enter into by faith , and take heed to themselves , lest any of them should come short of it through unbeliefe , he alledgeth two types & figures thereof . The one is the bodyly and terrestriall rest which God had promised of old to the Israelites , in the Land of Canaan , called for that cause , The Land of rest , Deut. 25. Iosh. 1. ver . 13. and Gods rest , Psal. 95. vers . 11. which those of the Israelites that were incredulous and rebellious in the wildernesse entered not into , but those onely that beleeved Gods promise : By this God represented , that no Infidells shall enter into the heavenly and eternall rest , but the faithfull onely . Now hee verifieth that the rest of the Land of Canaan promised and conferred upon them that beleeved , and denied to those that were rebellious , was a figure of that other better rest which the faithfull receive , and all Infidells are shut out of , by this , that after so long a time , to wit , foure hundred yeeres after the Israelites were by Ioshuah brought into the Land of Canaan , God speaking by the mouth of David , yet againe warneth the Israelites then living , that at what time they shall heare his voice , they harden not their hearts , as their forefathers did in the wildernesse , lest they should come short of entring into the heavenly rest promised to them ; as their ancestors for their unbeliefe were bereaved of the effect of the promise to enter into the earthly rest of Canaan . This advertisement is perpetuall , and belongeth also to Christians : nay , we may say , that it hath properly relation to the time of the Gospel , which is that certaine time determined and limited of God , whereof mention is made in the seventh verse , and is so called ordinarily in the new Testament , Gal. 4. vers . 2. 4. Eph. 1. vers . 10. Tit. 1. vers . 3. Therefore we which are under the Gospell to day , and have the Gospell of Christ preached unto us , and heare the voice of his Gospell , must beware , lest , because of our unbeliefe and rebellion , wee enter not into the celestiall rest , no more then at that time the rebellious Israelites entred into the rest of earthly Canaan . For from hence the Apostle maketh this collection , that considering the Israelites were entred into the Land of Canaan , and possessed it peaceably without feare , when God by his servant David spoke againe the foresaid words of entring into his rest ; sure Gods meaning was to signifie a farre better promise of a more excellent rest , then was the rest of the Land of Canaan , even a spirituall and an heavenly rest , whereof that other , and the promise thereof , was but a figure and shadow . For if the promise to enter into Gods rest made first and foremost to the Israelites had attained its full and whole accomplishment , after that Ioshuah had introduced , and given them rest in the Land of Canaan , God after that introduction , had not exhorted them , to take heede that they hardened not their hearts in that day , in which he should make them heare his voice , lest they should not enter into his rest , as if they had not beene in it already . Whereby hee therewith made them a promise of entring into his rest , if they beleeved and were obedient . Therefore the Apostle concludeth , that there remaineth a rest to the people of God , vers . 9. a rest spirituall and heavenly , purchased unto them by the true Ioshuah , even by Iesus Christ , of whom the other Ioshuah was but a figure . 6 The other Type which he propoundeth to the same purpose , is taken from Gods rest on the seventh day , after the creation of all things , which rest could not be understood by the promise which God made so many ages after the creation , of entring into his rest , because it was past and finished then , when he ended and finished all his workes , as may be clearely seene by the History written in Genesis , Chap. 2. vers . 2. But the meaning of the Apostle is , that it was a figure of this other spirituall and heavenly rest , ordained and prepared from the foundation of the world . For , if the rest promised and granted to the Israelites in the land of Canaan is mentioned as a type , this rest of God on the seventh day is alledged in the same quality , seeing they are both coupled together . The Apostle confirmeth , that Gods resting on the seventh day was a type , by the words written , Genesis 2. vers . 2. where it is said , that God rested the seventh day from all his workes , Heb. 4. vers . 3 , 4. which had not beene thus so expresly written , considering that , to speake properly , God , who was not wearied , rested not , and his resting was only a ceasing from the production of his creatures , and from giving being to any more kindes then those which hee had made in sixe daies : Seeing also one day is not of it selfe better than another day , if God in this seventh day , and his resting in it , had not intended to set downe a type , and to figure some mysterie , to wit , that as he had his workes of the creation by divers degrees in sixe daies , and rested on the seventh day , doing no more , but onely keeping and preserving his workes in the being he had given them , even so he produceth and sets forward by a continuall advancement the worke of his grace in his elect , during the sixe daies of this world , after which , having ended this blessed worke of his mercy , he shall rest from it , and shall intertaine and continue in this happy state of perfection for ever and ever , and shall make them to rest also with him on the seventh day of the world to come , which shall never have an end . Vndoubtedly , to signifie this perpetuity , no mention is made in the history of the creation of any terme or end of the seventh day , that God rested in , as it is of the other daies , nor also of Gods rest , which in effect hath continued ever since , because this other rest which it figured shall never have an end . 7 Now this figure of Gods resting from the works of grace , which he had first resolved and determined in himselfe , and founded upon his owne rest from the workes of nature , was intimated by him , when giving his Law to the Israelites , he commanded to forbeare all workes , and by that cessation to sanctifie the seventh day which he had rested in , to the intent that this day , and their cessation on it , as an image correspondent in some sort to the example of his owne rest , should be unto them likewise a type and figure of the eternall rest which they should obtaine in heaven , after all the workes and toiles of this life , according to his good pleasure whereby he had ordained from the beginning that it should be so . And so Gods rest on the seventh day , after the creation was ended , and the rest which he ordained also to the Israelites on that same day after their six daies worke , were in effect two types of one and the same thing , to wit , of the accomplishment of the salvation , and of the blessednesse and glory of the faithfull in heaven ; but in divers respects , according as this accomplishment may have relation , either to God , or to the faithfull . To God , as to the author , who having begun and furthered it , will also accomplish and perfect it , in which respect it hath had properly Gods rest for figure : To the faithfull , as unto those which shall injoy and possesse the benefit thereof after the turmoile of their irkesome workes in this world . In which regard it had properly for type the rest ordained to the Israelites . It is likely that the Apostle in consideration of this mystery , when he speaketh , vers . 9. of the heavenly rest , calleth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he doth in all the former verses , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , using a word taken from the Sabbath of the Iewes , and that purposely to teach us , that the Sabbath of the Iewes in the relation it had to Gods rest on the seventh day which it was founded upon , was a figure of the eternall rest prepared for the faithfull . 8 And indeed , the Iewes have alwaies understood it so . For they teach , that this rest of the seventh day , was a type of the rest prepared for Gods people in the world to come . Whereunto they apply this Title of the 92. Psalme , A Psame of song for the Sabbath day , saying , that this Psalme is a song for the time to come , to wit , for the day of eternall life , which is all Sabbath , all an holy rest , signified also by the Sabbath named jointly with the new Moones in Isaiah 66. Chapter verse 23. Where God saith , that from one New Moone to another , and from one Sabbath to another , shall all flesh come to worship before him . Which words , being applyed to the estate and condition of the world to come , as they may be most fitly , give to understand , that the New Moones and the Sabbaths , wherein holy convocations and solemne actions of Gods service were practised , were types and figures of the great convocation of all that are his , in his heavenly kingdome , and of the eternall rest which they shall enjoy there , serving him without interruption , because there is no intervall , no space there betweene the Sabbaths and the New Moones , that is , betweene the times appointed for rest and the solemne service of GOD , as there was under the Law among the Iewes , but one Sabbath following immediately another , one New Moone succeeding , without interposition , another , as the words of the Text doe import , and the whole time being nothing else then a continuall Sabbath , that is , a perpetuall tenor , an unintermitted continuance without change , of serving God after a most glorious and unconceivable manner . And as God , after he had created and made all his workes in sixe dayes , ceased on the seventh day , ceased , I say , not simply , but with pleasure and content , enjoying that glory which from hence redounded unto him ; even so he shall then rejoyce and magnifie himselfe on that day in all his faithfull in whom he shall have accomplished his glorious work of their redemption , and they reciprocally shall rejoyce in him , shall rest from their labours , and their workes shall follow them , Revel . 14. ver . 3. That is , they shall receive pleasure , glory , and reward of all their good works , and shall inherite a glorious rest conformable in some sort to Gods rest . Vndoubtedly the use which the Sabbath day had to be a type and figure of this heavenly rest , was the cause that God did so precisely urge the Iewes to observe and keepe it inviolably . For he designed by so severe an injunction of the exact observation of the typ● , the great importance and necessity of the thing signified thereby . 9 Of this I inferre , first that the day of rest , seeing it was ordained to be a type and figure of the heavenly and eternall rest which Iesus Christ was to purchase to those that are his , ●ons●●ering ●●so that the Scripture for no other ●ause maketh mention o● Gods resting on that day , and hallowing of it , out for this typicall and m●sterious use , that say I , that day was not ordained to Adam from the beginning , to bee kept by him in the state of innocency , because there is great cause to beleeve , that although Adam had persevered in that state and condition , he should not have entred into the heavenly rest , but had enjoyed simply a terrestriall and eternall blessednesse here below in the Paradise of Heden , where God had put him ; because the heavenly happinesse is alwayes proposed in the Scripture as a supernaturall gift of the grace of God through Christ Iesus , and not at all as a naturall grace . And it is in that respect that the Apostle in the Epistle to the Romanes Chapter 5. ver . 15. 16 , 17. saith , that we receive much more in Iesus Christ , then we have lost in Adam , and that there is a superaboundance of grace by IESUS CHRIST towards us , going farre beyond all the losse wee have made in Adam , which could not be said , if we had lost any thing over and above an earthly felicity , and immortality in these lower parts , and if Adam persisting in the state of integrity , was to be , after many ages on earth , received into the kingdome of heaven . To which belongeth also that which is written in the fifteenth Chapter of the first Epistle to the Corinthians , where the Apostle making a distinction betweene Adam and Christ , saith verse 45. that Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into a living soule , that is to live a naturall life on earth , and to communicate it to his off-spring , but Iesus Christ was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into a quickning spirit , that is , to give to those that are his , a spirituall and heavenly life by the mighty power of the grace of Sanctification . Also that which he addeth , Verse 47. The first man made of the earth , was earthy , ordained to abide on earth : But the second man is the Lord from heaven , ordained to have his residence in heaven , and to introduce thither all that are his . So in all likelihood Adam was not to be transported into the kingdome of heaven , although he had continued constantly in his first integrity and uprightnesse : Nay in case hee had beene received into that glorious felicity , that could not , nor should not have befallen him by Iesus Christ , as such an one , that is , as Saviour and Mediator . And therefore it is not likely , that God ordained in the state of innocency , the Seventh day of rest , which was never established by him , but to be a figure of the heavenly rest and eternall blessednesse which Iesus Christ imparts to all those that beleeve in him . 10 Secondly , I inferre againe from the same doctrine , that seeing the day of rest was first established to bee a figure of the heavenly rest , whereof CHRIST is author , it hath no obligatory force under the New Testament , but ought to cease , as have done all other signes , figuring the graces which Iesus Christ hath brought unto us , and among the rest the type and figure of the rest of the Israelites in the land of Canaan , which the Apostle joyneth together with the rest of the Seventh day , setting downe the one and the other as types , in the same fashion and of the same nature , of the heavenly rest . 11 The exception which some take against this inference is most absurd , when they say , that if the Sabbath day was a type of the heavenly rest , it ought to remaine in its vigor and strength , till this rest come , and all the faithfull have obtained it . For to the end it should continue no longer , it sufficeth that this heavenly and eternall rest hath beene purchased by IESUS CHRIST , and that the faithfull possesse it already in part , some of them being in heaven happy in their soules , and resting from their labours , the rest being here beneath , where they receive the first fruits , and an essay of that blessednesse , by the spirituall consolations , contentments and delights , which in the middest of their greatest afflictions are shed abroad in their hearts by the Holy Ghost which dwelleth in them . Otherwise , if the foresaid reason were of any value , the other Sabbaths , to wit , the Sabbath of the seventh yeere , and the Iubile of the fiftieth yeere , which were Sabbaths of rest unto the the land should continue still , because they were figures of that rest which is not yet come . Nay all the signes of the Old Testament should remaine , because they figured spirituall benefits , which are alwayes to come , either wholly , or in part , to all GODs Elect while they are here on earrh . The signification of the Iewish circumcision , to wit , the circumcision of the heart shall not be brought to perfection and absolutely finished till wee be in the kingdome of heaven . But it sufficeth for an absolute abolishment of all the signes of the Old Testament , that Iesus Christ hath actually acquired all the benefits figured by them , although the Elect inherite them not yet totally and perfectly . As for the day which the Church hath appointed to be a day of rest under the New Testament , it hath not beene ordained to serve for a type and figure , which it neither could , nor ought to doe , but only for order , and to be a meanes of the practise of holy duties , whereunto some day was of necessity to be allowed . CHAPTER Twelfth . Answer to the replyes made unto the former Argument . 1. First reply , the Sabbath being morall from the beginning of the world , the figure was accidentally annexed unto it . 2. Answer . The Sabbath was a legall figure , and no thing else . 3. Second reply . The Sabbath was never a figurative and Typicall signe , but only doctrinall , marking the straite communion betweene GOD , and those that are his , and is still such a signe . 4. Answer to this reply , by the distinction of signes , in those that are onely doctrinall and onely memoriall , or which besides are figurative or typicall . 5. Of which last sort was the Sabbath . 6. And therefore it was to be abrogated , as well as all other types and figures of the Law. 7. Which were all , not only typicall , but also doctrinall . 8. Why the signes of the Christian Church , are not figures & types . 9. Third reply , concerning the Raine-bow , which is a signe only , and no type at all , answered . 10. Some things yet subsisting , which were signes , figures and types under the Làw , may be yet lawfully used , but not as signes , figures , types . 11. For cleering of this , the types of the Law are distinguished into those whose whole essence consisted in their typicall use , as the Circumcision , Passeover , sacrifices , &c. 12 And in those , which besides the type , may in the new Testament have some other good and religious use , as abstinence of certaine meats , observation of the first day of Moneths , of feasts , of Sabbaths , &c. but not as any part of Gods service , or through necessity of obedience to Gods Commandement . 13 Of this last sort is the Sabbath . 14 Fourth reply . The Sabbath did not figure Christ , therefore it was not a type . 15 Answer by a distinction of legall types , in those which represented directly Christs person and actions ; 16 And in those which represented directly his benefits , such as were the Circumcision , all kinde of Sabbaths , the weekely Sabbath : all these are abrogated , and therefore this also . 17 All other judaicall ceremonies , although they had no relation to Christ , have beene abrogated ; how much more the Sabbath . 1 TO the last reason heretofore alledged , some doe reply , that indeed in the Sabbath there was a kind of figure & ceremony annexed only unto it accidentally , but as for the thing it selfe , the Sabbath hath beene since the beginning of the world , and continueth still a morall thing , seeing it was ordained to Adam before sinne came unto the world , and to the Israelites before the Law , since the giving whereof God added the ceremony to the day , to the intent it might be a part , not onely of the morall , but also of the ceremoniall Law ; that Christ hath taken away the ceremony , but a seventh day of Sabbath hath alwaies the same vigor and force , it had from the beginning . 2 It sufficeth to answer , that this reply layeth a false foundation , to wit , that a seventh day of Sabbath is of it selfe morall , that it was in the time of innocency ordained to Adam , and commanded to the Israelites before the Law. Whereas it was first ordained by the Law , and not before , and the figure was not annexed unto it , as an accident to a thing already subsisting ; Nay , it was never of its owne nature but a legall figure , belonging to the government and ceremonies of the Law , as hath beene already , and shall be more abundantly confirmed in the refutation of the arguments broached for the contrary opinion . 3 Others doe reply , by denying that in the observation of a seventh day of Sabbath there was any legall figure and ceremony , which was to be abrogated by Christ : That indeede God in the foresaid passages of Exodus and Ezechiel saith , that the Sabbath day was to the Israelites a signe that God sanctified them . But the word Signe signifieth not alwaies a type and figure ; for love is a signe that we are Christs Disciples , and is not a type ; And the publike profession of a thing , is a signe of that thing , and is not a type thereof ; Even so the Sabbath in the strict keeping therof was a marke of the strait communion which was betweene God and the faithfull Israelites , as it hath still the same use towards Christians ; but was not a signe of the nature of those which were abrogated by Iesus Christ , to wit , a signe typicall and figurative of things to come , to the fulfilling whereof it ought to yeeld and give place , but only a doctrinall signe , that is , given to be unto them a document and instruction of Gods benefits towards them , and of their duty to him , which therefore was such a signe , that it might , and ought to subsist together with the thing that it signified ; and so it followeth not , that it ought to be abrogated at the cōming of Christ , but rather that it continueth under the new Testament , to be unto us a signe and document of the same benefits which concerne us as much as the Israelites . 4 But this reply is of no better mettall then the former , and the distinction that it is founded upon is vaine and frivolous . It is true , that whatsoever under the old Testament might in some sort be called a signe , was not alwaies a type and figure : For the word Signe is now and then taken in a most generall sense , for any marke and token whatsoever , which maketh a thing to be knowne , for every effect shewing the cause from whence it proceedeth , or for every adjunct denoting the subject wherein it is inherent ; As in the examples aforesaid , the actions and courses that men take themselves unto , may be signes of their inward disposition , of their religion , or of some other thing that concerneth them . And as Christ said to his Disciples , that by this should all men know that they were his Disciples , if they had love one to another , Ioh. 13. v. 35. Even so may it be said , that a pure and holy life , a religious and upright conversation under the old Testament , made the true Israelites to be knowne , and were a signe whereby they were denoted , as by the same badges the true Christians are now knowne . There is an infinite number of such signes , which were never , neither could be types and figures . But these are not the signes that wee treat of , nor also other signes ordained purposely to be memorialls of things past , whereof there were , perhaps , some which had no other use , and were never types , and shadowes of better things . The signes we are about , are ceremonies and outward observations ordained of God to men , to signifie unto them on his behalfe the saving graces which he will communicate , and Iesus Christ hath purchased unto them by his death : And I affirme , that there was no such signe under the old Testament , which was not a type and shadow of Iesus Christ to come . 5 The Sabbath ought to be sorted among these . I acknowledge it was a doctrinall signe , teaching the Israelites , that God maker of all things , and therefore of all men , neverthelesse amongst all had consecrated and hallowed them particularly to himselfe , with which signe , the thing , to wit , their sanctification was present . As they also by it made publike profession of their religion and pious affection towards God. But that barred it not from being a typicall and figurative signe , in as much as it was a ceremony ordained of God to the Israelites , that it might signifie unto them a most profitable benefit , which , although it was in that same time graciously bestowed upon them , had notwithstanding relation to the Messias to come , for whose sake they received it , as we doe also at this time . 6 Wherupon it cannot be inferred , that we therefore ought to have the same signe at this time in the Christian Church : Nay , on the contrary , we should not have it at all . For although the Covenant of Grace , in regard of the saving benefits comprehended in it , be in substance the same since the comming of Christ , that it was before his comming , yet it is new in regard of their signes . For it behooved the old signes to cease for ever , and to give over their place to the new . The Sabbath , and all other Signes and Sacraments of the Law were of the same degree . 7 They were all jointly doctrinall and figurative . They taught the faithfull what was their dutie towards GOD , and what were GOD's graces towards them , and figured unto them the Messias to come , as the meritorious cause , and as that wonderfull one , who , in the fulnesse of times , was to purchase those graces , which in reference to that acquisition , and to a more full communication of them under the new Testament , and their accomplishment in heaven , are called The good things to come , Col. 2. vers . 17. Heb. 10. vers . 1. Although all true believers received them in part , even then , in as much as Christs future death was no lesse present to God , then if he had suffered it already , and obtained the same worth , power and efficacy . Their Sacraments the Circumcision , Passeover , Sacrifices , Aspersions , &c. were they not signes of Spirituall benefits , which God granted to his faithfull servants at the very instant of their celebration , as of the forgivenesse and blotting out of their sins , of their regeneration , and of other heavenly and saving graces ? Were they not out of hand made actually partakers of these graces , as soone as they received the signes whereby they were signified , and they instructed and assured by them , as by most certaine documents and pledges of their present and reall exhibition ? Did not GOD declare himselfe to be , and was he not really the GOD of Abraham at that same instant , when he ordained unto him the Circumcision in his flesh to seale that gracious promise in his heart ? And did not that promise containe the whole substance of the Covenant of grace ? 8 But although they received the graces signified , the signes were never the lesse typicall and figurative ; for as much as the Messias to come , was the marke that they were levelled unto , and by whose death those graces were to be deserved and purchased . Also they have all ceased at the comming of Christ ; and although we receive under the new Testament the same graces , we have no more those ancient signes : For Christ hath given us other signes , which with greater clearenesse and perspicuity represent and assure us , that God giveth them unto us , but as being already purchased . Which therefore to speake properly , are not signes and types , because they have no relation to the Messias to come , nor to a future acquisition to be made by him , as were all other signes , wherewith under the old Testament God had clothed the Covenant of Grace , and which also for this cause , Christ hath abrogated . Neither can it be shewed , that GOD will have to continue under the new Testament , any thing that he had ordained under the old Testament , to be an outward signe , signifying any saving grace , that Christ at his comming was to purchase by his death to his Church , God will have it to continue under the new Testament . 9 They alledge to this purpose , but most unfitly , the Raine-bow in the clouds , which God gave of old for a signe to Noah , and continueth still in this use of a signe . For it was a signe ordained onely to confirme a temporall promise , common , not onely to all men , but also to all living creatures of all flesh that is upon the earth , to wit , that there shall not any more be an universall floud to destroy the earth , and all the creatures that are therein , as he had done before , Genes . 9. vers . 10 , 11 , 12 , 13 , 14 , 15 , 16. which was not a benefit of the Covenant of grace founded upon Iesus Christ , but a naturall covenant , and therefore was in no sense typicall , had no relation to the Messias to come , and for this cause ought not to be abolished by him , but was to continue , as in its naturall being , even so in its being relative , signifying this temporall grace , which the earth shall injoy to the worlds end . 10 It is true , that some things which in the old Covenant have beene used for types and figures , and subsist still in their naturall and absolute essence , may be freely and indifferently applyed to some good and lawfull uses , which they are capable of under the new Covenant . But in regard of the end they had to be typicall signes , and of that necessary obligation which was in them by Gods ancient Ordinance for any end whatsoever , they are all abolished ; neither is there any one of them that hath vigour and strength vnder the new Testament . 11 Which to explaine more clearely , I say , that typicall things under the old Testament were of divers sorts : Some of them were in such sort typicall , that their whole essence consisted in that ; neither can in matters of religion , the type & figure be severed from their lawfull use , nor applyed to the exercise of any religious function allowed in the state of the Gospell . Of this condition , for example , were the Circumcision , the immolation of the Paschall Lamb , the Sacrifices : The whole use of which signes was to figurate Christ to come , and his benefits ; neither is there any respect fitting for the exercises of our Evangelicall religion , for which any man may lawfully circumcise his children , offer the Paschall Lambe , or give sacrifices of beasts to God. 12 Others were in such sort typicall , that they may in themselves have another use then to be types , and be imploied lawfully in the practice of actions of the Christian Religion : As for example , these that the Apostle speaketh of in the Epistle to the Colossians , Chap. 2. vers . 16. to wit , the abstinence of certaine meats , the keeping of new Moones , of Holy daies , of Sabbaths . For we may abstaine from meats , nay , from a certaine kind of meats , to fast , to keepe under our body , and bring it into subjection . We may observe the first daies of every Moneth , the Holy daies , the Sabbaths , to rest from the toile of the world , and to apply our selves more carefully and particularly , then usually we doe , to the hearing of Gods Word , to singing of Psalmes , to publike Prayers , to bestowing almes on the poore , all which are Evangelicall duties , for which it is not onely lawfull , but also fitting that some times be appointed . As indeed from all times both fasts and divers feasts have beene observed in the Christian Church . But to keepe all those things for Religion and Conscience sake , as a necessary point of Gods service , or to believe that we are bound to doe so , by the Commandements which God gave under the old Testament , when he established them for shadowes and figures , were a thing altogether unlawfull . 13 The Sabbath day is wholly of this kind . It is certaine that Christians may observe that day indifferently , as any other day , and in it give themselves unto all exercises of our Christian Religion . And indeed the Christian Church kept it in her first ages many yeeres together , as well as the Sunday , which we shall shew more expresly hereafter . But to keepe it as a type and figure , as it was of old , or believe that we are bound to keepe it rather than any other day by the Commandement which God gave at that time , or to make of it , for any other respect , a point of conscience , it is a thing in no case tollerable under the Gospel , in the time wherof Gods Commandements given under the old Testament concer-cerning any typicall thing , although capable otherwise to be applyed to som other use then to be a type , are not obligatory , and bind not the conscience . And as putting apart the typicall consideration , divers good uses may be found , for which a course may be taken to keepe the first day of every Moneth , the solemne feasts of the Passeover , of Pentecost , of Iubiles at the end of fifty yeeres , and others , yet all these daies are abolished , and if any man would lay a necessity of such observations upon Christians , in the authority of the ancient Commandements of the Law , which the Gospell hath not ratified , and establish in them a point of Religion , he should withstand the Gospel : Even so , albeit reasons may be found , laying aside the type and figure , to make lawfull the observation of the Sabbath day , by applying it to Evangelicall uses , neverthelesse it should be a sin against the Gospell to make the observation thereof necessary , by vertue of the Commandements which God gave of old , but the Gospel hath no more ratified then these others , or otherwise to establish in it any part of Gods service , seeing it was a typicall thing which hath been abolished with all the rest . This is the maine point which I stand unto here : Not that it is unlawfull to keepe the Sabbath day just as any other day ; But that there is not on Gods part any obligation to that day , more than to another day , and that it cannot be of it selfe a service of our Christian Religion , because it was a type of the old Testament , and all the types of that time have ceased , in regard of their obligation , notwithstanding any lawfull use of them , which otherwise may be thought on under the new Testament . 14 And wherefore , I pray , if all other types be abolished , ought the Sabbath onely to continue , seeing it was a type of the same nature with the rest , figuring to the Israelites their sanctification by the Messias to come ? Vpon what grounds is it said , that it was not typicall and figurative as all the rest ? Is it , because nothing can be seene in it figurative of Iesus Christ , as in all other signes ? As in the feast of Passeover , the Lambe which was killed figured manifestly the person of Iesus Christ put to death for our redemption : The sacrifices of beasts were figures of the Sacrifice of Christs body : The sprinklings and washings were types of his blood , of the shedding of it upon the crosse , of the sprinkling thereof upon our consciences by the holy Ghost , and of the spirituall washing which we receive thereby . 15 To this I answer , that the figurative and typicall signes of the old Testament , were not all of one sort . It is true , that all had relation to Christ , but some of them represented meerly and directly Christs person , the actions of his person , and consequently the benefits depending thereon : Others represented nothing directly but his spirituall benefits , yet as proceeding from him , and from his actions , which consequently they figured also . Of the first kind was the Paschall Lambe , and the sacrifices that were offered , which properly were figures of Christs person and of his sacrifice , and consequently of our redemption , and of the expiation of our sins made by him , which is the benefit proceeding from his sacrifice . 16 Of the second sort was the Sabbath day , which properly and directly represented the sanctification of the people , and their ceasing from workes of sinne , but figured also therewith Iesus Christ : Because by him , that benefit was to be purchased to the faithfull , and they were to receive it by his meanes . For it is by the offering of the body of IESUS CHRIST once for all that we are sanctified , Heb. 10. ver . 10. Of the same sort was the Circumcision , wherein no thing can be found that figured properly CHRISTS person , and the actions thereof . But because it sealed the righteousnesse of faith , Romanes 4. verse 11. figured the spirituall circumcision of the heart , Rom. 2. ver . 28 , 29. Col. 2. ver . 11. and was a signe of the covenant of grace , Genesis 17. ver . 7 , 9 , 10 , 11. which benefits Christ was to deserve by his death , in that respect it was a figure of Christ , and a shadow , whereof the body was in him , who also hath abolished it . The like were so many Sabbaths ordained on the first and last day of the feasts of the Passeover , and of Tabernacles , on the feast of Pentecost , on the tenth day of the seventh moneth , in every seventh yeere , in the fiftieth yeere of Iubile , which all confesse to have beene abolished by Iesus Christ , as things typicall . Yet there was no thing in them that made them more particular to the Iewes , more ceremoniall and typike , nay not so much as the ordinary Sabbath , whereof God had said , that which he hath not said of these , that it was a signe betweene him and his people , &c. Neither figured they Iesus Christ otherwise then this ordinary Sabbath did . For they were not types of his person , nor of his actions , but only of the spirituall benefits which are alwayes received of the faithfull , and which the true Iewes received then in him and through him . Now if all the signes of this second kinde , which had of old a great sway in the Synagogue , were accounted to be figurative , and as such are abrogated , wherefore should not the Sabbath be likewise abolished ? 17 Yea how many things were there under the Old Testament , whereof no man can tell what relation they had to Christ , either in his person , in his actions , or in his benefits , and which perhaps in effect represented no such thing , had no typicall signification , but were only ordinances belonging to order and ecclesiasticall government , servill exercises , childish rudiments , elements of the world , wherewith it was GODs pleasure to burthen his people in those times , which were the times of the infancy and bondage of the Church , and therefore were ceremonies , as well as those that had some typicall and figurative signification . ( For under the name of Ceremonies may and ought to be comprised not only the types and figures , which properly and manifestly were such , but universally all the observations of the ecclesiasticall policy and government of the Iewes , all the ordinances of the Law of commandements , which were a partition wall betweene them and all other nations , as the Apostle saith , Ephes. 2. verse 14 , 15. ) Or were memorials of things past , which did belong to the Iewes only , and for that cause have beene abrogated by Iesus Christ. So that , although the Sabbath had not had any typicall signification , nor relation to Iesus Christ , as it had , it was enough to make it to be done away , that it did belong to the ecclesiasticall government of the Iewes , and was also given them for memoriall of a benefit particular to them , to wit of their deliverance out of the land of Aegypt , and of that miserable bondage wherein they had not any one day free , neither to rest from their labours , nor to serve the Lord their God. For in the fifth Chapter of Deuteronomie , God repeating by the mouth of Moses the Commandements of his Law , addeth to the fourth Commandement this reason of the institution of the Sabbath , ver . 15. And remember that thou wast a servant in the land of Aegypt , and that the Lord thy God brought thee out thence , through a mighty hand , and by a stretched out arme : Therefore the Lord thy God commanded thee to keepe the Sabbath day , shewing by these words , that the deliverance which he had given them from that laborious bondage of the land of Aegypt , should not onely oblige them to keepe the Sabbath so much the more carefully and religiously , but was a cause why he ordained it , to wit , that it might be unto them a memoriall , or a token for remembrance of that glorious and wonderfull deliverance . CHAPTER Thirteenth . Conclusion of the first part of this Treatise . 1. The Sabbath was not ordained , nor knowne , till after the deliverance of the Israelites out of the land of Aegypt . 2. The Sabbath was onely a signe figurative of Christ , and a memoriall of a benefit particular to the Iewes . 3. All the dayes of the weeke ought to bee Sabbaths to Christians . 1 OF all that hath beene said heretofore we conclude , First , that the Sabbath was not ordained till after the deliverance of the Israelites out of the land of Aegypt , and consequently , that they kept it not in Aegypt , and therefore that they had not learned of the Patriarkes their Fathers to observe it ; that the Patriarkes did not observe it ; that Adam received not any commandement of God to keepe it , neither had any notice thereof ; finally that therefore it is not morall . For if it were morall , and therefore alwayes and in all times necessary , if God had commanded it to Adam , if the Patriarkes had kept it , they had taught their children to keepe it , and that being so , the Israelites had assuredly kept it in Aegypt . If there they had kept it , there had been no cause to ordaine it for a memoriall of their deliverance out of Aegypt , and to say , that after their deliverance , and in consideration thereof , they were commanded to keepe the Sabbath day , which is the thing that God pronounceth most expressely in the place lately cited , Deut. 5. verse 15. and Ezek. 20. verse 11 , 12. where upon that hee had said ver . 10. that hee caused the Israelites to goe forth out of the land of Aegypt , he addeth , and I gave them my statutes , moreover also I gave them my Sabbaths , &c. 2 Secondly , seeing the Sabbath day was ordained to be a memoriall of a benefit particular to the Israelites , to wit , of their deliverance out of the land of Aegypt , and of their separation from all other nations , it followeth that the Sabbath day obligeth not Christians under the New Testament , as if it were morall , and as if God had ●●dained it by an expresse commandement to continue till the worlds end . For this end of the Sabbath , to be a memoriall of their deliverance and separation from all other people dwelling upon the face of the earth , with the other end afore mentioned , to be a figurative signe of Iesus Christ to come , and of the saving benefits , which were to be purchased by him , made up the whole use of the Sabbath : Of which end neither the one nor the other doth belong to the New Testament . 3 The faithfull Christians are a people more spirituall then the Iewes were , because they are under the Gospell , which is an estate more spirituall and heavenly then was the condition of Gods people under the Law , for which cause it is called the kingdome of heaven : And therefore all dayes under the Gospell should be to all the faithfull that live in that blessed and heavenly estate as many Sabbath dayes , more particularly then to the Iewes , to rest from their sinnes , and to give themselves to prayers calling upon the Name of the Lord , to reading and meditation of his holy Word , and to other religious exercises of godlinesse , according to the words in Isaiah Chapter 66. v. 23. if they be applyed unto the estate of the Church under the Gospell , as they may be , and indeed are so expounded by many interpreters , when it is there said , that then there shall be no more New Moones , nor Sabbaths distinguished by intervalls and spaces of times , but one Sabbath shall succeed immediately to another Sabbath , and that all the dayes of the weeke and of the whole yeere shall bee as Sabbaths unto them . This is the conclusion of all that hath beene said in this first part , which shall be more fully confirmed by the refutation of the arguments that are brought to maintaine the morality of the Sabbath . Which refutation shall bee the subject of the second part of this Treatise . THE SECOND PART wherein the reasons brought to justifie the morality and perpetuity of a Seventh day of Sabbath are confuted . CHAPTER First . First Answer to the first Reason . 1. The opinion of those that hold the morality of a Seventh day of Sabbath cleerely set downe . 2. Their first Reason taken out of Genesis Chapter 2. ver . 2 , 3. Where it is said , that God rested on the Seventh day from all his workes , and blessed the Seventh day , and sanctified it , &c. 3. First answer to this Reason . Moses writing the History of the Creation after the Law was given , declareth occasionally the cause that moved God to blesse and sanctifie the Seventh day to the Iewes , according to the custome of the Scripture , to joyne things done long before with those that were done long after , as if they had beene done together , and at one time . 4. Confirmation of this by places named by anticipation . 5. By that which is written , Exod. 16. ver . 33 , 34. where it is said , that Aaron laid up in a Pot an Omer of Manna before the Testimony , which was not done many yeeres after . 6. And by the History of Davids combat with Goliah , 1 Sam. 17. Where it is written , ver . 54. that David tooke the head of the Philistine , and brought it to Ierusalem , but he put his armour in his tent , although there was a great intervall of time betweene these two actions . 7. This joyning of things farre removed in time , is not unsutable to him that speaketh or writeth . 8. First instance against this answer , taken from the connexion of the third verse with the second , from the same tence used in both , and from the identitie of the same seventh day spoken of in both , &c. 9. First answer to this instance , shewing , that in the holy Scripture things distant in-time , are expressed by words of the same tence , when the one hath some dependancie upon the other . 10. Application of this answer to the blessing and sanctification of the seventh day in Moses his time , joyned with Gods rest after the creation , because it was the foundation of that blessing . 11. Second answer , It was not the same particular seventh day after the creation , but the same by revolution which God sanctified . 12. Third answer , the Hebrew article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confirmeth not , that the seventh day which God blessed was the same seventh day wherein he rested . 13. Second instance , as Gods blessing of his creatures after they were made , was present , so was his blessing of the seventh day immediately after the creation . 14. Answer to this instance , the reason is not alike . 15. Confirmation of the answer made to the words of Moses in Genesis , by the conformity of the same words used in the commandement given to the Iewes concerning the Sabbath . 16. As also , because the Sabbath was not hallowed for Adam who in the estate of innocency had no need of such a day . 17. First instance , Adam was taught by Gods example that hee stood in need of such a day , refuted . 18. Second instance , as God ordained Sacraments to Adam , so he ordained to him a seventh day of rest , refuted by a reason shewing the nullity of that consequence . 19. And by the excellency of Adams condition , to which the ordination of such a day was derogatory . 20. Third instance , as Gods rest on the Seventh day was the foundation of the commandement given to the Iewes to rest on that day , so was it from the beginning , refuted . 1 THose that hold the second opinion doe say , that the keeping of a Seventh day of Sabbath is a morall thing , which from the beginning of the world should continue to the end thereof , with this difference only , that God before and till the comming of Iesus Christ had ordained , that the last day of the weeke wherein hee rested from all the workes which hee had made , when he created the world , should be sanctified by all men , in remembrance of the creation , and of his rest on that day : But since the manifestation of Iesus Christ , it was his will , that instead of the last day of the weeke , the first day , wherein Christ , rising from among the dead , rested from the work of our redemption , should be observed in the Christian Church , for a memoriall of this worke , which being more excellent then the former , it was beseeming and just , that this last day of the creation , should yeeld the possession of the day of rest unto it . 2 To underprop this opinion , they have broached diverse reasons , amongst which we shall order in the first place the reason taken out of the second Chapter of Genesis , ver . 3. where Moses , after hee had said , that God finished all his workes in sixe dayes , and rested on the seventh day , addeth , And God blessed the Seventh day , and sanctified it , because that in it he had rested from all his workes which hee created and made . Of which words they conclude , that as soone as ever the Creation was ended , and the Seventh day begun to subsist in nature , it was blessed and sanctified , that is , consecrated to Gods service , and ordained , even then to our first Parents while they were in the state of innocency , to be kept by them for this end , and therefore the observation of a Seventh day is morall , is of the Law of nature , and is in no wise ceremoniall , seeing it was established before sin came into the world , at which time there was no shadowes and figures of Christ , because in that state of innocency our first Parents had not stood in neede of him , nor of any direction to him by ceremonies . If then in that estate , wherein no corruption of sin had hindred them to serve God continually , and the bodily imployments had been no great disturbance unto them in the practice of that duty , God judged necessary to injoine unto them a seventh day , to the intent that giving over all other care , they should in it addict themselves only to the actions of his service , and all religious exercises , how much more in the state of sin , wherein men have so many hindrances from Gods service , both by sin , and by the laborious occupations of their worldly callings , is it necessary , that a set day of rest be ordained unto them , to cease wholly in it from the turmoile of their secular affaires , and to give themselves only to holy and religious exercises belonging to Gods service . This necessity is as great under the new Testament , as it was under the old ; and therefore God hath not omitted to ordaine under both a Sabbath day , yea , a seventh day of rest , which being established before sinne , and consequently being morall , bindeth all men perpetually . 3 There be divers meanes to answer this objection : First , nothing obligeth us to believe , that the words written in the third verse of the second Chapter of Genesis should be thus translated : And God blessed the seventh day , and sanctified it , as if Moses had meant to expresse a time past long before his penning of this Booke ; and to tell , that this blessing and sanctifying was made even from the time that the creation was finished , and from the first seventh day of the world : Whereas they may be translated thus , And God hath blessed the seventh day , and hath sanctified it , & understood , as being said with a Parenthesis , and in regard of the Ordinance which God had lately made in the daies of Moses concerning the seventh day , when he gave by his Ministery the Law of the Israelites ▪ Which ordinance Moses made mention of in his relation to the history of the creation , as of a thing established and knowne of the Israelites when he writ , & by occasion of that he had said , that God after he had created all his works in sixe daies , rested on the seventh day . So we may give this exposition to Moses words ; God made all his works in six daies , and rested on the seventh day , and thence he tooke occasion to blesse and sanctifie now that day , giving commandement by his Law to his people of Israel to keepe it in their generations : So it shall be a narration made in this place occasionally , according to the ordinary custome of holy Writers , and specially of Moses , when in the historicall relation of things that were come to passe long before , they find occasion to speak of things happened since , specially of those that were come to passe in their time when they wrote , to interlace , upon that occasion , a short rehearsall of them , with the narration of things more ancient , and to speake of both in such a manner , as if they had happened in the same time , whereof I will here set downe some examples . 4 First we find divers places named by anticipation : As in the 12. Chapter of Genesis , verse 8. It is said , that Abraham removed unto a mountaine Eastward from Bethel , which name of Bethel was not in the daies of Abraham the name of the place betokened by it in the foresaid words : For it was not called Bethel , till in it Iacob saw a ladder reaching to heaven , and the Lord standing above it . Then Iacob called it Bethel , that is , The house of God , whereas before that time it was called Luz , as may be seene in Genesis , Chap. 28. vers . 13. 19. But Moses writing the history of Abraham , called it Bethel , by an historicall anticipation , because in his time , Bethel was the ordinary name of that place : We read in the fourth Chapter of Ioshuah , vers . 19. that the people came up out of Iordan , and pitched in Gilgal , which was not so called , till Ioshuah in that place circumcised the people , Chap. 5. vers . 9. Likewise in the second Chapter of Iudges , and first verse , the Author saith , that the Angel of the Lord came up from Gilgal to Bokim , because the place which he calleth Bokim was so called when he wrote that history , although it was not yet so called when the Angel came thither , but received that name afterward , from the teares which the people shed and powred out before God , after the Angel had rebuked them ; For the Text saith , that when the Angel of the Lord spake these words to all the children of Israel , the people lift up their voice and wept : Therefore they called the name of that place BOKIM , vers . 4 , 5. 5 Secondly , we find the same anticipation in the description of things and actions : As in the 16. Chapter of Exodus , where Moses reporteth , how God began first to give Manna to the Israelites ( which I pretend also to be the time of the first institution of the Sabbath ) and how the Israelites carried themselves about the ordering thereof , and immediatly he addeth , how he by Gods command , ordained that an Omer of it should be filled , to be kept for the generations of the Israelites , vers . 32. and gave an injunction to Aaron to take a pot , to put in it that Omer full of Manna , and to lay it up before the LORD to be kept for their generation , vers . 33. He reciteth also at once , that as the LORD commanded him , so Aaron laid it up before the Testimony to be kept , vers . 34. which things , as it is evident , were not done at the first , when God gave them that bread to eat , because then there was as yet neither Tabernacle , nor Arke , nor Tables of the Law. But because when Moses wrote , all these things were done , and had their full performance , he taking occasion of the historicall narration , which he was writing of the first Manna which God sent to his people , relateth also the Ordinance that God gave to put a pot full of it in the Tabernacle , before the Arke , and the execution of the said Ordinance , which neverthelesse must be referred to a long time after . 6 So in the first Booke of Samuel , and in the 17. chapter , after the narration made of Davids combat against Goliah , of his victory of that Giant , and of the defeat of the Philistins , it is added in the Text , verse 54. And David tooke the head of the Philistine , and brought it to Ierusalem , but hee put his armour into his Tent , which notwithstanding was not done , but after that David , being anointed King , tooke the whole towne of Ierusalem from the Iebusites , with the strong hold of Sion , and dwelled in it , calling it the City of David , 2 Sam. 5. vers . 7. 9. And therefore our French translation in the foresaid place , 1 Sam. 17. addeth the word depuis , that is , since , saying , And David since brought the head of the Philistine to Ierusalem , and put his armes in his Tabernacle , to shew , that David did not this as soone as he had overthrowne the Philistine , although it be related in the Text jointly and at once , with his combat and victory , as if both had happened together , because when that history was a writing , the transportation of the head and armes of Goliah to Ierusalem , and to the fort of Sion was done : And therefore it is related by occasion , as it were with one breath , in consequence of the victory gotten over him : Other examples might be found to this purpose , if it were needfull . 7 To keepe this course in discoursing and writing is no wise unfitting nor misbecomming . If any writing under the New Testament the History of the first Creation of the world , and relating the forming of light on the first day , should adde by occasion . And it is also on the first day , that the true light of the world hath shined by his resurrection from the dead , and for that cause wee observe that day : Or if re-hearzing , that God brought forth bread out of the earth to strengthen mans heart , and Wine to make it glad , he should adde joyntly upon this occasion : And it is in this bread and in this Wine which nourish the body , that Iesus Christ hath instituted the Sacrament of the nourishment of the soule by him , who should finde any thing blame-worthy in such discourses . Wherfore then Moses might he not most fitly , by occasion of that hee had written of the Seventh day , and of Gods rest in it , in the History of the Creation , touch also in the same discourse the edict made about the sanctification of that day , seeing that edict had a great sway when he wrote the History of the Creation , and Gods rest on the Seventh day was the cause and reason thereof , although it was not so ancient as the first Seventh day ? 8 Against this answer the instance hath no force which they urge from the conjunction and , whereby the third verse is joyned with the second , that is , the blessing and hallowing of the Seventh day , with the finishing of the workes of God , and of his rest on that day , as being done at the same time , and expressed in words of the same tence and moode . Nor what they say further , that in these two verses , as most cleerely appeareth , the whole discourse is of the same Seventh day , and as in the second verse is understood the first Seventh day , wherein God , after he had finished his workes , rested , likewise in the third verse it is understood so , when it is said , that he blessed and sanctified the Seventh day , which is also expressed by the demonstrative Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to shew that it was the same Seventh day : that otherwise the reason which is added , and taken from the rest of God , should be worthlesse , because God did not rest from the worke of Creation on that day which he ordained to the Iewes , to be their Sabbath day , but on that day wherein hee finished first all his workes . 9 For I answer to this , that the conjunction and may well enough joyne things distant in time , and farre removed one from another , that also they may be expressed by words of the same tence and moode , specially if they have any connexion and dependancy one upon another , as in this place , The blessing and hallowing of the Seventh day , although done long after Gods rest on the Seventh day , dependeth upon that rest , as upon the cause and reason which was an occasion to God to make it . In the Texts before mentioned of Exodus 16. Chapter the 32. and 33. verses , and of the 17. Chapter of the first booke of Samuel , in the 54. verse , which expresse manifestly things done many yeares after these which are rehearsed before , but depending on them , are joyned to the verses immediately going before , by the conjunction and , which is diverse time reiterated , and the words whereby these diverse things are expressed , are set downe in the same tence and moode . It imports not , that in these examples the thing subsequent joyned straight with the precedent , was not a great deale so farre remote in time from it , because both hapned within the space of the age of one man , as should be in the Text of Genesis before cited the sanctification of the Seventh day from Gods rest on the Seventh day , if this being past on the first Seventh day after the Creation , that came not to passe till the dayes of Moses , which should be an intervall of more than two thousand yeeres . For when two things separated and distant in time , are to bee coupled together in a discourse , if so bee the one hang upon the other , those that are remote by many thousand of yeares , may be joyned together , as well as those of twenty or forty yeeres distance . Neither doe I see wherefore it is not as allowable and convenient to rehearse at once a thing come to passe two thousand yeeres and more , after another that it relyeth on , notwithstanding there be a great intervall of time betweene , as to recite one chanced twenty or forty yeares after another whereunto it hath some relation . In the one and in the other there is the same reason , and the same liberty . 10 Wherefore the blessing of the Seventh day made in the dayes of Moses , might bee fitly coupled with the Rest of God , after the Creation , which was the foundation thereof , notwithstanding any whatsoever distance of time betweene them . As indeed it is so joyned in the fourth Commandement , Exodus Chapter 20. verse 11. where GOD speaking to the Israelites saith , In sixe dayes the LORD made heaven and earth , and rested the Seventh day : wherefore the LORD blessed the Sabbath day , and hallowed it . In which place cannot be understood a blessing and hallowing done at the same time , that God rested first on the Seventh day , but that only which was made in behalfe of the Israelites , as is cleere by the repetition of the Law in the fifth Chapter of Deuteronomie , where that which was absolutely said in Exodus , Therfore the Lord blessed the Seventh day , is restrained to the Israelites , v. 15. Therefore the Lord commanded thee to keepe the Sabbath day . And in Exodus 16. v. 29. The Lord hath given you the Sabbath . And in the 31. Chap. ver . 16 , 17. The Children of Israel shall keepe the Sabbath , to observe the Sabbath throughout their generation , for a perpetuall covenant : It is a signe betweene mee and the children of Israel for ever . For in sixe dayes the Lord made heaven and earth , and on the Seventh day he rested ; where it cannot be denyed , but that with the end of the Creation , and Gods rest on the Seventh day , is immediately joyned the institution of the Sabbath to the Israelites , at least in quality of a signe . If then in that place Moses might speake after this manner , and say , God created in sixe dayes heaven and earth , and rested the Seventh day , and therefore he hath ordained to the Israelites the Sabbath day for a signe ; wherefore in the second of Genesis ; might he not say after the same manner , God made heaven and earth , in sixe dayes , and finished them on the Seventh day , and rested from all his workes , and this his Rest on the Seventh day hath moved him to blesse ánd sanctifie that day , to wit , to the Israelites , to be a signe unto them according to that hath been said in the places before mentioned , which are an evident and cleere explication thereof . 11 Neither is it any wise necessary , as is pretended , that in the second Chapter of Genesis , in the second and third verses , one and the same singular seventh day should be understood , and that God hath precisely sanctified the same seventh day wherein he rested , and rested on the same day that he sanctified , and therefore because in the second verse the first seventh day after the Creation is understood , it must be taken so in the third verse . For it sufficeth to understand in the third verse the same seventh day in likenesse and revolution , and generally a seventh day correspondent continually in order to that which GOD rested on , after his workes of the sixe dayes . And this reason , that God rested on the first seventh day , might have been to God a most reasonable cause to ordaine long after the sanctification of a seventh day , answerable in all points to that first seventh day . The sequell of Moses his discourse is as fitting in this regard , as in the other ; As if I said , our Lord Iesus Christ rose againe , and rested from the worke of our redemption on the first day of the weeke , wherefore the Church hath dedicated the first day of the weeke that hee rose in , to be holy and solemne , the sequele is good , although it be not the same first singular day that Christ rose on , and the Church hath consecrated , but the same onely in likenesse and revolution , yea although there passed a long time after the Resurrection of our Lord and Saviour before the first day of the weeke could be well setled as a day of holy and religious exercises . We say on Friday before Easter , this day Christ hath suffered : on the Ascension day , this day Christ is ascended into heaven : At Whitsunday , On this day the Holy Ghost is come downe , although those things came to passe on a certaine singular day which is past long agoe . But we name so all the dayes following which correspond to that first day , according to the similitude which is betweene them . And we call the day of the Passion , of the Ascension , of the descent of the Holy Ghost , those which are not such properly , but onely have by revolution correspondancie with the first dayes , wherein such things were done . Even so , when it is said in the third verse of the second Chapter of Genesis , And therefore the Lord hath blessed the Seventh day , and hath hallowed it , because in it he hath rested from all his workes , that is to be understood , not of the same first day wherein hee rested , but of a Seventh day answering unto it in the order and continuall succeson of dayes . 12 The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put in the third verse , before the word that signifieth seven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proveth not , that it is a peculiar seventh , even that seventh day that God rested in verse 2. For although the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often used to betoken emphatically a thing singular and individuall , already knowne and mentioned , yet this is not universall . For it is used much without any emphasis , or expresse demonstration of any thing , either singular or certaine , yea simply to serve for an ornament , and to make the word that it is joyned unto more full , which use hath also in the Greeke tongue the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Verily in the third ver . which we speak of in this place , it is cleere , that the said Article cannot be restrained to a seventh singular day , as it is in the second verse ; Nay it betokeneth more generally a seventh day comprehending in it many singular dayes , which by similitude , in regard of the order and succession of times , have reference and analogie to the first seventh day mentioned in the said second verse , and have followed it from time to time at the end of sixe dayes . For it is such a seventh day that God hath sanctified , and not a singular seventh . And that seventh day may bee called a particular seventh , and considered as particularised by the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in effect , in as much as it is not indifferently all seventh day , or any of the seven dayes of the weeke that God hath sanctified , but it is the last of them . We seeke only to know , when God began to blesse and to hallow it to men , to be kept by them . And I maintaine that this hallowing began not incontinent after the Creation was finished , but more than two thousand yeeres after . Neither is the contrary proved by this passage of Genesis . 13 No greater weight hath another instance which is much urged , that as in the course of the Creation , when it is said , that God after he had created every living thing , blessed them , Gen. 1. v. 21 , 22 , 27 , 28. is to be understood a present benediction , and not put off to a long time : Even so , when in the second of Genesis , with the perfection of the Creation on the seventh day , is joyned the blessing and hallowing of that day , a present sanctification is to be understood . 14 For the reason is not alike in the one , and in the other . First , the blessing of all living creatures , and the blessing of the seventh day are not to be taken in the same sence . That is a blessing of actuall and reall communication of goods and graces : This is a blessing of destination to be solemnized by men . Secondly , all living creatures , as soone as GOD had created them , stood in necessary need of this communication of his graces , without which they could not have subsisted in their being : And therefore we ought to understand , that at that time God blessed them after that manner , but there was no necessity , that man should solemnize the seventh day as soone as it was made , more than any other day of the weeke , and therefore it was not necessary that GOD should then consecrate it to that use . Thirdly , it is clearely set downe in the Text , that God blessed all living creatures as soone as he created them : For it is added , And God blessed them , and God said unto them , be fruitfull , and multiply , &c. But it is not said , that God blessed the day of rest , and at that same time commanded Adam and his posterity to keepe it ; wherefore a like blessing and hollowing cannot be proved from thence to have beene made from the beginning of the seventh day . 15 This first answer to the precedent objection , is moreover confirmed by the conformity of the words which Moses maketh use of in this verse of the second of Genesis , with those whereby the hallowing of the Sabbath was injoyned in the Law , for they are the same ; which is an helpe to shew , that Moses writing since God pronounced the Law , spoke of the hallowing of the seventh day , in regard only to the Ordinance that God in his time had made thereof , seeing he imployeth the same words , and the same discourse . 16 Againe , the same answer is confirmed by this , that it is not probable , that God from the beginning sanctified the seventh day to ordaine it to Adam for a day of rest , because Adam in the estate of innocency should not have had any use of such a day . For he was without sin , which might have hindred him to serve God continually , and therefore needed not a signe , which by the similitude of a bodily rest and cessation , might teach him to cease and rest from sin , as if he had beene already obnoxious unto it , and so be for that purpose a good help unto him . And though he was capable of sin , and had a possibility of falling into it afterward : Yet as the holy Angells were and are still capable of sin , and might of themselves fall into sin , if God confirmed them not in grace , and yet a day of Sabbath was not behoofefull unto them , because they are in a perpetuall course of serving God : Even so to man , in that estate of innocency , a particular day of rest was neither very necessary , nor very sufficient to keep him from falling into sin . For to prevent that mis-hap he stood in need of daily helps far more powerfull , making him to cleave to God with purpose of heart , to call upon him , to thinke seriously on him , and consider deeply his favours and graces , which he might and was bound to doe , seeing he had no distraction from Gods service by any temporall and earthly businesse . For although it be true , that God put him in the garden of Heden , and commanded him to dresse it , Genes . 2. vers . 15. yet seeing that place was unto him a place of pleasure , delights , and innocency , the dressing of it could not hinder him to serve God every day , with all necessary continuance and assiduity . It had rather been unto him a recreation and delightfull diversion , to keep him from idlenesse , then a necessary occupation , seeing the earth had of it selfe brought forth all fruits unto him ; no painfull imploiment , because it had not bin accompanied with toilesome travell and wearinesse , and had not required of him an oversight and imployment so long , that a particular day would have bin necessary unto him , to rest on it from his works , and to apply himselfe without distraction to Gods service ; whereas the occupations of sinfull men are such , that they are forced of necessity to win their bread in the sweat of their face . Moreover , in that estate of innocency , Adam and Eve being alone , had no outward exercises of Religion , such as are those that are practised in a Church assembled , and which , to attend on them , require of necessity a stinted time , and a cessation from all bodily works . But rather all the service that God required of Adam , and which he might have applyed himselfe unto , was a particular meditation and consideration of his works , and the calling upon his holy name : Which service he was able to discharge every day abundantly , yea , even then , when he was busied about the dressing of the garden , which was capable rather to stirre up and entertaine his spirit in the mediation of Gods workes , then to hinder it . 17 Of no weight is the instance that some make , saying , that although Adam in the estate of innocency had no distraction from Gods service , nor trouble and wearinesse by his ordinary labour , yet it was behoofefull unto him to keepe a seventh day of rest , seeing God himselfe , although he was in no regard wearied and distracted by making all his works in sixe daies , neverthelesse rested on the seventh day . Verily , if God after the making of his workes in sixe daies , had rested on the seventh day purposely , to the intent , that by an intermission of his painfull labors , and appointment and solemne applying of that seventh day to some particular holinesse for himselfe and his owne use , as having need thereof , because he could not in the sixe precedent daies be earnest enough about it , he might afterwards returne to the making of other works after the former , and so continue that reciprocation , the foresaid instance by far greater reason should be much worth . But that saying , that God rested on the seventh day , signifieth nothing saving this , that God ceased to make more workes , and viewed them when they were made , because in the former sixe dayes he had finished them all , and this cessation was only a resultance and necessary consequence of the intire perfection of all his worke , wherefore also it continued , not only on that seventh day , but ever sithence ; Because God hath never since made any new creatures . Whence it is cleerely apparent that the instance is altogether vaine , because there is not the same reason of Gods rest on the seventh day , and of the rest , the necessity whereof they would faine put upon man in the estate of innocency . All that this example of God could oblige Adam unto , was only to indeavour , after he had done his worke , to contemplate Gods workes , and admire in them his glory , which , I say , he might have done sufficiently every day . Now if this example bindeth us not at this time under the New Testament , as shall be proved hereafter , how farre lesse obliged it Adam ? 18 No more force hath that which is also objected , that if God ordained to Adam , when he was in his integrity , outward signes and Sacraments , as the tree of life , and the tree of knowledge of good and evill , he might as conveniently ordaine unto him a day of rest . For the tree of life , and the tree of knowledge , of good and evill , to speake properly , were no more Sacraments to Adam , then the other trees of the Garden , yea then all other workes of God , in all which he might have considered signes and markes of the grace and power of GOD ; But the one was unto him a meanes of the perpetuall conservation of his bodily life by eating of the fruit therof , and the other an occasion to try his obedience , by the prohibition made unto him to eate thereof . Besides this the consequence is naught : For to establish signes and Sacraments signifying to Adam the perpetuall grace of God , and his immortality , if he persevered in obedience , and on the contrary threatning him with the disgrace of God , and with death , if he became a transgressor , was not a thing repugnant to his condition in the state of innocency , neither had it any unreasonablenesse joyned with it : But to ordaine a particular day of rest to a man , to whom all the dayes had beene Sabbaths , and who day by day had served God , as much as was necessary , and as God did require of him , was not a thing sutable and convenient to his condition . As in the heavenly Paradise there is no particular day of Sabbath , but a perpetuall Sabbath , because there GOD is glorified without stint or ceasing by the heavenly Host , even so in the terrestriall Paradise , where man was righteous and holy , and in a condition conforme , in some sort , to that of the kingdome of heaven , and a figure thereof , he had observed a perpetuall Sabbath to GOD. For although hee could not doe it so perfectly as it is done in heaven , because he was obnoxious to the necessities of this naturall life , neverthelesse hee might have done it , and did it as perfectly as the quality and condition of his being here beneath could suffer , so that it was no wise requisite that he should have a particular day of Sabbath . 19 Nay I esteeme , that to affirme , that GOD ordained unto him a seventh day of Sabbath , derogateth too much from the excellency of his condition . For it is most sure , that the determination of a particular time of GODs service made to a man expressely , supposeth that he wants the commodity , and is not able to serve GOD ordinarily , or hath not an inclination and affection to doe it , and it therefore must be layd upon him , as a Yoake tying him thereunto , and withdrawing him from his other occupations , as also it is a marke of a servile condition , in witnesse whereof , the appointment of so many solemne dayes of Gods service under the Law , was a part of the Yoke thereof , from which God hath freed the state of the Gospell , as being more free and more perfect , wherein wee should be stirred up with a more free and voluntary affection to his service . To one that is both able and willing to serve God continually every day , as Adam was in that state of innocency and of perfect righteousnesse , it is not needfull to limit a particular day . And though a day chosen and picked out from others had beene usefull to Adam , to the end that giving over all other things , he might give himselfe intirely and only to Gods service , doubtlesse God had left that choice to his liberty , considering the wisedome and godlinesse wherewith he had endowed him . 20 To say that since Gods rest on the seventh day , after the labour of sixe dayes in the Creation , was the foundation and the reason of the institution made in the Law , of a seventh day , to bee a Sabbath day , the same reason being of the same force and use from the beginning of the world , should have caused at that time the same ordinance , and the same hallowing of the seventh day to all men , it is a forceles consequence . For there was not a like necessity of the institution of a particular day of rest in these first beginnings , when Adam was in the state of innocency , nor afterwards when the Church subsisted in a few families , or particular persons , as there hath been , after the Church was become a great body of people , having need of a stinted order and government , whereof GOD would take the care upon himselfe , and for that end , among other points of ecclesiasticall order , and rules of his service , ordaine to his people of Israel growen to a great number , a day of Sabbath , and the seventh of the week , taking for the foundation and reason of the institution of a seventh day his own resting on the seventh day , which became , at that time only , a reason of this ordinance , because God grounded himselfe thereupon to make it , but it followeth not , that before that time , and from the beginning of the world this rest of God , which was on the first seventh day , should be a reason of the same ordinance . That should be right and prove good , if it were of its owne nature a reason absolutely necessary , and a cause bringing forth unfallibly such an effect , which is not . Otherwise it should follow , that God was bound to hallow the seventh day , and could not sanctifie any other . It is indeed a reason , not of it selfe , but only for as much as God thought fit , and was pleased to ground upon it the sanctification of the seventh day . Whereof this is a manifest proofe , that under the New Testament this reason hath no force to make us observe the day of Gods rest . Now there is no necessity obliging us to inferre , that if God would and thought fit it should bee a reason in the time of the Law , he was also willing , and thought fit , it should be a reason also before the Law , and since the beginning of the world : Whereas it is manifest by the reasons already alledged , that it was very fit it should be so under the Law , but was not so from the beginning , and before the Law was given . CHAPTER Second . Three other answers to the first reason . 1. Second answer , although God had from the beginning sanctified the Seventh day , he gave no commandement to man to sanctifie it . 2. Third answer , although God had sanctified the Seventh day with relation to man , he had done it only with intention to command it afterwards to the Israelites under the Law. 3. For in Scriptures sanctification is often taken for destination to some use in time to come . 4. The Reply , that so God should have rested on the Seventh day by destination only to rest afterwards , refuted . 5. Fourth answer , although God had commanded Adam to hallow the Seventh day , that proveth not the morality of the Sabbath , but only the necessity of a set time , for orders sake in Gods service . 6. Whence no necessity can bee inferred of the observation of the same time stinted to Adam , by all men . 7. But rather of moe times to bee kept by them , seeing all are sinners . 1 BVt Secondly put the case that the mention made in the second Chapter of Genesis ver . 3. Of Gods blessing and hallowing the seventh day , should be understood , as done at that time , it followeth not , that his meaning was in that sanctification , to prescribe it to Adam and to his posterity , to be observed by them . For it is said only that God blessed the seventh day , and sanctified it , but not that he commanded man to sanctifie it , as he did in the Law. This sanctification includeth not necessarily a precept given to man. For we may conceive simply , that God in his owne mind blessed and sanctified it , that is , magnified it , gave it a speciall recommendation , made a particular account , and had a good liking of it , and , as it were , rejoyced and gloried in it , because then he rested from all his workes , beheld seriously their most beautifull and perfect structure , and his glory in them . Which implyeth not , that he was willing to give an ordinance to man to observe it . For according to the stile of the Scripture , times , as well as places , are called holy , and are said to be sanctified by the Lord , simply in regard of his appearing in them by some famous action , or some other notable mark , whether he ordaineth them to men to be kept by them , or not , as may be gathered out of Exodus Chapter 3. verse 5. Chapter 19. ver . 23. of Deuteronomie , Chapter 26. ver . 15. of Ioshua Chapter 5. verse 15. Of Psalme 11. ver . 4. Of Ieremy 31. ver . 40. Of Ezechiel Chapter 28. ver . 22. Of Sophoniah Chapter 1. ver . 7. Of 2 Peter Chapter 1. ver . 18. 2 Thirdly , although this blessing and sanctifying of the seventh day , were to be understood , as done at that first time , and relatively to man , it should not follow , that it was done for that time , that it had relation to Adam and to Eve , and that God had given unto them notice thereof . For God might have blessed and sanctified that seventh day by an appointment and designe to command the observation thereof to men , not at that time , nor long after , but onely when he was to give the Law to his people of Israel , as also he did . If any at this time relating the History how Noah and his family were in the Arke saved by the waters of the floud ; or how the Israelites were delivered from the hands of Pharaoh by the waters of the Red Sea , upon the occasion of that discourse should adde , that then God sanctified the Baptisme of the New Testament , he should speake fitly to the purpose , because these things were figures , which in Gods intention had relation to the figure of Baptisme 1 Cor. 10. ver . 2. and 1 Pet. 3. ver . 21. Although God sanctified not Baptisme to be practised at that time in the Church , but long after : likewise Moses might very well say , that God , as soone as he rested on the seventh day , sanctified that day , because he rested on it purposely , to ordaine it to bee to men a holy day , although hee ordained it not at that time , but long after in the dayes of the common wealth of Israel . And indeed the Hebrew word which is translated , by the word Sanctifie , signifieth , to consecrate , ordaine , prepare , publish , proclaime , and is often taken relatively to that which is to come , whether it be applyed to persons , Isa. 13. ver . 3. Ierem. 51. verse 27. 28. to things , Ierem. 6. vers . 4. or to times , 2 King. 10. vers . 20. Ioel 1. vers . 14. Ioel 2. vers . 15. in which places , as may be seene there , the Holy Ghost speaking in the present tence , persons are said to be actually sanctified , that is , destinated and appointed for some actions which they were not to doe then , but long after : Likewise actions are named , which were to be performed after a long time ; as also times and daies to be solemnized , which were not to happen but after a good while , the times betweene , which were correspondent to them in the ordinary course of moneths and weeks , having no part in this solemnity . And why may we not say , that even so , the seventh day was blessed and sanctified , that is , ordained to be kept , but not at that time by Adam and Eve , but only by their posterity many ages after , and to beginne to be observed , when the Law should be given to the people of Israel . 3 It must not be thought more strange that such a sanctification done at the beginning of the world should be relative to the giving of the Law , which came to passe two thousand yeeres after , then to see in the aforesaid passages divers sanctifications relative to actions which were to fall out some hundred yeeres after . More or lesse time are of no moment in such things . It sufficeth to sanctifie , and to say that a thing hath beene sanctified in the present time , for a time to come , which is evident by the places afore mentioned , and by others such like . If God is said to have chosen , set apart , and sanctified from the wombe certaine persons , because he was to imploy them in holy functions when they should be of a mature and ripe age , and such as he should thinke fit , before which time he suffereth them to remaine in a common condition with other men , as may be seene in Ieremiah , Chap. 1. vers . 5. and in the Epistle to the Galatians , Chap. 1. vers . 15. why may it not be said , that after the same manner he sanctifieth a day to be applyed to holy uses a long while after this sanctification , and in the meane while leaveth it , till that time come , in the common and ordinary use of and with other daies . 4 Their reply is very light , when they say , that if the aforesaid answer be of any value , we must say likewise , that as God sanctified not in the beginning the seventh day , but by destinating it to be holy afterwards , even so he rested not on that day , but after the same manner , in as much as he appointed it for his rest in some time to come , which indeed is absurd . For this reply presupposeth , that Gods rest on the seventh day , and the sanctification of that day are one thing , and that these two fashions of speech may and ought to be taken in the same sense and meaning : which is not so , when we say of any body that resteth and ceaseth to worke , that imports a thing present ; and not done by destination only : But when it is said , that one hath sanctified a thing , in the sense that the word sanctifie is taken , to wit , to destinate and appoint to an holy use , it is not necessary that such an use beginne , as soone as the thing is sanctified , for it may be very well appointed for a time to come . 5 Fourthly , although it should be granted , that the seventh day was prescribed to Adam , to be observed by him continually , that toucheth not the morality of the Sabbath . For this being granted , I say the seventh day was not ordained vnto him , as a morall thing , nor also as a ceremony and figure directing to Christ , of whom he had no need in the state of innocency , but onely as a point of order and of government , which God was pleased to subject him unto , and to stint unto him that time , to wit , the seventh day , for the particular time of his service , even as he appointed unto him the garden of Heden for the place where he would have him to make his residence , and there to apply himselfe to admire the workes of his Creator , to serve and to worship him . And indeed , any man may with as good reason conclude , that it must needs be a morall thing to serve God in Heden , because it was the place where God had setled Adam to be served by him there in the state of his innocency , as they doe which seeke to prove , that it is a point of morality to keepe a seventh day of Sabbath , because God ordained in that state a seventh day to Adam . For the determination of a certaine time can no more be a morall point , then the determination of a place , neither of them being founded in the principles of nature , and of naturall justice and equity , as should be whatsoever is morall , and as indeed is all that is written in the ten Commandements , saving the Commandement of the seventh day of Sabbath , which is a thing depending entirely on institution and government , as shall be seene more fully afterwards . Or why may it not be inferred , that not only a seventh day , but the last of seven is morall , because if God ordained a seventh day to Adam , it was the last of seven , as those against whom we doe dispute doe avouch . 6 Now if a seventh day could not be ordained to Adam in quality of a morall thing , but onely as a point and rule of order , granting that it was prescribed unto him , it is inconsequent that it was to continue afterwards by a perpetuall ordinance given to all men . For there is no necessity , that all men after sinne came into the world , ought to be alwaies ruled in Gods service , by the same outward order that Adam was ruled by before he sinned , seeing things pertaining meerly and simply to order , are subject to alteration . 7 It is most true , that if in the state of innocency God had ordained to Adam a particular day amongst others to serve him , it should be as much , nay farre more fit and necessary , that wee under the state of sinne should alwaies have alike ordinance for us : But I say withall , seeing it is supposed that Adam had one of seven daies prescribed unto him in that estate , although he applyed himselfe every day to Gods service without distraction , that we in the estate we are in , and wherein we give our selves so seldome and so sparingly to Gods ordinary service , by reason of our worldly imployments , should have beene tyed to more then one in seven . Yet for all that , Seeing God hath never prescribed to sinfull men but one seventh day , and that , as I pretend , for the time of the bondage of the Law only ; Seeing also under the new Testament , although we be alwaies sinners , he would not stint unto us any day , but in that point hath left his Church free ; I inferre from thence , that it is not likely , that hee ordained and limitted to Adam a seventh day ; nay , not any other day of Sabbath . For by such a limitation he had tyed and inthralled him in that estate of innocency , as much and more then his off-spring in the estate of sinne ; which seemeth to imply , that hee was as much and more led daily away from Gods service , then are poore sinners which goe farre beyond all reason . CHAPTER Third . Answer to the second Reason . 1. Second reason for the morality of the Sabbath , that before the Law was given , the people of Israel went not out to gather Manna in the wildernesse , on the seventh day of the weeke . 2. First answer , Of this argument the morality of the Sabbath cannot be inferred , no more than of many ceremonies which were religiously observed long before the Law was given . 3. Second answer , In the wildernesse God commanded the observation of the Sabbath , and of sundry other ceremonies before the Law was given , and then onely beganne the keeping of the Sabbath . 4. Therefore in vaine are urged the words of Exodus , Chap. 16. vers . 29 , 30. The Lord hath given you the Sabbath , &c. which have relation onely to the command newly made . 5. Third answer , If the institution of the Sabbath had beene more ancient , and if it had beene kept by the Patriarches , their children had knowne it , and practised it in Egypt . 6. Nullity of the reply made to this answer , that they had forgotten it , first , because God did never rebuke them for the inobservation of the Sabbath in the land of Egypt . 7. Secondly , because many godly men which were in Egypt , had not forgotten it , and yet before the commandement concerning it was given in the wildernesse , made never mention of it , nay , knew it not , as is proved by the Text. 8. And by other places of the old Testament . 9. Second reply , that besides the generall reason which moved God to give the Sabbath to all men , he appropriated it to the people of Israel for some other reasons besides . 10. First answer to this reply , it cannot be proved , that GOD gave it to all men , nay , it is absolutely appropriated to the Iewes . 11. Second answer , There is not one of the reasons why God gave the Sabbath to the Iewes , adapted to other nations , although they were capable of many of them . 12. Nor also to the Patriarches , who had no notice of the Sabbath . 13. If in the Scripture any thing be adapted to the Iewes , which was common to other men , it is knowne to have beene common either by the nature thereof , or by the testimony of Scripture : But it is not so of the Sabbath . 1 THe second argument alledged for the morality of the Sabbath , is , that before the Law was given by Moses , it was observed ; which is proved by the sixteenth Chapter of Exodus , where it is said , that on the seventh day the Israelites went not out to gather Manna , but rested every man in his place on that day , because it was the holy Sabbath unto the Lord , which the Lord himselfe had ordained : Whence they would conclude , that it was already an ancient ordinance knowne of the Israelites to be such , that for this cause they went not out on the seventh day to seek Manna , that for the same cause God powred it not downe on that day , lest it should be an occasion unto them of violating the Sabbath . For all this was done before the Law was given , the giving whereof is described afterwards in the same Booke of Exodus , Chap. 20. 2 To this I answer first , that although it could be most cleerely shewed that the Sabbath was observed from the beginning before the Law , which notwithstanding cannot be proved , that availeth nothing for the morality of the Sabbath . We see that from the beginning , and in all times before the Law , the firstlings of the slocke , and the first fruits of the ground were offered to God. Genes . 4. ver . 3. 4. distinction was made between beasts cleane and uncleane . Genes . 7. vers . 2. tythes were paid . Genes . 14. 20. Genes . 28. vers . 2. Circumcision was given to Abraham foure hundred and thirty yeeres before the Law : Yet no man will conclude thence , that such things were morall : All things observed before the Law were not necessarily morall ; many things may be found in them which were figures and ceremonies , and others which did belong onely to some order and rules concerning Gods service , and of that nature should have beene the Sabbath day , if it could appeare that it was kept before the Law. 3 But secondly , my opinion is , that this cannot be proved , and the testimony brought out of the sixteenth Chapter of Exodus for the proofe thereof is extreemly weake . It is true ; we find there that the Israelites kept the Sabbath , but no conclusion can be inferred from thence , that it was kept in all times before the Law , nay , it is rather most likely , that then began the first observation of the Sabbath , because afore that time , in the whole life of the Patriarches , and in the whole conversation of the Israelites in Egypt , there is no mention found of such a day ; neither should the time wherin we see the Israelites kept the Sabbath , be reckoned as a time which went before the Law , but as the proper time of the giving thereof , and the ordinance then made to keepe the Sabbath , as one of the first legall Ordinances . The ordinances of the Law of Moses were not all given at once , but by succession of time , and sundry resumptions , as may be seene in his Bookes . As soone as the Israelites went out of Egypt , and about that very instant , God instituted the Passeover unto them , and a few daies after he ordained the Sabbath day . Quickely after followed the other ordinances , as appeareth by the Chapters immediately following this sixteenth Chapter . God then being about to give solemnely his Law a few daies after in mount Sina , as it is apparent by the conference of the sixteenth Chapter of Exodus , vers . 1. with the ninteenth , vers . 1. 11. of which Law the injunction of the Sabbath was to be a good share , it pleased him to give them before hand a particular commandement concerning the Sabbath , by occasion of the Manna , which by and by he was to powre downe upon them from the cloudes six daies every morning , but not on the seventh day , and that to ratifie , by this his cessation on the seventh day , the Commandement that he was to give them in his Law a few daies after , for the Sabbath of the seventh day , and to prepare them afore hand to the carefull and religious observation thereof . Therefore it was necessary that he should warne them to gather on the sixth day bread for two daies , and not to goe out on the seventh day , but to rest in their tents , because there should be none found in the field . The injunction and warning which he gave them is cleerely set downe in the fifth verse , although abridged into few words . For GOD said to Moses , On the sixth day they shall prepare that which they bring in , and it shall be twice as much as they gather daily , to wit , because there shall be none found on the seventh day , and my will is , that they rest on that day . This is suppressed in the Text , but certainly GOD expressed it to Moses amply , and Moses to the people , who obeying that advertisement , gathered twice as much bread on the sixth day . 4 Therefore , it is to no purpose that they inforce these words in the verses 23. 26 , 29 , 30. To morrow is the rest of the holy Sabbath unto the LORD : On the seventh day is the Sabbath : See that the LORD hath given you the Sabbath ; so the people rested on the seventh day , as if they denoted , that the Sabbath was an ancient custome , that it was practised in all times from the beginning , and that the Israelites conformably to the ancient custome rested then . For they had no regard but to the ordinance that was newly made , and which God had notified to Moses in the fifth verse of the same Chapter , when he spoke unto him of the Manna : This is cleere by these words in the 23. verse ; This is that which the Lord hath said , To morrow is the rest of the holy Sabbath unto the Lord , and in the 29. verse , See that the Lord hath given you the Sabbath : which cannot be referred to any other thing , then to that which God had said and ordained to Moses a little before in the fifth vers . For if it be not referred thither , When was it that the Lord said and ordained to the Israelites , that the seventh day should be their rest ? Where shall wee find before this time the word and the ordinance thereof ? Must we reascend to the first daies of Adam , and have our recourse to the sanctification of the seventh day mentioned in Genesis , Chap. 2. which , as we have shewed , was not for Adam , nor for his time , but was the same whereof God did beginne to speake in this sixteenth Chapter , because it began then , and not sooner , but is occasionally rehearsed in the second Chapter of Genesis . 5 And verily if it had beene an ancient ordinance practised by the Patriarkes , how is it come to passe , that the Israelites their children knew it not ? If they knew it , why did they not practise it of themselves ? If they practised it , what need was there of injoyning and laying it upon them so expresly , and with so great care , as GOD did by the occasion of the Manna ? 6 Some doe reply , that the long captivity of Egypt where they were tyrannized , as well in their consciences , as in their bodyes , might have beene the cause that they lost all remembrance thereof and kept it not : and therefore it was necessary , that it should be renewed unto them : But this is a supposition , not only without any shew of truth . For if the Israelites had forgotten or neglected in Egypt the observation of the Sabbath , whereunto God had tied them , how is it , that God who charged and upbraided them now and then with the crimes and sinnes committed by them in Aegypt , did not object unto them the inobservation of the Sabbath ? In the twentieth Chapter of Ezekiel , ver . 7 , 8. God saith , that he spake to the Israelites in Aegypt , and gave them commandements . But of what ? to cast away the abomination of their eyes , and not defile themselves with the filthy Gods of Egypt . And he blameth them for rebellion against him in this , and for refusing to hearken unto him , without making the least mention , that he had injoyned them to keepe the Sabbath day , as also he imputeth not unto them the inobservation thereof , although in the same Chapter ver . 12. he speaketh of that day , but as given unto them after he had delivered them out of the land of Egypt , neither doth he cast in their teeth the carelesse regard that they had of it , saving since the time that they were in the wildernesse , ver . 13. 7 Secondly , supposing that some of the Israelites had put the ordinance of the Sabbath out of minde , this fault could not be common to all , not forsooth , to Moses , Aaron , Caleb , Ioshuah , and to other persons eminent in godlinesse , and authority . If these had it in memory , how did they not put the people in minde of it , to make them keepe it as soone as they were in the wildernesse in a full liberty to serve GOD without hinderance ? But so far were they from remembring it , that it is noted ver . 22. that all the rulers of the congregation , who should have had best knowledge of the divine and ancient ordinances , when they saw the people gather and prepare on the sixth day Manna for that day , and for the seventh following , according to the expresse command which Moses had given them , were astonished at it , as at a strange and extraordinary thing , whereby they were moved to come to Moses , and acquaint him with it , who upon that occasion informed them of Gods ordinance concerning the day of Sabbath , not as of an ancient , but as of a new thing , which was unknowne before unto them , and which he had a fresh learned himselfe verse 23. So in the 29. verse , he said to the Israelites , See that the Lord hath given You the Sabbath , speaking of it , as of an ordinance particular to them . 8 It is also mentioned elsewhere in the same respect , as an observation which God had injoyned them particularly , and as a prerogative proper unto them , whereby GOD had separated them from all other nations , and consecrated them to himselfe , as he had done by the rest of the ceremonies of the Law of Moses . This the Levites made a religious confession of in Nehemiah . 9. Chapter verse 13 , 19. Thou camest downe upon Mount Sinai , and spakest with them from heaven , and gavest them right judgements , true Lawes , good statutes and commandements , and madest knowne unto them thy Sabbath , &c. This the Lord said to them by Ezekiel in the twentieth Chapter ver . 10 , 11 , 12. I caused them to goe forth out of the land of Aegypt , and brought them into the wildernesse , and I gave them my statutes , &c. Moreover also I gave them my Sabbaths to bee a signe betweene me and them , that they might know that I am the Lord that sanctifie them . Which sheweth evidently , that the Sabbath was never given but for the Iewes , who also have acknowledged by those places , and taught in their bookes , that the Gentiles were not bound to keepe the Sabbath . 9 They reply , that the Sabbath is thus appropriated to the Israelites in the places which we have cited , because besides the generall reason , which was the cause of the institution and ordinance therof to all , and for all , since the beginning of the world , to wit , to bee a memoriall of the Creation , and of the rest of God , God renewed it againe to the Iewes for other reasons particular to them , as to be a token for remembrance of their deliverance and rest which God had given them from the bondage of Aegypt , and of the miracle done in the Manna . 10 This reply which they bring cannot bee of any weight , seeing it cannot be found that any one man hath kept the Sabbath day , nor that GOD hath at any time commanded it to the Israelites for any reason whatsoever , nor that the people of Israel had kept and observed it at any time before their abode in the wildernesse : Nay it is said , that God gave it to them in the wildernesse , and the Sabbath is often appropriated to them absolutely , even in its substance , without mention of any circumstances , or particular reasons , as we proved in the places before cited out of the ninth Chapter of Nehemiah , and the sixteenth Chapter of Exodus verse 29. in the last of which places God establisheth not the Sabbath for a memoriall of the miracle of the Manna , but saith , that he had ordained to the Iewes the Sabbath to be kept by them , and for that cause rained not Manna on that day upon them . 11 Moreover seeing there is not any of the reasons that moved GOD to institute the Sabbath , found to be adapted to any other , but to them , it is unreasonable to extend the Sabbath it selfe to others then to them . For although to be a memoriall of the creation , as also to be a signe of sanctification , are reasons capable of themselves to be common to others , as well as to them , yet God applyeth them never to others , but to them only . To them only he said , Uerily my Sabbaths yee shall keepe ; for it is a signe betweene me and you throughout your generations , that yee may know that I am the Lord that doth sanctifie you , Exod. 31. ver . 13. And verse 17. It is a signe betweene me and the children of Israel for ever : for in sixe dayes the Lord made heaven and earth , and on the seventh day he rested , and was refreshed ; which sheweth cleerely , that God took not occasion of his rest on the seventh day from all his workes , to institute that day for a day of rest , but for the Israelites sake only , to wit , that it might bee a signe of their consecration to God to be his people , of their sanctification , and of their spirituall and eternall rest , which were benefits peculiar unto them , and not common to other nations . For it is against reason to say that God would ordaine a signe of these benefits to other nations , which he had excluded from the covenant of grace , and consequently from sanctification , and from eternall life . 12 It is no more reasonable to say , that it was a signe to the Patriarches and faithfull which were before the Law , seeing that is not mentioned in the Scripture , where it is said expresly , that it was a signe belonging to the generations of the Israelites , that is , to the ages of the continuance of the Law , under which the Israelites did live , and not to them that had lived before , or were to live after . And as when God said to Abraham , that he established his covenant , to wit , Circumcision , with him and his seed after him , in their generations , Genes . 17. vers . 7 , 8 , 9 , 10. wee inferre from thence very well , that before the daies of Abraham Circumcision was not used . In like manner , from the institution of the Sabbath to be kept by the Israelites in their generations , we conclude soundly , that before that time it was not observed . Nay with as good reason may it be thought , that circumcision was used before the dayes of Abraham , and that GOD did onely revive it after some particular fashion , although no mention be made thereof before Abraham , as many doe surmise the Sabbath day to have beene kept from the beginning , and that God did only renew it to the Iewes , although that be not written . 13 I acknowledge , that in some places of Scripture some things may be found appropriated to the Israelites particularly , which appertained and did still pertaine to others as well as to them , and that by reason of some particular forme whereby GOD gave them more excellently unto them then unto others , and of certaine circumstances wherewith hee accompanied them , to make them more commendable unto them , and move them to keepe them more carefully , and that ordinances obligatory to all men were given them , clothed with certaine ceremonies belonging to them onely : But these are things which carry with them their owne evidence , or which the Scripture teacheth otherwhere to have beene common to others . But as for the seventh day of Sabbath , it appeareth not , neither by the nature thereof , nor by any declaration of Scripture , that it did belong to others then to the Iewes . And therefore from this that we finde it never appropriated to any people but to them , we conclude most rationally , that it was never ordained to any people , saving unto them . CHAPTER Fourth . Answer to the third Reason . 1. Third Reason for the morality of a seventh day of Sabbath , from the knowledge the Patriarkes had of the distinction of weekes , and the use they made of it . 2. First answer , This argument hath no consequence . 3. Second answer , The faithfull before the Law observed not the distinction of weekes . 4. Impertinent allegation of the Dove which Noah sent forth after seven dayes out of the Arke . 5. As of the weeke of the feast of IACOBS mariage with Leah . 6. Of the insufficiency of the arguments alleadged to prove the distinction of weekes , it followeth that there was no such distinction before the Law. 7. And yet it followeth not thence , that the Patriarkes did not celebrate the remembrance of the creation which they had learned of their fathers , and taught their Children by tradition . 8. Although it was not necessary , that they should have a solemne and stinted day , and specially the last day of the weeke , for that use . 1 TO prove that the Patriarkes and other faithfull which were before the Law kept the seventh day of Sabbath , some take an argument from the distinction of weekes , which is pretended to have beene usuall in their time . To this purpose they alleadge the eight Chapter of Genesis , ver . 8 , 9 , 10 , 11 , 12. where it is said , that Noah having sent forth a Dove to know if the waters were abated from of the face of the earth , and the Pigeon returning unto him into the Arke , he stayed yet other seven dayes , and sent her forth the second time , and again other seven dayes , and sent her forth the third time ; Whence they would faine inferre , that Noah observed weekes , and in them the seventh day . They alleadge likewise out of the 29. Chapter of Genesis , ver . 27. that Iacob complaining of Laban , who had beguiled him , giving him Leah instead of Rachel , for whom he had served seven yeeres , Laban answered , fulfill her weeke , and we will give thee this also for the service that thou shalt serve with me yet other seven yeeres . Moreover , they adde this inconvenience , that if the Patriarkes before the Law observed not the distinction of weekes , and in them the seventh day , they observed and solemnized not also the remembrance of the Creation , which God performed in sixe dayes , and of his rest on the seventh day . 2 To that I answer , first , that although the Fathers before the Law had kept a regular distinction of weekes , it should not follow , that they observed the seventh day particularly , and made of it a day of rest , and of exercises of Religion . For they might have kept that distinction simply as a distinction of time , as they did of moneths and of yeeres , without tying unto it any rule for the exercises of Religion , no more than to these other . 3 But , Secondly , I say , that it appeareth not , that before the Law they observed the foresaid distinction . We find in the History of their lives , that they have observed distinction of dayes , of moneths , of yeeres , of which times expresse mention is there made , as also the distinction of these times is grounded upon the two great heavenly lights , to wit , the Sunne and the Moone , which God created purposely to bee for signes , and for seasons , and for dayes , and yeeres , as is to be seene in Genesis , first Chapter , verse 14. whereof the Patriarkes were well informed , having a great knowledge of the Will of GOD , and of naturall things . Whereas the distinction of weekes is not grounded upon any naturall reason , nor also upon any ordinance of GOD which may be proved to have beene made from the beginning : Neither is there any where mention made of any observation of weekes before the Law : The passages alleadged to demonstrate it , being too feeble for that purpose . 4 To the first of the eight of Genesis I say , that the argument which is grounded upon it , consists only in a simple and uncertaine conjecture . Indeed Noah twice or thrice , one seventh day after another , did let out the Pigeon , or as the Text saith , after he had stayed seven dayes , but the History telleth us not what reason hee had to observe after that manner an intervall of seven dayes ; And it were too great rashnesse to determine it . Howsoever , no man can gather from thence an ordinary and stinted distinction of weekes , such as hath beene since the Law was given . For to come to that , they must suppose without any evidence produced , or testimony brought , that the first time that Noah sent out the Dove was the seventh day after he had let out the Raven , and that the second time he sent forth the Pigeon precisely on the seventh day following after the first seventh day , and so likewise the third time . For if he let her out after seven dayes fully expired , as the words may be taken , it shall be on the eight day , which should make a distinction , of a space not of seven , but of eight dayes . Secondly , in case it was on each seventh day that he sent out the Dove , it must be supposed , that it was precisely on the last , or on the first day of the weeke , and that hee observed exactly the one or the other for that purpose . For if he sent her forth on some other day , then the first or the last , and sent her forth againe on the seventh day following , that would only make a weeke perverted and irregular , and not the seventh day established and ordained by the Law , whereof the Sabbath day was the last day , which can be farre lesse proved by the passage before cited , to have beene observed by Noah . For to make that good , it must be certaine that he sent forth his Pigeon on the proper day of Sabbath , and that of purpose to performe in so doing a work of sanctification belonging to that day : Which not only is not certaine , but is also against all likelihood . For seeing the observation of the seventh day , ordained by the Law , obligeth man to rest from all servile workes , and to cause all other living creatures that are in his possession to rest likewise , if Noah had knowne and observed the Sabbath day , such as the Law ordained afterwards , hee had kept himselfe quiet , and had not applyed so holy a day to let forth the Pigeon , that it might flye abroad here and there , and to observe what tokens she should bring unto him of the decreasing of the waters , which was rather a violation , then a sanctification of the Sabbath , according to the tenor of the Law. And therefore , although Noah had let out the Dove on the seventh day of the weeke , that should not be attributed to any particular designe tyed to that day , rather than to another , but taken as done on that day indifferently , as it might have beene done on any other day , without seeking any other reason thereof . 5 To the other passage taken out of the 29. Chapter of Genesis , I answer , that the weeke there mentioned is not necessarily to bee understood of a weeke of dayes ordinary and regular : But it may be taken for a weeke of yeeres , or for a number of seven yeeres , and the pronoune THIS twice repeated , for Rachel , the sence of Labans words to Iacob being this , As thou hast served seven yeeres , and hast received Leah for reward to bee thy Wife , fulfill also a weeke , that is , serve other seven yeeres , for THIS , that is , for Rachel , and she also shall be given thee to be thy wife ; and so is this place explained by many interpreters . But if the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place , is understood of Leah , and the weeke , of a weeke of dayes , and if Labans words to Iacob be taken , as if he had desired him to fulfill a weeke of dayes ordained for the celebration of the solemnity of his mariage with Leah , promising that after these seven dayes hee should also give him Rachel , as others take it , that also availes not . For from thence is proved only , that the custome was to bestow seven daies on the solemnities and pastimes of weddings . But that there was then a weeke regular and ordinary , whereof the last day was the same that God rested on from all his workes , and was also to that people an holy day of rest , it is a conclusion which cannot be gathered out of that history , and will never be proved . 6 Seeing therefore there is no sufficient proofe of a stinted distinction of daies before the Law , this may be to me a contrary argument to prove , that the Sabbath day was not then kept . For seeing out of the observation thereof followeth of necessity the distinction of weekes , if it had been observed from the beginning of the world , frequent mention had bin then made of weeks , and the men of those daies had counted by weeks as well as by daies moneths , and yeeres , which is not to be found : Nay it is most likely , that the distinction of weekes beganne first among the Iewes , as soone as the Law was given , and from the Iewes came to the Gentiles , as a distinction of time very commodious and convenient , though they corrupted it , consecrating the seven daies of the weeke to the seven planets , which they made Idols of , and imposing unto them their names , whereas the Iewes named them according to their order , with relation to the Sabbath , the first , second , third , &c. of the Sabbath . 7 Yet , although the faithfull before the Law did not keepe a distinction of daies , the inconvenience propounded in the beginning of this Chapter followeth not , to wit , that if so be they did not celebrate the remembrance of the creation which God finished in sixe daies , and from which he began to rest on the seventh day , or that they had otherwise forgotten that great worke of God. For considering the creation absolutely , they could not be ignorant that God had created the world , seeing the thing speaketh of it selfe , and all creatures cry with a loud voice , that they have one Author that hath made them , seeing also the distinction of daies and months that was knowne unto them , by the ordinary course of the heavenly lights , led them of necessity to a beginning , no lesse then the distinction of weekes , which had in it no particular thing capable to teach them so much . As for the Gentiles which were ignorant of the creation of the World , and weened it to be eternall , that was in them a grosse and blockish error against the light and documents of Nature . Yet it was not universall ; For there have beene some in all times , who have beleeved and taught , that the world hath had a beginning , and was made , though they have erred in their opinions concerning the framing thereof . 8 Adde to this , that in the holy generation of these first faithfull , the Fathers had alwaies a speciall care to teach it to their children by a continuall tradition , which , with the manifestation of the creation in generall , might also make knowne unto them the particular order observed of God in that wonderfull worke , to wit , that in sixe daies he made heaven and earth , and rested the seventh day . For it is likely that Adam learned it of God , that hee kept the knowledge thereof , and imparted it to his children , who called it to memory , and at all occasions glorified for it the Lord their God. So they might know , without any regular observation of weekes , on what day God began , and on what day hee ended the creation of the world . For the foresaid tradition being supposed by the distinction of moneths and yeeres , which was alwaies observed , it was easie to make that supputation , although some , even of the chiefe men among the Iewes , as Philo in the first Booke of the life of Moses , sticke not to say , that the natall day of the world , wherein it was finished , beganne not to be knowne , but by the Israelites , when God at first rained Manna upon them in the wildernesse , and that it was wholly unknowne to the Fathers , in which affirmation I see no inconvenience . 9 But howsoever , it was no manner of way necessary , that they should celebrate ordinarily the memory of the creation , and of the rest of God on a solemne and stinted day ; yea , on the last of the seven daies wherein GOD rested ; and marke the revolution thereof from day to day ; Neither doth it appeare , that they did any such thing . Nay , it is farre more apparent , that God gave the first knowledge , and commanded the ordinary and common observation of this day , when raining Manna upon the Israelites sixe daies consequently , he gave then none on the seventh day , saying , it was the Sabbath day , which he would have them to keepe in time to come , and which he enjoined expresly unto them in the Decalogue , declaring that on that day hee rested from the workes of the Creation . CHAPTER fifth . Answer to the fourth Reason . 1. Fourth reason for the morality of the Sabbath , taken out of the fourth Chapter of the Epistle to the Hebrewes , vers . 3 & 4. 2. Whence they gather , that the Sabbath day was ordained to all men from the beginning of the world . 3. And that by three arguments inforced upon the words of the Apostle . 4. First answer , In that place the Apostle speaketh not directly of any rest ordained to man , but onely of Gods rest . 5. Second answer , Indirectly Gods rest on the seventh day , and the rest of the Iewes commanded to them afterwards , being as types and figures of the heavenly rest applyed unto the said words , prove not that both are one rest , and the one as ancient as the other . 6. Confirmation of this answer . 7. Answer to the first argument , It is not necessary to understand that Gods rest on the seventh day is a rest given to man , as the two other rests of God must be so understood . 8. Answer to the second argument , shewing by the exposition of the words of the Apostle , that there is no equivocation to be found in them , although the rest of God in one place be not understood of a rest given to man , as in the two other places . 9. Answer to the third argument , shewing there is no defect in the argumentation of the Apostle , although he speaketh not directly of the rest ordained in the fourth Commandement . THEY object also from the fourth Chapter of the Epistle to the Hebrewes , that the Apostle citeth out of the 95. Psalme verse 11. and applyeth to the Hebrewes , the threat denounced of old against the incredulous Israelites in the daies of Moses , that they should never enter into his rest : That the Psalmist adapted it also to the Iewes of his time , exhorting them not to harden their hearts , when they shall heare the voice of God , as their Fathers have done , lest they also should come short of entring into his rest . That , I say , the Apostle citing that threat , as applyed by the Psalmist to his time , observeth , that God at that time spoke on this wise ; I have sworne in my wrath , if they shall enter into my rest , although his workes were finished from the foundation of the world , For he spake in a certaine place ( to wit , in the second Chapter of Genesis ) of the seventh day on this wise : And God rested the seventh day from all his workes . And that from thence the Apostle maketh this inference , that God in this threat , wherein hee spake in Davids time of a rest to come , whereof the Israelites should come short , could not understand the rest of the seventh day , mentioned in the second of Genesis , because that rest had a great sway from the foundation of the world : As hee sheweth also in the verses following , that it could not be taken for the rest of the Land of Canaan , because Ioshuah a long time before had brought the Israelites into that rest , and therefore of necessity God spake of another rest then of these two , to wit , of a spirituall and heavenly rest , which those that beleeve are admitted into , and all those that beleeve not come short of . 2 They endeavour to make out of this discourse this illation , that the observation of the Sabbath day was ordained to all men from the beginning of the world , even from that seventh day wherein God rested from all his workes . For they put in this the force of the argumentation of the Apostle , to wit , That the rest of the seventh day was not to be understood in the threat denounced in Davids time against the Israelites , that they should never enter into Gods rest , because men were already entred into it from the beginning of the world , as it is written ; And God rested the seventh day from all his workes , and is so cited by the Apostle , and by them urged as impossible to be understood onely of Gods resting from all his works after he had finished them , and as of necessity to be taken , for a rest ordained of God to men , which at that same time hee brought them into . 3 Because , even as the Apostle by the other rest of the land of Canaan , which he alledgeth also , and by the heavenly rest , which he mentioneth likewise , understands a rest that men enter into , and whereof they have an enjoying and possession , the one and the other being called Gods rest , because he puts them in possession of them ; likewise by the rest of God on the seventh day , which hee maketh mention of , as of a thing which had sway when the workes of God were finished from the beginning of the world , he understands necessarily a rest which men enjoyed and practised at that same time after Gods example : For otherwise , and if it had not belonged to men , in vaine had the Apostle excepted it , as a thing that could not be understood in Gods threat . As also there should be an equivocation in this , that the Apostle making mention of three rests of God , to wit , of the rest of the seventh day , of the rest of the land of Canaan , and of the heavenly rest ; should by the first understand a rest whereby God onely rested , and belonging to him alone , and by the two others a rest which he had given , or was to give to men for their rest . That moreover , if by the rest of the seventh day he had not understood a rest ordained to men from the beginning , but only Gods owne rest , his argumentation should be defective , and subject to an easie reply , because he had omitted ? the rest which out of all doubt God instituted , at least in the fourth Commandement , concerning which rest , seeing hee excluded it not , the Hebrewes might have replyed unto him , that God understood , and denoted it in that threat , wherewith hee threatned the Israelites by David , that they should not enter into his rest , and so hee had not obtained his end , which was to shew , that God speaketh there of the heavenly rest , and not of any other . 4 To all this reasoning , which , to some that make use of it , seemeth to be of great weight , to others but light and probable , I answer shortly , that albeit it hath some shew , it hath not strength enough to prove that which is in question , to wit , that the observation of the Sabbath day was ordained to man from the beginning of the world . For the Apostle in the place above cited , ver . 3. & 4. speaketh not expresly of any rest ordained to man , nor that men had at that time entred into any rest ; nay , he maketh no mention , that God had blessed and sanctified the Sabbath day , but saith that God did rest the seventh day , as soone as his works were finished . Therefore it is not his scope to teach , that the rest of the seventh day was kept by men from the foundation of the world , and that for that cause God could not understand it , when in the daies of David he spake to the Israelites of a new entrance into his rest . For if hee had propounded to himselfe that end , doubtlesse he had uttered it in more expresse tearmes , at least he had rather cited these words of the second Chapter of Genesis , And God blessed the seventh day , and hallowed it , which had manifestly beene more unto the purpose , then these others , And the seventh day , God rested from all his workes . Although that howbeit he had alleadged them , no man can necessarily inferre from thence , that he had such an intention : whereas his mentioning only of GODS rest on the seventh day , and his omitting of the blessing and hallowing thereof which followeth immediately in the Text , sheweth he acknowledged , that it was not practised from the beginning , and that also his minde was to speake directly of GODS Rest only , and to shew , as a thing most evident , that that rest , seeing it was past , and there was no possibility of entring into it , could not be understood in the promise which God so long after made by David to the faithfull , of entring into his rest , Hebr. 1. ver . 1 , 3. which promise was included in the threat , that unbeleevers should not enter into his Rest ; but another rest , to wit , a spirituall rest prepared to the faithfull in heaven , whereof that Rest of God on the seventh day was as a type and figure . 5 Which GOD gave them to understand , when he caused Moses to observe in the description of the History of the Creation , that on the seventh day hee rested from all his workes , conformably whereunto he commanded the Iewes to keepe the seventh day , and to rest on it , as he had rested , that it might be unto them a type and figure of the heavenly rest . And in this respect we may grant , that the Apostle speaketh also of the rest of the seventh day ordained to men , and excludeth it out of the sence of the threat , but indirectly and by consequence only , for as much as affirming , that even the rest of God Himselfe on the seventh day after he had finished his works , was not understood in the foresaid threat when GOD denounced it by David , we may inferre from thence , that likewise the rest ordained to men was not understood in it . Not because this was as ancient as that , for in such an asseveration there is no consequence ; but because that was the foundation of the institution of this to the Israelites , and this had a great sway when GOD gave that warning with such a threat , as well as that , albeit not of so long a date . 6 To confirme that I say serveth the tenth verse , where it is said , that he that is entred into Gods Rest , hath also rested from his owne workes , as God did also from his , the meaning of which words is , that they which are entred into the heavenly Rest cease from all their labours and businesses of this life , even as God on the seventh day rested from all his workes , whereby the Apostle signifieth , that God in his own rest established a figure of the heavenly Rest , which he would conferre upon men , whereof he gave them notice afterward ; whence it followeth , that in the third and fourth verses ( which the tenth verse hath relation unto ) where it is observed , that God from the foundation of the world , after his workes were finished , rested the seventh day , and notified so much by Moses in the second Chap. of Genesis , the Apostle designed directly no other rest , but Gods owne Rest , and meant not rest ordained from the beginning to Adam . For if he had meant such a rest , he had said in the 10. verse , he that entreth into Gods heavenly rest , ceaseth from all the workes of this life , even as Adam by Gods commandement rested on the seventh day , and had not said simply , as God rested from all his workes . 7 The instances alleadged are weak . For what necessity is there , that because by the two other rests of God mentioned by the Apostle , He. 4. v. 1 , 8 , 9. to wit , the rest of the land of Canaan , and the heavenly rest , a rest given to men is understood , even so by the rest of the seventh day in the 2. & 3. verses a like rest is to be formally understood , and in the same respect ; As if one and the same word were not often found in the Scripture , in the same tenor of a discourse , taken in different respects , and much more different then is here Gods rest , which in two places signifieth directly and expresly a Rest of God , in as much as given to men , and in the third a Rest of God , in as much as he himselfe rested : But indirectly and by consequence , in as much as he ordained afterwards to men to rest according to his example . 8 Which is an equivocation ( if they will have it to be so called ) of small weight , and inferior to many others which in other passages may be found in one and the same word , which moreover bringeth no inconveniency with it . For what necessity was there that this tearme The Rest of God , should be alwayes in this discourse of the Apostle taken in the same sence , seeing his only intention was to demonstrate , that all other Rest of God , which the Scripture calleth so , saving the heavenly rest , in whatsoever sence it be taken , could not be understood in the threat denounced by David . For I will here set downe a sence which may bee conveniently fitted to the words of the Apostle . God in his threat wherewith he threatned the Israelites by David , that if they were rebellious , they should not enter into his rest , understood either his owne Rest which he rested on the seventh day , after his workes were finished , from the Creation of the world ; and which was the foundation and occasion moving him to ordaine long after the rest of the Seventh day to men ; Or the rest of the land of Canaan , or the heavenly Rest , seeing there is no mention in the Scripture of any Rest of God , but of those three . Now of necessity he understood the heavenly Rest. For hee could not understand the rest of the land of Canaan , because the Israelites were already entred into that land , and enjoyed it : Nor also his owne Rest which he rested on the seventh day , because it was past and gone from the foundation of the world , besides that it was not of such a nature that men could enter into it : Whence followed also that likewise God did not understand the Rest of the seventh day ordained to men , because indeed it was not ordained unto them , but conformably to the example of Gods Rest , which was the cause and reason of the institution thereof : And therefore if this rest was excluded from Gods intention in his threat , that was excluded also , although the Apostle expresseth not this unto us , and farre lesse at what time God gave to men the ordinance of the seventh day , contenting himselfe with the expression of Gods own Rest , after he had finished his workes , on the first seventh day , which Rest being excluded , excluded also the other ordained to men , in whatsoever time it was ordained unto them , whether in the proper time of Gods rest , or long after : Neither of which can be learned of the Apostles words in this discourse , but may be elsewhere . 9 According to this , it is cleere , that by the Apostles reasoning the way was shut up to the foresaid reply , which , as is pretended , may be made of the maymednesse of his argumentation , wherein is left out the rest commanded to men in the fourth Commandement , if by the rest of God wee must understand Gods owne rest , and not the rest which he ordained to men . For I deny not , but that this was also understood by the Apostle . But , as I have said , courtly , indirectly , and by consequence taken from the rest which he expresseth , from which this other hath its beginning and dependance , although it be not of the same antiquity , and that it cannot bee proved , that the Apostle meaneth any such thing . Moreover , albeit we could not find a way to answer such a reply , and to refute it , there should not bee in that any great inconvenience , seeing the thing it selfe affords an easie answer , and the Apostle answereth not alwayes formally in all places to all replyes , which might be made to his allegations : It sufficeth , if their vanity bee evident of it selfe , or if they may be otherwise refuted , as here the reply which is broached against the Apostle his reasoning might have beene easily . CHAPTER Sixth . Answer to the fifth Reason taken from the fourth Commandement , and first to the generall argument taken from the nature of the said Commandement . 1. First objection . The fourth Commandement is a part of the morall Law , and therefore it is morall . 2. A generall answer shewing the nullity of this objection . 3. A particular answer , shewing that the Decalogue is an abridgment of the whole Law of Moses . 4. Specially , that the fourth Commandement is an abridgment of the ceremoniall Law. 5. This is confirmed by the Prophets , who by the profanation of the Sabbath , understand the transgression of the whole ceremoniall Law. 6. Falsity of an objection , that the Prophets urged not the transgression of the ceremoniall Law. 7. Second Objection : The Decalogue had divers prerogatives which the ceremoniall and Iudiciall Law had not . 8. Cleere refutation of this Objection . 9. Third Objection , God distinguisheth betweene his covenant comprehending the moralities only , and his statutes and judgements , which were ceremoniall lawes . 10. Uanity of the said distinction . 11. Fourth Objection . The Summarie of the Decalogue is morall : therefore all the precepts thereof are morall . 12. Answer , in this summary the ceremoniall Law is comprised . 13. Refutation of the fifth Objection , taken from the union of the tenne Commandements . 14. Answer to the sixth Objection , that our opinion mutilates the Decalogue of a Commandement , and authoriseth the changing of times . 15. Another Answer , The fourth Commandement is morall in the principall substance thereof . 16. But is ceremoniall in the determination of a particular seventh day for Gods service . 17. Seventh Objection , that if this were so , God would not have named it in the Decalogue , more then the place of his service . 18. Answer , these things are not alike . 19. Eight Objection answered , to wit , that God might have named in the Decalogue the New Moones , and other Holy dayes . 20. The former answer confirmed . 21. A farther answer shewing that under the Sabbath all Holy dayes were comprised , as under the word Sanctifie all ceremoniall duties . 22. Those of the contrary opinion confessing that there is some thing ceremoniall in the fourth Commandement , cast themselves into a great absurdity . 23. The falsitie of their doctrine , that a seventh day in generall is only commanded , shewed by Scriptures . 24. And by reason . 25. How it may be said , that all dayes appointed for Gods service are grounded on the fourth Commandement . 26. One of seven dayes cannot be morall , and the seventh ceremoniall . 27. Wherein consists the morality of the fourth Commandement . 28. How the keeping of one of seven dayes may be gathered out of the fourth Commandement . 29. Answer to the first inconvenience , that of tenne Commandements nine only should be morall . 30. Answer to the second inconvenience , that Papists may affirme the second Commandement to bee likewise ceremoniall . 31. Confirmed by the testimony of Pagans , of the Prophets and of the Apostles . 32. Answer to the third inconvenience , that the second Commandement should also be ceremoniall . 33. Confirmed by Bellarmine . 34. Answer to the fourth inconvenience , that the fourth Commandement might be taken out of the Decalogue . 35. The retorsion shewing that the doctrine of the morality of the Sabbath , giveth a great advantage to the Roman Church . 1 THe principall reason alleadged to prove the morality of the Sabbath , is taken from the fourth Commandement , Remember the Sabbath day , to keepe it holy , &c. And first , they urge in generall the nature of the Commandement , which is one of the ten of the morall Law , which God Himselfe pronounced with his owne mouth , ingraved with his owne hand upon two Tables of stone , for a signe and token of perpetuall continuance , and caused the said Tables to be put and kept in the Arke , and therfore the fourth Commandement must of necessity be morall and perpetuall , as the rest are , otherwise nine Commandements onely shall be morall . But these nine being morall , it cannot be said reasonably that this is not morall . And if any man should dare to say it , profane men may be so licentiously bold , as to make the same exception against the rest , in all things wherein they cope with their particular vices , saying also , that they are not morall . That they of the Roman Church , who , to shrinke from the objection which we make against their idolatry by the formall words of the second Commandement of the Law , presume to answer that this Commandement is not morall , and did belong to the Iewes only , shall finde a sufficient colour to this answer , if it were true , that in the morall Law there is to be found a Commandement which is not morall , and that the fourth Commandement is such a one . And therefore as they have taken out of the Decalogue the second Commandement , although without all reason , seeing it is morall and perpetuall , others may take out of it the fourth Commandement , and comprehend it no more with the rest , and that with as good reason , seeing it is not morall , and concerneth us not . 2 To this I answer , first , that in vaine doe they seeke to shew , that the Commandement of the Sabbath obligeth us , because it maketh a part of that Law which God uttered with his owne mouth in the mountaine of Sina with so many evidences of his Majesty , and wrote it with his finger upon two Tables of stone , which he gave to Moses , and caused to be put in the Arke , as if these considerations did give greater force and efficacy to this Law to binde us , as it did binde the Iewes , to keepe it in all things that it comprehendeth ; for they might prove with as good reason , that in these time under the Gospell we are bound to have a Tabernacle or Temple like unto that which the Iewes had of old , and to observe the same service which they observed in it , because God in the same mountaine with much Majesty shewed the patterne thereof to Moses , and commanded him to make it after that patterne . Whereas much otherwise , we are not bound to keepe the Law in that respect , that God pronounced it in the Mountaine of Sina , and wrote it upon two Tables which were given to Moses . For in those respects , it obliged the Iewes only to whom alone also it was adressed in the preface put before it , Heare Israel , &c. No more are these considerations of value to make it continue for ever . The inscription therof in Tables of stone might have had another end and usage , then that which is pretended by those which say that it denoteth the perpetuity of all that is contained therein ; for it represented the hardnesse of the heart of man , which is more refractary and thwart to the spirituall inscription of the Law of God , then the hardest stone is to the materiall inscription , which hardnesse the Law is not of it selfe able to vanquish and overcome , because it is a dead letter written in stone . It is God , God alone who by his grace , and by the power of the Gospel , and of the Spirit which accompanieth the Gospell , changeth the heart of stone into an heart of flesh , Ezech. 36. ver . 26. and 2 Cor. 3. ver . 3 , 6 , 7 , 8. Wee are bound to the observation of the Law , and it is perpetuall only as it is morall , and written naturally in the tables of the heart , and as it commandeth us things which of their nature are good , just , and holy , or forbiddeth those which in themselves are evill , which also the Gospel of Iesus Christ , our onely Law , hath declared and confirmed to be such , as it confirmeth the other nine Commandements , but maketh no mention of the fourth Commandement , which is here brought in question , as if it did binde us to the observation of a seventh day . 3 Neither doe I see any inconvenience to affirme , that the Law of the ten Commandements which is called Morall , is not such in its totality , but only in regard of the greatest part thereof , to wit , of the nine Commandements , for whose sake it hath deserved the title given unto it , of morall , naturall , universall , and perpetuall Law , as often the whole is named from that which is the principall in it : And that it is Ceremoniall , particular , and temporall in regard of a parcell thereof , to wit , of the fourth Commandement . For the Scripture saith no where , that all the Commandements of this Law are without exception Morall . Nay , seeing this Law is often called in generall termes Gods Covenant made with the Israelites , Exod. 34. vers . 28. Deut. 4. vers . 13. 23. Deut. 5. vers . 3. Deut. 9. vers . 9. 11. 15. &c. 1 King. 8. vers . 21. ( which Covenant comprehended not onely the Morall points , but also the Ceremonies , as may be seene , Exod. 24. vers . 7 , 8. Exod. 34. vers . 10. 27. Levit. 2. vers . 13. Levit. 26. vers . 2. 15. Ierem. 34. vers . 13. ) It is most like , or rather most plaine , that God comprehended in the said Law , as in an Epitome or short discourse , all his Ordinances , both Morall and Ceremoniall , which afterward hee declared more fully to Moses , and which are dispersed here and there in his Bookes . And as the other nine Cōmandements are the summary of the Morall ordinances , even so the fourth Commandement concerning the Sabbath day , and the sanctification thereof , which was done with the practice of Ceremonies , is a summary of all the Ceremoniall ordinances . 4 For to this Sabbath day all other Sabbaths and legall feasts have relation , and to them all the Ceremonies whereby they were solemnized , have reference . Philo a learned Iew , hath observed this very well in his exposition of the Decalogue , where he saith , that the ten Commandements are the summary of all the speciall Lawes contained in the whole sacred volume of the Law-giver , and that the fourth Commandement containeth compendiously the Feasts , Sabbaths , Sacrifices , Vowes , Purifications , and other Ceremonies . And indeed the Sabbath is joyned with all other holy-daies in the 23. Chapter of Leviticus , as being of the same nature , and is put in the first place before them all , as being the first and principall of them all . It is also joyned with the Sanctuary , Levit. 19. vers . 30. and with the new Moones and other solemnities , Esa. 1. v. 13 , 14. where God declareth , that hee cannot away with it , and maketh no better account of it then of all the rest of their solemne meetings , and appointed Feasts . * Also the observation of the Sabbath day is taken in divers places of the old Testament , as denoting summarily all the Ceremoniall service which God had of old injoyned to Israel , as being a speciall and principall point of that service , and a meane for the observation of all the other points whereby he would be honoured . Notable amongst other places is that of Ezechiel , Chap. 20. vers . 11. 12 , 13. where God saith first , that he gave them his Statutes , and made them to know his Iudgments , which if a man doe , he shall even live in them , vers . 11. understanding by Statutes and Iudgements the Morall Commandements properly , as it is evident by the 18. Chapter of Leviticus , whence these words are taken , and where the Statutes , Iudgements , and Ordinances , wherof we speake , are expresly opposed to the vices of the Land of Egypt , and of the Land of Canaan , vers . 3 , 4 , 5. As in the foresaid 20. Chapter of Ezechiel , vers . 18. 19. they are also opposed to the vices of their Fathers , who in former times had lived in Egypt , to which vices the Commandement of the ceremoniall Law could not be conveniently opposed , because before the times of the pilgrimage of the Israelites in the wildernesse , they were unknowne , and had no sway . Now after this , God addeth in the foresaid Chapter of Ezechiel , ver . 12. Moreover also I gave them my Sabbaths , to be a signe between me and them , &c. distinguishing the Sabbaths from the Statutes whereof he had spoken before , as a Commandement ceremoniall and typicall , from those that are Morall , and comprehending under it all other typike and figurative ordinances of the Law , whereof for this cause , although hee had established them in the wildernesse , as well as the Sabbath , he maketh no mention at all . 5 And in the 22. Chapter of the same Prophet , God blaming in many particularities the crimes committed by the Iewes against the Morall Law , condemneth their transgression of the Ceremoniall Law , saying simply , vers . 26 that they had defiled his holy things , and had their eyes from his Sabbaths . Likewise in the 23. Chapter , vers . 38. and in other places , the prophanation of the Sabbath is set downe to signifie the violation of the whole outward and ceremoniall service which God had ordained in that time , because the Sabbath day was then solemnly destinated to the practice thereof ; Yea , the violation also of the internall , spirituall and Moral service , but by consequence , because the externall service was ordained of God to be unto his people a help and meanes to fortifie them in the practice of the other , in such sort , that he who neglected , or set at naught the outward , could not in truth & sincerity practise the inward service . 6 Out of that I have said , resulteth an answer to an objection , to wit , that the Prophets are accustomed to urge onely the Morall Law , and not the Ceremonies , but run slightly over them , saying , he taketh no delight in them , Esa. 1. vers . 11 , 12 , 13 , 14. 15. Esa. 66. vers . 3. Psal. 50. vers . 13. Ierem. 6. vers . 20. Amos 3. vers . 21. Micah 6. vers . 7. For it is false , that the Prophets urge not the observation of Ceremonies , seeing when they urged the observation of the Sabbath , they comprised under it for the aforesaid reason , all the Ceremonies of the Law : Moreover , we find other where , that they have recommended them by their names , as well as the Sabbath , have blamed the inobservation , have deplored the interruption of them , as among other places may be seene : Psal. 4. vers . 6. Psal. 118. vers . 27. Ierem. 17. vers . 26. Ezech. 20. vers . 40 , 41. Dan. 11. vers . 31. Ioel 1. v. 9. 13. Malac. 1. v. 7 , 8 , 10 , 13 , 14. Mal. 3. v. 8. 10. Mal. 4. v. 4. &c. If sometimes they seeme to reject them , they doe it onely by way of comparison with the spirituall service , and in regard that they were joyned not with it . 7 Therefore it is without any solide ground , that the Morall Commandements are distinguished from the Ceremoniall , by this , that the Morall Precepts onely were spoken to all the people with Gods owne mouth , were written with his owne hand upon two tables , were put in the Arke at Horeb by Moses , to be kept there , 1 King. 8. vers . 9. That the Ceremonialls had no share at all in these prerogatives , but were declared by God to Moses in particular onely , and were written and taught by Moses to the people , to inferre from thence , that the fourth Commandement concerning the Sabbath , must needs be Morall , because it did partake of all the foresaid prerogatives . 8 For I say with as good and better reason , that all the Commandements , both Ceremoniall and Morall , were honoured with the foresaid prerogatives , for as much as the Decalogue is the abridgement of the one and of the other , which it was Gods pleasure to utter with his owne mouth , and writ so solemnely and summarily with his owne hand , to procure so much more authority to all his Ordinances , leaving hereafter to Moses the care to declare and explaine them more fully to the people , which also he did : For as may be seene in all his Bookes , hee taught not onely ceremoniall things , but also moral , being in the one and in the other an interpretor and commentator of the Decalogue , which God had pronounced , and wherein hee had by abridgement comprehended the one and the other . And indeed , in the foresaid 34. Chapter of Exodus , the connexion of the 27. with the 28. verse is worthy to be marked . For God having said to Moses in the 27. verse , that he had made a covenant with him , and with Israel , after the tenour of these words which he had at that instant pronounced unto him , and which are contained in the former verses , where there are ordinances not only morall , but also ceremoniall ; in the 28. verse following , these words are added , And Hee wrote upon the Tables the words of the Covenant , the ten Commandements . HEE , not Moses , but the LORD himselfe , as Moses declareth , Deut. 10. vers . 24. Where , by the Covenant , is undoubtedly meant the same whereof hee had spoken in the 27. verse immediately going before . Whence it followeth , that the Decalogue written with Gods owne hand upon two Tables , was an Epitome of all his foresaid Ordinances appertaining to his Covenant , which he commanded Moses to write also , but more fully , and according to all their extent , Exod. 34. ver . 27. And so hee did , Exod. 24. vers . 4. Deut. 28. vers . 58. Deut. 30. vers . 10. Deut. 31. vers . 9. 9 There is no value in the proofe that they seeke in the fourth Chapter of Deuteronomy , to prop the aforesaid distinction , where , when it is said , vers . 13. that God declared to the Israelites his Covenant , which hee commanded them to performe , even the ten Words , and vers . 14. that also he commanded Moses to teach them Statutes and Iudgements , they fancy that by the Covenant , are understood onely the moralities , and by the Statutes and Iudgements , the ceremonies and observations of order and of governement , and the one distinguished from the other , in this , that God pronounced the moralities wth his owne mouth , and Moses taught the Statutes and Iudgements . 10 For these two verses established not a distinction and diversity betweene the things spoken , written and taught , whereof mention is made in these verses , but onely betweene those that are denoted in them as proposers of these things , and the divers manner of propounding them by the one and by the other . The Covenant , the Statutes , and Iudgements signifie the same thing in substance . But in the 13. verse God is said to have propounded them with his owne mouth , and written them with his owne finger upon two Tables of stone , comprising them all in the abridgement of ten Words or Commandements . And in the 14. verse , Moses is said to have taught them more amply and diffusedly , which is confirmed by that hath beene already said , as also by these words of the 14. verse , The Lord commanded me also that same time to teach you Statutes and Iudgements . For it is certaine , that God commanded Moses to teach , not onely ceremoniall , but also morall Statutes : And Moses saith no other thing but this , that God contented not himselfe with that short and summary declaration which hee had given them , of the one and of the other , but injoyned him to teach them more fully and largely . The conference of the 14. verse with the 1 , 2. 5. 6. 8. of the same Chapter furnisheth a most evident proofe thereof ; For the Statutes and Iudgements which God commanded Moses to teach , verse 19. are the same which in the aforesaid verses going before Moses saith , he taught , and commanded the Israelites to keepe , that they might live , exhorting them to take heed that they neither adde unto them , nor take ought from them , because they were righteous Statutes and Iudgements , and their wisedome and understanding in the sight of all Nations : which agreeth as well , yea , farre more with the Morall Commandements , as with the Ceremoniall . And Moses by expresse commission from God , taught them the one and the other , with this injunction , to keepe them , as may be seene in Leviticus , Chap , 19. vers . 27. & 20. vers . 8. & 21. vers . 31. And if we behold in Exodus , Chap. 20. and in the Chapters following , and in Deuteronomy , Chap. 5. and in the Chapters following , the things that God charged Moses in the mountaine , to declare to the people , and whereunto Moses hath regard in the 14. verse of the fourth Chapter of Deuteronomy , when hee saith , The Lord commanded mee also at that time , &c. wee shall finde , that they were not onely ceremoniall , or meerly judiciall , but also morall ordinances , and illustrations more ample of the Decalogue . 11 They object againe , that Iesus Christ in the Gospell , hath set downe the summary of the whole Law of the Decalogue in these two Commandements , Thou shalt love the Lord thy God with all thine heart , with all thy soule , and with all thy minde : and thy neighbour as thy selfe , and that as this summary is morall , even so the Law , whereof it is the abridgement , is purely morall , unlesse wee will accuse Christ to have given a morall summary of a thing that is ceremoniall . 12 But this objection is of no force . For , first , I might answer , that this summary hath reference to the Law of the Decalogue , in as much as it is morall , and that being in the greatest part of its Commandements morall , and onely ceremoniall in one , it is not uncoth , that the summary thereof is propounded as morall and not ceremoniall . But , Secondly , I say , that this summary hath reference not onely to the morall Law , which is preten●ed to be alone contained in the Decalogue , but also to the ceremoniall , which I maintaine to be likewise summarily comprised in it . And indeed Moses having said in the sixth Chapter of Deuteronomy , ver . 1 , 2 , 3. These are the Commandements , Statutes , and Iudgements which the Lord your God hath commanded , and which I command thee , that thou mayest heare them , and take heed to doe them , he addeth in the 4. and 5. verses , Heare O Israel , the Lord our God is Lord alone : Thou shalt therefore love the Lord thy God with all thine heart , with all thy soule , and with all thy might , referring this summary which commandeth them to love God , to all the Commandements , Iudgements , and Statutes of God , which he had before designed , as being the foundation of the obedience due unto them . And in the Gospell the Lawyer asked the Lord in generall , which is the greatest Cōmandement of the Law , whereunto the Lord answered , The greatest Commandement ( to wit , not in dignity onely , but also in extent ) is , Thou shalt love the Lord thy God with all thine heart , And the second like vnto this , Thou shalt love thy neighbour as thy selfe . On these two Commandements hang all the Law and the Prophets . Which answer sheweth , that unto this summary did belong whatsoever is comprised in the Law and in the Prophets , and therefore the ceremoniall Law as well as the morall . It cannot be denied , but that the ceremonies , as long as they were in force , were to be kept through love to God , as well as morall duties . And the love of God obliged the Iewes as strictly to practise the ceremonialls as the moralls : For the love of God requireth the observation of all his Commandements , and it is knowne to be sincere by the keeping of them all . Now God had commanded the ceremonies to the Iewes for the whole time of the old Testament : And therefore in this respect , that God had commanded them , and also in regard they had all , or the most part of them a morall foundation , they might very well , nay , they ought to be referred to this morall summary , Thou shalt love the Lord thy God with all thine heart , As if Christ had said , The Commandement most generall and principall of all , and which is the foundation of the obedience that ought to be yeelded to all the other Commandements , is to love God with all the heart . For whosoever loveth him so , will undoubtedly serve him alwaies according to all his Commandements . 13 As for the argument taken from the union which is betweene the fourth Commandement and the other nine , wherewith it maketh up one Law , to prove from thence , that it is of the same nature , and morall as they are , it is a light and slight argumentation : For it is an ordinary thing , and most manifest in all Lawes of God and men , that in the same body of a Law , which is framed of many Articles following one another , there are some different in nature from the rest . Vnder the same name of Gods covenant are sufficiently understood all the heads and Articles both ceremoniall and morall , as is evident by the passages already cited . And God comprehended them all together in grosse , when he spake so often to his people of the keeping of his whole Law , of all his Commandements , Testimonies , Ordinances , and Iudgements . These tearmes occure ordinarily in holy Scripture joyned together , and all acknowledge with one consent that by them and in them all points , as well ceremoniall as morall , are understood . Why then , I pray , might they not farre more be distinctly and particularly set downe together in the body of the same Law , without inforcing from thence , that they are of the same nature ? And ( to make my advantage of similitudes , which some of those against whom I dispute , make use of ) if in a naturall body , the diverse parts whereof it is framed , are not alwayes of the same nature ; as in the bodies of men and beasts , other is the nature of flesh , other of bones , other of gristles , &c. If in an artificiall body , as in a chaine and in a carkanet , graines of corall , of silver , of gold , &c. are fitly coupled together , why may not much more be different in nature the parts and articles of a legall body ( if I may name it so ) although they have no essentiall connexion together ? And certes in many places of the bookes of Moses commandements morall and ceremoniall are to be found mixed one with another . Now should not a man argue fondly and unsoundly , if , because in these diverse places , and namely in the foresaid 34. Chapter of Exodus , from the tenth to the eight and twentieth verse , God joyneth in one tenor certaine speeches to Moses , wherein are expressed sundry ordinances of a diverse nature , hee would seeke to make an inference from that union , that they are all of the same nature , although the contrary be most evident and true ? For the commandements prohibiting to worship any other God but him , to make any materiall Idols , and to worship them , to match with Infidels , which are morall commandements , are there combined with other Commandements of keeping the feast of unleavened bread , and other solemne feasts , as of consecrating unto him all the first borne of men and cattell that open the matrix , which are ceremoniall . Yea , the Commandement of keeping the Sabbath day , which is in the 21. verse is placed there amongst commandements that are wholly ceremoniall : Will they against whom wee dispute , allow us to inferre upon this , that the Sabbath is ceremoniall ? doubtlesse not . Let them therefore suffer us to reject this their argumentation , that the Commandement concerning the Sabbath is morall , because in the Decalogue it is put among morall commandements , and on the otherside to judge it to be most reasonable , that God in the first Table thereof , where his scope was to comprehend compendiously all that concerneth the service which hee would have yeelded unto him , hath set downe first three commandements concerning the morall and perpetuall service , and next the fourth concerning the ceremoniall service established by him at that time . 14 Neither is it a diminishing from Gods Commandements , against the prohibition which he hath made , Deut. 12. vers . 32. to say that the fourth Commandement of the Decalogue was ceremoniall and for a season , no more then to say the same of all other commandements manifestly ceremoniall , which God gave of old to the Iewes , and in consideration whereof , as well as of those of the Decalogue , God gave in that place objected against us , Whatsoever thing I command you , observe to doe it : Thou shalt not adde thereto , nor diminish from it . It is not a diminishing from it , to explaine the nature thereof , and to sh●w of these ten Commandements which are morall and perpetuall , which are ceremoniall and temporall . No more is it an unjust usurpation of authority to change times , with the wicked Antiochus , Dan. 7. vers . 25. to keepe no more the seventh day ordained by the fourth Commandement , As it is no changing of times , to forbeare the keeping of all other daies ordained of God under the Law , but it is a submitting of our selves to that changing , which God himselfe would have to be made , seeing hee had not ordained the Sabbath , nor the feast daies , but for a certaine space of time , to wit , til the time of the new Testament , as it is manifest by that hath beene said . 15 But secondly , albeit that which the fourh Commandement enjoineth in expresse termes concerning the seventh day , the sanctification of that day , and the ceasing from all workes in it be ceremoniall , neverthelesse , I grant that it is morall in its foundation , end , marrow and principall substance , which must be distinguished from particular determinations laid upon this foundation , and added to this principall substance . The foundation and principall substance hid and infoulded in the termes of the Commandement , is , that there must be an order according unto which God is to be served and worshipped , not onely by each person by himselfe , and in his particular conversation , but also openly , publikely , and in common by the whole body of his people assembled and drawne together , that consequently , it is necessary a certaine time be appointed for this publike service , and applyed ordinarily to that use . For without a stinted time , how can many meet together to give their minde to the publike practise of Religion . This is morall , grounded upon the principles of nature . Witnesses be the Gentiles , which having no other Law but the Law of nature , have acknowledged and practised this , appointing all of them set dayes for the publike exercise of their Religion . This also is ratified by the Gospell , * which recommendeth unto the faithfull the assembling of themselves together , for the preaching of the word , administration of the Sacraments , common prayers , collections , and other holy exercises , which are in use under the Gospell , and consequently that they have appointed times to attend upon them , and as under the Old Testament the word of Moses and of the Prophets was read and preached every Sabbath day , Acts 13. verse 27. Acts 15. verse 21. that even so the word of the Gospell have dayes appointed wherein it to be read and preached . In this doe agree and shake hands together the Law and the Gospell , Moses and Christ. Because this is morall , God hath injoyned it in the morall Law , and this is the scope of the fourth Commandement . For as in the three first God ordained the inward and outward service which hee will have every particular man to yeeld unto him every day in private , and severally from the society of other men , so in this fourth Commandement he injoyneth a service common and publike , which all must yeeld together unto him , forbearing in the meane while all other businesses , to give themselves without disturbance to that necessary duty . This is the end of the fourth Commandement , for as in the three first he had ordained his service , according as it may , and ought to be rendred unto him every day , upon all occasions , particularly by every one apart , and out of the company of other men ; so in this fourth Commandement , he injoyneth a solemne time for a publike service , which all are bound to render unto him , ceassing in the meane while from all other occupations , that they may without any disturbance apply themselves unto it , with all religious zeale and devotion . 16 The thing which is not morall in the fourth Commandement , and that I affirme to be an ordinance appertaining to the Iewish government , and to the time , not of the New but of the Old Testament , is that which is expressed by the tearmes of the Commandement , to wit , the determination of a seventh day , and of a particular seventh , even the last of seven . For in this there is no thing that hath any taste of morality . It is not founded on the Law of nature , the Gentiles had never any knowledge thereof , the Gospell hath not ratified it , as hath beene shewed before . 17 They object , that if there be no thing morall in the fourth Commandement , more than I have said , the ordinance of the Sabbath day for Gods service shall no more be morall then was the Commandement concerning the building of the ancient Tabernacle to be the place of Gods service , seeing this command teacheth us also , that of necessity there must be some place assigned for ecclesiasticall meetings , and that it was no more needfull to put in the Decalogue , Thou shalt keepe the Sabbath day , then Thou shalt frequent the Temple . 18 To this I answer , that verily there is a morality in this point , that the faithfull resort of ten to some place where they may attend on GODS service , But it was not at all so needfull to make expresse mention thereof in the Decalogue , as of an ordinary and set time , for that this ordinance concerning such a time , draweth of necessity after it the ordinance of some place , because it is not possible to flocke together on an ordinary and solemne day to serve God , if there be not a place appointed for that purpose : But the appointing of a certaine place , includeth not the institution of an ordinary time . For a place may be ordained for publike meetings , wherein there is no ordinary meeting . Farre lesse was it necessary , nay it was no wayes necessary in regard of the morality , to put in the Decalogue a commandement concerning a particular house , such as was of old the Tabernacle ; because although there be some morality by consequence in it , or rather a necessary sequele of a morality , for as much as necessity being imposed to the faithfull to meet together , there must be some place appointed for their meetings , but it is not needfull that those meetings should be with that absolute necessity alwayes in a house builded and erected for that end . For although they should come together in an open aire , having no other cover but the skye , in grots and dennes under the ground , or in some other place , without house or Temple , as the Christians were forced to meet together in the Primitive persecutions , in such a state of the Church this sufficeth , and no more is required as morall . It is only the decency and commodity which obligeth us to have houses and Temples builded expresly for Gods service . For these reasons GOD would not make mention in the Decalogue at a particular place , as hee did of a time stinted for his service . 19 This is a sufficient answer to another objection , when they say , that God might as well have put in the Decalogue , Thou shalt keep the New Moones , or the yeerely feasts , as the Sabbath day , because that command , as well as this , had taught us , that there must be a time appointed and stinted for Gods service . For I deny that such a command could have taught us this duty , as well as the other , because such dayes being rare , and returning only from moneth to moneth , or from yeere to yeere , had not taught us the convenient and sutable frequency of GODS publike service , as did the Sabbath day , which returned weekely . Therefore it being more frequent , yea more holy and venerable then all the rest of festivall dayes ordained of GOD under the Law , he made mention of it in the fourth Commandement , rather than of them wherein GOD hath observed a way like unto that which he hath kept in the other Commandements , which is , to set downe a principall head under which he compriseth all other points that have relation unto it . Wherefore , as in the second Commandement he forbiddeth to make Images , to how downe to them , and under that point prohibiteth all will-worship : As in the fifth Commandement under the name of Father and Mother , and of the honour which he commandeth to give unto them , hee comprehendeth all superiours , and the respect due to them : As in the sixth under murder he compriseth all other violences against our neighbour : And as in the seventh under Adultery he understandeth all uncleannesse of fleshly lust ; so likewise in the fourth Commandement , under the Sabbath day , and the observation thereof , which was his principall festivall , he understandeth all other holy dayes , and all the ceremonies which he had injoyned , and the practice of them all ; As also , ( which I have already marked ) his custome is other where in the Old Testament , to range under that point all other semblable points of his service , yea all godlinesse and Religion , and make it , in some sort , to consist altogether in the observation of the Sabbath : whereof the reason is , that a man cannot bee pious and religious to God-ward , unlesse he observe the externall meanes and aides of Religion and godlinesse which he hath ordained . Now the principall meanes of this kind ordained by him at that time , was the sanctification of the Sabbath : All other meanes of the same kinde were referred to it and were established and dressed as it were , upon the mould of it ; even as whatsoever is the first and head in every kind of things , is the rule of all others that are inferiour and subordinate unto it : wherefore it is no wonder , that GOD would in expresse termes set downe this particular determination of the observation of the Sabbath day , rather than any other , and comprise under it the morall substance of that Commandement . For having thought expedient to ordaine and stint to the Iewes the ordinary celebration of his publike service on a set day , to wit , on every seventh , and on the last of the seven dayes of the week , the morall substance of the said commandement , which is to have a time regulate and frequent for his publike service , could not be so well comprised and designed under any other ordinance relative unto it , as under this which was the most notable and principall of them all : So the fourth Commandement is morall and perpetuall in one respect , to wit , in this principall substance which it infoldeth covertly , and ceremoniall and positive in another , to wit , in the foresaid determination , as also of the sanctification which it expresseth . 20 For when God saith in the beginning thereof , Remember the Sabbath day to sanctifie it , he understandeth by the Sabbath day , not a day of rest indefinitely and without limitation , but a seventh day , and the last of the weeke wherein he rested , as is manifest by that is said after in the same Commandement , For in sixe dayes the Lord made heaven and earth , the Sea , and all that in them is , and rested the seventh day : Wherefore the Lord blessed the Sabbath day , and hallowed it : where the day of rest , or the Sabbath day signifieth manifestly the same day whereof mention is made in the beginning of the Commandement , which is the day of Gods rest , to wit , the seventh that he rested on , as it is likewise so restrained in the second Chapter of Genesis , And God blessed the seventh day , and sanctified it : because that in it he had rested from all his workes : Therefore it was not a day of rest in generall that he sanctified , but the particular seventh day of the Creation , and not any other . Also this name , The Sabbath day , or the day of rest , doth never signifie in the Scripture any other day besides the seventh and last day of the weeke , which GOD had ordained to the Iewes . For these two appellations , The Sabbath day , and the seventh or last day of the weeke , are indifferently taken for the same thing , and the one is the explication of the other , as may be seene in infinite places , Exod. 16. verse 29. Exod. 20. ver . 10 , 11. Exod. 23. ver . 12. Exod. 31. verse 15. Exod. 35. verse 2. Levit. 23. verse 3. Luk. 13. verse 14. &c. Yea this name , The Sabbath day , is the proper and particular name of the seventh and last day of the weeke , whereby it was distinguished from all the rest , which , as hath beene observed before , did take from it their denomination , being called the first , second , third of the Sabbath , &c. 21 Also by the sanctification of this day , which God injoyneth in the foresaid words of the commandement , is not expressed and particularised formally any other , then that which consisteth in the abstinence of severall workes , whereof mention is made in the words following , which may be taken for an explication of the sanctification before injoyned , even as in this abstinence is expressely established the sanctification of the said day , Evod. 31. verse 16. Neh. 13. verse 22. Ierem. 17. verse 22 , 24 , 27. And it is indeed that sanctification which ordinarily God betokeneth and requireth of the people of the Iewes in the Old Testament , when he speaketh of the sanctification of the Sabbath day , as on the contrary , the profanation of that day whereof he blameth them , is that which they committed in doing workes which he had prohibited . But if it be referred to a sanctification which was to be practised by the use of certaine actuall duties of Religion , God understandeth a sanctification by the observation of legall ceremonies as well as of morall duties . Yea he understandeth rather that then this , because the observation of morall duties is not tyed more particularly to one day then to another , but is a service appertaining equally and alike to all dayes of the weeke ; whereas the ceremonies of Gods outward service , were to be observed more particularly on that day , then in all the rest : And therfore this Commandement , in as much as it injoyneth the sanctification of the seventh day , is ceremoniall , and if in regard of this sanctification it is abolished , what inconvenience is there , that it be likewise abolished in regard of the day ? Neither is it a thing singular to this Commandement to have some particular determination belonging to the Iewes only added to the substance which is morall , universall , and perpetuall . For the preface of the Law , which some had rather make a part of the first Commandement , concerning the deliverance out of the land of Egypt , and out of the house of bondage , and the temporall promise of long daies upon the Land of Canaan added to the fifth Commandement , are manifestly circumstances which have relation to the Iewes only , and have no morality in them , nay , were ceremoniall and typike . Now if a ceremoniall promise hath found a roome in the Decalogue , there is no greater inconvenience , that a ceremoniall and temporall Commandement be found in it also . Neither is it a whit more repugnant to say , that the fourth Commandement is both morall and ceremoniall , because it is not so in the same , but in a diverse sense and respect , as I have shewed . Among the Lawes given by Moses , many are to be found , which are ceremoniall and temporall in that which they expresse , and morall in their foundation and end . As , for example , the Lawes forbidding to muzzle the Oxe when he treadeth out the corne , Deut. 25. verse 4. to seethe a Kid in his mothers milke , Exod. 23. vers . 19. to take in a birds nest the Dam with the young ones , Deut. 22. vers . 6 , 7. to plow with an Oxe and an Asse together , Deut. 22. vers . 10. and others such like . 22 And indeed those against whom I write , must acknowledge , nill they , will they ; that in the fourth Commandement there is some thing that is not morall , that obligeth not for ever , and that did pertaine onely to the Iewes , and to their ceremonies and Ecclesiasticall governement , to wit , the ordinance about the observing not onely of one day of seven , but the last of seven . For wee keepe not any more this last day under the new Testament , wherein wee should sinne , if it were a morall thing . Neither can an instance be made from the fourth Commandement , that the observing of a seventh day is a thing naturall and morall , but by the same meanes it shall be proved , against the intention of those that make use of this argument , that to observe a seventh day is also morall , because the Commandement ordaineth not without restriction a seventh day , but stinteth particularly and by name the last of seven . 23 There be some , who to avoid the strength of this argument , doe say , that the fourth Commandement enjoyneth onely a seventh day , as the genus , and as a morall thing , but none of the kindes , whether the last of seven observed by the Iewes , or the first of seven observed by Christians is particularly enjoyned , because in this there is no moralitie : Or if in the fourth Commandement besides the seventh day in generall , a particular seventh is injoined , the generall is injoyned as morall , the particular as ceremoniall , and so the genus , to wit , a seventh day , as being morall , continueth for ever , as well under the Gospel , as under the Law , and the particular seventh , to wit , the last of the weeke , is only abrogated by the Gospel . This is a bold reply , and maketh me to wonder at it , seeing on the contrary it is evident by that hath beene already said , that wee may affirme with good reason , that the fourth Commandement maketh not at all any generall mention of observing an unlimited day , but particularizeth expresly a certaine seventh day , to wit , the last . For God after he had said , Sixe daies shalt thou labour , and doe all thy worke , addeth , but the seventh day is the Sabbath of the Lord thy God , which expression alone and by it selfe , although there were no other thing said , sheweth , that he meaneth the seventh in order , following the other sixe . When a man uttereth his minde in this sort ; the third , the fourth , the fifth , &c. his intention is , to denote that which is such in order relatively to others going before , neither is there any man that will take it otherwise . But besides this , God unfoldeth forthwith which seventh he meaneth , to wit , the particular seventh wherein he rested , after he had made all his workes in the sixe daies which went before , which was the last of seven . Moreover , it is evident , that in the fourth Commandement , the seventh day , and the day of rest are the same , as also wheresoever mention is made of them . And the day of Rest is there taken for the day that God rested in , as is manifest by these words following : And he rested the seventh day , wherefore he blessed the Sabbath day , and hollowed it ; the which day wherein he rested is the seventh , or the last day after the sixe of the creation , as is evident by these words also ; He made his workes in sixe daies , and rested on the seventh day . Wherefore it is the last seventh , and none other , that is designed in the fourth Commandement as the object of the blessing and hallowing of God ; which is yet more cleare by the second Chapter of Genesis , and third verse , where after Moses had said , that God in sixe daies made the heaven and the earth , and all the hosts of them , and after he had ended his workes , rested the seventh day , he addeth , And God blessed the seventh day , and sanctified it , because in it he had rested from all his workes , to wit , that seventh which afterwards he blessed . 24 For the Pronoune It , hath a necessary relation to a particular day specified in the foresaid words , as blessed of God , and limited forthwith , as the day of his rest ; so it is manifest that the day which God blessed , is the same that he rested in , the same , I say , by correspondency in the order and succession of daies , as I have shewed before : Otherwise , what should be the sense of these words ? God hath blessed and sanctified the seventh day , that is , as is pretended , a seventh day undetermined , because in it he rested , &c. This Pronoune It , can it fitly and conveniently denote a day uncertaine and unlimited ? Where is to be found a seventh day unlimited , wherein God did rest ? Moreover ; Gods blessing and sanctification can it have an indefinite and uncertaine object ; so that God in particular sanctified nothing ? Againe , can it be a convenient reason , having any likelihood , that God having rested on a certaine seventh day , and having considered in it all his workes which hee had finished , after hee had made them in the sixe daies before , which was the cause that hee loved and esteemed particularly that day , hath in that respect sanctified one of seven daies indefinitely , which by that meanes might have beene one of those wherein hee wrought , and not the same seventh wherein he rested ? If that were true , it should follow that the Israelites did not observe the last day of the weeke , by obligation of the fourth Commandement tying them thereunto , but onely in generall one of the seven daies of the weeke , and that by some other particular Law they were taught to observe the last of seven , although all the rest of Gods Ordinances , which are to be found concerning the Sabbath , say no more then doth the fourth Commandement , and are relative unto it . Whereas it is most sure , that the Iewes in all times have professed , and doe still make profession , that they keepe the last day of the weeke by expresse obligation of the fourth Commandement , which , according to this saying they did never understand . All these are as many palpable absurdities . And therefore it is most certaine , that the fourth Commandement ordaineth expresly and formally the observation of a particular seventh day , to wit , of the last of seven , and not of another . 25 Neverthelesse , it may be said in some sort , that any day whatsoever , which is celebrated to the honour and glory of God , hath its foundation on the fourth Commandement , and that so we now doe observe our Sunday , and other solemne and extraordinary daies by vertue of that Commandement : Not that it enjoyneth them properly and directly , but onely indirectly , and by deduction or consequence taken from the foundation , and generall end thereof , which is to enjoyne all men , to serve God publikely , and to consecrate for that purpose , some solemne times , which in this respect , whatsoever they be , may be all referred unto it , not as being commanded in their particular kinde , but onely in their genus , which is covertly and fundamentally contained in it , and therewith determined expresly to one kinde only , to wit , to the seventh day , and to the last of seven , not for ever , but during the time of the old Testament only . Wherefore to say that the fourth Commandement obligeth onely , and in expresse termes to a seventh day unstinted , and not to this particular seventh , which is here the point in question , is a thing altogether unreasonable , as is evident by that hath beene said . 26 It is also a thing farre removed from all reason to say , that verily the observation of a certaine day of seven , to wit , the last , was a thing ceremoniall and positive , and that this is the day which the Gospel hath abrogated , but to observe alwaies one day of seven , is morall , and that this is ratified and confirmed by the Gospell . For the determination and particular observation of any day whatsoever amongst a certaine number , in quality of such a one , cannot be a morall thing . Now to ordaine one of seven to be kept , maketh a determination and particular observation , not forsooth , so particular , as when one of seven : as for example , the last is by name determined and appointed , yet so farre particular , that none can devise , farre lesse tell reasonably , wherefore there should be a morality to ordaine and observe a seventh day regularly , rather then to ordaine and observe the last of seven ; wherefore the Gospell should confirme that more then this , abrogate this more then that : wherefore finally , there is lesser inconvenience to avouch , that the fourth Commandement is ceremoniall and positive , in as much as it ordaineth a particular seventh day , to wit , the last , ( whereof some of those against whom I dispute , are constrained to acknowledge the establishment in the fourth Commandement , but as of a ceremony ) as to say , that it is also ceremoniall and positive in as much as it ordaineth one day of seven , which is the point I stand unto . 27 Verily there is farre more reason to say , that the fourth Commandement ordaineth , as a morall thing , the publike service of God , and consequently that there be for that purpose a stinted day , ordinary , common , and so frequent in its revolution , that it may be sufficient for the practise and exercise of that service , for the continuall edification of the Church . For nature teacheth , that it is fit that the publike service of God be frequently practised , which hath as great force under the Gospell , as under the Law , but that the said Commandement obligeth precisely to a seventh day , and to that seventh day wherein God rested from all his workes , it is an ordinance of ceremony and of order , which was for the Iewes only , and hath beene disanulled by the Gospell . 28 For since the Gospell came , it is a thing in its selfe indifferent to observe , not forsooth one day of any number how great so ever it be , as of thirty , sixtie , of an hundred , or of a yeare , which as all the world may see , should not be sufficient to serve God publikely by his people , and should bewray in such a people a great negligence and want of affection to Gods service , but one of foure , of five , of sixe , or in summe , of such a number wherein that day may returne frequently , and suffice for the intertainement of Religion and godlinesse . And it may perhaps be gathered out of the fourth Commandement that one day in seven is very sutable and fitt , and that we should not under the Gospell dedicate lesse to God , for seeing GOD ordained to the Iewes ( other wayes burthened with many other ceremonies and holy dayes ) one of seven , it is an argument probable enough that Christians ought to consecrate to him , at least as much if not more of their time , which neverthelesse God left to the liberty of the Church to ordaine with wisedome and conscience as hath beene already said . And so although the ceremoniall order prescribed in the fourth Commandement concerning the day of rest , obligeth not precisely and directly the Christian Church , she may notwithstanding inferre from thence good instructions , whereby she may be directed in things concerning a convenient time for Gods publike service , as she maketh a good use for her direction of many other ceremonies of the Law. Wherefore if there were any man who would rashly maintaine , that it sufficeth under the New Testament to observe one day of twenty , or of an hundred , he should be sufficiently refuted by the foresaid reason , besides the practise of the Christian Church , which hath judged it fit to observe one of seven dayes , which practise no man shall gainesay , but he shall forthwith bewray himselfe to be new-fangled , fantasticall , and selfe-willed . 28 Of all that hath beene said it is evident , that the inconveniences alleadged in the argument , are not to be feared . For I have already shewed , that it is no inconvenience to say , that of tenne Commandements contained in the Decalogue , there are but nine morall which oblige us now , and that the Law which is called morall belongeth not unto us in all that it containeth . Yet in some sort all the tenne may be defended to be morall , because the fourth Commandement is morall as well as the rest in its foundation and principall end , although the thing expressed in it be a particular determination , ceremoniall , and positive . Whence profane fellowes cannot with any colour of reason inferre , that the substance of the other Commandements is not morall nor obligatory to Christians . For whatsoever is in them ( saving the promise annexed to the fifth Commandement , which belongeth not to the substance thereof ) sheweth of it selfe , that it is morall , because it hath its foundation in the Law of nature written in the hearts of all men , and is found so frequently , that no thing is more frequently , ratified and confirmed by the Scripture of the New Testament , which is the rule of Christianity , and therefore obligeth all Christians untill the worlds end , which can not be so said of the fourth Commandement , in the expression that it maketh of a seventh day , for a day of rest : For fitly that is not of the Law of Nature , and is not prescribed by the Gospell , it cannot oblige Christians as a morall Law. 29 By the same meanes is taken from the Roman Church the pretence , which some think this doctrin furnisheth unto them , that the second Commandement , whereof we make so great use against their Idolatry , is not morall nor perpetuall , but was particular to the Iewes , even as , according to our confession , was the fourth Commandement . For all that the second Commandement aimeth at , is contained and expressed most clearely in the words thereof , which is to forbid to represent and worship God by Images , to make Images to bowe downe to them , and to serve them religiously , and all that is essentially morall and perpetuall , grounded on the Law of nature , which of it selfe teacheth and sheweth , that it is a thing most absurd and unworthy of God , who is a Spirit Infinite , Almighty , Eternall , Immortall , Inuisible , and the only Wise GOD , to represent and serve him by mortall Images ; As also a thing unworthy of man to worship the worke of his owne hands , as the Paynims themselve have acknowledged and written . 30 Witnesses hereof are the most ancient Romanes , who knowing by the Law of Nature , that GOD is a Spirit , judged by the same light , that hee ought not to be figured nor served by Images . And therefore they had no Images at all during the space of more then an hundred threescore and ten yeeres . And Uarro a Romane , and a Pagan , saith , that if that had continued so , the Gods had beene served more purely , adding , that the first which framed Images to the Gods , abolished the feare due unto them , and were the cause of many errors ; as wee reade in S. Augustine , in the fourth booke and 35. Chapter of the City of God. The Prophets also , in many places of the old Testament , rebuke the Nations which were strangers from the Covenant of God , for their Images and Statues , as being guilty of a most hainous sin , in making and worshiping them , against a Law which pertained to them , and which they were bound to know . These their reprehensions they confirme by naturall reasons , as may be seen , Exod. 23. vers . 24. Exod. 34. vers . 13. Deut. 7. vers . 5. 25. Deut. 12. v. 3. Deut. 29. vers . 17. Psal. 97. vers . 7. Psal. 115. vers . 4 , 5 , 6. 7 , 8. Psal. 131. vers . 15. 16 , 17 , 18 , 20 , 21 , 22 , 23 , 24. Esay 44. vers . 9. 10. 18. 19. Ierem. 10. vers . 3. &c , Ierem. 8. vers . 19. Ier. 51. vers . 17 , 18 , 19 , 47. Habac. 2. vers . 18 , 19 , 20. The Apostles have likewise done the same in the new Testament , and namely S. Paul , who in the 17. Chapter of the Acts proved and made it knowne to the Athenians ; And in the first Chapter of the Epistle to the Romans , condemned the Romans for transgressing the Law of Nature , darkening the light thereof , and smothering the secret and inward sting of their consciences , by changing the glory of the incorruptible God , into the Image of a corruptible man , and of other living creatures . S. Iohn in his first Epistle , and in the fifth Chapter and last verse thereof , exhorteth the faithfull to keepe themselves from Idolls : And in the ninth Chapter of the Revelation , the crossnesse of false Christians is noted verse 20. by this , that notwithstanding so many plagues , wherewith GOD had visited them , they repented not of the workes of their hands , that they should not worship Idols of gold , and silver , and brasse , and stone , and of wood , which neither can see , nor heare , nor walke . Therefore seeing the whole matter of the second Commandement is morall , grounded upon the Law of nature , and established , not only by the Old , but also by the New Testament , the Commandement is also morall . 32 For whereas some would referre and reduce to the second Commandement , the whole externall service of the Iewes , as contained , in some sort , therein , to inferre from thence , that if the fourth Commandement be in part ceremoniall , because unto it are referred all the Sabbaths of the Iewes , all their holy dayes , and New Moones , the second may likewise be called ceremoniall in part , for the same reason . To that I answer , that a reduction and reference of the externall and ceremoniall service of the Iewes may , in some respect , be made to all the Commandements of the first Table : As indeed some ceremoniall ordinances are in certain respects referred to each of them by some interpreters : And may be all in this manner referred to the second Commandement , which being negative , GOD under the prohibition to make any kinde of Images for religious worship , compriseth all will-worship . And sith in all negative commandements the affirmative opposed unto them are comprehended , he commandeth on the contrary , that he be served according to his ordinance and Commandement . Now sith at that time the manner of his service consisted in the observation of holy dayes , and diverse ceremonies prescribed by him in the Law of Moses , it may be said , that in it he commanded them all : But indirectly , and a farre of : Which cannot make the second Commandement to be ceremoniall , because the ceremoniall and outward service appertaineth not Directly and properly to the substance thereof , and is not expressed therein . But whatsoever is expressed in it , is of it selfe morall : Whereas in the fourth Commandement the foresaid feasts and ceremonies are directly and neerly comprised . For in it God ordaineth a principall holy day , and under it comprehendeth all others : All that is expressed in it is ceremoniall : And the ceremoniall service of the Iewes maketh an essentiall part of the sanctification of the Sabbath injoyned in it . So this commandement is not ceremoniall indirectly , and in regard only that unto it may be referred and appropriated , by a remote and farre fetched reduction , the feasts , New Moones , and Iewish Sabbaths , but it is such directly and properly in it selfe , even in the neerest substance and matter which it propoundeth . So the foresaid exceptions against it should be absurd and impertinently inferred upon our saying concerning the fourth Commandement , because these two Commandements stand not in equall tearmes . 33 If any Papists should make such an inference , Bellarmine himselfe will lend us his helping hand to refute it . For in the seventh Chapter of his second booke of Relikes and Images , he acknowledgeth and affirmeth , that saving the Commandement of the Sabbath , all the rest are explications of the Law of nature , and are naturall precepts , which all Christians are bound to observe . 34 This being so , the Roman Church cannot cleanse her selfe of a great crime , for cutting off from the Decalogue , in all her service bookes the second Commandement , and for not propounding it ordinarily to the people , for that it fighteth against her idolatry . And , in my judgement , it should be also an hainous fault , although not in the same manner and respect , to nip away from the Decalogue the fourth Commandement , or to make no mention of it in the Church For though it be not morall , and obligeth not Christians under the New Testament in the particulars which it expresseth , yet sith it is morall in the foundation whereupon it is built , and in the generall end that it aimeth at , as hath beene said before , and sith God would insert it in the abridgement of his Law which he gave of old to the people of Israel , it should be foole-hardinesse to pull it away , and to remove it out of the roome where God hath placed it . Even as , although that which is said in the preface of the Law , concerning the deliverance of the people out of the land of Egypt , and out of the house of bondage ; and in the fifth Commandement , of the prolongation of dayes in the land of Cannaan , is not addressed to us directly , in that which these termes doe expresse , yet it should be ill done , to cut these clauses quite off , or to make no mention of them , when we learne , write , rehearse , or teach the Decalogue . We must keepe religiously , and mention whatsoever God hath beene pleased to put in it : But we must also understand every thing conveniently , appropriating to us whatsoever belongeth to us as well as to the Iewes , and to the Iewes only , that which was proper to them : And such was the ordinance of the seventh day . 35 Which day if it be not acknowledged to be ceremoniall , and therefore Subject to be abrogated by IESUS CHRIST , and comprised among the points of the Law which the Gospell declared to be annulled , place should be given to an inconvenience that will follow thereupon farre better , then the former which is inferred upon the opinion that the fourth Commandement is ceremoniall , for so the bridle should be loosed to the immoderate , transcendent and irregular authority which Papists challenge to the Church , to have power to change and alter the things which God himselfe hath established . For it is evident , that God by the fourth Commandement hath established the seventh and last day of the week to be a day of rest , and it is agreed upon , as most true , that under the Gospel that seventh day hath been changed into another , neither can it be sufficiently and clearely proved , that Iesus Christ , or his Apostles , have made that innovation , as shall be seene hereafter : whence they doe inferre , that the Church having done it of her selfe , without commandement , she may change the things established and ordained of God in the morall Law. Whereunto it is impossible to give a pertinent answer , but by saying , as it is most true , that the prescription of the seventh day of Sabbath , although it be among the Commandements of the morall Law , is not morall for that but pertaineth to the government of the Iewes , and is to be numbred with these things which were but for a time , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill the time of reformation , as the Apostle speaketh , Hebr. 9. vers . 10. of these shadowes of things to come , whereof the body was in Christ , as they are named , Col. 2. vers . 16 , 17. where amongst other shadowes the Sabbaths are specified . That therefore the Church in not keeping any more the Sabbath prescribed by the fourth Commandement , but another , hath not usurped any authority upon the things established of God , but hath followed the order of God , who had not established that day , but for a certaine time , to wit , untill the comming of the Messias , by whose death the ceremonies were to be abolished , and consequently the Sabbath day was to expire and give up the Ghost . CHAPTER Seventh . Answer to the particular reasons taken from the words of the fourth Commandement . 1. First Objection , The Sabbath was long before the Law , because God commanded to remember it , and remembrance is of things past . 2. Three answers to this Objection . 3. Second Objection , from the first reason of the keeping of the Sabbath , sixe daies shalt thou labour , &c. which is a reason of equity , binding Christians as well as Iewes . 4. Answer to this Objection , shewing what is morall and obligatory in this reason , what not . 5. Third Objection ; If the labour of sixe daies be not ceremoniall , the rest on the seventh day likewise is not ceremoniall , refuted by three answers . 6. Fourth Objection from the second reason in the words , but the seventh day is the Sabbath of the Lord thy God , it is Gods day , therefore it is sacriledge to rob him of it . 7. Two answers to this Objection . 8. Fifth Objection from the third reason in the words , In it thou shalt not doe any worke , &c. where a great regard is had unto servants , beasts , strangers , whereunto Christians are also obliged . 9. Answer shewing what in this reason is morall , what belonging to order onely . 10. Sixth Objection from the words ; For in sixe daies the Lord made heaven and earth , and rested the seventh day , shewing , that God after his example will have all men to keepe the seventh day till the end of the world . 11. First answer , denying that God ordained the seventh day for a memoriall of the creation . 12. Second answer , although things past should be kept in perpetuall remembrance , their memorialls ordained in the old Testament are not perpetuall . 13. Third answer to the instance taken from Gods example shewing in which attributes God is to be imitated , in which not . 14. As also in which of his actions , in which not , we are to follow his example . 15. This answer is applyed to the seventh day , shewing that it hath not inherent in it any essentiall righteousnesse why God did rest in it , but as many other actions , hath no other foundation but Gods free-will . 16. Whereby hee ordained the observation of that day to the Iewes , and not to Christians . 17. Who in the observation of their holy day , follow not Gods example , as they should , if it had any morality in it . 18. Instance , the seventh day was changed into the first day of the weeke , in remembrance of our redemption by Christ , which is a greater worke then the creation . 19. First answer , hence it followeth , that the observation of one of seven daies is not morall . 20. Second answer , shewing divers absurdities following the opinion of the morality of one of seven daies , and of the substitution of the first of seven to the last by Christ himselfe . 21. Their reply , that when Christ made the first alteration of the Sabbath , the Disciples observed the Sabbath of the last and of the first day of the weeke consecutively , is but an imagination . 22. Christs resurrection was of as great force to change the generall order of the observation of one of seven daies , as of the last day of the weeke , nay , to ordaine each fourth day of the weeke for Gods service , as well as the first . 23. The day of Christs resurrection is no more obligatory , then the day of his nativity , of his death , or of his ascention , and is a meer institution of the Church . 24. Seventh Objection from the last words of the Commandement ; And God blessed the seventh day , and sanctified it , whence they gather , that the keeping of the seventh day is a meanes of all kinde of blessings , whereof Christians have as great need at Iewes , &c. 25. First answer , Christians have as great need of Gods blessing as had the Iewes , but not by the same meanes . 26. Second answer , the Sabbath was not a meanes of blessing to the Iewes , by any inherent and naturall quality , but by reason of the exercises of godlinesse practised in it , and so the exercises of our Christian religion bring a blessing upon us whensoever they are practised . 27. It is a fond assertion , that if God hath not appointed to Christians a particular day for his service , as he did to the Iewes , our condition shall be worse then theirs . 28. All the particularities of the fourth Commandement may be applyed to Christians , as well as to Iewes . 29. As the reasons of the institution of their holy-daies . 30. Which neverthelesse we are not bound to keepe . 31. Item , the remembrance of the creation , &c. 32. The necessity of a new day for Gods service inferreth not a divine institution . 1 BEsides the generall argument which is taken from the nature of the fourth Commandement , and hath beene refuted in the former Chapter , others more particular are taken from the termes and words of the said Commandement ; and first they urge vehemently these first words thereof , Remember the Sabbath day , from whence , as they pretend , it may be inferred , that seeing the remembring of a thing denoteth that it was knowne before ; God , when he commanded the Israelites to remember the Sabbath day , supposeth that it was not a new ordinance which he gave unto them then , but an ancient one , yet , which undoubtedly they had forgotten , and whereof it was necessary they should be put in remembrance , and the observation urged for the time to come . 2 It is said also , that the sanctification of the Sabbath day which God enjoyneth , saying , Remember the Sabbath day to keepe it holy , cannot be called a ceremony , but this instance is very feeble . For first , although it should prove that the institution of the Sabbath day , which is here debated , did preceed the Law from the beginning , it cannot for all that inforce the morality thereof . Nay , much otherwise , some doe thinke , that God in the beginning and entrance of the Commandement used the word Remember , because it not being naturall and morall , as the rest are , the Iewes might have more easily forgotten it . Secondly , it doth no manner of way prove the antiquity of this ordinance . For when he that commandeth any thing , saith to him to whom he giveth instructions , Remember what I say and command thee , such a speech implyeth not alwaies that an injunction is given him of a thing he knew before , which is againe recorded unto him , that he may call it to minde ; Nay , most often , his intention is only to advise him to consider exactly , to meditate carefully , and to accomplish faithfully in time to come , that which at that time is injoyned him . For this terme , Remember , when commandements are given , is not alwaies relative to the time past , but sometimes hath regard onely to the time to come , which joyning and continuing for some daies or yeeres successively , the time wherein they were given is past , and so men have need to call them to minde , as a thing past . So God instituted the Passeover for a memoriall of the deliverance of the first borne of his people from the destroyer , when the first borne of the Egyptians were slaine , although it happened after the said institution , Exod. 12. vers . 14. 27. 29. So Moses said unto them , Remember this day in which yee came out from Egypt , Exod. 13 , vers . 3. willing them in time to come to call to minde that whereof they had the first knowledge and experience , and not before , but at that instant . So Christ instituted to his Disciples the Sacrament of the Eucharist , saying , This doe yee in remembrance of me , that is , of my death , 1 Cor. 11. vers . 24. 25 , 26. although hee was at table with them , and was not put to death , till the next day after . So this speech , Remember the Sabbath day , must be taken relatively to the time to come , as if God had said ; Take heed that afterwards yee keepe in minde the ordinance which I give you at this instant , that you may observe it carefully ; and in the 12. verse of the fifth Chapter of Deuteronomy , in liev of Remember , it is written , Keepe the Sabbath day , or , Take heed to the Sabbath day to sanctifie it . Hee that commandeth another to doe any thing of moment , in a time future , ordinary , and regulate , may very well speake unto him in these termes , Remember such a thing , and the time that thou art to doe it in , before it come , to the end , that when it shall come , thou mayest be prepared to doe it , and mayest doe it accordingly , which is all that God intended to say to the Iewes in his Commandement touching the Sabbath , to wit , that before that day should fall out , they should remember it in the precedent dayes , and dispose themselves in time to sanctifie it . Thirdly , although it should be taken as relative to the time past , it is needlesse to extend it to a long time before , and namely to the beginning of the world , but only to some few dayes foregoing , when GOD , through the occasion of the Manna , spake unto them of the Sabbath day , forbidding them to goe out of their place on that day , to gather of it , because they should find none , and commanding them to rest , and to abide every man in his place : which day , when afterwards he gave the Law , he commanded them more particularly and expressely to remember , because they heard mention made of it a short while before , and to beware of profaning it , as they had done already , Exod. 16. verse 28 , 29. And questionlesse , to that which he said unto them concerning the Sabbath in the sixteenth Chapter of Exodus , are to be referred these words which in the fifth Chapter of Deuteronomie are added to the fourth Commandement , Keepe the Sabbath day to sanctifie it , as the Lord hath commanded thee . As for the Sanctification of the Sabbath day which God ordaineth , and of which it is said that it cannot be called a ceremony , I answer , that indeed to speake universally and absolutely , it cannot be so called : For the Sabbath day was and ought to be sanctified by morall duties : But in as much as it was tyed to the seventh day , and was practised by sacrifices , offerings , and other services of the like kind , and by an exact resting from all worldly travels , such as GOD ordaineth in the fourth Commandement , it is ceremoniall . 3 Secondly , they stand much upon the words following , Sixe dayes shalt thou labour , and doe all thy worke , but the seventh day , &c. Where , as they say , there is a reason of the observation of the seventh day of Sabbath , which hath its foundation in equity and justice . For if God giveth to men sixe dayes for their owne affaires , and for the workes of their worldly calling , is it not more than just , that they consecrate a seventh day to his service ? And is it not as just for Christians , as for Iewes ? And therefore , say they , Christians , sith they take sixe dayes for their workes , are as much obliged as the Iewes to observe a seventh day of Sabbath to God. They adde also , that as the labour of sixe dayes which is mentioned in this reason , and whence it is taken , is not a ceremoniall thing , no more should the rest of the seventh day be ceremoniall . 4 I answer , that in the foresaid reason there is a manifest justice and equity , which continueth for ever . But that justice is generally in this , that , if a man hath many dayes for himselfe and for his owne workes , it is reasonable hee consecrate one amongst many for Gods service . Yea , there should be a great deale more justice , to imploy , if it were possible , a greater number of dayes upon Gods service , then upon our own businesse , Nay , to bestow them all . Also in consequence of this justice and equity , we have said before , that under the New Testament , in whose time the Christians are farre more beholden to God , then the Iewes were , sith God hath discharged them of many burdens of outward ceremonies , which did lay heavy upon that people , and hath called them to bee in some sort a people more franke and more affectionate to his service , all the dayes of the weeke , as much as possibly can be , should be Holy dayes unto the LORD . And because they cannot possibly meet together every day to serve in common , which neverthelesse he looks for as well as for a particular service , they must stint some ordinary day for that end , and in this stinting must not shew themselves inferiors to the Iewes , appointing lesse than one day among seven to Gods service . This is all that can be gathered from the foresaid reason , as it is obligatory for ever . For to dedicate to God precisely a seventh day , after we have bestowed sixe dayes upon our selves , it cannot be denyed but that it is most just , yet it is not more just nor better proportioned , nor more obligatory , of it selfe and in its own nature , specially to Christians , nay not so much , as to consecrate to God one of sixe , or of five , or of foure . For the moe we hallow to God , the more doe we that which is just , equitable , and well ordered , and the more doe wee performe our duty that wee are naturally bound unto towards him . If then God ordained in times past under the Law , that the day which he would have his people to dedicate unto him , should be particularly one of seven , it was not for any naturall justice which was more in that number , or for any proportion which in it selfe was more convenient in that behalfe , then the appointment of any other number , but because it was his good pleasure to direct and rule for that season the time of his service , and to impose no more than one day of seven upon a people loaden already with many ceremonies . And therefore no particular justice being tied to this number of seven , more than to any other , this reason contained in the foresaid words of the fourth Commandement , cannot be morall , nor consequently perpetuall , but only positive and for a short continuance , in that it commandeth to worke sixe dayes , and to rest the seventh day . It is morall only in the foundation and substance thereof , which is this , that if God giveth us liberty to bestow a number of dayes upon our owne affaires , it is reasonable , that there be one day appointed wherein we ought to serve him : We I say , that are Christians , and that as frequently , nay much more than the Iewes did , which we accord willingly to be perpetuall : But with this restriction , that under the New Testament the choice of one day , amongst a number of other dayes , is not stinted of God , and that he bindeth us no more to one of seven , then to one of sixe , or of five . 3 Whereas they adde that as the labour of sixe dayes is not a thing ceremoniall , so neither should the rest on the seventh day be placed in that ranke . I answer , first , inferring from thence a contrary argument , that as to take paines in the workes of our temporall callings , considering the condition of this present life , is a thing just and necessary , and may be called moral , but to work of seven dayes six , hath not in it any speciall necessity , even so it is necessary , just , and morall to dedicate some time to Gods publike service , but that such a time should be precisely one of seven dayes , is by no meanes morall . Secondly , that which I say to be ceremonial in the 4. Cōmandement , is the Commandement it selfe , to wit , that which God expressely and purposely injoyneth to be kept , as belonging to his outward and publike service . Now he commandeth not any thing in it precisely , saving the observation and sanctification of the day of rest , by refraining from all temporall callings . And whereas it is said , Sixe dayes shalt thou labour , as that maketh no part of Gods service , no more doth it make a part of the Commandement ( although God thereby warneth men , that they ought not to passe their dayes in idlenesse , but should apply themselves every day to the labour of an honest calling , ) but is a permission put only by concession , and relatively to the Commandement in this sence : Thou art permitted to work six dayes , but on the 7th . day thou shalt abstaine from all kind of work . Therefore it followeth not , that if these words put occasionally in the Commandement doe not impart any ceremony , the Commandement it selfe is not ceremoniall . Thirdly , the Scripture in the labour of sixe dayes establisheth not unto us any ceremonie , as it doth in the rest of the seventh day , which it maketh as expressely as can be , a type of the heavenly rest , as we have cleerely seene before . And yet in relation to the heavenly rest , figured by the rest of the seventh day , I may say , that the painefull labour of sixe dayes before the Sabbath , was a type and figure of these troubles and afflictions wherewith the faithfull are tossed to and fro during the ages of this life , before they come to the rest of the kingdome of heaven , and that so this labour also was ceremoniall . 6 They take their third argument from these words , The seventh day is the rest of the LORD thy God , that is , it is the day which God hath not only created and made , as the other dayes , but also hath put a part , to the end that it be applyed to his service . Whence it is often called , The day holy to the Lord , the rest of God , or Gods Sabbath , &c. Of this they inferre , seeing it is not lawfull to steale from God that which pertaineth unto him , nor to commit sacriledge , by devouring that which is holy , Pro. 20. ver . 25. we must , if we will not incurre this crime , consecrate alwayes to God one of seven dayes . 7 But I answer first , that if this argument be of any value it shall prove , that it is the last of seven which all are bound to keepe alwayes , as the rest of God. For it is this particular seventh day which is understood in the words before alleadged , and which also was the Sabbath holy to the Lord. Secondly , I say , that these words serve not at all to prove the morality and perpetuity of the Seventh day . In them it is truly said , that the seventh day is the Lords rest , to wit , because at that time he ordained it to the Iewes , to be observed by them in their generations , and if the Iewes had not observed , but applyed it to their owne affaires , undoubtedly they had beene guilty of sacriledge ; but doth it follow , that , because it is called the Lords Rest , in regard of the ordinance whereby he injoyned the Iewes to keepe it , we also are obliged under the New Testament to sanctifie it ? Doth he not also in the Old Testament , when he speaketh of the Leviticall , sacrifices , and offerings , &c. call them most frequently His sacrifices , His offerings , and all the other Sabbaths of the Iewes , His Sabbaths , as well as the Sabbath of the seventh day ? In a word , doth hee not claime all other things which hee commanded to the Iewes concerning his service , as his owne ? Shall we then conclude by the same reason , that seeing it is not lawfull to touch holy things , and God did claime all these things as belonging unto him , we must yet dedicate and consecrate them unto him under the New Testament ? Who seeth not the absurdity of this consequence , and by the same meanes of the consequence which is inferred of these words , The seventh day is Gods Rest ? For as these things , which I have mentioned , did belong to God , but did oblige the Iewes only to observe them , it fareth even so with the Sabbath . 8 In the fourth place they urge also these words , In it thou shalt not doe any worke , thou , nor thy Sonne , nor thy Daughter , thy man-servant , nor thy maide-servant , nor thine Oxe , nor thy Asse , nor any of thy Cattell , nor thy stranger that is within thy gates : Where they observe , that God hath respect to the easing of servants and of cattell , to the intent , that when they have beene kept sixe dayes at worke , a seventh of relaxation be given them to rest , and as it were , to breath a little , and specially that the servants as well as their masters , may set themselves about Gods service , to learne and practise it . For which cause in the fifth Chapter of Deuteronomie this particularitie is added at the end of the 4th . Commandement , That thy man-servant , and thy maide-servant may Rest as well as thou . The same is likewise to be found , Exodus 23. verse 12. All this is of perpetuall justice and equity . For God under the New Testament hath not stript and cast away the bowels of compassion , and forsaken the care of servants , and poore beasts . They take also in consideration , that the stranger is by name and specially obliged to keepe the Sabbath day , by refraining from all kinde of worke , from whence they inferre , that it was not a Iewish ceremony , but a morall point , because nothing is universall , binding strangers as well as Iewes , saving that which is morall , whereas the ceremonies were only for the Iewes , and as it were a middle wall of separation between them and all strangers , Eph. 2. ver . 14. And therefore , seeing the strangers which were Gentiles , were by Gods command bound to keepe the Sabbath day , as well as the Iewes , and when they were in the Land of Canaan , were constrained unto it by the Magistrates , as may be seene in the 13. Chapter of Nehem. vers . 28. it followeth , that the observation of the seventh day of Sabbath is a morall point , and not simply ceremoniall . 9 I answer , that to give refreshment to servants and poore beasts after they have beene wearied with labour , and to be carefull that servants learne to serve God , and apply them to so holy a duty , as well as their Masters , is a thing naturally just and equitable , and that the words of the fourth Commandement , as farre as they have respect to that duty , doe denote a perpetuall morality , and therefore Christians ought to give a time of relaxation and rest from labour to their servants and beasts , instruct their servants in the feare of God , and be carefull that they serve him , both in their particular devotions at home , and publike abroad with the rest of the faithfull , in such times and places that are appointed for that service by the order of the Church , which if they doe not , they sin . But to set apart for the rest and easing of servants , and their imployment in Gods service one of seven daies , rather then one of another number , and to rest precisely on the seventh day , according to the words of the Commandement , The seventh day is the rest : In it thou shalt not doe any worke , that I say againe and againe , is a thing simply belonging to order and Church-governement , and bindeth not necessarily for ever . As for the instance taken from the words whereby strangers are bound to keeke the Sabbath day , it is altogether vaine and frivolous . For there mention is made onely of strangers that were within the gates of the Iewes , that is , dwelling and sojourning among them . These strangers were either Proselytes converted to the religion of the Iewes , which were in effect obliged by religion to the observation of the Sabbath , just as the Iewes themselves , because they were of the same religion that the Iewes were of , and by their conversion were become Iewes : Or they were strangers , Pagans and Infidels , sojourning in Iudea for divers temporall occasions , such as were those of whom mention is made in Nehem. Chap. 13. These indeed were constrained by the Magistrate to keepe , or rather not to violate the Sabbath publikely , as those were of whom mention is made in the foresaid Chapter of Nehemiah , not for their owne sake , but only in consideration of the Iewes , lest they should offend them , and give them occasion to breake the Sabbath after their example . For the observation of the Sabbath did no more oblige them naturally , then the other observation of the Iewish religion . lust as in all politick regiment , which is well ordered , it is usuall to hinder those that are strangers to the religion professed in it , from giving any disturbance to the exercises of devotion , & namely in the solemnities and holy daies . To urge this point , is it not true , that among the Iewes , strangers were obliged to keep all other Sabbaths , new Moons , holy daies , solemnities after the same manner that they were constrained to keepe the Sabhath , that is , not to violate them publikely and with offence ? Were they not forbidden as well as the Iewes to eate leavened bread , during the seven daies of the Passeover , Exodus 12. verse 19. as also to eate blood , Levit. 17 , vers . 10. 12 , 13. Will any man upon this inferre , that the ordinances of all these Sabbaths , new Moones , Feasts , unleavened bread , abstinence from eating blood , were not ceremonies , but morall ordinances obliging for ever all men , and consequently all Christians under the new Testament ? Sure this must be concluded by the same reasoning , the vanity whereof is by this sufficiently demonstrated and discredited . 10 Fifthly , they inforce their opinion with these words ; For in sixe daies the LORD maae heaven and earth , the sea , and all that in them is , and rested the seventh day . Whence they gather , that sith the creation must be in perpetuall remembrance , and God ordained to the Iewes the seventh day for a memoriall therof , and of his rest , all men ought to keepe it continually for the same end , and in that follow his example , which also hee proposeth in the words before mentioned , to the end , that as hee made his workes in sixe daies , and rested the seventh day , so likewise men following his example , should give themselves to the workes of their calling , during the sixe daies of the weeke , and rest on the seventh day , that they may apply it to the consideration of the works of God ; which they pretend to be no lesse obligatory towards Christians under the new Testament , then towards the Iewes under the old Testament , because wee cannot follow and imitate a better example then the example of God. 11 To this I answer , first , that it may be denyed that Gods end in the institution of the Sabbath day was , that it should be a memoriall of the creation of all his workes on sixe daies , and of his rest on the seventh day . That is not said any where , but this onely is specified , that God sanctified the seventh day , because in it he rested from his workes after he had made them in sixe daies . Which sheweth only the occasion that God tooke to ordaine and establish the Sabbath day , but not the end of the institution thereof , which is declared unto us in the foresaid places of Exodus 31. vers . 13. and of Ezech. 20. vers . 12. where it is said , that God ordained it , to be a signe between him and the Israelites , that he was the Lord that did sanctifie them . This end of the said institution , as likewise the motive and occasion thereof , are coupled together in the 16. and 17. verses of the said 31. Chapter of Exodus , in these words ; The children of Israel shall keepe the Sabbath throughout their generations for a perpetuall covenant : It is a signe betwene me and the children of Israel for ever . Whereof a signe ? Certainly , that they may know that I am the Lord that doth sanctifie them , as it is written in the 13. verse . This is the end of the Institution of the Sabbath , which must be supplyed from thence . After that it followeth : For in sixe daies the LORD made heaven and earth , and on the seventh day he rested , and was refreshed . This is the occasion and motive of the said institution . There be some that would faine of this For make That , and joine the two members of the 17. verse , as if they were but one , after this manner ; It is a signe betweene me and the children of Israel for ever , that in sixe daies the Lord made heaven and earth , to inferre from thence , that the Sabbath was ordained expresly , to the end it might be a memoriall of the Creation ; but although the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth That , as well as For , yet that in the foresaid verse it should rather signifie For , and that the said verse should have two distinct members , and each of them its owne particular sentence , it appeareth probably , both by the changing of the forme of speech that God useth , speaking of himselfe in the first person in the first member , It is a signe betweene mee and the children of Israel for ever , and in the third person in the second member , For in sixe daies the LORD made heaven and earth , whereas if it had beene the continuance of the same period without distinction , hee should have rather have said , It is a signe betweene me and the children of Israel , that I have created in sixe daies , or that I am the Lord , who have created in sixe daies heaven and earth , &c. As also by the Hebrew accent , Athnach , which it put at the end of the first member , and is an accent denoting usually a pause and notable respiration , and a distinction of a compleate sentence . 12 Secondly , to stand longer upon this first answer , although I should yeeld that the seventh day of Sabbath was instituted of God purposely to be a memoriall of the Creation , the argument is neverthelesse inconsequent . For although things past should be in perpetuall remembrance ; It followeth not that the signes and memorialls of such things instituted under the old Testament , should be perpetuall : Nay , they ought not to be , if they have beene therewith types and figures relative to the Messias . God made a covenant with Abraham , and promised unto him to be God unto him , and to his seed after him , Gen. 17. vers . 7. which is a perpetuall benefit , and worthy to be remembred , by all his spirituall posterity , till the end of the world : Yet the signe and memoriall that hee gave him at that time , of this covenant , to wit , the Circumcision , was not to be perpetuall , and hath continued onely till the time of the new Testament . Likewise all the Sacraments under the old Testament have beene signes , and memorialls of perpetuall benefits , to wit , of justification , sanctification , &c. Notwithstanding they ought not to persist for ever , because they also were types . The same is the condition of the Sabbath . We may and ought to call to minde under the new Testament the benefit of the Creation , and of Gods rest after it , although we have no particular signe thereof , which by Gods ordinance is a signe of remembrance . In the Kingdome of heaven we shall celebrate eternally the remembrance of our Creation and Redemption without any signes . And I cannot see a cause , why under the new Testament , we should burthen our selves with a signe , which God declareth to have beene ordained by him to the Iewes in their generations , as if without it we could not remember the thing signified unto them by it . Let us content our selves with the gracions signes and memorialls , which Iesus Christ hath instituted and given us , of the worke of our Redemption fulfilled by him , of our justification , of our sanctification , &c. These are Baptisme and the Lords Supper , which being signes of a worke farre more excellent then the Creation , have caused the ancient memoriall of that other worke to cease , which notwithstanding we may and ought to record , having in nature continually many memorialls thereof before our eyes , to wit , the heavens , the earth , all the creatures , which advertise us of their Author , and of the beginning of their existance : And in holy Scripture many documents which entertaine , and hold us most frequently in the consideration of this worke . Yea , the Sacraments also signifying unto us our Regeneration and new Creation , draw us back consequently to the meditation of our first Creation . And we may in all places and times indifferently call to minde , and for it glorifie the Lord our God possessour of heauen and earth , although we be not tyed by the Law to any particular day . For of him , and through him , and to him , are all things . To him be glory for ever , Rom. 11. 36. 13 The example of God , who made in sixe daies heaven and earth , and rested on the seventh day , is of no force to this purpose . For to say , without restriction , that Gods example is of necessity to be alwaies followed , as being of it selfe and of its nature imitable , or rather that God in all his works proposeth himselfe as a paterne and president to follow , is a proposition too generall . God may be considered , either in regard of his attributes , or in regard of his actions . Of his attributes there be some , which wee ought to imitate , and they are in the Scripture laid downe unto us as examples of imitation . Such are his goodnesse , his mercy , his love , his justice , as it is written ; Be yee holy , for I am holy , Levit. 19. vers . 2. 1 Pet. 1. vers . 16. Be yee perfect and mercifull as your Father which is in heaven is perfect and mercifull , Matth. 6. vers . 48. Luk. 6. vers . 36. Let us love one another , for love is of God , for God is love , 1 Ioh. 4. verse . 7 , 8. If yee know that he is righteous , yee know that every one that doth righteousnesse , is borne of him , 1 Ioh. 2. vers . 29. There be others , which , to speake properly , are not paterns of imitation , neither are we in any sort able to imitate them . Such are his Eternity , the Infinity of his Essence , and Knowledge , his omnipotency , &c. which also we are nev●● exhorted to imitate . 14 It is consequently even so of his actions , and of his fashion in working . Of them some flow immediatly from these first attributes of his holinesse , bounty , mercy , love , righteousnesse , &c. and are essentially actions charitable , mercifull , bountifull , righteous , &c. These of their nature , and of themselves are imitable , and that alwaies . For example , God is bountifull , and doth good unto all , forgiveth all those that have recourse to his mercy , giveth a convenient and sutable reward unto vertue , and a due punishment to vice , protecteth those that are strengthlesse and oppressed , upholdeth those that are infirme and weake , &c. whereof hee hath given triall by divers experiences : From thence wee may conclude truely and soundly , that , by reason of the righteousnesse , holinesse , goodnesse , which are essentially imprinted in these actions , men ought to imitate them in all times , to their power and abilitie , according to the calling wherein they are called , and the rules that he hath in his holy Word prescribed unto them . There be other actions proceeding from these other attributes or proprieties of God : For example , from his omnipotency , Such as are his miraculous actions ; God hath created the world of nothing , hath framed man of the dust of the earth , and doth a thousand more or such great wonders : These actions oblige us not to imitate Gods example in them ; also God propoundeth them not unto us as examples to be followed , for we are not able to imitate them . Likewise wee are not bound to immitate the actions and proceedings of God , which are grounded on his Will pure and simple , whereof , although God had the reasons in his owne brest , yet we cannot on our part , alledge any reason taken from an essentiall righteousnesse inherent in them , but onely say for all reason , he hath done as it pleased him : As that he made the walls of Ierico to fall downe by seven blasts of seven trumpets of Rams-hornes , in seven severall daies , Iosh. 6. vers . 3. 4. 20. cured Naaman of his leprosie , sending him to Iordan to wash in it seven times , 2 King. 5. vers . 10. 14 , &c. 15 Like in all things is unto this the course which God did observe in the Creation , making all his works in sixe daies , and resting on the seventh day . For no man can tell why he did so , saving onely , because he would ; the thing it selfe not having in it any naturall equity , or evident morality . And therefore no kinde of obligation to doe the like can be naturally inferred from thence , I meane to observe sixe daies of worke , and one of rest . All these , and other semblable proceedings of God are not an example , and oblige not any man to imitate them , saving in case God be pleased to command them to doe so : as hee would , not through any necessity which was in the thing , and whereby he was bound to make such a Commandement , but because such was his good pleasure , command the Iewes to worke sixe daies , and rest the seventh day , who also afterwards observed that precept , not through necessity of imitation taken from the thing it selfe , nor that naturally it was emplary unto them , but because it pleased God to command them so to doe : As also in the fourth Commandement this reason , that God in sixe dayes made and finished all his workes , and rested the seventh day , is not alleadged immediately for an example , and a cause of obligation to the Iewes to doe the like , but as an occasion that GOD tooke , according to his free will , to bind them by that Commandement to this observation , which also in consequence of the said Commandement they practised . For it is said in expresse tearmes , In sixe dayes God made all his workes , and rested the seventh day , Therefore he blessed the seventh day and hallowed it , to wit , to be observed by the Iewes . And it was this blessing and hallowing , notified by Commandement , which obliged the Iewes to the observation of the seventh day , and not Gods course of proceeding immediately . For undoubtedly this will be advowed , that if God had not declared his will by a Commandement , the Iewes had not thought themselves bound to this observation , and Gods proceeding alone had not beene obligatory unto them , nor had the force of a Law among them : Which sheweth , that in it there is no morality , no example binding the conscience necessarily and for ever . 16 This being so , it followeth not , that if God was pleased to give this ordinance to the Iewes by occasion of the order that he observed in the Creation , he would also have it to continue among Christians , seeing it was not grounded in any morall thing , which should have life and vigor for ever , no more than so many other ordinances which he had given to that people upon good considerations , oblige not Christians , because the reasons were not morall And as these ordinances are changed and abolished , without any blame of variablenesse or of turning that God hath incurred on his part , even so that ordinance concerning the Sabbath might and ought to cease likewise . All the morality that can be gathered from Gods example , is , that as God after he had made all his workes in the space of some dayes , rested on another day , so we should have some day wherein , leaving off our ordinary occupations , we may busie our selves about Gods service , But not that Gods example obligeth us to the same day of rest which God observed . 17 And indeed , the Christians in the observation of their day of rest doe not any more ground themselves upon Gods example in the Creation . For although they keepe sixe dayes of worke , and a seventh of rest , yet it is not the seventh day that God rested in , for they work on that day , and rest on the first day of the weeke , which God began in to make all his workes , and so they change Gods order : Which sheweth , that this example of God is not obligatory of it selfe , and for ever . For if it were , we should be bound to keepe , not only one of seven , but the same seventh which God gave us example to rest in , there being no reason wherefore one and the same example of God should neither be obligatory for ever in one of its parts , to wit , in that hee observed sixe dayes of labour , and a seventh of rest , then in the other , to wit , in that hee imployed the first sixe dayes of the weeke to worke in , and the last to rest in . 18 They get no advantage to say , that under the New Testament the alteration of the Sabbath day hath beene made from the last day of the weeke to the first , because IESUS CHRIST rising on this day rested from the worke of our redemption , which is greater and more excellent than the worke of Creation , seeing that by it , man , who was created in the flat mutable state of nature , and of a naturall grace , from which he fell away , and was also to remaine upon earth , is put in the supernaturall and immutable state of grace , to be received in heaven , to be admitted to the contemplation of God himselfe , and to live there in a light and purity , farre more perfect then that which he had in the first Creation : That also heaven and earth shall be renewed , and established in a state a great deale more beautifull and excellent then the state they were created in ; Nay that the Angels themselves have thereby received many and great benefits : In a word , that in vertue of that worke , hath in part beene already made , and one day shall be made compleately a new Creation of all things , as Christ himselfe speaketh , Matth. 19. verse 28. And therefore it deserved well , that the day wherein Christ , after he had finished it , did rest , should be consecrated by all those that pretend to have part in it , and to whom the benefit thereof is offered , if they reject it not by their owne fault , to be a day of rest under the New Testament , instead of the day which was observed under the Old Testament , in remembrance of Gods resting from the workes of the Creation . 19 For I grant willingly this to be true : But with all I say , that the altering of the Sabbath day upon the occasion of Christs Resurrection , sheweth plainely , that the example of Gods proceeding in the Creation , and the observation of one of seven dayes , and of the last of seven founded thereupon under the Old Testament , was not morall . For if it had beene , no alteration , no changing could have beene made of that time , neither altogether , nor in part , for any occasion occurring and falling out sithence , because all morall things are perpetuall , have beene confirmed and ratified by Iesus Christ , and have not been casheered by him , nor by his Church . Now it is constant by the practise of all Christian Churches , that a change hath beene made , and in the beginning of that innovation the order of the observation of one of seven dayes was of necessity subject to be changed , and ceased to be obligatory . For when Christians began , or might have begun to omit the last day of the weeke , and to keepe the first , they might also then have neglected and violated the foresaid order of dedicating to GOD one day of seven , which neverthelesse is pretended to be morall , sith by the death of Iesus Christ all the Iewish ceremonies , and amongst them the ancient day of Sabbath , that is , the precise observation of the seventh , or the last day of the weeke , which is not denyed to have beene ceremoniall , being abrogated of right , in the weeke wherein hapned the death of Christ , and on the Friday of that weeke , the Disciples were not obliged to observe the last day of that weeke , which was Saturday , or the Sabbath of the Iewes immediately following , but they might have observed another in the weeke following : which being true , it followeth , that they might have overslipt all the seven dayes of the said weeke , without consecrating any of them to God : And in effect , in whatsoever time the Church begun at first to overpasse the last day of the weeke , of necessity she passed a whole weeke , wherein there was no seventh day of Sabbath , which she could not have done lawfully , if to observe one day of seven were a morall point . 20 Furthermore , according to this maxime , which proposeth the necessity of the observation of one day in the weeke , yea , of a whole day , as of a pointmorall , sith none can institute such a day but God alone , this also of necessity must be layd as a fundamentall point of our Religion , that our Lord Iesus Christ on the same day that he rose from death to life made this alteration of the last day into the first , and gave notice of it to his Disciples , who other wayes could not have acknowledged so soone the necessity of this changing . For if he did it not , seeing they were no more obliged to the Sabbath day of the Iewes which was abrogated by his death , they might have beene not only in the weeke wherein Christ died , but also in the weeke following wherein he rose againe , free from all obligation tying them to any Sabbath day , which the aforesaid maxime rejecteth , as unlawfull . Now what certainty or probability is there , that Iesus Christ on the first day of his appearing to his Disciples gave them this ordinance ? Further , although he had given it , sith he appeared not unto them till the evening following the day , in the morning whereof he rose againe , they were , at least all that day preceding his first manifestation unto them , free from all bond tying them to the observation of any particular seventh day , and their obligation to the observation of a certaine day hath begun by the extremity of the day , to wit , at the same time when CHRIST appearing unto them injoyned them to heepe it , which difficulties I see not how those that hold the aforesaid maxime can well resolve . 21 They say , that when the first change was made , the Disciples kept two Sabbaths consecutively , to wit , the last of the weeke , to put an end to the order of the ancient Testament , and thereafter the first day of the weeke immediately following , to begin the new order , which was to remaine for ever under the New Testament , and to keepe alwayes one day of seven . But this saying is a pure imagination . For who hath told them that the Disciples did keepe that course ? Besides , this giveth no satisfaction to the difficulties afore mentioned . For Iesus Christ being dead , and having by his death abrogated all the ceremonies of the Law , the last day of the weeke , at the same very instant that he gave up the Ghost ceased to be obligatory : And so , although Iesus Christ shewing himselfe to his Disciples on the first day of the weeke that he rose in , had ordained unto them expressely that day , and made them to sanctifie it in quality of a Sabbath day to persist afterwards till the end of the world , neverthelesse sith the day before , which was the Sabbath , had not obliged them to keep it , and if they observed it , they did it not through any obligation binding them thereunto , because it was abolished , it followeth manifestly that the obligation to one day of seven was caused in one weeke at least , yea , in more then one , if he ordained not Sunday to be kept as soone as he shewed himselfe unto them after his resurrection : Nay , is casseered in them all , if he gave them no ordinance at all concerning that or any other day , which is more probable , as we shall see more fully hereafter : Howsoever of this ariseth this conclusion , that the order of one of seven daies is not morall , sith it could suffer , once at least , an interruption in the obligation , or binding power which it had . 22 I would againe faine know , sith Christs resurrection might , without inconvenience , cause the changing of the particular day , wherein the Sabbath was before observed , which was the last day of the weeke into another day , which was the first wherein it came to passe , why it might not likewise , without any inconvenience at all , give occasion to change the whole generall order of the observation of one day of seven , and deliver the Church from all obligation unto it , Sith , as we have already shewed , there is no greater necessity to observe one day of seven , then the last of seven ? Sith also this resurrection of Christ , which was , as it were , his rest from the worke of our Redemption , cannot be said to have happened , as Gods rest from the worke of Creation , after sixe daies of labour , to ratifie thereby the observation of this number , but to reckon since the day wherein Christ began to be in agony in the garden , which was , to speake properly , the beginning of the worke of our Redemption , till the day that he rose out of the grave , which containeth the space of three or foure daies , wherein he suffered , died , was buried , came to passe after three or foure daies only of labour and of paine , whereby he redemed us , why may it not , with as good reason , be a foundation and powerfull motive , to change one day of seven into one of foure , sith Christ rose on the fourth day after the beginning of his passion , as well as the observation of the last day of the weeke into the first , in consequence of his resurrection on that first day ? For there should be as little evill or danger in the one as in the other . 23 But here is the maine point of the matter . For as much as the order which God observed of sixe daies for his labour in the Creation , and of a seventh day for his rest , carrieth not with it any necessary and naturall obligation to imitate it , and was not obligatory under the old Testament , but because it pleased God to command and establish it by his Law , for that time onely , under the new Testament there was no obligation to keepe it , and therefore the necessity of observing it , as of all other legall ceremonies , having come to an end , and being expired , the last day of seven hath wihout sinne , yea , with good reason been changed into the first that Christ rose in ; the Church thinking it fit to do so , whereunto she was not moved by an opinion , that the consideration of Christs rising from the dead on that day was of it selfe obligatory . For why should the day of Christs resurrection of its nature oblige us to observe it , as a day holy and solemne , rather then the day of his nativity , or the day of his death whereby he said All was fulfilled , Ioh. 19. vers . 30. to wit , all that was requisite for the expiation of our sinnes , and redemption of the world , conformably to the ancient prophecies and figures of the Law , or the day of his ascension , which might as well and better be called the day of Christs rest , then the day of his resurrection ? Sure the Church might have in any of those daies called to minde and celebrated the remembrance of the worke of our Redemption as well as in the day of the Resurrection , because all the actions of Christ have respect unto it . Nay , she might have as well changed the order of one of seven into a day of another number , seeing the worke of Redemption was not tyed to the same number of daies was that the worke of Creation . But because there was no necessity in this , she thought it expedient to keepe this order of one day in the weeke observed by the Iewes , amongst whom the weeke had its beginning , and to change onely the particular seventh day of the Iewes into another , to make a distinction between them and that servile people , as also to keepe a memoriall of Christs Resurrection . Of all this it appeareth evidently , that the reason taken from Gods example , as it is alledged out of the fourth Commandement , hath no force to prove that which it is produced for , and to shelter those that make a buckler of it . 24 Finally , they rely much upon these last words of the Commandement ; God hath blessd the Sabbath day , and hath sanctified it . Now , say they , if GOD hath ordained this seventh day to be observed , and to be a meanes that procureth his blessing corporall and spirituall , temporall and eternall , upon those that keepe it , as these words doe insinuate , have we not as great need of these blessings of GOD , as the Iewes ? God will he not grant them to us as well as to them ? Wherefore then shall we not keepe that which he hath ordained to be a meanes whereby he doth communicate them , or if we keepe them not , how can we promise to our selves , that he will grant them unto us ? Which is , as if wee should promise to our selves the grace of God by the usage of the Sacraments which hee hath instituted as meanes thereof , changing the elements which he hath ordained in them . They say also , that if God had not ordained unto us who are Christians a Sabbath day , he had left us in a worse condition then the Iewes . 25 I answer , that verily we have as great need of Gods blessings , as the Iewes had , and that God promiseth them unto us as well as unto them : But it followeth not , that he should impart them unto us by the same outward meanes . God bestowed of old his blessings upon the Iewes , not onely by the observation of the seventh day of Sabbath , but also of their Sabbaths , solemne Feasts , Sacrifices , Offerings , Sprinklings , and other legall ceremonies , and saith often , that he hath sanctified them , and would blesse them to their use . As then it followeth not , that we should keepe these things , and that they should be unto us meanes of Gods blessing : Likewise upon God saying , that he had blessed and sanctified the Sabbath day to the Iewes , doth it ensue , that we are still bound to keepe it . Indeed , if the Iewes , to whom , under the old Testament , God had expresly ordained the observation of the seventh day , to be unto them a meanes of the grant of his blessings , had neglected or rejected that day , and had of their owne fancie chosen another , they had deprived themselves of the blessing of God , by rejecting a meanes of the communication thereof ordained by him . And if it were constant , that to us also God had ordained the seventh day , as it is constant that he hath ordained unto us the use of cercaine elements in the Sacraments , and that the fourth Commandement obligeth us , as it did the Iewes , the same danger were to be feared for us , in case we observed it not , but sith that is not , we have no cause to feare . 26 To come neerer unto them , I say , that the seventh day , in its nature , was not a holy day , nor a meanes of blessing , more then another day , but onely in regard of the duties of religion and of godlinesse , whereunto it was particularly destinated , and which were practised in it . Therefore when we shall practice religiously , and according to the will of God under the new Testament , the duties of religion and Christian godlinesse , which Iesus Christ hath prescribed unto us in the Gospel ; they shall be unto us meanes of blessing , as were unto the Iewes their exercises , and whatsoever day the Church shall appoint ordinarily for that use , seeing Iesus Christ hath left unto her that liberty , and hath not made any particular determination thereupon , it shall be unto us , by reason of those holy duties , a blessed and holy day , as well as was unto the Iewes their seventh day , which God injoyned them to keepe . 27 It is against all reason to esteeme , that if God hath not ordained unto us a particular day , as he did to the Iewes , our condition shall be worse then theirs . For that is alike as if they should say , that Christians are in a worse condition then the Iewes , because God hath not appointed unto them a particular place whereunto he hath allotted the publike exercise of his service , as he did to the Iewes . It is true , that if Christians did not ordinarily meet together in one place and time , to serve GOD publikely , they should be farre inferiour to the Iewes , and should have farre lesse religion and devotion then they had . Whereas it is their great advantage above the Iewes , that God would not stint unto them any place , nor any time of their holy exercises , but would have the choice and setling of the one , and of the other to depend on their liberty , and left that to their zeale and wisedome , even as it is their great prerogative , that he hath made them free from all other legall ceremonies : which testifieth , that he hath loved them more , and would not use them rigidly as little children , or servants , but as children of a ripe age , and as a willing people . 28 So it hath beene shewed , that although the fourth Commandement obligeth us alwaies to appoint an ordinary day for Gods service , yet no solid thing can be gathered from the nature and words thereof , to prove the morality of a seventh day of Sabbath , farre lesse of Sunday , and a perpetuall obligation in Gods intention , to the observation thereof under the new Testament . And it is a most impertinent argumentation , that because all the particularities of the fourth Commandement may be applyed unto us , as well as to the Iewes , and that we may now , as they of old , rest on the seventh and last day of the weeke , as in it God rested , therefore we should doe it . For we may also observe all the holy daies and ceremonies which of old the Iewes observed , and find reasons to apply them unto us : For example , as they observed the new Moones , or the first daies of their moneths , to give thankes to God for his continuall government , and favorable intertainment , which his divine providence had shewed to them , making , after the last moneth , a new moneth to come , and to pray him to perpetuate the grace towards them , as also that it might be unto them a figure of the future renuing of the Church by the Messias . Also as they observed the feast of Pentecost , for a memoriall , as many doe esteeme , of the Law given on that day , or , which is more certaine , to give thanks to God for the cornes , which by his favour , they had reapt , and whereof they offered unto him two loaves of new and fine flower : Likewise , as they observed the feast of Tabernacles for a remembrance that they had beene pilgrims in the wildernesse , and had sojourned in Tents , during the time of their journey to the Land of Canaan , as also for a thanksgiving to God , for the gathering in of all the fruits of the Land : Even so might we observe all the same feasts , by an application of the reasons of their institution unto us . For God from moneth to moneth continueth his providence towards us , and hath granted us the renuing of the holy Ghost . The Law which he gave in Sina to the people of Israel , appertaineth to us in all the morality thereof , as well as unto them . It is his gift , that we gather in yeerely the cornes , and other productions of the ground for our nourishment , as they did . We are pilgrims , and strangers in this world , and we aspire to the heavenly Canaan &c. All these things might be capable to afford unto us subject and occasion to celebrate a thankfull and religious remembrance of them on solemne daies answerable to these of the Iewes . For although there were some particular reasons belonging only to the Iewes , and taken from certaine circumstances , for which God ordained these feasts and others unto them , and though there was in them a figure of the good things to come by Iesus Christ , Hebr. 10. vers . 1. in which respects they cannot be observed by us ( which also , by the confession of those against whom I dispute , is to be found in the Sabbath day ) that is no let , but that the generall reasons , which are to be found in them , may be unto us a ground of observation , and that we may practise and celebrate , as a memoriall or signe relative to the time past , or present , that which they practised as a figure relative to the time to come . And what they observed in a respect circumstanced after a fashion which was proper to them , that we may observe in another respect somewhat diversified , and fitted to our estate . Even as , although we observe not the Sabbath for some particular reasons , in regard whereof it is avouched that it was appropriated to the Iewes , yet many doe maintaine eagerly , that we ought to keepe it for some other generall reasons . Yea , sith almost all the Iewish ceremonies had some morall foundation , reason , or end , which considered in it selfe regardeth us , as well as them , that might be set abroach as a subject and occasion to observe them under the Gospell . 30 Yet for all that , it followeth not that God obligeth us to such an observation . Yea it should be contrary to the liberty and simplicity of the Gospel . Likewise whatsoever generall reasons may be considered , as capable in themselves , to be motives unto us , to observe the Sabbath , it followeth not that God hath prescribed and determined the observation thereof under the Gospel . 31 All these reasons which were motives to ordaine these ceremonies , were not naturall essentiall , and necessary reasons of their institution , but depended simply on the will of God , who had the power to make them , and give value and authority to the said reasons by the observation of these ceremonies for a certaine time only , and at another time without ceremonies , or by ceremonies of another kind : As he willeth us to give him thankes under the new Testament , for the continuation of his favourable providence over us , in the ordinary course of daies , of moneths , of the revenues of the earth ; for giving us , not only the Law , but also the Gospell of grace , and for preparing for us the heavenly inheritance , after the few and evill daies of the pilgrimages of this life , all which things concerne us , and yet he bindeth us not to celebrate in remembrance of these his blessings , the ancient festivall daies , nor any other . Even so he will have us to celebrate the remembrance of our Creation , and after we have bestowed daies upon our owne businesses , to appoint also some for his publike service , and to assubject unto it our wives , our children , our servants , and all other persons depending of us : As likewise to give a sufficient time of rest to our servants and beasts , after we have kept them at worke for us ; which are the reasons of the fourth Commandement that concerne us also . And yet of them no inference can be made , that God will have us to observe one of seven , or the last of the seven dayes of the weeke , as in consideration of them he ordained the seventh day to the Iewes . For we may doe it as well on another day , ordained after another manner . 32 He had ordained the Sabbath , as all other ceremonies to be signes for that time , and not for the time of the New Testament , under which the world being , as it were , renewed , all things pertaining to the order and government of the Religion were also to bee made new . New Ministers , new Sacraments , &c. were to be established , as it is written , Esa. 65. verse 17. Agg. 2. verse 6. Heb. 8. ver . 13. Heb. 12. verse 26 , 27. 2 Cor. 5. verse 17. And therefore it was convenient and sutable to this New estate , that there should be a new day of Gods service , different from the day which the Iewes observed under the Old Testament : But it was not necessary , that it should be one of seven , or that Christ Himselfe should have ordained it ; which notwithstanding they indeavour to prove by diverse other passages and arguments gathered out of holy Scripture , pertaining directly to the New Testament , and obliging all Christians living under it , to keepe the Sabbath , as much as the Iewes were under the Old Testament , yea to keepe a certaine and set day of Sabbath , not by ecclesiasticall constitution , but by divine ordinance , as they deeme . CHAPTER Eight . Answer to the Sixth Reason . 1. Ob. Isaiah hath prophesied , that under the New Testament , strangers and Eunuches , that is , Christians , shall keepe the Sabbath . 2. First Answer : The words of the Prophet may be understood of the state of the Church of the Iewes , after the captivity of Babylon . 3. Second Answer , In the Old Testament the service of the New Testament is set downe in tearmes taken from the service under the Law. 4. Which if they should be literally expounded , Christians should be bound to keepe all the ceremonies of the Law. 5. Wherefore , this and such like passages , are to be expounded spiritually , of the spirituall service of the Christian Church . 6. Another objection of the gate , which Ezekiel saith , shall be opened on the Sabbath day . 7. First Answer , the words of Ezekiel must be expounded mystically . 8. Second Answer , nothing can bee inferred from thence , but that the Christian Church shall have solemne dayes for Gods service . 9. Third Answer , The Sabbath may be said to represent the rest of eternall life in heaven , and the sixe worke dayes , the turmoiles of this life . 1 THey say to this purpose , that the 56. Chapter of Isaiah is manifestly referred to the time of the New Testament , and that God declaring there , how he would not any more put a difference betweene the strangers and the Iewes , and how the Eunuchs , the barren , and those that want Children shall no more be a reproach , and shall not be excluded from the privileges of his house , as they were under the Old Testament , saith in plaine tearmes , that those whom he calleth Eunuches and sonnes of the stranger , shall keepe his Sabbaths , verse 4 , 6. From whence they make this inference , that God would have the Sabbath to be kept by Christians under the New Testament , as well as by Iewes under the Old Testament . 2 To this I answer , that this argument hath little or no strength : For it is well knowne , that the Iewes doe referre it to the time that followed the captivity of Babylon . 3 But not to debate about this question , whether this prophesie is to be referred to the old , or to the New Testament , and to grant willingly that it is to be understood of the dayes of the New Testament , it is a thing notorious , that when God in the Old Testament speaketh by his Prophets of the service that should bee yeelded unto him under the New Testament , he expresseth himselfe ordinarily , in termes taken from the fashions and formes used in his service under the Old Testament : so he saith , that under the New Testament he should have Altars every where , that in every place incense should be offered unto his name , that from one new Moone to another all flesh should come to worship before him , &c. And in this same Chap. 56. ver . 7. he saith concerning these Eunuches , and the sonnes of the stranger which shall keepe his Sabbaths , that hee will bring them to his holy mountaine , and make them joyfull in his house of prayer , and that their burnt offerings and their sacrifices shall be accepted upon his Altar . 4 If then of that which is said , that they shall keepe his Sabbaths , they will inferre , that the Sabbath day is obligatory under the New Testament , as it was under the Ancient , by the same reason any may inferre , that the Temple of Ierusalem , the Altar and the sacrifices should remaine in use , namely seeing God in the fourth verse speaketh of his Sabbaths in the plurall number , and it is manifest , that besides the seventh ordinary day there was a great deale of other Sabbaths ordained of God to the Iewes , it may be as truly gathered , that under the New Testament the faithfull ought to keepe all the Sabbaths of the Iewes , and the same dayes of Sabbaths that the Iewes did keepe , and particularly the same seventh day , to wit , the last : which should be a conclusion most absurd . 5 The truth is , that the Sabbath , according to the stile of the Ancient Testament , was taken of old for all the outward service of God , and God using the same stile or manner of speech according to his custome , in this prophesie concerning the time of the New Testament , when hee saith , the Eunuches , and the sonnes of the stranger shall keepe the Sabbath , by the Sabbath denoteth all the outward and solemne service which was to be rendred to him in that time of the New Covenant ; but joyned with the spirituall service , signified in the second verse by these other words ; And keepeth his hands from doing evill : And consequently , he signifieth , that that outward service should have its times ordained in the Church , even as the Sabbath day was of old the time appointed for his service . But that it was Gods intention to stint to the Church of the New Testament a seventh day , or any other particular day whatsoever for a Sabbath day , and that he hath not left the determination thereof to the liberty of the Church , that shall never be proved by the aforesaid passage . 6 This answer may serve for a sufficient reply to the passage of the 46. Chapter of Ezekiel , where God continuing to represent unto the Prophet in a high and magnificent vision , and difficult to bee understood , of a most glorious and sumptuous Temple , the state of the Church under the New Testament , saith in the first , and third verses , that the gate of the inner Court shall be shut the sixe working dayes , but on the Sabbath it shall be opened , and the people of the land shall worship at the entrance of this gate . From whence it is fancied , that a necessity of keeping the Sabbath under the New Testament may be inferred . 7 But it is evident , that in all this vision contained in the nine last Chapters of Ezekiel , the state of the Christian Church , and of the Evangelicall service , is designed in tearmes and phrases taken from the Temple and legall service , which must not be understood literally , but mystically , if we will not under the Gospell bring backe , not only the Sabbath , but also a great deale of other ceremonies , which are mentioned in that vision ; As for example , The New Moones , which in the aforesaid verses are joyned with the Sabbath . For it is said there , verse 1. that the gate shall bee opened on the Sabbath day , and in the day of the New Moone it shall be opened , and that the people of the Land shall worship at the entrie of this gate before the Lord on the Sabbaths , and in the New Moones , verse 3. Which must be understood spiritually of the truth figured by the Sabbaths and New Moones , and not properly of these things themselves , which were but figures , that is , not that the faithfull should celebrate Sabbaths and New Moones , but that they should rest from their workes of iniquity , to practise the workes of the spirit of Sanctification , and of Gods true spirituall service , and should be renewed and illuminated for ever by the Lord Iesus their true and only Saviour , and by him have alwayes free accesse and entrance to the throne of grace . 8 All that can be , at the most , inferred of the forealleadged passage , concerning the externall service of the Christian Church , is , that the New Testament shall have solemne dayes , wherein God shall be publikely served by all his people , but in no wise that they should be the same which were stinted under the Old Testament . For so we should be bound to observe the dayes of New Moones , the last day of the weeke , and other holy dayes of the Iewes mentioned in the aforesaid place , and betokened in the plurall number by the name of Sabbaths . 9 Whereunto I adde , that it may be said , that the Sabbath day , and the day of the New Moone spoken of there , representeth the time of eternall life in heaven , where the faithful are in a perfect rest , and are new Creatures without any blemish of sin , or defect of righteousnes : As the sixe work dayes , are a representation of the time of this present life , during which they travel , they rove , and trot up and downe upon earth , where so long as they sojourne , the Prophet signifieth , that the marvels of the glorious grace of God are alwayes shut unto them , but in heaven shal be opened unto them , by a full and unconceivable manifestation , and perfect fruition of that joy , which is in the face of God , and of those pleasures that are at his right hand for evermore , whereby they shall worship and serve God perfectly for ever and ever . Amen . This then is in meaning the same that wee read of in the 66. Chapter of Isaiah verse 23. where it is said , that in the new heavens and in the new earth , which God should make , from moneth to moneth , and from Sabbath to Sabbath , all flesh , ( i. all the faithfull ) should come to worship before him . Of which passage I have spoken before . Of all that hath beene said it is manifest , that all the passages of this kinde , which are to bee found in the Prophets , are not to any purpose , when they are produced to prove that which is debated about the Sabbath day . CHAPTER Ninth . 1. Answer to the seventh Reason . 1. Ob. Iesus Christ is not come to abolish the Law , whereof the Sabbath is a part . 2. Answer , sometimes by the Law and the Prophets , are understood the morall precepts only . 3. Sometimes the ceremoniall only . 4. In Christs words both are to be understood , but principally , the ceremoniall . 5. This is proved by the 18. verse . 6. Frivolous instance from Christs words , Heaven and earth shall not passe , &c. 7. The same is proved by the scope of Iesus-Christ , in the foresaid words . 8. Falsity of a second instance , that the Lawes expounded in the rest of the Chapter are all morall . 9. Although it were true , it followeth not , that Christs words in the 17. verse should bee understood of the morall Law. 10. Christs words rightly understood favour not the morality of the Sabbath . 11. Third instance from the 19. verse . 12. First Answer , Christ in that verse speaketh of an annihilating of the Commandements , and not of the abrogating of some of them . 13. Second Answer , by retorsion . 14. Third Answer : Christ speaketh of the whole Law of Moses , and not of the Decalogue only . 15. Fourth instance from Saint Iames words , Chapter 2. verse ten . 16. Uanity of this instance . 1 AS little to this purpose are the words of Christ in the fifth Chapter of Saint Matthew verse 17. I am not come to destroy the Law and the Prophets , but to fulfill them . From which words they make this conclusion , that seeing the Commandement of the Sabbath day is a Commandement of the Law confirmed from time to time by the Prophets , IESUS CHRIST hath not abolished it . And therefore the obligation to keep the Sabbath day lieth upon us still , and shall dure to the worlds end . 2 To this allegation of Christs words I returne this answer , that indeed sometimes , to wit , when a morall matter is in hand , the Scripture by the Law and the Prophets , understandeth only the precepts of the Law and of the Prophets pertaining to this morality . As when in the twelfth verse of the seventh Chapter of Saint Matthew , Christ saith , All things whatsoever yee would that men should doe to you , doe yee even so to them : For this is the Law and the Prophets . 3 But sometimes also , when the speech is of the fulfilling of things foretold or figured of old , by the Law and the Prophets , are to be understood only the prophesies , and the typike ceremonies of the ancient Testament , as in S. Matthew 11. Chap. v. 13. S. Luke 24. verse 27. Acts 24. ver . 26. Acts 26. verse 22. 4 To apply this to the passage objected out of the fifth Chapter of Saint Matthew , I say , that in it by the Law and the Prophets are to be understood , not only the precepts concerning the morall duties of this life , but also the ceremonies of the Law , as may be clearely seene by these words of our Saviour that are generall , I am not come to destroy the Law , nor the Prophets , but to fulfill them . Now the ceremonies are a part of the Law of Moses , are called in the Scripture by the Name of the Law , and make a part of the Sermons of the Prophets , as well as the moralities : The conjunction of the Law and of the Prophets in a generall matter , such as this is , sheweth that by the Law we must understand all that is contained in the bookes of Moses , as by the Prophets all things contained in their bookes . Now of the bookes of Moses and of the Prophets the ceremonies make a notable portion . 5 I adde to this , that the predictions , types and promises are here as much , nay much more to be understood , then morall duties , as may be seene evidently by these words of our LORD in the 18. verse following , Uerily I say unto you , Till heaven and earth passe , one Iot , nor one title , one point , or one pricke of a letter , shall in no wise passe from the Law , till all be fulfilled . It is certaine that these words Iota , Title or pricke , are not to be in this sentence taken properly , because letters , and titles or pricks of letters are not capable of accomplishment ; but by them Christ understandeth the least things propounded in the Law. Having properly regard to all the things , whether great or small , figured by the ceremonies of the Law , and foretold and promised by Moses and the Prophets , whereof he confirmed by these words the future accomplishment . Neither can these words of the 18. verse be so fitly applyed to the morall Commandements , as to the ceremonies , promises , and prophesies . This sense , The heaven and earth shall passe , rather then whatsoever hath beene figured , promised , and foretold by the Law and the Prophets , shall not be effected and fulfilled , being manifestly more sutable to the foresaid words , then this , The heaven and the earth shall rather passe , then the morall Commandements shall not be kept and executed . 6 The instance made upon these words , Till heaven and earth passe , &c. is vaine , when they conclude , that there Iesus Christ speaketh of things of the Law that were to continue in their being , and oblige all men to observe and keepe them till the worlds end , which is not true of the ceremonies which soone after expired by his death . For Iesus Christ doth in no wise say , that whatsoever is contained in the Law was to continue stable in force and vigour , and to be kept till heaven and earth passe : But his meaning in this kind of speech is the same that I have touched , to wit , that heaven and earth shall passe more easily , and rather , than the Law shall fall short of a full accomplishment , and the truth thereof shall faile to be ratified and exhibited in all the things contained therein , the impossibility of this being denoted by a comparison with that we have this explication in the 16. Chapter of S. Luke vers . 17. where Christs intention is thus expressed , It is easier for heaven and earth to passe then one title of the Law to faile : where also the Evangelist sheweth , of what points of the Law Iesus Christ did purposely speake , to wit , of the types and prophesies . For in the sixteenth verse immediatly preceeding he had said , The Law and the Prophets untill Iohn , where we must understand the Verbe prophefied , which S. Matthew addeth in the eleventh Chapter and 13. verse , saying , For all the Prophets and the Law prophefied untill Iohn , that is , the ancient prophesies and figures , as having respect to Iesus Christ , finished in the time of Iohn Baptist , not in him , but in Iesus Christ , who lived in the same time , and whom Iohn seeing comming unto him , shewed with his finger , saying , Behold the Lambe of God , which taketh away the sinne of the world , Ioh. 1. vers . 29. After then that Christ had said , the Law and Prophets prophesied untill Iohn , S. Luke addeth these words following , as spoken by Christ to that purpose , And it is easier for heaven and earth to passe , then one title of the Law to faile , where by one title are to be understood all the ceremonies , figures , and productions contained in the Law and in the Prophets . 7 Againe , the same is clearely seene by the intention and end of Iesus Christ in the passage that is in question , which is to shew , for the justification and clearing of himselfe , that although he urged above all the observation of the most weighty points of the Law , such as are the morall points , and blamed the Scribes and Pharisees for tying themselves principally to the ceremonies , as to Sacrifices , Purifications , Sabbaths , &c. which were of little importance in comparison with morall duties , and exhorted his Disciples to be carefull that their righteousnesse should exceed the righteousnesse of these Hypocrites , and for that cause , was by them accused as a Destroyer of the ceremonies commanded by the Law , and authorized by the Prophets , neverthelesse he was not come to destroy them , but to fulfill them . 8 The instance that they make , saying , that the Lawes which Iesus Christ expoundeth in the verses following of the fifth Chapter of S. Matthew are all morall , is too weake . For they are not all such . In them there is something which hath expresse regard to the ceremonies , and a comparison of them with the moralities vers . 23. 24. And some other things which belong to the politike or judiciall Law , vers . 25. 31. 38. 9 But besides this , although they were all morall , that inforceth not by a necessary proofe , that in the seventeenth and eighteenth verses , Christ hath spoken of morall duties , or that the twentieth one , the twentieth two , and verses following have so strait a connexion with the 17 , and 18. verses which goe before , that they speake all of the same subject and matter . For how ordinary is it in the same sequele of a discourse to diversifie the particular subjects , and to passe from one to another ? And indeed our Lord IESUS CHRIST passeth most conveniently from the Ceremonies , which the Scribes & Pharisees accused him falsely to destroy , to the moralities , which they destroyed in effect : The tenor of his discourse being this , I am accused by the Scribes and Pharisees to destroy the ceremonies and ordinances of the Law , because I blame the superstitious usage , and preferring of them to morall duties , which are of greater importance . But that is most false : For I destroy them not , but doe shew their true usage , and am come to exhibite the truth of them in my person , neither is there any of them , nor of the Prophesies that shall not be fulfilled in me . But this accusation may be truly laid in the dish of the Scribes and Pharisees ; For they are the men which destroy the Law , yea , in things that in it are of greatest moment , debasing and disrespecting it , as if it were nothing in comparison of their traditions and ceremoniall observations . Therefore , I say unto you , that except your righteousnesse shall exceed theirs , yee shall in no case enter into the Kingdome of Heaven . For they make glosses upon the morall Commandements which pervert their true sense , and in so doing , teach men to breake them . This then being evident , that in the foresaid 18. verse mention is made of the Law , as much , nay much more as it containeth the ceremoniall ordinances , then the morall , the argument taken from it remaineth without force on the behalfe of those that alledge it , if they will not by the same meanes render us necessary keepers of all other ceremonies of the Law , as well as of the Sabbath day , which is not their intention . 10 Neither doth that follow of the saying of Iesus Christ. For it is most true , that he was not come to annihilate and destroy the ceremonies of the Law , either by his Doctrine or by his Actions : Not by his Doctrine by declaring them to be vaine , idle and frustratory things : not by his Actions , by saying or doing any thing contrary unto them , by casseering and abolishing them without fulfilling the truth of things figured by them . The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Evangelist imports as much ; for it signifieth often to overthrow , and destroy , and is here equivalent to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle in the same subject , and to the same intention , Rom. 3. vers . 31. saying , that through faith the Law is not made void , but established , where by the Law , he understandeth not onely the morall Commandements , but also the Ceremonies , figures , and prophesies , as appeareth by the 21. verse , where he speaketh of the righteousnesse of faith witnessed by the Law , which belongeth to the whole Law given by Moses , yea , properly to the ceremoniall Law , which led men directly to Christ , which the morall Law did not , but by an oblique and indirect way ; Christ , I say , was not come to destroy the Law of ceremonies , but to fulfill them , which he did both by teaching what was the end they tended unto , and by a reall exhibition in himselfe of the body of their shadowes , and of the truth of their figures , which was no impediment unto him , why he should not make them to cease , after he had fulfilled them : Nay , much otherwise , it was necessary hee should make them to cease , seeing they had no other end but to figure and represent him , which was not a destroying of them , but rather the true meanes whereby he made them to obtaine their perfection , making them to abut to their end , In which respect the Apostle in the tenth Chapter to the Romans , vers . 4. calleth Christ the end of the Law. Now the Sabbath day being a ceremoniall point of the Law injoyned in the 4th Commandement of the Decalogue , in that wherein it was ceremoniall , as hath beene shewed before , Iesus Christ ought not destroy it , but by fulfilling the truth that it figured , make it to cease and expire , as all other legall ceremonies . And therefore , although Iesus Christ in the foresaid passage had intended to speake onely of the Law of the ten Commandements , the objection taken from this place , should not be of any moment and consquence . 11 Of this that wee have said , ariseth an answer to the instance taken from the ninteenth verse following in the same Chapter : Whosoever therfore shall breake ( or rather shall destroy ) one of these least Commandements , and shall teach men so , hee shall bee called the least in the Kingdome of Heaven : Of which words , presupposing still that Iesus Christ in them intendeth to speake only of the Commandements contained expresly in the Decalogue , they inferre , that seeing the Commandement of the Sabbath is one of them , Iesus Christ condemneth for ever the inobservation or transgression , and on the other part , ordaineth and establisheth the observation thereof . 12 Wherevnto , granting unto them , for their greater advantage , that Iesus Christ in these words hath regard to the Commandements of the Decalogue only , I answer , that he speaketh of the dissolving , annihilating , and overthrowing of these Commandements ( For this the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the originall ) And condemneth all those that dare to doe it . But to abrogate the Sabbath day injoyned by the fourth Commandement , seeing it was a figure and type , and that by fulfilling in himselfe , and in his faithfull servants , the truth of the thing figured by the outward Sabbath , to free them from the necessity of the observation thereof , was not a dissolving and overthrowing of it , neither on his part , nor on theirs , but rather an effectuall ratification thereof , as in the same sence he hath not dissolved any of the legall figures , but hath fulfilled them all . 13 Secondly I say , that of necessity the broachers of this argument must advow , that Iesus Christ doth not blame in this place all inobservation of the Sabbath , neither doth he establish precisely and absolutely the observation thereof for ever , according to all the tearmes , and the whole sence of the fourth Commandement . For it should from thence follow , that he blameth for ever and ever the inobservation , and commandeth for evermore the observation and sanctification of the last day of the weeke , by a legall service , in remembrance of the Creation of Gods workes in sixe dayes , and of his rest on the seventh , because the Commandement carrieth with it that necessity , to which is contrary the practise of the Christian Church . Therefore this limitation must be added , that Christ's intention is , to forbid the transgression , and to command for ever the observation of the Commandement touching the Sabbath , and of all the rest , as farre as it may and ought to oblige us according to the tearmes of the Gospell . Now we have shewed , that it obligeth us not , as it ordaineth one day of seven , or a certaine seventh day , or a legall sanctification , but so farre only , as it commandeth , that Gods publike service be practised for ever , according as it shall be established by him , and that an ordinary day be appointed for that purpose . And therefore Iesus Christ in this respect only , and no further , condemneth the transgression , and injoyneth the observation of the fourth Commandement . 14 Thirdly , Iesus Christ , in the place before alleadged , hath not regard to the Decalogue only , but universally to all the Commandements of God , whether morall or ceremoniall , contained in the Law and in the Prophets , which he had spoken of in the 17. verse , that is in all the bookes of the ancient Testament ; and , to repulse the false accusation that the Scribes and Pharisees laid to his charge , declareth , what was his minde concerning all these Commandements , to wit , that there was not any one of them , nay not of those that are the least , or may by men be esteemed , that ought to remaine unprofitable , vaine , and without effect , and that the man , whatsoever he be , that either by teaching or by practise shall despise and reject any of them , shall be despised and rejected of God. That on his part he fulfilled them all , and extended and setled the accomplishment of them for ever , to wit , of those that are morall by obeying them all in his owne person , and charging his Disciples with their perpetuall observation , and sanctifying them inwardly , that they may observe them : Of those that are ceremoniall , by performing and exhibiting the truth of all things signified and figured by them , which truth he should make to have an eternall continuance and efficacy towards all that are his , although he was to make the use of the figures to cease , as the intention of God , and reason did require . But that the Pharisees were the men , who on their part made void the Commandements of GOD , both ceremoniall and morall : The ceremoniall , by adding unto them over and above a thousand superstitious observations : The morall , by corrupting them with false glosses and interpretations , and preferring unto them the traditions of men , which he layeth to their charge in diverse places , and namely in the verses following of this fifth Chapter of Saint Matthew . Now according to this sence , which is true and naturall , it is evident , that they which alleadge this passage can inferre nothing of it for their purpose . 15 They pretend in vaine to fortifie and confirme it with the words of Saint Iames in the second Chapter and tenth verse , where the Apostle speaking of the Law of the Decalogue saith , that whosoever shall keepe the whole Law , and yet offend in one point , hee is guilty of all , because the same God who hath injoyned one of the points , hath also injoyned all the rest . Whence they would inferre that the inobservation of the seventh day of Sabbath , which is a point of the Law , maketh a man guilty of the transgression of the whole Law , that therefore wee are obliged to the observation thereof . For I answer in few words , that indeed Saint Iames saith , that to faile , or to commit a sinne against any Commandement of the Law , maketh him that committeth it guilty of the universall transgression of the Law. But I deny the inobservation of the Sabbath , as it is commanded by the Law , to be under the New Testament , a sinne and a fault properly so called , because in so farre as it commandeth the Sabbath , it obligeth not any more : For it was for the Iewes , and not for us . And therefore , not to observe the Sabbath according to the tenor of the Law , is not a fault and a sinne in any point , as Saint Iames understandeth it . So if one should say , that he that hath kept the whole word of God , if he offend in one point thereof , should make himselfe guilty of all , that saying should be true according to the meaning of Saint Iames : But if any should inferre upon this , that not to observe still , under the Gospell , all the legall ceremonies , because they make a part , and are points of the Word of God , is a trangression whereby a Christian is made guilty of all this word , and therefore he is bound to keepe them all , it should be an absurd illation ; for not to keepe these ceremonies now , is not a fault nor sinne to us , because they oblige not any more . No man sinneth against a Law or word but in as much as it obligeth : But neither the word of God , as it commandeth the legall ceremonies , nor the decalogue , as it commandeth the Sabbath , is any more obligatory to us ward : wherefore we sinne not now , by not observing these points , and therefore we make not our ●●lves , in that behalfe , guilty of the Law and word of God , who is author of all the points of this Law , and of this word , but hath not given them all to all men , nor to continue in all times , but some of them only to some men , and to have vigor and being for a certaine time only . CHAPTER Tenth . Answer to the Eighth Reason . 1. Eight reason , Iesus Christ speaking to his Disciples , advised them to pray , that their flight should not be on the Sabbath day , that is on our Sunday . 2. First answer , The Sabbath day is ever taken in the New Testament for the Sabbath of the Iewes , and is so here taken by Christ. Neither is our day of publike service any where in holy Scripture , called the Sabbath day . 3. True sence of Christs words , and that they had relation to the Iewes only . 4. Although he spake them to his Disciples . 5. Second answer , Although he had spoken to his Disciples only , he might have had respect , not to them , but to their brethren among the Iewes that were weake in faith . 6. Third answer , Although by the Sabbath , the Lords day were to be understood , the morality of one of seven dayes in the wee● cannot be inferred from thence . 1 IEsus Christ speaking in the 24. of Saint Matthew and twenty verse , to his Disciples , of the desolation that was to come upon Iudea , and namely upon Ierusalem , said unto them , Pray ye that your flight be not in the winter , nor on the Sabbath day . Not in the winter , because then the wayes are incommodious , and there is neither driving , nor marching , but with difficulty . Not on the Sabbath day , by reason of the holinesse of that day , which being appointed and set a part for Gods service , although it was lawfull unto them to flie in it , to save their lives , yet they should not be able to doe it , but with griefe , and sore against their will , being constrained to spend , on trotting , toyling , and much hurrying up and down , a day particularly consecrated to the publike exercises of Religion , and so should have a just occasion to pray to God to keepe them from being brought to such a necessity . Some alleadge this passage , esteeming it to be pressing , and of great weight . For , say they , Iesus Christ speaketh to his Disciples of a thing that was to fall out forty yeeres after his Ascension , when all the ceremonies of the Law should be abolished in the Christian Church , and yet notwithstanding , he speaketh unto them of the Religion of the Sabbath , as of a thing that they ought alwayes to take to heart , in so high a measure , that they should be sorry and throughly grieved to be in that time of desolation constrained to flee on so holy a day , instead of applying themselves to Gods service . Therefore the Sabbath day was not a ceremony comming within the compasse of those that he was to abrogate , but a morall point , and of perpetuall necessity : Otherwise he had not done well to intangle their mindes with an unnecessary Religion towards the Sabbath day in the time of their flight , seeing it being abrogated by him , they might with as little grieve , in respect to the day , get packing as fast as they could , trot and toyle on that day , as on another day . 2 I answer , that this argument is a silly one , and of no value . For Iesus Christ speaketh not in that place of Saint Matthew of the day of rest that Christians were to observe after his Ascension , but of the Iewish Sabbath day , as this word , Sabbath day , sheweth clerely , which his Disciples were farre from understanding other wayes , then for the last day of the weeke observed among the Iewes . For it is certaine that it signified nothing else at that time , seeing there was not , as yet , any other day of rest in vigour , saving that alone . And Iesus Christ had not at all made himselfe to be understood of them , nay he had purposely given them occasion to mistake him , if by the Sabbath day his intention was to denote another day then the last of the weeke , because this alone carryed that name , neither shall it bee found in the whole Scripture , that any other day is specified by that name . 3 The heavenly rest under the Gospell is once called by the Apostle in the Epistle to the Hebrewes Chapter 4. verse 9. by a name drawne from the Hebrew word Sabbath , because it was figured by the Sabbath of the Iewes . But our day , wherein wee apply our selves to Gods outward service , and to that intent doe cease from our ordinary labour , is alwayes called in the New Testament The first day of the weeke , or The Lords Day , and not the Sabbath which name the Apostles and first beleevers had not failed to give unto it , if Iesus Christ had so qualified and stiled it . Now if they would never tearme it by such a name , although it might have been in some sort attributed unto it , but only , The Lords Day , or The first day of the weeke , to distinguish it from the day which was so called among the Iewes : For the same reason Iesus Christ in the foresaid place , if he had minded to speake of the day , which Christians were to observe after his death , he had intitled it by some other name then of the Sabbath day , to make a distinction betweene it , and the day of the Iewes . Wherefore those which use this argument doe most fondly suppose , without proofe or likenesse of truth , that by the Sabbath Iesus Christ meaneth the Lords day . Now if it be understood of the Sabbath of the Iewes , as it must , for the foresaid reasons , and as all the interpreters , whom I have read and perused , doe take it , this argument , being urged according to the ratiotination of those that have set it on foot , shall yeeld , against their intention , this conclusion , that after the death and ascension of our Lord Iesus Christ , the Sabbath day of the Iewes ought to bee yet kept in the Christian Church , and that the faithfull are obliged unto it by Religion and conscience , and ought bee hartily sorrowfull , when being constrained to flye on it , to save their lives in a great desolation , they should not be able to consecrate it to Gods service . 3 The true sence of this passage is , that indeed our Lord Iesus < Christ commandeth his Disciples to pray to God , that their flight happen not on the Iewish Sabbath day . Yet it was not his intention to make that day necessary unto them , and to urge them with the observation thereof , nor also to imbrew their spirits with a superstitious opinion , as if it were not lawfull to flye on that day for the saving of their lives from the day of desolation , although they had beene obliged to keepe it still , seeing on both sides it is agreed on , that a man may lawfully flie , and doe all necessary things on any Sabbath day whatsoever , without feare of breaking it . In this speech the Lord hath regard to this onely , that because there was a Law amongst the Iewes , forbidding them to travell on the Sabbath day ordinarily , further then a certaine number of steppes , to wit , two thousand , and that for a religious end , which was called a Sabbath dayes journey , Acts 1. verse 12. he knew well , that many , not only of the Iewes , which were not converted to the faith , but also of those which had professed the Gospell , moved with devotion and Religion towards the Sabbath , for want of sufficient instruction , should bee scrupulous to prepare things necessary for their f●ight , and to flee far on that day , the desolation comming upon them on a suddaine , through feare to breake Gods Commandement concerning the Sabbath : as we see in the History of the Maccabees , that many of the Iewes , which were gone downe into the secret places of the wildernesse , the battell being given them on the Sabbath day , chused rather to be slaine with their Wives , Children , and cattell , then to make resistance for the safety of their lives , least they should profane the Sabbath day , 1 Maccab. 2. verse 32. &c. There is another example of a like scruple in the second booke , Chapter 6. verse 11. And we read in Iosephus , in the eight Chapter of the foureteenth booke of the Antiquities of the Iewes , and in the first booke of the Warres of the Iewes Chapter 5. that when the Romans under their generall Pompeius , beleagured the Temple of Ierusalem , the Iewes , which were fled thither , although they defended themselves on the Sabbath day , if they were assaulted , yet they remained quiet and bonged not , if they were not assaulted ; which when the Romans had perceived , they set not on them , and threw nothing against them on the Sabbath day , but prepared only things necessary for the assaults , dressed terrasses and forts , brought neere their engines , to make use of them the next day , and the Iewes of Religion and great devotion toward the Sabbath , suffered them to doe what they would , without disturbance . And Iosephus approveth this Religion , or rather superstition , as if it had beene conformable to the ordinance of the Law , saying that the Law permitteth on the Sabbath day , if the enemies come to wage battell , or give blowes , to drive them backe . Many might have beene intangled with the same superstition , during the desolation wherof Christ speaketh in the place before alleadged . For although that upon such an occasion as this was , to wit , to save their lives , they should and might have beene informed , that they had full liberty to work and flie , yet the devotion so ancient , so usually practised , so exactly and scrupulously observed towards the Sabbath , specially in these times , as may be seene in sundry places of the Gospell ▪ this devotion , I say , was more than sufficient to forme many difficulties in their mindes , and cast into many perplexities , concerning the practise of this knowledge , even those that had it . Wherefore our Lord Iesus Christ foreseeing , that many , in the dayes of the future desolation of Ierusalem , should be disquieted with such feares , should make such difficulties , or at least conceive a great displeasure to be constrained to worke and travell on the Sabbath day , for the preserving of their lives , adviseth them , to pray to God that their flight be not on that day . 4 If they reply , that Iesus Christ spake these words to his Disciples , who were infallibly to be well instructed before the desolation of Ierusalem concerning the Evangelicall day of Sabbath , and concerning all things that may be lawfully done on it , and therefore there was no occasion to feare , that they should suffer themselves to be carryed away with any Religion , or rather superstition towards the Iewish Sabbath day , which before that time should be abrogated . To that objection I answer againe , that verily Iesus Christ spake to his Disciples , who apparantly were alone with him , but not in regard to them . For he knew well , that about the time of the desolation of Ierusalem they should be either dead , or farre removed from Iudea , among the other nations of the earth , and therefore this danger was not to be feared on their behalfe . Wherefore in their persons he spake to all the Iewes , who were all to be in common partakers of this desolation ; or at least to all the faithfull , who in that time should be conversant in Iudea , as if they had been present before him with his Disciples : This is evident by these words in the 16. 17 , 18 , 19. Verses , Then let them that be in Iudea flee into the mountaines : Let him which is on the house toppe , not come downe to take any thing out of his house : Neither let him which is in the field , returne backe to take his clothes : and woe unto them that are with child , and unto them that give sucke in those dayes , &c. For these are common advertisements to all that were to be insnared in that danger , and so is likewise this , Pray that your flight be not on the Sabbath day , which must be understood as said to all the Iewes , to whom the preceding warnings are directed , amongst whom Iesus Christ knew that many Christians converted unto him , and carryed away with a Religious respect towards the Law , should still have the opinion of the Sabbath which I have specified . Nay he knew , that amongst the faithfull Iewes , the best instructed should tye themselves , for a certaine space of time , after his Ascension into heaven , to the observation of certaine legall ceremonies , and specially of the Sabbath , although of right they were all made of no effect by his death , not for any conscience to them-ward , nor through an acknowledgement of any obligation on their behalfe to the ceremoniall Law , which had beene a thing hurtfull and dangerous , but simply through love , to shunne all occasions of giving offence to the other Iewes , to imbrace all meanes of gaining them more easily to the faith , and to bury the ceremonies with honour , which in that respect was lawfull . So then for these reasons he might well exhort them all to pray that there flight should not befall on the Sabbath day ; because those that are weake , and not so well instructed , should not dare to flie , or should flie with scruple of conscience , and the strong that had greater knowledge , should doe it , although without trouble of Conscience , yet not without some griefe , remembring that on that day they were accustomed , till then , to apply themselves to religious actions , and foreseeing that their flight might be offensive , and make them odious to some , that also they might be hindered in their flight , and preparatives for it , by those which should superstitiously sticke fast unto the prohibitions , not to worke , to run , and to toyle on the Sabbath day . 5 I adde , that although we should consider this Commandement of Christ , Pray that your flight be not on the Sabbath day , as directed to the Disciples only , and should advow , that being well instructed there was no cause why they should feare to flie on the Sabbath day , and therefore no cause why they should pray for their particular , that their flight should not happen on that day , we may fitly say , that Iesus Christ commanded them to pray so , having regard , not to them , but to others that he foresaw should be ignorant and weake , and to whom the Sabbath day should be an impediment to flie . For although Christians strong in the faith make no such difficulty , and in that respect have no cause to feare for themselves , yet knowing that such difficulties to some other ignorants and weake in faith wil be a stumbling block , they ought to pray to God , having regard to them , that the causes and occasions of such difficulties happen not , if it be possible , and ●in this respect Iesus Christ might have said to his Disciples , Pray that your flight from the desolation to come be not on the Sabbath day , if not for your owne sake , who , being well informed and instructed in the faith , shall know that yee may flee on that day , and make no difficultie for conscience sake , yet in regard of others , who shall be distressed with the same necessity to flee with you , but who being altogether ignorant of the liberty of the Gospell , as the Iewes not as yet converted , or the weake ones retaining , after their conversion and profession of the Gospell , a religious respect towards the ceremonies of the Law of Moses , as many Christians , who , for conscience sake towards the Sabbath will be scrupulous to flie on it , for whom , in respect of their ignorance and weakenesse , you ought to pray , that your common flight be not on that day . For yee are all members of one body . 6 I say more , that although Iesus Christ by the Sabbath day had signified the first day of the weeke , which after his Ascension was to be observed by all Christians , and had commanded his Disciples to pray , that their flight should not fall out on Sunday , least they should be compelled to imploy , upon bodily working , travelling , and hurrying up and downe , a day , which otherwise they had applyed to GODs service , of that no man can conclude , neither that a seventh day of rest is a morall point , nor also that Christs minde was to injoyne the observation of the first day of the weeke , but only , that he foresaw , that after his Ascension the first day of the week should be kept by Christians , of their owne free will , through respect to his resurrection , which should befall on that day , and that it should be loathsome and grievous unto them to weary themselves with fleeing on a day wherein they were wont to rest from all worldly imployments , and to addict ●hemselves to serve God in his house . Verily although a day be not ordained of God to be stinted for his service , yet if by the custome of the Church it be ordinarily imployed for that use , a true Christian will be hartily sorry that hee should be forced by necessity to busie himselfe in other exercises , then those which are proper to Gods service , and he may with good reason make humble suit unto GOD , that he be not brought to such a hard strait ; And therefore CHRIST might advise his Disciples to pray , that their flight should not befall on the Saturday , without any other inference that can be gathered from thence , saving a future use and custome to observe such a day in the Church , and not any obligation proceeding from him , farre lesse a naturall and morall obligation towards a seventh day of the weeke which is the point in question . CHAPTER Eleven . Answer to the Ninth Reason . 1. Ninth Reason , the Apostles kept the Sabbath . 2. First answer , they entred into the Synagogues of the Iewes on the Sabbath day , not for conscience sake , but for the commodity of the place , and time , to convert the Iewes . 3. Second answer , In this , and in the observation of other ceremonies , they applyed themselves to the infirmity of the Iewes . 4. Passages alleadged , to prove that the Apostles absolutely and simply did keepe the Sabbath of the Iewes . 5. First Answer , Acts 13. ver . 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be interpreted indifferently , people , folke . 6. Second answer , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be interpreted of the weeke betweene . 7. If wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they signifie in a day betweene the Sabbaths , this answer is not refuted by the 44. verse . 8. Third Answer : The 44. Uerse may be truly translated , not of the next Sabbath day , but of the next weeke . 9. Fourth Answer , in both verses the Sabbath being taken for the next Sabbath , they prove not that which is intended . 10. The passage alleadged , Acts 16. verse 12 , 13. cannot be understood , but of those that were Iewes in Religion . 11. Whether they had a Synagogue or not , they met together out of the townes . 12. There they had a place appointed for prayer , &c. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an Oratory , or place of prayer . 15. Where Saint Paul and his fellowes joyned with them , to seeke to gaine them to Christ. 14. Why the Apostles , which taught sufficiently the abrogation of the Sabbath , and of Holy dayes , did not preach against them , as they did against Circumcision and other ceremonies . 15. Answer to the last Reason concerning the Sabbaticall River . 1 IT is with as little shew , nay it is rather against themselves , that to prove a necessary and perpetuall obligation to keepe the Sabbath , some make use of that which is noted in diverse places of the Acts of the Apostles , as in the Chapter 13. verse 14 , 43 , 44. and 16. verse 13. and 17. verse 2. and 18. verse 4. and other where , that the Apostles , after the Ascension of Iesus Christ , kept the Sabbath , going to the Synagogues of the Iewes , and expounding the Scriptures there . 2 For this argument , if it were good for any thing , would prove , that under the New Testament the Iewish Sabbath day , to wit , the last of the week , is to be kept , because in the foresaid places mention is made of that day only . But the going of the Apostles to the Synagogues on that day , came not from any obligation of the law , tying them to the Sabbath , nor from any religious respect to that day , as if it had beene still a necessary point of Gods service , but because it was the ordinary day of the congregations of the Iewes , whom they desired to convert , and it was expedient , for that end , that they should be present at such times and places that the Iewes did meet in , to wit , on the Sabbath day and in their Synagogues , as , for the same reason , they observed also the annuall feasts , and indeavoured to bee at Ierusalem on such dayes , as may be seene Acts 20. verse 16. I adde , that they applyed themselves in this point , as in many other legall ceremonies , to the infirmitie of the Iewes , Acts. 15. v. 29. Acts 16. verse 3. Acts 21. verse 24 , 26. and 1 Cor. 9. ver . 20. to gaine them more easily to the faith , and to preserve them in it after their conversion . For it is certaine , that the faithfull Christians , converted from the Iewish Religion to the faith of Christ , kept still a great zeale for the ceremonies , as it is said in the Acts Chap. 21. verse 20. and consequently for the Sabbath day . 4 There be some who would have the Iewish Sabbath to be still kept in the Christian Church , and to prove that the Apostles did particularly and carefully observe the seventh day of the weeke without any occasion of condescent to the Religion and devotion of the Iewes towards the Sabbath , doe alleadge the thirteenth Chapter of the Acts verse 42 , 43 , 44. where it is said , that when Paul and Barnabas were on the Sabbath day gone out of the Synagogue of the Iewes , the Gentiles besought them that they would preach the word unto them the next Sabbath : which being granted unto them , the next Sabbath day , almost the whole City , wherein were comprised more Gentiles than Iewes , came together to heare the Word of God. They alleadge also the sixteenth Chapter of the Acts verse 13. where without any mention of Iewes , or of Synagogue , it is said , that Paul and Silas being in Philippi , a Towne of Macedonia , where they sojourned certaine dayes , on the Sabbath went out of the City , by a river side , where prayer was wont to be made , keeping the Sabbath amongst the Gentiles , without any respect to the Iewes . 5 To this I may answer without great difficulty . And first to the passage in the Acts Chapter 13. verse 42. I might say , that this intreaty made to Paul and Barnabas to preach the next Sabbath day , is not by all the interpreters ascribed to the Gentiles , but to the Iewes , who before , as may be seene in the fifteenth verse , had intreated them to propound some word of exhortation . For the word Gentiles , in some Greeke editions , and in some versions , is not to be found : Besides this , some are of opinion , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be taken , not for the Gentiles , as they are distinguished from the Iewes , but indifferently for the multitude of people that was there present , in this sence , and the folke or people besought Paul and Barnabas , which may be referred to the Iewes as well as to the Gentiles . 6 But not to stand upon that , I say Secondly , that the originall Text doth not shew manifestly , that the request made by the Gentiles to Paul and Barnabas was , that they would preach unto them the next Sabbath day , for it may signifie in the intermedium of the Sabbath , that is , in any time betweene the Sabbath wherein they had presently preached to the Iewes , and the next Sabbath following ; For seeing the Sabbath was the day which the Iewes reserved for themselves , and which the Apostles imployed amongst them for their instruction , the Gentiles , belike , desired to take some other day for them , wherein , with more commoditie , they might heare the word . And verily , there is no likelihood that Gentiles , not as yet instructed , neither in the Law , nor in the Gospell , would aske , of their owne head , the Sabbath day , rather than any other , and it is more likely , that they did aske any other commodious day betweene the Sabbath of the Iewes , such as Paul and Barnabas should be pleased to appoint unto them , whiles they were not busied with teaching the Iewes . The words in the originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which many interpreters doe translate , not the next Sabbath day , as if the Gentiles had chused that day , but in the Sabbath or in the weeke betweene , that is , in any day betweene , till the next Sabbath . 7 And there are some which probably esteeme , that these words should be red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should bee taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie cleerely , in any day whatsoever betweene the Sabbaths . This interpretation is not sufficiently refuted by the allegation of the 44. Verse , where it is clearely said , that the next Sabbath day came almost the whole City together to heare the Word of God. For it is not necessary , that this 44. Verse should declare the accomplishment of the request made by the Gentiles in the 42. Verse : It is rather likely , that the Apostles having already fulfilled it betweene the two Sabbaths , when the Sabbath day came , wherein the Iewes , according to their custome met together , and Paul , as his manner was , preached unto them , as we may see Acts 17. verse 2. and Acts 18. verse 4. the whole City being moved with curiosity , by the rumour spread abroad of the former sermons made both to Iewes and Gentiles , ranne together in a farre greater number than before , to heare the word . Thirdly , seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sabbath , is sometimes taken both in the Old , and in the New Testament , not particularly for the Sabbath day , but for the weeke , as in Leviticus 23. verse 15. and 25. verse 8. in Saint Matthew 28. verse 1. in St. Luke 18. v. 12. wherefore may we not in the foresaid passages understand , that the Gentiles , seeing it was the end of that weeke , intreated Paul and Barnabas to preach unto them the next weeke verse 42. and that they did so the next weeke , conformably to their desire , ver . 44. without expression of the particular day of that week ? So the sence shall be this , And the next weeke came almost the whole City , &c. But although we should grant , that both in the request of the Gentiles , verse 42. and in the accomplishment thereof , verse 44. the Sabbath day must be understood , it followeth not , neither that the Gentiles ought to observe that day , nor that the Apostles had any regard unto it for Religion and conscience sake , but only that the Gentiles of whom mention is made in the 42. Verse , having beene present at the Sermon which Paul and Barnabas made to the Iewes on the Sabbath day , and not having a particular day or time appointed to them for the hearing of the word of the Gospell , because the Christian Religion was not as yet received nor established in their Towne , as the Iewish Religion was , having her Sabbaths and Synagogues free , which the Apostles resorted unto , intreated them , that they might heare them againe on another Sabbath day , and in the Synagogue of the Iewes , because it was a most fit time and place for them , by reason of the liberty that the Iewes injoyned for the exercises of their Religion , which Paul and Barnabas yeelded unto , whereof the speech being spread abroad through the Towne , great multitudes trouped together on the next Sabbath , through curiosity , and ran to the Synagogue of the Iewes to heare them . So it was not any devotion , neither of the Gentiles , nor of the Apostles to the Sabbath , but the simple commodity , that moved them to make choice of it . 10 To the other passage cited out of the sixteenth Chapter of the Acts verse 12 , 13. I say likewise , that Paul and Silas tooke occasion to observe the Sabbath , because the Iewes met together for the exercise of their Religion on that day . For although it be not said , that those which resorted unto the place of prayer were Iewes , no more is it said , that they were Gentiles : But it may be gathered out of the Text , that they were Iewes , either by birth and of the same nation , or by Religion , and religious communion , because they were persons which ordinarily assembled together to call upon God on the Sabbath day verse 13. and who already served God , as amongst others it is said of Lydia , verse 14. with whom the Apostles made no bones to joyne themselves . Which cannot in any wise be taken of Gentiles Infidels , and of their devotions to their Idols , as is evident , nor also of the Gentiles converted to the Christian Religion , seeing Paul , Silas and Timothy were but new arrived in that place , where the word of the Gospell had not beene as yet preached , as appeareth by the nine and tenne Uerses . Therefore of necessity they were Iewes of Religion dwelling in Philippi , and worshipping GOD according to the Law wherein they were instructed . 11 It imports not much , that no mention is made of a Synagogue where these persons came together , but only that they went out of the City , by a River side , where prayer was wont to be made . For it may be , they had no Synagogue , because they were but few , or wanted meanes to build a Synagogue , or because in that Towne , which was a Roman Colony , they were not suffered to build one , and therefore they assembled together neere the River in some secret place out of the way , not daring to meet openly in the Towne . Peradventure also they had a Synagogue , but , if that which is written by some be true , that the manner of the Iewes was to meete , not only in their Synagogues in Townes , for the reading of the Law , but also out of Townes in the fields , for the exercise of prayer , even so these persons mentioned in the place aforesaid , went out of the Towne by the River side for that end , and that Paul and Silas made good use of that place and time of their holiest devotions , as most commodious to goe and to speake to them , because since their comming to the Towne , which was a few dayes before , undoubtedly they had not found the opportunity to speake unto them there nor elsewhere . 12 Yea , according to the exposition of some learned men , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the thirteenth and sixteenth verse , for an house builded for the exercises of prayer , and other religious actions accustomed among the Iewes : As also it was an ordinary name , whereby were entitled these houses wherein the Iewes did flocke together to read , and to pray ; we may , keeping the signification of the word , call them Oratories , or houses of prayer , as the Temple is called , Esa. 56. verse 7. 13 So then it is evident , that this place of the Acts , as the former , is most conveniently expounded of the Iewes , and therefore that for their sake onely Saint Paul and his fellowes made choice of the Sabbath day to intertaine them with Religious and wholesome speeches of the Gospell ; Neither shall any place be found , where the Apostles are said to have observed the Sabbath , but with respect to the Iewes , to whom they applyed themselves , seeking fit times , places , occasions to convert them , and not having any so fit as the Sabbath , which they behoved to keepe to come to their intent . For at another time they could not have assembled the Iewes so commodiously as they would , to preach unto them the Gospell publikely , and loosing the Sabbath day , they had lost the most favourable and advantageous commodities for the propagation and setting forward of the Gospell . Whereunto they had a speciall regard , catching that opportunity above all others , namely seeing to observe the seventh day , or any other day , is in it selfe a thing indifferent under the Gospell , which hath onely abolished the type and ancient obligation to that day , leaving to the liberty of the Churche to serve God on any day or dayes whatsoever which are or shall be appointed by them . 14 Which is , to my opinion , the reason why they did not preach against the Sabbath day , nor also against the other holy dayes of the Iewes , so vehemently as they did against other ceremonies , namely against circumcision , Acts 15. v. 1. Acts 21. v. 21. Gal. 5. ver . 2. But condescended to the one farre more easily then to the other : Because there cannot bee under the New Testament any lawfull use of the circumcision , nor of other ceremonies like unto it , but very good use might bee made of the Sabbath day , and of other dayes , after the manner before specified . Yet they have not concealed the abrogation of the Sabbath and of the feasts , but have sufficiently spoken of it , as is manifest by the prooffes before propounded . And therefore , of the custome they had to keepe the Sabbath day , cannot bee inforced any obligation tying us to observe it , no more than other ceremonies , to which they conformed themselves for a time , because they did it onely to become as Iewes unto the Iewes , as the Apostle witnesseth 1 Cor. 9. verse 20. having otherwise both in their discourses and in their writings taught cleerely and fully the abrogation of all these things . 15 I scorne to ranke among the foresaid reasons , or to honour with the name of a reason that , which neverthelesse is by some set on foote , and inforced as a good reason , when they tell us of a certaine river in Palestina , which , according to the relation of some writers , ranne regularly with swiftnesse enough , and waters in a sufficient abundance in the sixe dayes of the weeke , and on the Sabbath day vanishing away in his force left his channell empty and drie : Or on the contrary , as the thing is related by others , vanished away , or was dryed up all the sixe dayes before the Sabbath , and on the Sabbath dayes filled up his channell . Iosephus maketh mention of this river in this last fashion , in the seventh booke of the warres of the Iewes Chapter 24. and saith , that the Emperour Titus passing that way remarked it . Plineas also maketh mention of it , but in the first fashion , in the 31. booke of his naturall History , Chapter 2. and some Rabbins likewise : whereupon some seeke to build pretty allegories , to prove the observation of the Sabbath on a Seventh day of the weeke . But they take not heed , that in so arguing they imitate the Iewes , who upon the marvellous nature of this River called Sabbaticall , seeke to inferre the perpetuity of their Sabbath day , wherin they are better grounded , then Christians , who from thence inferre simply the perpetuity of a seventh day . For it was particularly on the last of seven dayes , and not on any other day of the week , that this River rested , or flowed ; and therefore we should be bound to observe the seventh and last day of the weeke , if the changings of this River could be a precedent to the matter in hand . But , if allegorizing were sound Divinity , a conclusion might be made flat contrary to the former upon the proprieties of this Sabbaticall River . For as Galatinus saith , in the 9 Chapter of the eleventh book of the secrets of the Catholike truth , the drying up of this River and the want of water in it on the Sabbath day , betokened that the Sabbath should be denyed , and loose all obligatory vertue under the New Testament . If it ranne on the Sabbath day , it could not bee a precedent of rest . For running is not resting . But whether it be true that such a River hath beene , or that it hath never beene , sith it is not now , and is no where found by the travellers that seeke it , the cessation and bringing of it to naught , teacheth , that the Sabbath hath ceased , and is abrogated . And so having refuted all reasons that are put abroach for the morality and perpetuity of the Sabbath , I end here the second part of this Treatise . THE THIRD PART Of the originall and institution of the first day of the weeke for the day of Gods publike service in the Christian. CHURCH . CHAPTER First . Establishment of the opinion most admittable concerning the originall and institution of the Lords day . 1. The first day of the weeke was kept from the beginning of the Christian Church in remembrance of Christs Resurrection , not for any necessity in the thing it selfe . 2. Not also by obligation of the fourth Commandement . 3. The state of the Question : whether this day be an institution of IESUS CHRIST , or of his Apostles ; or whether the faithfull , of themselves , without any Commandement , made choice of it . 4. The first opinion hath no solid foundation : The second hath . 5. First argument against the first opinion : There is no record in the whole New Testament , that Christ or his Apostles ordained that day , &c. 6. Second argument , the first day of the weeke was not equally kept by all Christians , till Constantine by an imperiall Law tyed them unto it , as also to the sixt day , which wee call Friday . 7. First observation upon the imperiall Law of Constantine concerning the first day of the weeke . 8. Second Observation upon the same Law , concerning the sixt day . 9. Whence it is cleere , that both were of Ecclesiasticall institution . 10. Third argument , the first Christians especially in the East observed for the space of three hundred yeeres and more , the seventh day of the weeke with the first day . 11. Confirmation of this truth by the Councell of Laodicea , and sundry Fathers , &c. 12. Which shew evidently , that the Christians in those dayes beleeved not that the first day of the weeke was by CHRIST or his Apostles subrogated to the Iewish Sabbath . 1 IT is plaine , and generally agreed on , that the first day of the weeke was kept from the beginning of the Christian Church , and that undoubtedly upon the consideration of the Resurrection of CHRIST , which came to passe on that day . Yet this observation was not grounded upon any necessity of the thing it selfe , obliging Christians to keepe that day of the weeke , rather than another . For , as it hath beene shewed before , it is impossible to explicate with shew of reason , either what morall necessity one day of seven hath in it , more than hath another number , or wherefore it was necessary that the day of the week that Christ rose in , should be kept in the Christian Church , rather than the day wherein he was borne , or the day wherein he suffered on the Crosse , or the day wherin hee ascended into heaven . Or if the day of his Resurrection must be observed , why these others of his birth , death and Ascension ought not to be also kept weekely . The resurrection of Christ might , did give occasion unto the observation of that day , but that it was a cause obliging necessarily , and having a fundamentall relation , or that CHRIST by his Resurrection on that day intended to sanctifie it particularly to the Christian Church , cannot bee proved . 2 Neither also hath the fourth Commandement obliged Christians to observe this day . For it injoyned the last day of the weeke precisely , and not the first , and in that respect was ceremoniall , which also hath beene shewed . And therefore the observation of the first day of the weeke cannot be grounded upon the tearmes thereof . For the foundation thereof should be absurd and unreasonable , thus . God ordained under the Old Testament , as a point of ceremony and of order for that time , the last day of the weeke , wherein hee rested from all his workes : Therefore in vertue and through obligation of this Commandement , men are bound under the New Testament to observe the first day of the weeke , wherein God began to apply himselfe to the production of his works . Who seeth not the manifest absurdity of such an illation ? Therefore this observation of the first day of the weeke , must of necessity bee attributed to some other free and voluntary institution made concerning it in the New Testament . 3 Here beginneth a new question , whether the institution therof be divine , or Apostolicall ; If it was our Lord Iesus Christ that ordained it after his Resurrection , to be kept by all Christians during the whole time of the New Testament , if the Apostles also injoyned it to all the faithfull till the end of the world , so that they are all bound to the observation thereof by the institution of Christ , or of his Apostles : Or whether the faithfull did not , of themselves , without any commandement , through respect to the Resurrection of our Lord Iesus Christ , keepe the day wherein it came to passe , as also to make a distinction thereby between them and the Iewes , and to shew that they were made free from all Iewish observations , types and figures , amongst which was the Sabbath day , and that they observed not a day in quality of type and figure , but onely for orders sake , and for Ecclesiasticall government , to apply themselves together to the exercises of Religion , and for that cause had changed the seventh day of the Iewes into another : which usage and custome , as very fit and convenient , being begunne first amongst a few , faire and softly prevailed , and was established with the Christian Religion amongst all those that imbraced it , and since that time hath continued in the Christian Church till this day . 4 Although the first of these opinions were true , it cannot inforce the morality of a seventh day of rest , but only , that the first day of the weekes was instituted by IESUS CHRIST , or his Apostles , as a point of order , whereunto , in such a case , the faithfull should be bound by the necessity of a divine and apostolicall commandement . But I see not that this opinion hath any solid ground , whereas the second is well founded . For there is nothing found in the New Testament concerning the observation of the first day of the weeke , importing a commandement of Christ , or of his Apostles , neither is there any such commandement inferred , but by remote and most weake consequences , and it is more likely that all the places alleadged to that purpose denote onely a simple usage among some Christians in those dayes , which by succession of time hath beene setled , and is become universall . 5 Indeed , if Iesus Christ , or his Apostles by expresse commandement from him , or by divine inspiration , had ordained that day , as a point so necessary , as it is thought to be , I doubt not but their commandement should have beene expressely set downe in the books of the New Testament , as are all other ordinances of necessary things ; and that in them we should finde reprehension against those that had neglected the observation of that day , as in them there are reprehensions against all kinde of sinners . But seeing there is no such commandement to bee found in them , that it cannot bee gathered from them but by consequences which are of no force , that no man is blamed in them for the inobservation of that day , whereas under the Old Testament God taxed so often and so sharply those that kept not his Sabbaths , this is to mee a most firme and assured proofe , that neither IESUS CHRIST nor his Apostles have ordained it . 6 I adde , that if had beene an ordinance of Iesus Christ or of his Apostles , undoubtedly the Apostles and other Ministers of the Gospell , when they found and established the Christian Churches had established the observation of this day , as a point of the will of Iesus Christ , and of his service under the New Testament , and it had beene kept equally by all the Churches . For why had they not received it , as well as the other points of the Christian Religion and doctrine of the Gospell , sith the same authority obliged them therunto ? Now this is most true , that the observation thereof was not practised throughout them all , and became not universall & wel setled , but by the commandements and constitution of the Emperours . There diverse imperiall constitutions for the observation of the first day of the weeke , Eusebius in the fourth booke of the life of Constantine Chapter 16. and after him Sozomene in the first booke of his Ecclesiasticall History , and in the 8 Chapter , relateth , that Constantine the first made a Law , and ordained that on Sunday which is the first day of the weeke , and on Friday , all publike judgments should surcease , that all other affaires should be intermitted , that on these dayes all should apply themselves to serve GOD by prayers and supplications , and that so he reverenced Sunday , because on it Iesus Christ rose from the dead , and Friday , because on it hee was crucified . 7 This passage is considerable ; For it sheweth , that Sunday was not observed throughout al the Churches , but that it was used as a work-day , and that on it common pleas and publike judgements were practised , whence we may conclude , with a great shew of truth , that it was not an institution of Christ , nor of his Apostles : For if it had beene , questionlesse the observation thereof had beene better known and practised , and Christians had thought themselves more obliged unto it , for the commandement of Christ and of his Apostles , then for any imperiall constitution . The writers of that story telling also what reason Constantine had to make a constitution concerning the observation of Sunday , say simply , that he made it , because on it Iesus Christ rose from the dead , which indeed hath alwayes beene the foundation of this usage , but they say not , that it was because Iesus Christ and his Apostles had ordained , which they ought not to be silent of , if that had been true , and it had been needlesse to alleadge any other reason . 9 This is also worthy to be marked , that Sozomen joyneth the Friday with the Sunday , and saith , that Constantine ordained that day , as wel as this day : That day , because on it Christ was crucified ; this day , because on it Christ rose againe : Which sheweth plainely that the day of Christs Resurrection is not of it selfe more obligatory to make christians keep it , then is the day of his passion upon the Crosse , or of any other of his actions or sufferings : That the one may yeeld as just and peremptory a cause thereof , as the other , that Christ also had not given a commandement more expresse and more necessary for the one then for the other , but had left all this to the liberty of the Church . For if he had given a particular commandement concerning Sunday , it had bin in Constantine a great temerity to ordaine another day , in equall ranke with that which Christ had ordained , because he ought to thinke , that Christ had good reasons for the institution of that day , which had not beene valuable for any other day , and that by the institution of one day in the weeke particularly , and of no moe , he would have all Christians to know , that no man ought to attempt to institute any other , besides that which he had instituted . 9 Constantine had beene guilty of farre greater rashnesse and indiscretion , by making Friday , which was of his institution , equall to Sunday , which Iesus Christ had ordained , yet he did so , as is manifest by the words of Sozomen who maketh no ods betweene the ordinance made for Friday , and that which was made for Sunday . But seeing Constantine in what hee did , did nothing amisse , it is evident thereby , that the observation of Sunday was not of divine institution , but of usage and custome only , which was not received every where , nor well practised where it was received , because it was not esteemed necessary . Wherefore Constantine by his constitution made it necessary , adding another like unto it for Friday , all this is flat contrary to the assertion of those , which to prove that Sunday is of divine institution , yeeld this reason of their opinion that no humane authority can sanctifie a day . And lo , Constantine sanctified Friday , ordaining that it should be imployed in exercises of Religion only : wherof we shall speake againe something hereafter , God willing . 10 Socrates in the fifth booke and 21 Chapter of his Ecclesiasticall story , marketh sundry customes in the Churches about the day of their assemblies , which some kept in one day of the weeke , some in another : And saith expressely , that Iesus Christ and his Apostles have not ordained any thing concerning holy dayes , but have only given precepts of godlinesse , and of an holy life : And it is most likely , that the Christian Churches , which in the beginning God assembled among the Iewes , kept not for a long while any other day , for the exercise of their religion , saving the 7th and last day of the week : And it is a thing most certain , that many Churches of the Gentiles , especially in the last more than three hundred yeeres after Christ , observed the Sabbath day of the Iewes with the Sunday , and made of the one a day of devotion , as well as of the other . Saint Ignatius Martyr , an hundred yeeres after Iesus Christ , in his Epistle to the Magnesians , exhorteth the Christians to observe the Sabbath , not after the manner of the Iewes , which there he describeth , but after a spirituall and holy manner , such as hee setteth downe , and addeth , that after they had observed the Sabbath , they should also observe the first day of the weeke . The Councell which met in Laodicea , in the fourth age after Christ , ordained , that Christians must not keepe the Sabbath day , and rest in it after the manner of the Iewes , which sheweth , that till then they observed it . Nay , according to the translations which we have , the Councell did not forbid them absolutely to keepe the Iewish Sabbath , but permitted it unto them , if they would , with this caveat , that it were not after the fashion of the Iewes , and that they should preferre Sunday before it . Saint Athanasius , in the homily of the seed , saith of himselfe , and of other faithfull Christians , that they assembled together on the Sabbath day , not through malady of spirit , for Iudaisme , but to worship the Lord of the Sabbath . Gregory of Nisse calleth these two dayes , to wit , the Sabbath day and the Lords day , brethren . Sozomene in the seventh booke and 19 Chapter of his History saith , that at Constantinople , and almost in all other parts of the Easterne Church , the ecclesiasticall assemblies met together on the Sabbath day , and on the day following . Socrates in the sixt booke and eight Chapter of his History , calleth the Sabbath day and the Sunday the weekely feasts wherein Christians came together in the Churches : and in the foresaid 21 Chap. of the fifth book , amongst many diverse customes of the Churches of these times , concerning their assemblies and exercises of Religion , he alleadgeth a frequent and common observation of the Sabbath . 12 Which sheweth , that the Churches beleeved not Sunday to be of divine institution , and subrogated to the Sabbath by our Lord Iesus Christ. For if they had beleeved any such thing , they had not observed another day : But knowing they had no particular commandement for any day of devotion , they observed both the Sab - because it had beene a long while a solemne day of devotion ordained of God to the Iewes , and Sunday , because it was made honourable by the Resurrection of our Lord Iesus Christ. This that we say shall be better seene ; by the consideration of the reasons which are broached to prove , that the institution of the first day of the weeke to be a holy day , is of God himselfe , of Iesus Christ , and of his Apostles . CHAPTER Second . Answer to the first Reason , taken from some Texts of the Old Testament , to prove the divine institution of the first day of the weeke . 1. Answer to the Reasons taken from the Circumcision administred on the eight day , and from the inscription of certaine Psalmes , &c. 2. Reasons taken out of the 110 Psalme 3. ver . and of the 118. Psalme verse 24. 3. Answer , In the hundred and tenth Psalme no mention is made of any particular day . 4. Nor also in the hundred and eighteenth Psalme . 5. And although there were , a day of rest in every weeke cannot be inforced from thence . 6. No more then the words of Isaiah Chapter 9. and of the Angels Luke 2. verse 10 , 11. can inforce a weekely observation of a day , in remembrance of Christs birth . 1 IT were a losse of time to stay here upon the refutation of the reasons taken from the ancient circumcision , which was celebrated on the eight day , and which some say to have beene a figure of the spirituall circumcision that we were to obtaine by our Lord Iesus Christ one the first day of the weeke which is as the eight day , succeeding immediately to the seventh and last day thereof : Nor also of these which are overthwartly wrested out of these Psalmes , which have in their titles or inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hascheminith , that is super octava , upon the octave , as if in these titles mention were made of the first day after the seventh , which is Sunday . For although these reasons have beene alleadged by some of the ancients , they broached them rather as allusions and allegories , then as solid proofes to rely upon . Wherefore leaving them , I goe forward to the consideration of two others , which have greater likenesse of truth . 2 They would faine take advantage of the hundred and 10. Psalm , and of the 3. ver . as also of the hundred and 18. Psalme , and of the 24 v. thereof , as if in these places there were a prophesie , that Sunday , or the day of the Resurrection of our Lord Iesus Christ , should be observed in the Christian Church . In the hundred and 10 Psal. verse 3. mention is made of a day wherein Christ should raise an army in a holy pompe , and his people should be a willing people . In the hundred and 18 Psalme verse 24. the people is exhorted to rejoyce and be glad in the day which the Lord had made , day wherein the stone , which the builders refused , should become the head stone of the corner verse 22. Stone which is Christ. Now Christ in his ignominious death was like a stone rejected by the builders , that is , by the governours and rulers of the Iewes ; and it was by his glorious Resurrection , that he became the head stone of the corner , Act. 4. ver . 10 , 11. 3 To this I answer , that no certaine argument can be drawne from the two foresaid allegations . For who dare affirme , that in them a particular day is denoted , and not rather indefinitely the time of the publication of the Gospell , and gathering together of the Christian Church , which was done by the Apostles after the Resurrection of Christ ? It is said in the hundred and tenth Psalme ver . 2. that the Lord should send out of Sion the Scepter of Christs strength ; the meaning of which words is , that out of Ierusalem he should send forth , and spread every where the preaching of the Gospell , to wit , by the Apostles and other Ministers , and that in the day , that is , in the time wherein he should raise his army , that is gather together his Church , she should be a free , voluntary and forward people . Now the first assembling of the Christian Church happened not in one day , more than in another , but the Apostles applyed themselves to that worke every day , preaching the Gospell , wherefore we must not understand in that place of the Psalme any particular day , but the whole time wherein this worke was done by the Apostles , and their Disciples . 4 I say the same of the hundred and eighteenth Psalme . For Iesus Christ is not become the head stone of the corner simply by his Resurrection , but in as much as after his Resurrection , he hath , by the preaching of the Gospell , built up the faithfull upon himselfe , as so many lively stones , to be a spirituall house , as we may see in the first epistle of Saint Peter Chapter 2. verse 4 , 5 , 6 , 7. And therefore this day which the Lord hath made , and wherein the Psalmist exhorteth the faithfull to rejoyce , is not a particular day , but all this time , blessed and sanctified by the LORD , wherein should begin and goe forward this great worke of the preaching of the Gospell for the edifying in all places of the Church upon Iesus Christ : for this is ordinary both in Scripture and in the common language , when mention is made of a day wherein a thing is a doing , or shall be done , to understand , not alwayes necessarily a certaine particular day , but indefinitely the time of such a thing , which may be such that it cannot bee performed in one particular day , but requireth a continuation of time . So the Apostle applying to the Christians of his time the words of God in Isaiah Chapter 49. 8. saith , Behold , now is the accepted time , behold , Now is the day of salvation , 2 Cor. 6. verse 2. This time , and this day is now also in our time , and shall be till the worlds end . Such was the worke whereof mention is made in the foresaid Psalme , a worke which hath ever beene a doing since Christs Ascension into heaven , and shall not be performed till he come visibly from heaven , to judge the quicke and the dead . 5 But granting that the Psalmist speaketh of a particular day , which God ordained then for the Resurrection of Iesus Christ , and wherein it was afterwards fulfilled , it followeth not , that he would binde the faithfull under the New Testament to make weekely of that day a day of rest . For he exhorteth them only to rejoyce and be glad for it , as for a day wherein a great thing , and belonging to their salvation should bee performed , which they may well doe , according to the exhortation of the Psalmist , although they make not that day every weeke a day of rest . For they may and ought to rejoyce every day privately at home , and also publikelie in the congregation as often as they meete together to serve GOD. 6 And if the question be of the stinting of a solemne day for the commemoration of this great worke , the exhortation of the Psalmist obligeth them not more particularly to one ordinary day in the weeke , then to a yeerely day . Esay in the ninth Chapter prophesieth , that the faithfull shall rejoyce with a great joy for the day wherein the child was borne , and the Sonne was given , and the Angels of GOD on that day brought to the Shepheards good tydings of great joy , which should be to all people , because unto them was borne that day in the City of David a Saviour , which is CHRIST the LORD , Luke 2. verse 10 , 11. And yet these words inforce not , that the day of CHRISTS birth must necessarily be observed as a day of rest , and farre lesse as an ordinary day everie weeke . And the Church which hath thought fit to make commemoration thereof on a set day , was pleased to appoint for that purpose one day only in the whole yeere . Neither can there a greater obligation then this be inferred of the foresaid passage , for the day of the Resurrection . For we may , yea wee ought to rejoyce for the day of the Nativity of Christ , of his passion , of his Ascension , and likewise of his Resurrection , but for all that , we are not bound to make of them Sabbath dayes . And so the foresaid places conclude nothing . CHAPTER Third . Answer to the second Reason , whereby they seeke to prove , that Sunday was sanctified by our Lord Iesus Christ for Gods service . 1. Second Reason , Christ forty dayes before the Ascension spake to his Apostles of things pertaining to the kingdome of God , and therefore of the Sabbath . 2. Answer , by the kingdome of God are to be understood the essentiall points of our Christian Religion . 3 , Not the circumstances thereof , which are left to the liberty of the Church . 4. Nullity of the instance urged from the commandement given to Moses concerning the Sabbath . 5. The Church had authority to sanctifie Sunday , as well as other holy dayes , for Gods service . 1 THey alleadge out of the New Testament , that our Lord Iesus Christ , after his Resurrection , was forty dayes with his Disciples , speaking unto them of the things pertaining to the kingdome of God , Act. 1. verse 3. that is , to the training and government of the Christian Church , which is often called the kingdome of God , as Acts 19. verse 8. Acts 28. verse 23. Col. 4. verse . 11. &c. To which government , say they , did pertaine the determination of one day , wherein the Evangelicall service ought to be publikely celebrated to God. For as God , when he gave the ancient Covenant by Moses , and taught him how hee would have his Church to be trained , had a particular care to name unto him a certain day for his service , even so our Lord Iesus Christ , when he taught the New Covenant to his Apostles , and how under it he would have his Church to be governed by them , and by their successors , hath not omitted to appoint unto them a certaine day for his publike service . 2 I answer , that this argument is not founded , but upon uncertaine conjectures , and so concludeth nothing necessarily . By the kingdome of God is meant ordinarily in the New Testament , the word of the Gospell , the Christian Religion , the state and condition of the Church ; and is so taken in the places before alleadged . Wherfore , when it is said in the first of the Acts verse 3. that Iesus Christ spake to his Apostles of things belonging to the kingdome of God , it is likely , that the meaning of these words is , that Iesus Christ spake unto them of things pertaining to the Gospell , to the Religion , and to the government of the Church , and thence may be inferred , that he declared and prescribed unto them all things that are of the substance of the Gospell , of the Religion , and of the essentiall matter of his service , such as is the preaching of the points of faith and of doctrine , and the administration of the Sacraments of the New Testament , things that God himselfe ordaineth necessarily , and will never leave to the liberty of men , to dispose of as they think fit , but will have all men in these points to depend on his declaration and ordinance . As also they are most expresly declared in the New Testament , as being established by our Lord Iesus Christ. 3 But as for the circumstance of a particular and ordinary time , for the practising of these exercises , no man can inferre of the foresaid Text , that Iesus Christ prescribed it to his Apostles , yea it is most likely , that he resigned that care to the wisdome of his faithfull servants , because there being no necessity nor essentiall importance of such a determination of one day , it is more agreeable to the state of liberty , which the Scripture assigneth to the Christian Church under the Gospell , that Iesus Christ would have it to depend on her liberty and wisedome , rather than prescribe it himselfe . 4 Vnder the old testament God ordained by Moses a set day for the Sabbath , because it was the time of bondage , as also he prescribed for a mark of that bondage an exact cessation from all servile works , yea of the least on that day , and besides , ordained unto them diverse other dayes and times for his service , as also a particular place for the publike exercise thereof , a Tabernacle , a City , a Temple , &c. 5 Now if under the New Testament he hath left altogether to the first liberty and wisedome of the Church the determination of places , such as she shall thinke fit , as also of diverse other times and dayes , which she may ordaine , and hath ordained in effect , for the celebration of the remembrance of sundry benefits which God hath vouchsafed upon us through our Lord Iesus Christ , and for the solemnization of them by the godly exercises of Religion , I see no reason , why we may not say , that he hath likewise left unto her Christian wisedome the determination of the day of his service , which is more common and ordinary , specially seeing in the whole New Testament there is not at all any expresse mention of a particular day instituted and ordained by him for that end ; which the Evangelists and Apostles had not , as it were with one accord , beene silent of , if it were true , that our Lord Iesus Christ had ordained such a day . CHAPTER Fourth . Answer to the third reason brought to prove the foresaid opinion . 1. Third Reason , Iesus appeared to his Disciples the same day of his Resurrection at evening , and eight dayes after , which was the first day of the weeke , as also on that day the Apostles were filled with the Holy Ghost . 2. First Answer , Christ appeared to his Disciples in the beginning of the second day of the weeke . 3. This is proved by the distinction of the day , in a day Naturall , Artificiall , and Civill . 4. It is proved by the creation , that the Iewes began the naturall or civill day by the evening . 5. Refutation of those which say , that by the evening must be understood the time after noone , and by the morning the time afore noone . 6. The same is proved by an expresse commandement given to the Iewes , to begin the naturall day , and the celebration of the Sabbath of at on 〈…〉 . 7. R●utation of the reply made against this argument . 8. It is proved also , by the commandement given them , to begin the eating of the Passeover , and of unleavened bread at the end of the 14. day , of the first moneth . 9. Saint Matthew and Saint Marke speake figuratively , when they call the day wherein things necessary for the Passeover were prepared , the first day of unleavened bread . 10. The same likewise is proved by the observation of the Sabbath in the dayes of Nehemiah . 11. And by the practice of Ioseph and Nicodemus when they buryed the body of our Saviour . 12. First argument brought by some , out of the Old Testament , to prove , that the naturall day among the Iewes , and consequently the Sabbath day , began in the morning , & ended with the night . 13. Refutation of that argument . 14. Second argument taken out of the first Chapter of S. Iohns Gospell ver . 39. answered . 15. Third Argument out of the 28 Chap. of S. Matthew , ver . 1. 16. Answer to this Argument . 17. Fourth argument out of the 20. Chapter of the Acts ver . 7. and 11. answered . 18. It followeth of all the foresaid answers , and besides is more fully proved , that IESUS CHRIST appeared to his Disciples , after his Resurrection , on the second day of the weeke . 19. Second Answer , although Iesus after his Resurrection , had appeared twice to his Disciples on the first day of the weeke , that proveth not the sanctification of that day for Gods service . 20. This is proved by diverse arguments and reasons . 21. The descending of the Holy Ghost on the first day of the weeke ▪ inforceth not the observation of that day . THere is no greater force in the observation gathered out of the twentieth Chapter of Saint Iohn verse 19. and 26. where it is said , that Iesus the same day of his Resurrection at evening , being the first day of the weeke , appeared to his Disciples where they were assembled , and after eight dayes the doores being shut , he came and stood in the midst of them , to wit , on the 〈…〉 pretend to have beene the day of Pentecost , wherein he sent downe from heaven 〈◊〉 Holy Ghost upon the Apostles : from which places they inferre , that by this practise hee hath sanctified that day , for the preaching of his Gospell , and the administration of his service . 2 To this I answer , first , that it may be debated , if it be said in the foresaid passage of Saint Iohn , that our Lord Iesus Christ appeared to his Disciples on the first day of the week , and not rather , after the first day already ended , and the second begun . Although the first interpretation was true , and that it was the first day of the week wherin Christ shewed himselfe to his Disciples after his Resurrection , it carryeth not with it any consequence prejudiciall to my opinion , as shal be seene hereafter ; Yet I wil confirme the second interpretation as only true , and take this occasion to speake of the distinction of dayes , fetching frō thence the grounds of my reasoning . 3 The day is ordinarily distinguished into a Naturall day , and an Artificiall day . The naturall day is composed of foure and twenty houres , which is the time of the daily circuit of the Sunne , arising , going downe , and returning to the place where he arose , in which day is comprehended all the time of light , and all the time of darkenesse . The day is so taken ordinarily both in Scripture and in all common languages , when mention is made simply of dayes : As for example , when we say a moneth hath thirty dayes , such a thing shall bee done or come to passe within so many dayes ; Abraham , Isaac , Iacob died being full of dayes , we understand all the time of their continuance , as well of the night , as of the day . The Artificiall day continueth as long as the Sunne is upon the horizon of every place , and by his light affordeth commodity to men to goe forth to their labour , and to worke in their arts , professions , and trades . The naturall day , although amongst all people it be composed of foure and twenty houres , yet it varieth in the distinction of the beginning and end thereof . For some take the beginning thereof at midde day , and count the continuance thereof till the next midde day . Others from midde-night till the next midde night . Some from the rising of the Sunne till his next rising againe ; and some from the sunne setting till the next setting . This diverse supputation amongst diverse people , proceeding from a civill constitution , addeth to the distinction of the day in artificiall and naturall , a third member , to wit , The civill day , which is the same with the naturall day , in regard of the continuance of foure and twenty houres , but is diversely counted in diverse places in regard of the beginning and of the end thereof . 4. Now among the Iewes , this naturall or eivill day began by the evening , and ended at the next evening . Moses distinguisheth it so , when he relateth the story of the Creation . For he endeth alwayes the workes of each day , in these words , so was the evening , so was the morning , which was the first , the second , the third day , &c. Where by the evening , he understandeth the whole night , which beginneth by the evening , and by the morning the whole day which beginneth by the morning , considering the evening and the morning , the night and the day , or the light , as integrant parts of the naturall day , and the evening or the night as the first part which goeth before the other part , which is the time of light . As indeed this distinction is grounded on that order and course of proceeding which God kept in the Creation , making the darkenesse to goe before the light , as may be seene in the first Chapter of Genesis ver . 1 , and 2. 5 Some doe reply , that Moses , when he saith , so was the evening , so was the morning , &c. by the evening understandeth the whole time after noone , and by the morning the whole time of light in the same day , from the dawning till midde day , or the afore noone . This reply is not grounded on reason . For if that were true , Moses had not fixe times put constantly the evening before the morning , there being no convenient order that could move him therunto seeing in all respects whereby one thing is first , and goeth before another , the aforenoone goeth before the afternoone . He might in the 5. v. name conveniently the light before the darknes , the day before the night , because he had not regard there to any natural dependance and following of the one upon the other , but only to the order of dignity , whereby the day is first in regard to the night : But when he saith , without varying , in the sixe dayes of the week , so was the evening so was the morning , it is evident , that he hath regard to the order of the Creation , wherein darknes was first in time before the light , and the night went before the day , and that so by the evening he understandeth the night which is formost , and by the morning the day that followeth , which evening and morning make one naturall day . 6 Now as in the creation GOD observed this order , to make the night goe before the day , and to compare the naturall day of the darknesse and of the light ; even so he prescribed the same observation to the Iewes , commanding them to begin their naturall day by the night , and to celebrate their Sabbaths or solemne daies of rest from the beginning of such a night , till the beginning of the next night . This is manifest by the 23. chapter of Leviticus vers . 32. where God commanded them , that in the ninth day of the seventh moneth , at even , from even unto even , they should celebrate as a solemne Sabbath , the Feast of atonement , which was to be on the tenth day of the moneth , vers . 27. And so the tenth day began by the night , and continued till the night following . And such was consequently the order of all the dayes of the weeke , from night to night . 7 There is no force , no weight at all in the answer broached against this , when it is said , that this feast of atonement consisted not in one day alone , but in a part of two daies , to wit , of the ninth , and of the tenth , because it is said in the 27. vers . On the tenth day of the seventh moneth there shall be a day of atonement , and in the 32. vers . In the ninth day of the moneth at even , from even unto even shall ye celebrate your Sabbath ; whence they would faine inferre , that both the ninth and the tenth day entred into this Feast . For it is cleare , by the 28 , 29 , 30. verses , that the day of atonement consisted only in one day ; seeing in these verses mention only is made of one d●y . Ye shall do no worke in that same day , for it is a day of atonement ; Whatsoever soule shall not be afflicted in that same day , whatsoever soule doth any worke in that same day : which had not beene so often set downe , if two dayes had entred into the composition of this Feast . The same is apparent by the sixteenth chapter of the same book , vers . 29 , 30 , 31. where the foresaid feast of atonement being the only matter handled in them , no mention is made but of one day , to wit , of the tenth of the seventh moneth ; and the ninth day is not so much as mentioned , whereas it had not beene omitted , if it had pertained to that Feast . Besides , it is without all likenesse , and as I beleeve , without example , that God would have any Feast to begin at the end of one day , and to continue and end in a part of another day , and so establish Holy-daies by halves . Now the 27. vers . teacheth us which was the day of this Feast , to wit , the tenth day of the seventh moneth ; and the 32. vers . sheweth how long it ought to continue , to wit , the whole tenth day ; beginning at the end of the ninth day , and continuing as long as the tenth day should last , from one even unto the next even . So the ninth day is not mentioned as a part of the Feast , but as the terme that it was to begin at ; like as the even following is mentioned , as the other terme that it was to end at . In the ninth day of the moneth at even : that is , at the end of the ninth day ye shall begin the Feast , and it shall last from even unto even ; that is , during the whole tenth day . Like as in the twelfth chapter of Exodus , 18. vers . God ordaineth , that on the fourteenth day of the first moneth , at even they should eat unleavened bread untill the one and twentieth day of the moneth at even : Where the fourteenth day is not specified as one of the daies of unleavened bread : for so there should have beene eight , whereas it is expresly said , vers . 15. and every where , that they were but seven . But it is named in the end and extremity thereof , as the terme that the Feast of unleavened bread began at , and the one and twentieth day finishing at even , as the terme it ended at . 8 This observation of the daies of unleavened bread , which made up the Feast of the Passeover , is of great validity to confirme our intention . For as it is written , Exod. 12. v. 6. 8. 14 , 15. Levit. 23. v. 5 , 6. Num. 28. v. 16 , 17. Neere to the end of the fourteenth day of the first moneth ; that is , betweene the declining of the Sunne after midday , and the setting thereof ; the Paschall Lambe was killed and rosted , and eaten at even with unleavened bread , at the entrance of the night . The use of unleavened bread in the eating of the Lambe , began precisely with the fifteenth day , which was the first solemne day of the Feast , and lasted seven whole dayes to wit , till the one and twentieth day at even , which was also another Feast-day , holy and solemne , as the fifteenth was . For it was not lawfull during those seven dayes to have leavened bread , neither in the day nor in the night , which also was comprised in the appellation of dayes : Whence this infallible conclusion is gathered , that the naturall day among the Iewes began at even , and ended at the next even ; seeing the first day of the Feast of unleavened bread , which was the fifteenth day , began at evening , when the Paschall Lambe was eaten , and the last day thereof , which was the one and twentieth , ended at even , as it began at even . 9 For whereas in S. Matthew Chap. 26. ver . 17. and S. Marke Chap. 14. v. 12. and S. Luke Chap. 22. v. 7. the day wherein the Paschall Lamb was prepared and rosted , is called the first day of unleavened bread , that is said figuratively because of the immediate cōjunction of the time wherein the Lamb was prepared , with the time wherin it was eaten with unleavened bread : For it was prepared at the end of one day , and eaten at the beginning of the next day . Or because the same day wherein the Lamb was prepared , the Iewes put away leaven and leavened bread out of their houses , and prepared unleavened bread for the day following : Or also , because amongst the Romans , of whom the Iewes did at that time depend , the naturall day began by the light , and the night was the last part therof , whereunto it may be , the Evangelists had regard . But otherwise , to speak properly according to the ordinance of the Law , it is most certain , that the day wherin the Lamb was rosted and prepared , was not the first day of unleavened bread . For that was the 14. day betweene the two evens , this was the 15. day at the entrance thereof : On that day leavened bread might be eaten , on this day , and on the dayes following all leaven was most strictly forbidden . That was not a day of rest , but of travell , and of preparation , as it is often called in the Gospel , Mat. 27. v. 62. Mar. 15. v. 42. Luk. 23. v. 54. Ioh. 19. v. 14 , 31. because on it were all things prepared for the feast following , as to search and put away all leaven , and leavened bread out of their houses , to kill , to slay , to rost the Lamb , &c. Nay we see that on that day , the Iewes caused the Lord Iesus to be crucified , and two thieves with him , and vexed themselves extreamly all that day to come to their intent : This was a great and solemne Sabbath , wherein it was not lawfull to doe any manner of worke . 10 Let us adde to that hath beene said , the practise of the observation of the Sabbath , which we read in the thirteenth Chapter of Nehemiah . It is said there ver . 15 , 16 , 17 , 19 , 20. that because all manner of ware was brought into the City of Ierusalem , and sold on the Sabbath day , Nehemiah commanded , that as soone as the Sunne should withdraw it selfe from the gates of the City , before the Sabbath , the gates should be shut , and that they should not be opened till after the Sabbath , so that the Merchants and sellers of all kind of ware lodged without Ierusalem once or twice , from whence we gather manifestly , the Sabbath began at the going downe of the Sun , and that the night made the first part thereof . For if the Sabbath had not begun then , wherefore did Nehemiah command so carefully , to shut the gates , as soone as the sun should withdraw his beames from them , and it should begin to be darke ? And if , not the night preceding the day , but the night following had made a part of the Sabbath , surely the Merchants had beene of necessity constrained to remaine two nights out of Ierusalem , whereas it is only said , that they past the night once or twice without the Towne , to wit , the night after Nehomiah had given order that the gates shold be shut , as soone as the Sun should retire from them , and therfore that night with the day following composed the Sabbath , which ending on the next even at the setting of the sun , Nehemiah commanded that they should be opened again v. 19. a cōmandement being necessary for the opening of them then at that time , because the night returning , it was the time to keep them barred and locked , seeing they were already shut . If the Sabbath had ended with the end of the night , it had not beene needful , that Nehemiah should command to open the gates after the Sabbath . For it was usuall to open them after the night was ended , and a particular commandement for that was needlesse . But although I had omitted these reasons which I have alleadged , the words of the original shew plainly and of themselves , what we say . These they are v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Causher Tsallou Shahare Ieroushalaim liphne Hasshabbat ) that is , as the gates of Ierusalem were darkned before the face , or in the presence of the Sabbath , or before the Sabbath : For the ordinary signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liphne , is before the face , in the presence . And therefore seeing the gates were darkened before the face , or in presence of the Sabbath , it followeth that when the sun was setting , the Sabbath was comming , and began at that same instant to shew it selfe , if I may speake so . 11 Likewise , we read in St. Iohn Chap. 19. v. 40 , 41 , 42. that Ioseph of Arimathea and Nicodemus , having obtained leave of Pilate to take away the body of Iesus as soone as he was dead , tooke it , wrapt it in a winding sheete , with spices , as the manner of the Iewes was to bury , and laid it in a new Sepulchre , which was in a Garden , in the same place where he was crucified , and laid it there , because of the Iewes preparation day , for the Sepulchre was nigh at hand , that is , the night being at hand , the beginning of the Sabbath being nigh , and comming apace with the night , and the day of preparation , which preceded the Sabbath , drawing nigh the evening and making hast to finish , they carryed not farre the body of Iesus , but laid it in a Sepulchre hard by , after they had wound it in linnen cloathes with aromaticall and fragrant drugs only , without any imbalming at that time , because they had no leasure to anoint and imbalme him , by reason of the neerenesse of the Sabbath , which was unto them an high day of Sabbath , as it is called in the one and thirtieth verse of the same Chapter , for as much as at that time the extraordinary Sabbath of the first day of the feast of unleavened bread occurred with the ordinary Sabbath of the weeke . For the same reason the Iewes ver . 31. that the bodyes of those that were crucified should not remaine upon the Crosse on the Sabbath day , besought Pilate that they might be taken away betimes , that is before the end of the day , as the Text sheweth plainely . Now if the Sabbath had not begun in the evening , but only in the morning , the Iewes should not have had a cause to urge the taking away of the bodies from the Crosse so quickly , nor Ioseph and Nicodemus to bury the body of Iesus so speedily , and to interre it in the same place where hee was crucified , which the Text sheweth they did on a sudden : For the Iewes should have had all the evening and all the night following to procure the taking away of the bodyes , Ioseph and Nicodemus should have likewise had time enough to imbalme , transport , and interre at leasure the body of the LORD , where they should thinke fit . This is distinctly observed by Saint Luke Chapter 23. verse 53 , 54. where he saith , that the day wherein Ioseph laid the body of Iesus in a Sepulchre was the preparation , and the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , drew on , was a comming , or at hand . Which terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth properly to shine , but is taken improperly by the Evangelist , and signifieth to arrive , to draw neere . Or he hath regard unto to the evening star , which was nigh rising : Or rather to the lampes which on the evening of that day , were lighted betimes , and a little before the Sabbath , as also great fires were kindled , that at the comming of the Sabbath they should not have any such thing to doe . Iosephus in the 16. booke of the antiquities of the Iewes , Chapter 10. relateth a decree of Augustus Caesar , that the Iewes should not be bound to appeare in judgement on the Sabbath day , nor on the parasceue , or day of preparation before the Sabbath , after nine houres , that is , about three after Noone , because soone after that houre at evening , their Sabbath day began . Of all this it is most cleere , that the Sabbath gan by the evening , and the night was the first part thereof . 12 Against that I have laid downe , some arguments are opposed , to prove , that even amongst the Iewes the naturall day , and consequently the Sabbath-day began by the break of day , and the night made the last part thereof . First , they alleage out of Exodus , chap. 10. v. 13. That the Lord brought an East winde upon the Land of Aegypt all that day , and all that night , and when it was morning the East wind brought the Locusts : and out of the booke of Numbers , chap. 11. v. 32. that The people stood up all that day , and all that night , and all the next day , and they gathered the Quailes . In which places they pretend , that the night , which is put betweene two dayes , is joyned with the first day as a part thereof , and separed from the second . 13 But these places and other such like that may bee found , are nothing to the purpose . For they speake of the artificiall day , distinguished from the night , which is expresly named , without any declaration , whether it pertained to the day preceding , or to the day following , to make with it the naturall day . The placing of the day before the night , is according to the order of the things related in these bookes , and as they came to passe . For the East wind began to blow in the day , and continued all night , to bring the Locusts : and the people begun by the day , and continued all night the gathering of Quailes . Moreover , when the day is considered distinctly and severally from the night , the day , as being of greatest dignity , is named first , without regard to the precedency of either in the order of nature , and in the naturall day . 14 It is written in the Gospell of Saint Iohn , 1 chap. 39 , vers . that two disciples of Iohn Baptists , went and saw where Iesus dwelt , and abode with him that day : for it was about the tenth houre : from whence they infer , that seeing these disciples entred into Christs lodging at the tenth houre , that is , two houres afore the going down of the Sunne , according to the counting of the Iewes , and it is said , that they abode there that day , we must understand , that they abode also the night , to the intent they might be instructed by the Lord ; which was not possible to be done in two houres : wherefore the night was the last part of the naturall day . But this ratiocination is of small weight . For what necessity can move us to say , that these two Disciples abode longer with Christ , than the two last houres of the day , preceding the setting of the Sun. The particle for , from whence it is inferred , They abode with him that day : For it was about the tenth houre , is not properly in the Originall , which is better translated by and , than by for : And it was about the tenth houre ; which may be fitly understood after this manner , that being come to Christs lodging at the tenth houre , they abode with him the remnant of that day , and about night went home , and tarried no longer with the Lord. It is true that in the space of two houres , nay , not if they had staied the whole night , they could not be sufficiently instructed by the Lord. But also it was not then only that they came to him , and abode with him : for they might have returned afterwards now and then ; as indeed Andrew , who was one of the two , and brother to Simon Peter , became one of his ordinary and domesticall Disciples . 15 They make use also of the twenty eighth chapter of S. Matthew , vers . 1. Where it is said , that in the evening , or in the latter end of the Sabbath , as it began to dawne towards the first day of the weeke , came Mary Magdalen , and the other Mary to see the Sepulchre ; the words of the Originall are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from whence they would infer , that the Sabbath ended about the morning , when it beginneth to shine ; and then began therewith the first day of the weeke . 16 Whereunto I answer , that the Evening , or the latter end of the Sabbath , whereof mention is made in this place , must be understood of the evening properly so called , when the Sun setteth : which time is in this place specified , as the end of the Sabbath day , or of the whole weeke . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath both significations . Besides that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fit to shew as much : For it cannot be conveniently taken for an end of time confined unto the morning ; the conference of the other Evangelists demonstrate it more forceebly . For S. Marke in the 16. chapter , 1 , 2. verses , saith , that When the Sabbath was past , Mary Magdalen , and Mary the mother of Iames , and Salome , bought sweet smelling spices , that they might come and anoint Iesus ; and being come very early in the morning ( to wit from home ) they came to the Sepulchre when the Sun was risen : or if these words very early in the morning , betoken also the time of their comming to the Sepulchre ; and signifie the same that is signified by the words following , when the Sun was risen : we must understand these last words , not as if the Sun was already ascended upon the horizon ; but only that it was risen , in regard of the first appearing of his shining beames above the horizon , at the breake of day : so both shall be true , that the Sun was risen , and that they came to the Sepulchre very early in the morning . And this shall agree very well with the words of S. Iohn , chap. 20. vers . 1. Upon the first day of the weeke , when it was yet dark : and with these of S. Luke , chap. 24. vers . 1. Uery early in the morning the women came unto the Sepulchre ; where it is added , that they brought with them the sweet odours which they had prepared : from whence I infer , that the Sabbath ended in the evening , at the going downe of the Sun : sith after the Sabbath was ended , these women bought sweet smelling spices , and prepared them to anoint the body of Iesus , as S. Mark saith expresly . To whom is not repugnant S. Luke in the 23. chap. 56. vers . Where he saith , that the women after they had beheld the Sepulchre , and how the Lords body was laid , returned , and prepared odours , and ointments , and rested the Sabbath day according to the Commandement ; which words seeme to import , that they prepared their spices before the Sabbath . For the order and coherence of these words doe not designe the like order and coherence of things , but they must be understood after this manner ; being returned they prepared their odours , And , or rather But , they rested the Sabbath day ; to wit , first , and before this preparation ; as appeareth by the conference of the 54. vers . where it is said , that when the body of Christ was laid in the tombe , and the women beheld where it was laid , the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drew on , that is , was at hand , and ready to begin , as hath beene said before . So that it was impossible to them to prepare any kind of thing for the inbalming of Christ before the Sabbath . Whence it followeth , that sith then it was evening , the end of the same Sabbath fell upon the dawning or evening of the night following ; and so was both the end of the last day of the weeke preceding , and the beginning of the night following , whereby the first day began . And that was the time betokened by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by Saint Matthew , and the night preceding the first day of the weeke , which he nameth afterward , did belong to the said first day , making with it the naturall and civill day of the Iewes , and did not belong to the Sabbath . For if it had pertained to the Sabbath , and the first day of the weeke following the Sabbath had begun in the morning , sith it is constant that before the Sabbath they prepared not their aromaticall drugs , when should they have found the opportunity and leisure to prepare them ? They durst not doe it on the Sabbath day , for it was a day of rest , and of cessation from all work . As also S. Luke saith , Chap. 23. vers . 56. That they rested the Sabbath day according to the Commandement . After the Sabbath upon the first day of the weeke they could not doe it , granting that this day began in the morning ; For very early in the morning , as it was yet darke , they went with their spices already bought and prepared : And therefore we must of necessity say , that they bought their spices in the evening , after the Sunne was set , and the Sabbath ended , that during the night , which was the beginning of the first day of the week , they prepared these drugs , and that in the morning of the same day they came to imbalme Iesus . Which being so , we must interpret the words of S. Matthew after such a sort , that they may agree with the sayings of the other Evangelists . And it is in no wise necessary to joyne the evening or the latter end of the Sabbath , with the beginning of the light of the first day of the weeke , as if the one and the other had met together in one time , and at once , as is pretended . There is betweene these two the intervall of a night , which pertained to this first day of the weeke , and we may translate the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as S. Marke speaketh , that is , in the evenining , at the extremitie , or latter end of the Sabbath , this extremity being already come and past : or in the evening , that is , in the night ( the first part thereof being taken for the totall ) after the Sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at that same houre or time which began to shine , yet with a little remnant of the nights darknesse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bee the first day of the weeke , that is , the first day of light , the first artificiall day , which is a part of the naturall day : Or wee may take these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the time that was to shine in the first day of the weeke . For it was not S. Matthews intent to specifie unto us the immediate conjunction of the first day of the weeke with the Sabbath finishing , but only at what point of time the woman came to the Sepulchre , to wit , at the first glimpse of the light of the first day of the weeke : and hee made mention of the evening , or of the latter end of the Sabbath , in respect that the Sabbath had hindred them till then to apply themselves to this pious and charitable worke which they had intended . 17 Moreover , they produce a passage out of the twentieth chapter of the Acts , vers . 7. 11. where it is said , that the Disciples in Troas being come together upon the first day of the weeke , to breake bread , Paul preaching unto them , continued his speech untill midnight , and after he had broken bread , and eaten , continued to talke unto them even till the breake of day . In which words they pretend that the night is mentioned , as the last part of the first day of the weeke . But first , nothing obligeth us to grant , that the night there mentioned , ought to be referred to the first day of the weeke . For we may affirme as well , that it pertained to the second day , and made the beginning thereof : The words of the Text are very well verified , if we say , that the first day of the weeke , and towards the end thereof , the Disciples were assembled , and their assembly having begun about the end of the first day , continued a good while with and after the beginning of the second day , Paul , because he was to depart on the morning after the first day , taking this occasion to extend his discourse within the night following , which was the beginning of another day . There is no weight in the objection they make against this exposition , saying , that if it were true , Paul had remained longer then seven dayes at Troas , to wit , a part of an eight day , against that which is said in the sixth verse . For they presuppose without any ground , that Paul was not precisely but seven dayes at Troas , which the Text saith not , but only that he abode there seven dayes , which should be very well expressed so , although he had remained there a part of the eighth day , which might have beene past under silence , and not counted with the dayes going before , because it was not a full and whole day , but only a part of a day . And putting the case , that it should come within the compasse of the seven dayes of the Apostles aboade at Troas ; we may say , it was taken for the seventh and last day . For it is not told exactly on what day Paul came to Troas , nor that he abode there full seven dayes , but only in generall , seven dayes . Now although he had beene there but a part of the first , and a part of the last of seven , it may be well said , that hee was there seven dayes . Secondly , granting that the night mentioned in the foresaid place , was the last part of the first day of the week , nothing can be proved from thence , but this only , that after the resurrection of our Lord Iesus Christ , the faithfull among the Gentiles celebrating in their congregations the first day of the weeke , in remembrance of the said resurrection , began it in the morning about the time that Christ rose , as , perhaps the nations of whom they were , began the day by the morning ; but it followeth not , that such was the beginning of the day among the Iewes . 18 These things being thus cleered , it shall follow , that when Iesus Christ did shew himselfe to his Disciples in the time mentioned , in the 20. of S. Iohn , vers . 19. it was not in the first day of the week , but after it , in the second day . The conference of the twenty foure of Saint Luke sheweth , that at least it was midnight when Iesus Christ appeared first unto them . For it is said in that chapter , that the same day of his resurrection he drew neere to the two Disciples that were going to Emmaus , went with them , came thither with them towards evening , the day being far spent , and that they supped there ; That after the Lord had left them , vanishing away out of their sight , they rose up the same houre , returned to Ierusalem , distant from Emmaus threescore stades , that is , a three houres journey ; entred where the Apostles were , told them all the things that had happened unto them in the way , and in the Village ; that after this Iesus stood in the midst of them : therefore it was far in the night : whence it followeth , that seeing among the Iewes the day ended at evening , and another day began ; the first day of the week was then finished many houres before , and the second day was well forward . The words of the Text say nothing that is not consonant to this . These they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the evening or the end of the first day of the weeke being come , in the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the foresaid place of Matthew , Chap. 28. verse 1. the Disciples being assembled , and the doores shut for feare of the Iewes , came Iesus , and stood in the midst of them : which words have no other sence but this , that at the evening of the first day , which was also the end thereof , the Disciples being assembled , and having shut themselves up in a certaine place , Iesus Christ a while after appeared unto them . So of that hath beene said it is manifest , that the opinion of Christs appearing to his Disciples on the first day of the weeke , is not grounded on a sure foundation . 20 But although it were generally agreed on , that Iesus Christ appeared the first time to his Disciples on the first day of the weeke , and the second time eight dayes after , I say , that his appearing to his Disciples at two diverse times since his Resurrection on the first day of the weeke , cannot inforce , by any good consequence , that his intention was to authorize that day , and to sanctifie it to bee a day of rest . To prove this with some shew of reason , it were necessary , that Iesus Christ , during the whole time of his abode on earth after his Resurrection , should have shewed himselfe unto them regularly and constantly on each first day of the weeke , and not in any other day . For if he appeared not unto them every first day of the weeke , we may inferre quite contrary , that it was not his purpose to sanctifie that day unto them , more than another : And if he appeared unto them on other dayes , it may be said , with as good reason , that he consecrated them to be Sabbaths , as that he sanctified the first day of the weeke to be a Sabbath . 21 Now we read nothing of his appearing to his Disciples on each first day of the weeke constantly and regularly after his Resurrection , till his Ascension . Nay it is written in the first Chapter of the Acts verse 3. that after his passion he shewed himselfe alive unto them , by many infallible proofes , being seene of them forty dayes , and speaking of the things pertaining to the kingdome of God , whereby wee see cleerely , that he shewed himselfe on many other dayes then the first of the weeke . For Saint Luke had not said , that he was seene of them forty dayes by many infallible proofes , if hee had not beene seene of them but five or sixe dayes of these forty . And there is no appearance , that he was forty dayes on earth after his Resurrection , to shew himselfe only every first day of the week , and to withdraw himselfe , remaining solitary and apart , all the dayes betweene . In the one and twentieth Chapter of Saint Iohn ver . 4. wee see that he shewed himselfe to them on a day when they were gone a fishing , commanded them to continue their fishing , and did then a notable miracle , neither is it said , that it was the first day of the weeke : And if it was , they wrought on it , and kept it not holy . Moreover , when it is said in the twentieth Chapter of Saint Iohn verse 26. that eight dayes after the first day of the weeke wherin he first appeared unto them , he shewed himselfe again to his Disciples , a question may be made , if it was on another first day of the weeke . For this should be true , if in the number of eight be included the first day of the weeke , and the eight day following : But if they be not included and if we take the words of the Apostle , that after eight dayes fulfilled and past , Iesus shewed himselfe unto them , as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beare that sence , then it was not on another first day of the weeke , but one the next day after that he stood in the midst of them . And so the argument built upon this sand shall fall to the ground . 20 Neither doth the sending of the Holy Ghost upon the Disciples and Apostles assembled on Pentecost day evince a divine institution of the LORDS day , granting that it was also on the first day of the weeke . For by what consequence shall it follow , that by this miracle IESUS CHRIST intended to make that day an ordinary day of rest , and of Gods service ? Seeing by the same reason it will follow , that all the dayes , wherein Christ did some solemne action , have beene established and ordained to be stinted and ordinary Sabbaths in every weeke : which is not so . CHAPTER Fifth . Answer to the Fourth Reason . 1. Fourth Reason : The first day of the weeke was kept by the Apostle , and the Disciples at Troas , Acts 20. ver . 7. 2. First Answer : The words may be taken of a certaine day , and not of the first day of the weeke , &c. 3. Second Answer , taking them for the first day of the weeke , it followeth not , that that day was an ordinary Sabbath , but only was kept by occasion of the Apostles departure on the next morrow . 4. Third Answer , it may be that day is named , because of the miracle done on it , and not to shew that it was a Sabbath day , seeing the Apostle did preach every day wheresoever he sojourned . 5. Nullity of the instance , they assembled to breake bread , that is to celebrate the Lords Supper . 1. Because that breaking of bread may be taken for a common refection . 6. 2. Because the Christians did every day celebrate the Lords Supper , without respect to Sunday . 7. Fourth Answer , nothing can be gathered from the meeting of the Disciples at night , to prove the sanctification of the day that went before . 8. Fifth Answer , supposing the first day of the weeke was kept at Troas , it followeth not that it was kept in all other Churches . 9. Sixth Answer , putting the case , That it was kept every where , it followeth not that Christ or his Apostles had ordained it . THey alleadge againe out of the twentieth Chapter of the Acts verse 7. that Paul being come to Troas , and the Disciples being assembled to breake bread , that is , to celebrate the Lords Supper , upon the first day of the weeke , St. Paul came to their assembly , and preached unto them , continuing his speech untill midnight , being ready to depart on the morrow , &c. Where they note that this meeting of the faithfull of Troas on the first day of the weeke , is propounded there , as a thing ordinary and accustomed , and not as occasioned extraordinarily by the Apostles arrivall to the Towne . For it is said in the sixt verse , that he and his company abode there seven dayes ; and in the seventh verse , that upon the first day of the weeke , which was the seventh day preceding his departure on the day following , the Disciples being come together he preached unto them . Which sheweth manifestly , that he stayed expressely till that first day of the weeke , as being the ordinary day of the meeting of the faithfull : Otherwise having been already amongst them five or sixe dayes before , he might have taken as well another day , as that day . 2 To this I answer , first , that there is no necessity to grant , that the assembly of the faithfull of Troas mentioned in the foresaid Chap. met on the first day of the weeke . For the termes of the originall , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be as wel translated , on a certaine day of the weeke , or on a Sabbath day , on a day which was a Sabbath . Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in holy Scripture sometimes for the week , sometimes for the Sabbath day in the weeke , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes for one , sometimes for the first . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken so in a like construction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , On a certaine day , Lu. 5. v. 17. Luk. 8. ver . 22. Luk. 20. v. 1. And the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is superfluous , as it is often elsewhere , Rom. 5. v. 15. and 1 Cor. 9. v. 19. and 2 Cor. 2. verse 6. and 2 Cor. 9. verse 21. This sence is approved , not only as admittable , but also as more probable than any other , by great Divines . And although we should explaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by first , wee may translate , vpon the first day of Sabbath , to wit , which occurred in these seven dayes that Paul was in Troas , and which was the last of seven , so according to this sence an argument may be brought for the Iewish Sabbath day , rather than for the Sunday of Christians . 3 But Secondly , although we should grant , that the words should be translated upon the first day of the weeke , as the same phrase is taken , Luk. 24. verse 1. Iohn 20. verse 1. Which interpretation I yeeld unto willingly , it is to no purpose in this question , because upon the meeting of the faithfull of Troas the first day of the week , to heare the word of God , it followeth not that the observation of this day was ordinary and regular for the end which is supposed . It may be they did this indifferently on that day , as they did in all other dayes , as they had occasion . It may be also , that they came together on the night of that day , because Saint Paul was ready to depart on the next morrow , and they desired to see him , to heare him , to receive the Communion with him , and recommending him to God bid him the last farewell : As hee likewise was desirous to speake unto them , and to intertaine them immediately afore his departure , which in such an occasion was very convenient and requisite . Of such an action done for particular causes , can any reasonable man , with the least shew of reason , inferre a generall custome tyed ordinarily to that day amongst all Christians ? 4 It may be likewise , that this their meeting on the first day of the weeke is marked , as an occasion only of the narration which is made incontinently after , of the disaster that befell the young man Eutychus , who being fallen into a deepe sleepe in the place of the assembly where Paul preached , sunke downe with sleepe from the third loft , and being taken up dead , was miraculously raised to life by the Holy Apostle : But is not specified , to denote an order accustomed by that Church to meet together every weeke on that day . And indeed , seeing Paul in the visitation of the Churches tooke not heed to the observation of particular dayes , but as long as he abode among them , was carefull to preach and instruct them every day , least he should loose the time and leasure that he had , and which ordinarily was not long in each place , as we may see , Acts 19. verse 9. and Acts 20. verse 16 , 31. who shall beleeve , that having taried sixe dayes at Troas , he or the Disciples let slip sixe of them without any meeting to heare him ? Now if they came together in the former dayes , as well as on the first day of the weeke , as it is more seeming to be true , the argument taken from their meeting on the first day of the weeke is utterly undone . 5 If it be said , that they met together on this day , as being a day more solemne then the rest , and because also they came to breake bread , that is to receive the Lords Supper , the argument is of no value : For the breaking of bread that mention is made of in that place , may be taken , not for the Lords Supper , but for a common refection , and one of the feasts of charity which in those dayes were frequent amongst the faithfull , as we see in Saint Iude verse 12. It may be so taken in the second Chap. of the said booke of the Acts , as many interpreters in both these places understand it so . And it seemeth that the conference of the 42 verse with the 46 in the second Chapter , and of the seventh verse with the eleventh requireth it . 6 Moreover , seeing it is most certaine that the Apostolike and primitive Church did most frequently celebrate the holy Supper , yea in many places daily , as may be seene in the foresaid verses of the second Chapter of the Acts , if they be understood of the Lords Supper , and in the 118 Epistle of Saint Augustine , second Chapter , no man can inferre of the meeting of the faithfull of Troas on the first day of the weeke , to communicate to the Lords Supper , that day to have beene more solemne unto them then any other day of the weeke . And it may be , they delayed the communion till that day , rather than till another , because Saint Paul was to take his journey on the morrow after , judging they should doe well to end their conversation with him , which they had injoyed during seven dayes , by the celebration of this Sacrament , which is a band of friendship and of brotherly conjunction , and so to testifie their mutuall love and Christian respects , and by that meanes take and give a full assurance , that their separation and absence in the body , which was to happen the next day , should never be able to disunite it . 7 Adde unto this , that no mention being made in the foresaid passage , but of a meeting in night time , which began at the even of this first day of the weeke , without telling us on what exercises the day was imployed by the faithfull , I cannot see how an inference can be made upon a meeting by night , that the day preceding that night was then , and ought to be for ever sanctified for a Sabbath day . 8 Further , supposing it was an ordinary custome in Troas to keepe the first day of the weeke , it followeth not , that it was then observed every where abroad . We find in other places of the Acts , as , amongst others , in the 11 Ch. v. 26 and in the 14. Ch. v. 23 , 27. mention made of many meetings of the faithfull , whereof the day is not particularized , and if we consider well the circumstances of these places , it is likely , that it was as well on others dayes of the weeke , as on the first , and that in those dayes Christians made no difference of dayes . Nay in the booke of the Acts we find often , that the faithfull held their assemblies on the Sabbath day of the Iewes , Acts 13. verse 14 , 44. Act. 16. verse 13. Act. 17. verse 2. &c. 9 But to grant willingly that the Churches after they were once established , were wont to keepe the first day of the weeke , that concludes not this day to have been appointed by Christ by or his Apostles , but onely that it was observed by use and custome , at the first through respect to the resurrection of the Lord : which custome grew up afterwards into a constitution of the Church , binding all Christians unchangeably to the observation of it . CHAPTER Sixth . Answer to the fifth Reason . 1. Fifth reason from the fifteenth Chapter of the first Epistle to the Corinthians , where the observation of the first day of the weeke is commanded by the Apostle . 2. First answer . The Apostles words may be understood of a certaine day , or of each day of the weeke . 3. He doth not establish a generall and continuall order , but a particular collection for that time onely . 4. Second answer . The same words may be interpreted of every Sabbath day of the Iewes . 5. Third answer . Although they should be expounded of the first day of the weeke , they inforce not an Apostolicall injunction concerning that day . 6. Because his injunction is of the collection onely , and not of the day . 7. This is clearely proved by the words the of Text. 8. Fourth answer . Albeit the Apostles had injoyned the keeping of that day , it followeth not that they received it of the Lord , because it was onely a point of order left to their wisedome , and all order is in it selfe imitable . 9. An instance from the fourth Chapter to the Philippians and the ninth verse . 10. Refuted by three answers . THey argue also from the sixteenth Chapter of the first Epistle to the Corinthians vers . 1 , 2. where the Apostle saith , Concerning the collection for the Saints , as I have given order to the Churches of Galatia , even so doe ye : Vpon the first day of the weeke , let every one of you put aside by himselfe , as God hath prospered him , that there be no gatherings when I come . Where they pretend to have found clearely an Apostolicall Ordinance , injoyning the observation of the first day of the weeke for the exercises of religion . For in these words mention is made of the keeping of it for the collections , which could not be levied so commodiously , as in the ordinary day of Ecclesiasticall assemblies . Now , as they say , the Apostle ordained nothing but what he had received of the Lord , 1 Cor. 11. vers . 23. Therefore seeing hee ordained to observe the first day of the weeke , this day must needs be an Ordinance of Christ and of his Apostles . 2. Whereunto I answer , as before ; First , that these words of the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie not necessarily upon the first day of the weeke , or on each first day , but may signifie indefinitely , on a day , on a certaine day , or in each day of the weeke , as they are interpreted by some Divines : And so the Apostles exhortation shall have this sense , that the Corinthians on a certaine day of the weeke at their choice , or on every day of the weeke , should keepe in store by themselves a part of the goods that God had liberally bestowed upon them , that the whole summe which should be gathered amongst them , might be laid out for the subvention of the faithfull of Ierusalem , which at that time was required of them , and be ready at his comming . 3. For this is worthy to be noted , that the Apostle doth not establish in these words a generall and continuall order of collections to bee received , and practised in all the Christian Churches , for the entertainment of their poore , and publikely levied in their meetings and congregations , but onely a particular collection , which he enjoyned to the Church of the Corinthians , and to some other Churches of the Gentiles , for the poore strangers of Iudea , which collection he himselfe was to come and to receive , after he had sent before him some of the brethren to put it in order : Whereof hee advised the Corinthians aforehand , that they might prepare it before his comming , and that nothing more were to be done at his comming . This is manifest by the second , third , and fourth verses of this Chapter : by the eighth and ninth Chapters of the second Epistle , and by the fifteenth Chapter of the Epistle to the Romanes , vers . 25. He required also , that it should be prepared , not by a publike distribution in the Ecclesiasticall assemblies , but by a particular separation , that every one should make a portion of his goods at home , and by himselfe : For such is the meaning of the words in the originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let every one of you lay aside by himselfe , putting in store , as God hath prospered him : which words doe signifie a particular and domesticall reservation , and not a publike distribution , which consequently was to be done indifferently in any day whatsoever , according as every one should have the commoditie , till the Apostles comming , and was to cease , after he ( at his comming ) had received the whole summe that these contributions should amount unto . And so of this passage cannot be gathered the observation of any day , and farre lesse of the first day of the weeke , for Ecclesiasticall meetings , whereof , according to this Exposition , which hath a great likenesse of truth , no mention is made in it . 4 But secondly , although the Apostle had intended to stint the Corinthians to a particular day , wherein they were to put a part , every one with himselfe , a portion of their goods , to goe and distribute it that same day in their Ecclesiasticall assemblies ; for all that , it appeareth not that he meant by that day the first day of the weeke ; For these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be translated in this other sense , On a Sabbath day , or on every Sabbath day , as excellent interpreters alleage , and approve this exposition ; and hath nothing for the divine institution of our Sunday . 5 Thirdly , put the case that the Apostle speaketh of the first day of the weeke , as of a day appointed for Ecclesiasticall meetings , and in them for Gods service , and for publike collections , no other thing can be proved from thence , saving that it was a custome received in the Church of Corinth , in the Churches of Galatia , and probably in others , to meet together on the first day of the weeke , but in no wise that the Apostle had given them an injunction concerning that day . It is true , that in the foresaid words mention is made of an injunction given by the Apostle , but of the collections only , not of the time wherein they were to be made , which time the Apostle supposeth onely , as received and observed among them on the first day of the weeke , but commandeth it not . 6 Fo● the words are , Concerning the collection for the Saints , as I have given order to the Churches of Galatia , even so doe yee , 1 Cor. 16. vers . 1. where we see the injunction hath reference to the collections , as to the end thereof , and by no meanes to the day that they were to be levied in . He saith againe in the next verse , Upon the first day of the weeke let every man lay aside by himselfe , and put in store , &c. where also the injunction is of the collection , and the day is not named by way of commandement , but onely as supposed to be ordinary for the ecclesiasticall meetings , and consequently for the collections . 7 I say therefore , that it appeareth not , that the Apostles have instituted the first day of the weeke . But although they had ordained it , it should not follow , that they had received of the Lord an expresse commandement so to doe . It is true , that in matters concerning the doctrine of the Gospel , and things essentiall to Gods service , they have taught nothing , but what they received of the Lord , as the Apostle protested , 1 Cor. 11. vers . 23. and as Christ had given them the commandement , Matth. 28. vers . 20. But as for things which are wholly of order , they had power to dispose and ordaine of them with Christian wisedome , as they should thinke fit . 8 Of that hath beene said we may see the vanity of the argumentation framed by some Divines , upon the words of the Apostle to the Philippians , chap 4. vers . 9. The things which ye have both learned and received , and beard , and seene in me , do them . They saw in him the observation of the first day of the weeke , which we call Sunday : therefore he willeth them to keepe also that day . 9 Whereunto I answer , first , that by a like ratiocination they may conclude , that the Apostle would have the faithfull to observe and celebrate all the dayes of the week , but namely the Sabbath of the Iewes : for he was heard and seene often preaching all the dayes of the weeke , but principally every Sabbath day : for his manner was to doe so , Acts 17. vers . 2. Secondly , that the foresaid argumentation may have some value , it must presuppose , that it was an order established by the Apostle , and observed regularly by him , to celebrate the first day of the week . For to beleeve , that whatsoever he was seene to do sometimes accidentally and by occasion , the faithfull ought necessarily to doe it alwayes , were a too great impertinency . For he was seene shave his head , according to the ceremony of the Mosaicall Nazareat . Num. 6. vers . 18. Acts 18. vers . 18. Acts 21. vers . 24. 26. and circumcise Timothy Acts 16. v. 3. But such a presupposition hath no foundation , as hath beene shewed . Thirdly , the Apostle himselfe betokeneth by the connexion of the 9. vers . with the 8. going before , what things he would have the Philippians to do by imitation of his example , and according to his instructions , to wit , whatsoever things are true , honest , just , pure , loveable , of good report , if there be any vertue , or any praise ; that is , these things properly which are a part of godlinesse towards God , and of love towards the neighbour . But to observe for Gods service the first day of the weeke , rather than an other day , is not of that nature , as being a thing meerely indifferent , and established by custome onely . It is also a conjecture without apparance , that the Apostle among the things which he designeth in the ninth verse , meant to comprise the observation of Sunday . CHAPTER seventh . Answer to the sixth Reason . 1. Sixth Reason . Mention is made in the Revelation , Chap. 1. vers . 10. of the Lords day . 2. Answer . It may be so called in two other respects , rather than that which is pretended . 3. Instance . It is called the Lords day , because he ordained it , as for that cause the Sabbath is called the Lords rest , the Eucharist the Lords Supper . 4. Nullitie of this instance . 5. Many excellent Divines of the Protestant Churches speake of the first day of the weeke , as of a custome of the Church , not as a commandement of Christ. 1 IT is said in the first Chapter of the Revelation and the tenth verse , That Iohn was in the Spirit on the Lords day : whence also they would faine inferre , that the first day of the weeke , which hath obtained the name of The Lords day , was instituted by the Lord Iesus , or by his Apostles to be a day dedicated to the exercices of godlinesse . 2 But from hence we cannot conclude a divine or Apostolicall institution of that day , for S. Iohn might make mention of that day , in respect of the Lords rising on such a day , and not to signifie that it ought to be appointed , or was already set a part more solemnely than any other day , for Gods service , and for the commemoration of Christs benefits , and especially of his Resurrection . Yea although he had qualified it with this title , in respect of the consecration thereof , which was ordinary at that time , and in consideration whereof it had commonly the name of The Lords day amongst Christians in their times , as it hath had many hundred yeeres sithence in the Christian Church , which honoureth the first day of the weeke with the name of the Lords day , it followeth not , that this consecration did proceed from the institution of Christ , or of his Apostles ; Seeing it might be founded in the onely practice and custome brought in among the faithfull . * The ancient Fathers speaking of the observation of Sunday , give no other reason thereof , saving the Lords Resurrection on that day , and not any commandement of the Lord , which they had not forgotten , if there had beene any . 3 Certaine Divines , without any shew of good reason , will hold us in hand , that the first day of the weeke is called The Lords day , even as the seventh day is called The Lords rest , and the holy Supper , The Supper , or the Table of the Lord , to wit , not onely in consideration of their end , which is , to be a memoriall , that of Gods rest after the Creation , this of Christs death , but also of their institution , which is from the Lord himselfe . 4 It is true indeed , that the one and the other are so called in these two respects . But this is also most true , that wee have in holy Scripture an expresse declaration , that God of old gave to the Iewes the seventh day , because on it he rested , and would have it to be a signe that he was the Lord that sanctified them . It is true also , that Iesus Christ instituted the holy Supper in the roome of the ancient Passeover , to be a memoriall of his death , not a simple memoriall , but a Sacrament exhibitive and confirmative of the benefits flowing from his death , which it could not be , but by an expresse institution from himselfe , necessary in all Sacraments , because otherwise they cannot be Sacraments . It is not so of this day which is called The Lords day . For we finde not any institution or subrogation thereof in roome of the ancient Sabbath day , neither by the Lord himselfe , norby his Apostles : And it may be the faithfull called it the Lords day , in regard of that solemne action of our Lord Iesus Christ , when on it he rose from the dead , an action whereof they thought fit to make in it an ordinary and weekely commemoration . The place . where the holy assemblies meet together , is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Dutch , ( and Scots ) Kirk , by abbreviation ( in English , Church ) as if we should say , The Lords place , albeit there be no such place of the Lords institution , but onely of the Churches , who gives that name to the Temples , because they are consecrated to the Lords service . And wherefore , I pray , might not likewise the first day of the weeke be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of the Lord , seeing the Church hath appointed it to the honour and service of the Lord , which she might doe , without any necessity of a divine institution by Iesus Christ our Lord , or by his Apostles ? This was the meaning of many of our most excellent Divines , which speake of the observation of the first day of the weeke , as of an observation proceeding , not from some apostolicall commandement , which is not to be found in the Gospel , but from a custome introduced and received in the Christian Churches : custome which in it selfe is free , and without obligation of conscience : They acknowledge also , that the argument drawne from the appellation of the Lords day , is weak . Their testimonies I might recite in this place and oppose them to the testimonies taken from others that are of a contrary opinion . But my intention is to dispute by reasons , and not by authorities of men , which in this point are different . CHAPTER Eighth . Answer to the seventh Reason . 1. Seventh Reason . The first day of the weeke is to be sanctified , in remembrance that Christ on it ended the worke of our Redemption . 2. First answer . This assertion is false . 3. Second answer . Christ fulfilled our redemption by his death meritoriously . 4. Third answer . He hath fulfilled it by actuall execution after his ascension . 5. Fourth answer , Declaring the use of Christs Resurrection . 6. A notable difference betweene the day of Christs Resurrection and the day of Gods rest . 7. The day of Christs Resurrection hath no advantage above the day of his Passion , &c. 8. The true cause of the first observation thereof . 9. All that is said of the first day of the weeke being granted , it followeth not , that it hath any naturall obligation to be kept . 1 OF that hath beene said in the former Chapters , it is apparent , that the passages , whereby our Opponents pretend to prove , that the Lord , either immediately by himselfe , or by his Apostles , hath instituted the first day of the week for his solemne service , doe not prove any such thing : But they take another argument from that which is constant by the story of the Gospel ; which is , that the first day of the weeke Iesus Christ rose againe from the dead : as if this day , for this only cause , that Christs Resurrection happened on it , had beene sanctified unto us , and obligeth us to a religious and solemne observation thereof . For , say they , Christ rising from death to life on the first day of the weeke , came victorious out of the great combate which he had sustained , and rested from the dolorous and painfull travels which he had suffered in his death , and so ended the worke of the redemption of the Church , and re-established it into a new estate . So the day that he rose in , was a new day , which he brought , as it were , from the Sepulchre for her sake . And therefore if the day wherein God rested from the Creation of the world was to be sanctified under the Old Testament , in remembrance and to the honour of that worke , so long as there was not another more excellent then it ; by the same reason , yea farre more , the day wherein Christ rising hath accomplished the wonderfull worke of redemption , which is a second Creation of a new world , farre more excellent than the first , was to bee sanctified under the New Testament , in remembrance , and to the honour of this great worke , and the other day to give place unto it . 2 I have already said diverse things pertaining to the solution of this argument . But I adde over and besides , and for better illustration , that it is grounded upon an attribution given to the Resurrection of Christ , of things , which being exactly considered , shall be found , that they belong not unto it , neither particularly , nor properly , as to have fulfilled the worke of our redemption , and second Creation , and to have re-established the world , or the Church in the world , into a new estate . 3 Which things , if we speake of fulfilling them by merit , or of purchasing the right to performe them really , have beene fulfilled by the death and passion of Christ , which is the price of our redemption , whereby both the state of grace here below , and of glory in heaven is purchased unto us . 4 But if we speake of fulfilling them by actuall execution , they have beene performed by the vertue of Christs Divinity , after his Ascension into heaven , from whence he sent the Holy Ghost upon his Apostles , to beget and assemble his Church here beneath in all the parts of the world , by their ministry . 5 The Resurrection hath no other correspondency to the meritorious fulfilling of those things , but of a token and marke , evident , certaine and necessary , that Christ by his death hath merited them unto us , having payed a most sufficient price for our redemption , which had not appeared to be , yea , on the contrary , had seemed not to be , and indeed had not beene at all , if Christ had remained in the grave of death , and had not risen againe : Even as the comming of a debtor out of prison , is a demonstration that he hath payed , although it bee not the payment it selfe . But if he did remaine alwayes in prison , that were an evident signe that he hath not satisfied . We must take in this sence the Apostles words saying ; Rom. 4. verse 25. that Christ died for our sinnes , and rose againe for our justification , that is , to demonstrate that justification is purchased unto us by his death , and withall to confer and apply it unto us efficaciously . To which efficacious collation and application of all that was purchased by the death of Christ , and to the actuall accomplishment of the second Creation , and of the re-establishment of the Church into a new estate , his Resurrection hath no correspondency , but as a necessary antecedent thereunto . For it was necessary hee should rise , as also ascend into heaven , that from thence he might operate that great and notable alteration . 6 Wherein is seene a manifest difference betweene the day of Christs Resurrection , and the seventh day that God rested in from the worke of Creation . For this day followed the Creation finished and intirely effected , and it was a rest from it already done and accomplished : But that day cannot be called the day of rest from the second Creation , saving only as it was merited by the death of Christ : For it goeth and that many dayes before the actuall execution thereof , sith Christ began not properly to frame and establish the Church of the New Testament till many dayes after he rose againe . Wherefore there is by no meanes the like reason to keepe the day of Christs Resurrection , as there was to keepe the Sabbath Day . 7 Yea the day of the Resurrection in it selfe hath no advantage beyond the dayes of Christs Passion , or Ascension , or of Pentecost , wherein came to passe the solemne sending of the Holy Ghost , wherby it was more worthy to be observed then they . For it was inferiour to the day of Christs passion and death , in regard of the merit to purchase , and to the day of Pentecost , in regard of the efficacy to communicate the spirituall and heavenly gifts . The Ascension day is conforme and equall unto it in the same correspondency , both to the acquisition , and to the execution of the establishment of the Church . 8 The preferring of it by the faithfull to all other dayes , to bee kept ordinarily as a solemne day , came not from any worthier prerogative that it hath in it selfe , but because on it began to shine upon the faithfull a new light of joy and comfort . The death and buriall of Christ had filled their hearts with sorrow , and abated their hope , because it seemed to them , that his death , and the Sepulchre had taken him away , and ravished him out of the world for evermore . No wonder , for they knew not in the beginning the nature nor the consequences of that great humiliation , as is apparent by the discourse of the two Disciples going to Emmaus , Luke 24. verse 21. After then that he rose againe , shewing himselfe to be the Sonne of God with power , Romans 1. v. 4. and that their hopes were revived by his Resurrection , they thought fit to observe solemnly and weekely the day thereof , which began their joy , shewing unto them the first beames of the rising of the Sunne of righteousnesse , rather than others which afterward increased it much by a greater manifestation of his glorious brightnesse , though they were not lesse unworthy to be kept and as frequently : And further they did it to change the ancient day of the Law , into a new day of the Gospell . In which change , that there was a convenient reason it cannot be denyed : The thing I deny is , that there was any necessary reason thereof . 10 Yea although all that in the objection is attributed to the day of the Resurrection did belong unto it properly and particularly , it should not follow that in vertue thereof , and by a naturall consequence , the said day ought to be observed , rather than any other . For if the day that God rested in from the worke of the Creation , had no naturall obligation in it , tying men to the observation thereof , but it was Gods Commandement onely that bound them to that duty , no more can the day wherein Christ rested , though in another respect which is not so proper , from the worke of redemption , oblige us of it selfe to observe it . To tye our consciences to such an observation , it must needs have a divine institution , whereby God hath commanded us to observe it , which , I say , is not to be found . CHAPTER Ninth . Answer to the eighth Reason . 1. Eight Reason , from the excellency of things done on the first day of the weeke . 2. First Answer . Besides that this assertion is uncertaine , it proveth nothing . 3. Second Answer , it is grounded upon a superstitious opinion of the perfection and mysticall signification of the number of seven . 4. Seeing there is no certainty in the observation of numbers , and the Scripture maketh mention of other numbers observed in many things . 5. Whence no solid argument can be gathered , and are disclamea by many which dispute for the authority and preeminence of the first day of the weeke . 6. In what sence the number of seven is called mysterious , and that there is no mysterie in it under the New Testament . 1 SOme fetch an argument from diverse solemne things recited in holy Scripture , which they marke to have beene done on the first day of the weeke , as that on it the light was created , the pillar of a cloud covered at first the people of Israel , Manna rained from heaven upon them , Aaron and his children began to exercise the Priest-hood , God at first blessed his people solemnely , gave the Law on the Mount Sinai , CHRIST was borne , baptized , turned water into Wine , fed five thousand men with five loaves and two fishes , shall come from heaven to judge the quicke and the dead . 2 But , it is most uncertaine , that all these things were done on the first day of the weeke . For the Scripture saith no such thing : Besides this , although all these things had beene done on the first day of the weeke , it shall never follow by any necessary argument , that for such a cause the first day of the weeke ought to be solemnized under the New Testament . Diverse other things very solemne may be found , which God and Iesus Christ effected in other dayes of the weeke , whereof we might conclude with as great probability , that under the New Testament the day wherein they were performed ought to be solemnized . 3 This argument is like to another that is produced , to prove the necessity of the observation of one day of seven , when it is said , that this number of seven is perfect and mysterious , and hath beene observed in the Scripture in diverse things , which some have searched with great curiosity , but with no profit . 4 For there is no certainty to bee found in this observation of numbers . Some for some reason find a great perfection in one number , and others for other reason give the preference of perfection to another number . The Mathematicians doe hold the number of six for the most perfect , and the first of perfect numbers . And if the Scripture pointeth out unto us the number of seven observed in many things , she doth the like in other numbers . The author of Ecclesiasticus Chapter 33. verse 15. and Chapter 42. verse 24. saith , That God in all his workes hath observed the number of two and made them all double , coupling two and two , one against another . Wee marke that God in the beginning made the two principall parts of the world , heaven and earth , two great lights the Sunne and the Moone , of all living creatures the Male and Female , in wedlocke two in one flesh . There were two Tables of the Law , two Cherubims upon the Ark , two precious stones wherin were graved the names of the twelve Children of Israel , and put upon the shoulders of the Ephod . Every day two Lambes were offered in Sacrifice to God , there be two Testaments , two great Commandements , two ordinary Sacraments of the Iewish , and as many of the Christian Church . Hee that would search particularly all things subsisting in this number of two , or of three , or of foure , might devise thereupon a thousand mysteries . 5 In summe , such arguments have no solidity . Many also which dispute for the necessity of the Sabbath in one of seven dayes , and for the divine authority of the first day of the weeke , disclaime them , acknowledging freely , that Christ had no respect to these faire actions which are pretended to have beene done on the first day of the weeke under the Old Testament , and was not moved by them to institute that day for Gods service under the New Testament : That also these mysteries of the number of seven have no certainty , and were not the cause of the institution of one of the seven dayes of the Weeke , to be a day of rest , and that God had no regard unto them in that institution . 6 For rather , if the number of s●v●n be in the Scripture a mysticall number , which I would not deny absolutely , seeing that among all other numbers it is used in it to denote perfection and perpetuity , it must be Gods observation thereof from the beginning , when he rested on the seventh day , that made it mysterious , and the cause why God useth it , rather than any other day , in holy Scripture , to denote perfection , for as much as he ordained and established the seventh day wherein he rested , for figure and type of the heavenly , perfect , and eternall rest which he hath prepared for all those that are his : But this consideration is of no force to make the number of seven or the seventh day to be mysterious under the New Testament , and to be kept as a day of rest . For the types and mysticall figures of the heavenly rest , which God had established under the ancient Testament , bind not Christians under the New Testament , seeing all old things are past away , and behold , all things are become new , 2 Cor. 5. ver . 17. CHAPTER Tenth . Answer to the allegations of some pretended instances , conjectures , and inconveniences . 1. First instance . The observation of the first day of the weeke hath as solid foundations in the Scripture , as hath the Baptisme of little Children . 2. First Answer . Baptisme is commanded in the New Testament to all those that are in the Covenant , wherin little Children are comprised . 3. But there is no commandement in the New Testament to observe one of the seven dayes of the weeke . 4. Second Answer , although our Saviour hath substituted Baptisme to the Circumcision , he hath not put any set day in the roome of the Iewish Sabbath . 5. Third Answer , the observation of the first day of the weeke from the beginning , inforceth not a divine institution therof , no more than the observation of Easter , and of other holy dayes , which are of as old date . 6. Second instance , of diverse judgements upon those that have neglected or contemned the observation of the first day of the weeke , answered . 7. Third instance , Man is naturally averse from the sanctification of the first day of the weeke . 8. Answer , shewing that he is sluggish and backward in Gods service , not in keeping of dayes . 9. Fourth instance , of diverse inconveniences that shall follow , if the observation of the first day of the weeke be not a divine institution . 10. Answer to the first inconvenience , that the Church should bee Lady and Mistresse of the Sabbath , if it depend on her institution , shewing how the Church may and may not sanctifie a day for Gods service . 11. First Answer to the second inconvenience , that she may appoint as many or as few dayes for Gods service as pleaseth her . shewing that both extremities must be avoyded . 12. Second Answer , The Church hath not failed in either of them . 13. Third Answer , The Church in her reformation hath taken order with the multiplication of holy dayes , and brought them within a little compasse . 14. Answer to the third inconvenience , that the Church might change the Lords day into another , shewing that she might have done so in the beginning . 15. The fourth inconvenience , that the appointing of a day for Gods publike service injoyned in the fourth Commandement , should depend on the Church , is no inconvenience . 16. Saving in case no day were appointed , which is not to bee feared . 17. Answer to the fifth inconvenience , that many men will neglect the keeping of the first day of the weeke , if they be perswaded that it is not a divine institution , shewing , that profane men will , religious men will not . 18. This Answer is confirmed by daily experience . 1 ALL the foresaid arguments , taken in some sort from the Scriptures , being most weak , as is cleere by what hath been said , it is to no purpose that some of those with whom we are indifferent , dare say , that the keeping of Sunday hath as good a foundation , and prop in the Scripture , as hath the baptizing of little Children . 2 For although we find no expresse commandement in the New Testament to baptisme little Children , no more than to keepe Sunday or the first day of the weeke for a seventh day of rest , yet we find baptisme expressely ordained by Iesus Christ , to be a seale of the covenant of grace , and of Gods promises contained therein , which because they appertaine to little children , as S. Peter saith , Act. 2. verse 39. and that in a manner so expresse , that St. Paul affirmeth the Children of faithfull Parents to be holy , 1 Cor. 7. ver . 14. we conclude very pertinently , that the seale of these promises , which is Baptisme , pertaineth to them . 3 But we find not any ordinance in the Gospell to observe the seventh day , neither in generall , nor in particular , neither I say , one of the seven dayes of the weeke in generall , nor in particular the first day , or any other comprised in the order of seven . The Commandement to observe the seventh day under the Old Testament was ceremoniall as was Gods ordinance concerning circumcision , and had in the Law of the decalogue the same respect that circumcision hath in the covenant of grace . And as our Lord Iesus Christ leaving the covenant of grace , firme and steady , hath abolished the signe of circumcision ; even so leaving the Law stable in the principall substance thereof , which is the whole morality therof , he hath abolished the ceremony of the seventh day established in it of old . 4 Yet although he thought fit to put in the place of circumcision , which was ministred to little children , and which he hath abolished , the holy Sacrament of Baptisme , which consequently ought to be ministred to infants , he hath not judged convenient to doe the like , by establishing another stinted day in the roome of the seventh Iewish day , which he hath abrogated . For if he had esteemed it convenient , hee had left us an institution thereof as expresse as of Baptisme , which he hath not done , but was pleased to leave to the wisdome and liberty of the Church the appointing of a time for his service . 5 As indeed the Church from her first beginnings , and as it were from her cradle , hath observed Sunday . But of this practise and custome so long continued , some doe inferre too rashly , that the keeping of Sunday is an institution of Iesus Christ or of his Apostles . For by the same reason may be inferred , that the keeping of Easter , and of some other holy dayes under the Gospell , is a divine institution , because it hath beene practised in the Church from her first age , not long after the times of the Apostles . To which conclusion these disputers wil not consent unto , because our Lord Iesus Christ hath made us free from the necessity of keeping feasts , by any divine obligation as is evident by the texts of Saint Paul alleadged and explaind in the first part of this treatise . The truth is , that custom hath introduced , and ever fithence hath intertained that day , and some other holy dayes in the Church , without any commandement of Iesus Christ , or of his holy Apostles , which also Socrates hath recorded in the fifth book of his ecclesiasticall History Ch. 21. 6 They produce also examples of divers judgements of God upon sundry persons , who neglected or contemned the Lords day , whence they would prove , that God thereby hath ratified the observation thereof , as ordained by him . Whereunto I answer , that undoubtedly God may have punished many for the profanation of the Lords day , not because he hath ordained and commanded it , but because ( according to the order of the Church ) this day hath beene appointed for the excrcises of Religion , which hee hath commanded . All persons which set at nought the preaching of the Word , the administration of the Sacraments , publike and common Prayers in the assemblies of the faithfull , and the order of the Church , whereby these holy actions are ordinarily practised on the first day of the weeke , deserve ( in the righteous judgement of God ) to be punished with exemplary and publike plagues : and when the wrath of God is revealed from heaven against their ungodlinesse , the cause of their punishment ( to speake properly ) is the carelesse disregard of the holy Congregations , of the religious and fruitfull exercises practised in them , and of the order of the Church , and not any necessity proceeding from a commandement given of God , to observe the first day of the weeke , rather than another day . They urge also the backwardnesse which is naturally in men to the sanctification of the Lords day , which is our Sabbath day . All wicked men are altogether averse unto it , and the faithfull and truly regenerate too remisse and restie . Of this they inferre , that the commandement concerning the Sabbath is morall , and the Lords day is a divine institution , considering the great contradiction and opposition of the flesh against it . 8 But it is easie to answer this argument . For this rebellion and stubbornnesse of the flesh , is not simply against Sunday , no more than against another day , but against the keeping and applying of Sunday to serve God , to heare his Word , to powre out prayers before him , to meditate on godlinesse and other exercises of religion , whereunto the naturall man hath no inclination , no more in other dayes , than on the day that is stinted for them . For otherwise , to to observe a day for passing the time in sporting , in gaming , or in worldly solemnities , the flesh is too too forward to that . Whence it followeth , that verily Gods service , true religion , and godlinesse in it selfe is a morall thing established of God , seeing the flesh is so averse unto it . But it is not necessary , that the keeping of a certaine day of Sabbath , as of Sunday , should be of the same nature , because the flesh hath no aversion to that , saving in as much as the observation of such a day is ordained for Gods service . 9 But say they , if one of seven dayes ( and namely Sunday ) be not under the new Testament necessary to be kept by divine institution , but onely by the order of the Church , it shall follow , that the Church hath authority of her selfe to sanctifie a day for Gods service , and consequently , that she is Lady and Mistresse of the Sabbath , which prerogative pertaineth not to her , but to God alone . That if she hath that authority , she may ordaine as many , and as few dayes as pleaseth her , make all the dayes , or the most part of the dayes of the weeke Sabbath dayes , or onely one of ten , or of fifteene , or of a whole yeere , if she will. That particularly , she may change Sunday into another day , which should be absurd , seeing there shall never be any action so important to oblige us to the keeping of another day , as was the Resurrection of our Lord Iesus Christ , which fell upon the first day of the weeke , and to move us to consecrate that day to be a Sabbath day . That Easter , Whitsunday , and other Holy dayes instituted by the Church , shall be equall in authority to Sunday . That there shall be nothing in the fourth Commandement injoyned to particular men , saving , perhaps to keepe the time which shall be appointed in the Church , whereupon they shall brabble and strive about the number of dayes ; namely , about the particular day which is to bee observed , some jarring for one day , some for another , and so contending one against another , without hope of agreement , and comming to a certaine resolution . Yea , they shall take licence themselves , to observe any day whatsoever they shall thinke good , and dispence with keeping of Sunday , when they shall thinke that they are not tied unto it by Gods Commandement . 10 I answer , that none of these inconveniences is to bee feared . As for the first , That the Church should have authority to sanctifie a day for Gods service , if so be God hath not appointed one , I see no inconvenience in it . It is true , that it is Gods prerogative exclusively to all men and Angels , to sanctifie a thing , if sanctification be taken for a reall and inherent sanctification , by impression of holinesse in the thing , or if a thing is to be sanctified , to bee an essentiall part , and properly so called , of Gods service . For God will be served according to his Ordinances , and not according to the ordinances of men . But this is not the sanctification that wee treat of here , for a day is not susceptible of such an impression of holinesse . And to speake properly , it maketh no part of Gods service under the new Testament , but is onely an accidentall circumstance thereof , whereof God hath left the determination to the liberty of the Church . For in that he hath not in himselfe given an expresse , and particular Ordinance concerning it ; hee hath testified that hee did leave that power to his Church , teaching her onely in generall to doe it conveniently . And indeed , doth not she sanctifie places , when she appointeth , and setteth them apart , that in them God may be served ? Doth she not sanctifie times , other than Sunday , ordaining fasting dayes , when necessity doth require it ; and feast dayes , which she causeth to be solemnized in remembrance of the Birth , Passion , Ascension of Iesus Christ , and of the sending of the holy Ghost , &c. All Christians hold this sanctification to bee indifferent , and no man brings her authority in question in that respect , neither doth any blame the holy use of those dayes , providing shee carry her selfe wisely , and keepe a due proportion and fit moderation in her stinting of them . Why then might she not in the same manner , after Iesus Christ had abolished the Iewish Sabbath , sanctifie the first day of the weeke , to be an ordinary day of Gods service , in remembrance , that on it Christ rose from the dead ? Wherein she takes not upon her a masterie that belongs not unto her . It is true , that she is not Mistresse of the Sabbath , to change a day that God hath ordained , and to dispence at her pleasure with the keeping thereof . But since there is no day ordained of God to the Christian Church for his service , and that which he had ordained of old being expired , she hath as great authority to appoint a day for Gods service , as to ordaine other circumstances and helpes thereof . 11 To the second inconvenience , I say , that the two extremities of excesse and defect are to be avoided in this point : For there must be , neither so many Holy dayes ordained , that the faithfull bee inthralled and surcharged with them , as with an onerous yoke , which they are not able to beare , Act. 15. vers . 10. nor so few , that they become unto them an occasion to give themselves over unto profanenesse and irreligion . It is certaine , that a day ordinary and frequent is necessary for many good and excellent uses , as for the maintenance of the true religion & godlines , of union and Christian society among the faithfull , for the celebration of the Name of God , and conservation of the remembrance of his benefits towards us , by hearing the same Word , receiving the same Sacraments , and above all , by Common-Prayers , and other points of Divine Service , which being practised in the same time and place with an holy affection , by many faithfull incouraging and exhorting one another , both by word and by example , are of great efficacie and availe much with God. If there were not such a day , these exercises not being practised ordinarily , these duties would also easily decay by little and little , and men would become slacke and faint-hearted in the performance of them : As on the contrary , if this day returned too often , and the one upon the heele of the other , that might bee troublesome to the faithfull , and would not onely incommodate them in their temporall affaires , which God is well pleased they apply themselves unto , but also would make the exercises of religion to bee grievous and loathsome unto them , by reason of their infirmities in this life . 12 Therefore the Church ought not to sinne in this point , neither by excesse , nor by defect , and farre lesse through defect than through excesse , but having the establishing of Gods publike service committed to her wisedome , ought to refraine from establishing , either an excessive number of dayes , lest shee should render the yoke too heavie ; or too few , as one in a fortnight , in a moneth , in a yeere , or in many yeeres , lest she should seeme to be slightly affected to devotion , and carelesse of Gods service . For dayes so rare , and so distant , should not be sufficient for the entertainment of the ends above specified , which be so necessary for her edification . Also God hath so governed her by his providence , that although Iesus Christ hath given her no ordinance for a particular day , yet we see that from her beginnings she hath alwayes kept at least one in the weeke , to wit , Sunday , not through an opinion that in a seventh day there was some greater moment and efficacie for the entertainment of godlinesse , & for the obtaining of Gods blessing , then in another number , but judging it a fit and convenient thing to keepe the distinction of weekes , which was already accustomed and usuall in the Church , and to consecrate to God as many dayes , at least , as did the Church of the Iewes ; that is one of seven in ordinary , and some others extraordinarily , returning and following the one the other afarre off , as from yeere to yeere in remembrance of some things considerable , either in the person of Iesus Christ , or of some of his most excellent servants . 13 This hath by time growne to a great abuse , through the multiplication of too many and divers feasts , serving almost for no use , but for idlenesse and riot : This we see in the Romane Church , which hath ordained an excessive number of Holy dayes , not onely to the honour of God , but also of Angels , of he and she Saints of Paradise ; yea , of sundry which having never beene men on earth , cannot be Saints in heaven : to which dayes they oblige mens consciences , as to dayes more holy , and more capable to sanctifie the actions of religion done in them , than all other dayes ; nay , as more holy than those things which God hath commanded , founding that attempt ( but most fondly ) upon the fourth Commandement . Therefore the Church , in her reformation , hath most justly redressed this abuse , and hath reduced the observation of the time of Gods service , either to Sunday onely in the weeke , or besides to a few moe , more rare in their revolution , and consecrated to the honour of God alone , to be observed onely for orders sake , and for ecclesiasticall government , that in them her children may apply themselves more particularly , then they doe on other dayes , to Gods service , but without tying the consciences of the faithfull farther than to the order of the Church ; not urging the Holy dayes obligatorie immediately on Gods part . 14 To the third inconvenience , that she may change Sunday into another day , if the stinting of a day depend on her . I answer , that happily she might in the beginning have made choice of another number than of seven , and in the number of seven of another than the first , which is Sunday . For although it be true , that since the resurrection of Christ , no action hath , or shall be done so important as this , which came to passe on the first day of the weeke , it followeth not , that the remembrance of that action was of necessity to be celebrated once in the weeke , and that a day should bee appointed for that end , more than for the remembrance of others of the Lords wonderfull actions , or that the Church was tied by necessity to appoint the first day of the weeke for that purpose , rather then another day , upon the sole consideration , that it happened on that day , which in it selfe is not more obligatory now , than it was then ; because the celebration of Christs actions , in any day whatsoever , is ( in it selfe ) a thing indifferent , and the Lord doth not require , that we tie our selves to the dayes wherein they were performed . And so this consideration was no hinderance , why in the beginning the Church might not have made choice of another day then Sunday . But seeing Sunday is established by a long custome , for the regular and ordinary day of Gods service , seeing the faithfull Christians kept it in the beginning , through respect to the resurrection of Christ , and so it is become usuall every where by degrees , seeing also time hath confirmed this custome , and it hath beene ratified by Imperiall constitutions , and divers ecclesiasticall ordinances , I esteeme it should be an imprudent and impudent course to attempt the changing thereof into another day . 15 The fourth inconvenience , that particular men shall have nothing injoyned of God unto them in the fourth Commandement , nor in any other part of Scripture , concerning the time of Gods publike service , saving that they observe the time prescribed in the Church , according to the will of those that are in authority , is not an inconvenience , but is in effect the whole substance of the Commandement , in regard of particular men , to whom God having injoyned in the three former Commandements , to serve him particularly every day , and upon all occasions , in the fourth he injoyneth them to doe it publikely together , and to observe the time appointed for that purpose by ecclesiasticall discipline . 16 The inconvenience to be feared should be , in case no order at all were established in the Church for the time of Gods publike service , and every particular man were left to his owne choice , which should cause a disordered diversity . But this were to forge feares , where there is no cause . For order hath beene taken with that in the Christian Church from her beginning , and it hath beene fortified by use and custome , so that particular men , if they happen to come to places where there is no Church , no discipline ordered , will not omit , being religiously disposed and fearing God , to observe the day which the Christian Church hath chused and practised since so many ages . And as God , when he commandeth a frequent resorting to the holy assemblies , giveth no injunction to particular men , but in dependancy upon the order which shall be established in the Church for such meetings , even so he tieth them to the same dependancy , when he ordaineth that a certaine time be appointed for the said publike meetings . 17 For the fifth and last inconvenience , some feare least particular men should presume to observe any other day at their leasure , and neglect the keeping of Sunday , if they be taught that they are not bound unto it by Gods command . Whereunto I answer , that if these particulars be profane men , which make light of the exercises of godlinesse , and of the order of the Church , in all likelihood they will doe worse , and keepe no day at all . But for such unruly wights wee need to disquiet our selves too much . For it is not in our power to prevent and hinder all the abuses and profanations which they would commit , although they were perswaded that Sunday is a divine institution . He that is unjust , let him be unjust still : and he which is filthy , let him be filthy still : Nay although they might be recalled , it is not reasonable , that to rescue them we should speake or write any thing against truth . If they be men which take to heart religion and godlinesse , and carry a due respect to the order of the Church , no such unrulinesse is to be feared of them : For because the preaching of the word , the administration of the Sacraments , publike and common prayers are meanes ordained of God for the maintenance of godlinesse and of true Religion , and Sunday is established by the order of the Church for the practise of these exercises , they will make great account of that day , and observe it , not for its owne sake , knowing that it is not in it selfe more esteemeable , nor more belonging to Gods service then another day , not also through opinion that God hath particularly sanctified it by his ordinance , and that their conscience is in that respect more tyed unto it then to another day ; but because they have a speciall regard to the order of the Church , which being very good and profitable , they know they are bound to submit themselves unto it , seeing God hath commanded it , although in generall termes , yet most expressely in his holy word . They will also feare to contemne that day , and in so doing to sinne , not in consideration of any dignity of that the day hath of it felfe , or that God hath given it , whereby it should oblige more than another day , and make the contempt thereof more blame worthy ; but in consideration of Gods service whereunto it is applyed by the ordinance and custome of the Church . So then a particular Church will conforme her selfe to the order of all other Churches , and the particular members of each Church will submit themselves to the order received in it , and so all shall religiously celebrate Sunday , because by the order of the Church , it hath beene observed so long and in all places where the Gospell was preached , for the publike exercise of Gods service . 18 To shew that the foresaid inconvenience is not so much to be feared , it is a thing common and well knowne , that our Churches ordaine upon diverse occasions extraordinary dayes of fasting , and of particular prayers , and command the whole people to come together for that end in these dayes , which are otherwise common and worke dayes . There are also in many Churches yeerely feasts injoyned by the order and discipline of the Church , as of the Nativity , Passion and Ascension of Christ , &c. wherein the people is gathered together to heare the word of God , and all the parts of divine service . Do they not know that God hath not bound them by speciall cōmandement to the observation of such dayes , and that their conscience is not tyed unto them in that name ? And yet we see not any of them under that pretence neglect the keeping of those dayes , or presume to ordaine others at their pleasure . Some profane men may attempt such a thing , but honest men which love the Word of God , and the exercises of godlinesse , will submit themselves to the order of the Church , and observe such dayes , not as I have said , for any particular commandement that God hath given concerning them , seeing in this respect they know they are free , yet through respect and affection towards the order of the Church , and true devotion towards the holy exercises whereunto shee hath thought fit to apply such dayes . It is even so of Sunday , betweene which and these other dayes there is not in effect any difference in regard of a necessity to keepe them , saving that Sunday is more ordinary and frequent then these others are , which being joyned to the antiquity and generality of the observation thereof ever since the beginning of the Christian Church , hath worthily purchased unto it the precedence of credit and respect , to all other dayes which may be extraordinarily now appointed by the Church for the exercises of Religion . This is all that I have to say concerning the institution and setting a part of Sunday for Gods service , which hath beene the matter of the third part of this treatise . The end of the third Part. THE FOVRTH PART : Concerning the observation of the Sabbath day under the Ancient Testament , and of Sunday under the New Testament . CHAPTER First . What was the observation of the Sabbath day under the Ancient Testament . 1. The two chiefe points of this fourth and last part . 2. All servile workes of profit , or of recreation were forbidden on the Sabbath day . 3. Yea the least unnecessary workes , as to goe out of doores , to gather Manna . 4. To prepare it on that day . 5. Commandement was given to the people to prepare it the day before . 6. Refutation of the contrary opinion . 7. How it came to passe that the Manna , being kept according to the Commandement , did not stinke . 8. Other examples of small things which it was not lawfull to doe on the Sabbath day . 9. Workes lawfull on that day were the workes of the ceremoniall Law. 10. Workes of love , of mercy and of compassion . 11. Workes of urgent necessity . 12. Whence it is evident , that the observation of the Iewish Sabbath was very precise and exact . 1 HAving declared sufficiently the nature of the Sabbath day , which was the maine point in this question ; I will dispatch briefely the last point concerning the observation thereof , by a holy rest and cessation of all servile workes commanded of God , and will shew , how farre the Iewes were bound unto it under the ancient Testament , and how farre , or whether Christians are obliged unto it under the New Testament : For this also is called in question . 2 This is of it selfe cleere inough by that hath beene already said in the three first parts . Neverthelesse to give a more full declaration and satisfaction , I say , that we know sufficiently what was the observation of the Sabbath day under the Old Testament , seeing God had both in generall and particular ordered it by his lawes . In generall he commanded a most exact rest and cessation , and declared it by a redoubling of the words which he makes use of in this point , saying sometimes that the seventh day is a Sabbath , or Rest of Rest , Exod. 16. verse 23. Exod 31. verse 15. Exod. 35. ver . 2. Leviticus 23. verse 3. that is , a day wherein he would have them to rest most precisely from all workes , as it is said in the same places , which workes he otherwhere intitleth servile workes , Leviticus 23. verse 7 , 8 , 21 , 25. Numbers 28. verse 25. that is , appertaining to their temporall and ordinary callings , which they were wont to doe on the sixe former dayes of the weeke , either for profit , or for recreation , and other uses simply civill , domesticke , earthly ; which he particularizeth in diverse places , as for example , to husband the ground , to reape , to cut grapes , to tread wine presses , Exod. 34. verse 21. Nehem. 13. verse 13. to buy and to sell , Nehem. 10. verse 31. hold markets and faires for buying and selling of wares , meat , drinke , to Cart , to carry burthens , Nehe. 13. verse 15 , 16 , 17 , 18. Ierem. 17. verse 21 , 22 , 23 , 24. to goe out of their houses for any end whatsoever besides their resorting to the holy convocations , as to goe a voyage , and to doe such like actions , Exod. 16. verse 29. 3 This ordinance to doe no manner of work on the Sabbath day , was so precise , that God forbad them to doe the least workes , even those which might be done without travell or distraction . For example , they were interdicted not only to make long and painefull voyages and courses , but also to goe out of doores to walke , although softly , without urgent necessity , as to goe out for to gather Manna when they were in the Wildernesse , Exodus 16. ver . 27. which they might have done without paines , because it was to bee found at their doores , and they were not to goe farre , nor to take more paines than to stoope a little , nor bestow above a very short time , and that betimes in the morning , because when the Sun waxed hot it melted , neither could that have hindred them from sanctifying the Sabbath with all the exercises of Gods service . 4 Neverthelesse , God forbad them that light and small worke , and least they should take that little and small diversion , purposely he rained not downe Manna upon them on that day , but the day before gave them bread for two dayes , and when some of the people went out to see , if there was any on the Sabbath day , they were eagerly blamed , as breakers of the Sabbath verse 27 , 28. And thereupon God commanded them to abide every man in his place , and that no man should goe out of his place on that day to gather Manna verse 29. Likewise concerning that measure which they had gathered the day before , for the Sabbath day , he injoyned them also , to bake and prepare it on the sixt day , and to beware to delay and put off the preparing thereof to the seventh day , least they should profane the Sabbath . This is expressely set downe in these words , Exod. 16. verse 23. To morrow is the rest of the holy Sabbath unto the Lord : Bake that which you will bake to day , and seeth that yee will seeth , and that which remaineth over , lay up for you to bee kept untill the morning . The sense of which words is evident , that as God on the day before the Sabbath rained Manna for two dayes , so they should prepare it on the same day for two dayes , baking that which they would bake , seething that they would seeth , and frying that they would prepare so , and after they had eaten of it sufficiently for that day , they should lay up the rest so prepared , to be kept untill the next day . 5 For if , as some doe esteeme , God would have suffered them to prepare on the Sabbath day that which remained over , and the sense of the foresaid words were onely , that on Friday they should prepare and made ready such a portion as they should thinke sufficient for the meat of that day , and keepe the overplus to be prepared the next day , God had not given them on Friday bread for two dayes , and had not forborne to raine down Manna upon them on the Sabbath day . For it had been farre lesse paines unto them to gather on the seventh day the measure that was needfull unto them , then to make it ready afterwards . Neither is it likely , that after he had forbidden them , and had taken from them the meanes to gather any on the Sabbath hay , hee gave them liberty to bake , seeth , frie and prepare it on that day . Therefore when he sent them twice as much Manna the day before the Sabbath , he did it manifestly , that they might both gather and prepare double portion the same day , and refraine from preparing any on the Sabbath day . 6 And wherefore had Moses advised them so carefully on Friday , rather than on the other dayes to bake that which they had to bake , but to tell them that the same day they ought to bake the double measure which they should gather ? For otherwise this advertisement had beene to no purpose , because they were wont every day to bake the portion which they had gathered for the day , knowing that without a warner . But they could not well know , without information , that they were bound to prepare on the same day the two portions which they had gathered for two dayes . And to shew yet more cleerely , that what they layd up for the next day they kept it baken , Moses said not unto them , bake to day that which yee have laid up , but only , Eat that to day , For to day is the Sabbath unto the Lord , verse 25. which reason was as valuable to hinder them from preparing , as from gathering it , the one being no more necessary then the other . For as GOD gave them the meanes to gather double measure on the sixt day , so had they on the sixt day the means and leasure to bake and prepare that double measure , and were not constrained by any necessity to reserve a part , or to prepare and bake it on the Sabbath day . It is objected against this , that if they had layd by the Manna prepared and baken till the next day after , it had not beene a wonder , that it did not stinke , neither was there any worme therein , where neverthelesse is related as a marvell , verse 24. seeing baking and seething hinder all stinke and breeding of wormes . But this objection hath no weight , and is not to be regarded . For although the Manna so prepared might naturally remaine sound and wholesome untill the next day , yet by Gods Almighty power and righteous judgement , it had stunke and bred wormes , if it had beene kept otherwise then hee had expressely commanded : For undoubtedly , the Manna unbaken and unprepared might have beene kept on any other day of the weeke , till the next day , without corruption or any noysome smell . The only cause why it stunke , and bred wormes , was Gods prohibition to leave of it till the morning , ver . 19 , 20. which prohibition , proceeding from so powerfull and righteous a Lawgiver , was of such force , that it had stunke , and bred wormes being kept till the next morning of any day whatsoever , although the Israelites had done their utmost indeavour , by baking , seething , frying , and by all other possible meanes to keepe it from putrefaction . And therefore it is well noted to the purpose , that being laid up baken and prepared on Friday for Saturday , it stunke not , because that being done according to Gods commandement , he restrained his judgement , which he had displayed in another day , if they had kept it till the next morning . 8 Moreover , God gave another prohibition to his people , saying , Ye shall kindle no fire thorowout your habitations on the Sabbath day , Exod. 35. vers . 3. although it was an action of little importance , soone done , and bringing no disturbance to Gods service . A man went out , and gathered stickes on the Sabbath day , for his present necessitie , as it is to be presumed . For this hee was , by Gods expresse command , stoned to death , as a manifest transgressour of the Commandement concerning the Sabbath , Numb . 15. vers . 32 , 33 , 34 , 35. To say , that he was stoned , not so much for gathering stickes on the Sabbath , as for doing it through a too bold contempt of that day , is a supposition uncertaine , and it is farre more likely that he did it through negligence and unadvisednesse , than through contempt and presumptuous audacitie : and that this unwarinesse , whereof he made an open declaration , or some other apparent excuse , wherewith he shielded himselfe , and which was thought to be true , or also the manifest slightnesse of the action was unto them a cause of doubting , if they should put him to death , according to the Ordinance of the Law , Exod. 31. vers . 14 , 15. And so much the rather , that God shewed indulgence to those which through errour sinned against his Commandements , as may be seene in the same fifteenth Chapter of Numbers , verse 22 , 23 , 24. And therefore it was thought necessary in this occasion to consult the mouth of the Lord , who ordained , that this man should bee stoned to death by the whole multitude : This he commanded to conciliate so much more credit and reverence to his Law touching the Sabbath , to give to understand , that it had particular reasons wherfore it ought to be exactly observed , and that the lightest faults against the rest of the seventh day were not pardonable , and to make ( by this example of severity ) the Israelites so much the more fearefull to violate the Sabbath , and carefull to abstaine in it from all servile workes , even from the least . And indeed , God in the denunciation of the punishments against the transgressours of this Law , had not said , that he onely who should profane and vilipend the Sabbath , but more generally , that he who should doe any worke therein should be put to death , and so cut off from among his people , as may bee seene in the foresaid 35. Chapter of Exodus , verse 2. Also some of the contrary opinion to this which I defend , acknowledge that it is so , and thereupon vouch , that in this rigour of the Law , condemning a man to die for gathering stickes on the Sabbath day , there was some ceremonie added to the moralitie of the Commandement concerning this day , and injoyned to the Iewes in that time of infancie , and that it obligeth us no more than other ceremonies annexed at that time to moralities : Whereof speech shall be againe made hereafter . Mary Magdalene , and Mary mother of Iames , durst not worke on that day , to imbalme Christs body , but delayes to doe it , and to buy the spices necessary thereto , till it was past , though they might have done it in a short space , resting on that day , according to the Commandement , Mark. 16. vers . 1. Luk. 23. ver . 56. and thinking themselves bound to the precise observation of the said Commandement , because they knew not that it was abolished by our Lord Iesus Christ. 9 So it is evident , that the observation of the Sabbath was to the Iewes most precise and exact . Neither was it lawfull unto them to doe any outward and corporall workes , saving those that were necessary for the outward and ceremoniall service which GOD required on that day , as to the Levites and Priests , to kill and dresse the beasts for the Sacrifices , and to burne the fat upon the Altar , Numb . 28. vers . 9. Matth. 12. vers . 5. to particular men to circumcise their children , Iohn 7. vers . 22 , 23. to walke a certaine space from home to the place of Gods service , where there was an holy convocation ordained of God on the Sabbath day , Levit. 23. vers . 3. which may be gathered out of the second booke of the Kings , Chap. 4. vers . 23. Where the husband of the Shunamite asked her , wherefore she would goe to the Prophets , seeing it was neither new Moone , nor Sabbath : which sheweth , that it was lawfull to goe on the Sabbath day to the places where Gods Prophets abode to teach the people , Or the Priests to minister to the Lord in things belonging to his service . And this distance of way was by tradition limited and stinted to two thousand common steps , as may be gathered out of the twelfth verse of the first chapter of the Acts , where the distance betweene the mount of Olives and the towne of Ierusalem ( which was of so many steps ) is called A Sabbath dayes journey : which tradition and ordinance concerning a Sabbath dayes journey , which is not formally prescribed in the Law , some are of opinion that it had its originall from the injunction given to the Israelites in the second Chapter of Numbers and the second verse , to pitch under their standards about the Tabernacle of assignation over against it , or a little farre off from it . And in the third Chapter of Ioshua , verse 3 , and 4. which doe explicate this distance , to goe after the Arke of the Covenant , keeping betweene them and it the space of two thousand cubites by measure , which journey by consequent they were of necessity to make every Sabbath day during their abode in the wildernesse , to come to the Tabernacle of assignation where the Arke was , and to assist there to the holy convocation ; which by Gods command was solemnized on that day , Levit. 23. vers . 3. which afterward the Doctors of the Iewes tooke and established for a rule of the journey , which a man might make on the Sabbath day for Gods service , and for holy and religious ends . There be some who say , that they extended this licence of two thousand cubits , to walke for recreation and pastime . But this hath no ground in the Law , as I conceive . Moreover , they were also permitted on the Sabbath day to doe workes of charity , mercifulnesse , and compassion ; necessary to themselves , or to their neighbours , yea and to their beasts also . As to flie , and to fight , to save their lives , and to defend themselves in time of warre . As Eliah threatned by Iezebel fled for his life , and went forty dayes and forty nights unto Horeb , wherein there were many Sabbaths , 1 Kings 19. v. 3 , 8. As the Iewes decreed to defend themselves on the Sabbath day , if their enemies came to make battell with them on that day , 1 Maccab. 2. v. 41. having learned wisdome by the example of their brethren , who being assaulted on the Sabbath , chused most unadvisedly to dye rather than to make resistance for their lives , v. 36 , 37 , 38. As , according to the opinion of some , it was on the Sabbath day that the Israelites fought against Ierico , Ios. 6. verse 15 , 16 , 20 , 21. and against the Syrians , 1 King. 20. verse 29. but this is not evident enough . As also to care , dresse , cure , heale sicke folkes , which Christ taught the Iewes to be lawfull , and did often himselfe , as we see in diverse places of the Gospell : As to lay hold on a poore beast , and lift it out of the pit , that it was fallen into on the Sabbath day , Mat. 12. ver . 11 , 12. lead it to watering , give it foode , and doe unto it all other necessary things , Luk. 13. ver . 15. 11 An important and urgent necessity , which could not be foreseene , prevented , hindred , and admitted no delay , made lawfull unto them on the Sabbath day , actions which otherwise had beene unlawful ; As although they were forbidden to prepare meat to eat it on the Sabbath day , yet if a man could not get meat to prepare , or was deprived of all possible meanes to prepare the meat he had , nor find meat made ready on the Sabbath day , and that he were in danger to starve , I esteeme that rather than he should suffer incommodity in his health , or danger in his life , God was well pleased that hee should prepare some on the Sabbath for his sustentation . For upon this ground Iesus Christ maintained against the Pharisees the action of his Disciples , who being an hungred in following him plucked eares of corne , and did eat , rubbing them in their hands , Mat. 12. verse 1. Luk. 6. verse 1. likewise , although they were forbidden to kindle the fire on the Sabbath day , yet if they had beene pinched with some urgent necessity , I doubt not but to kindle the fire had beene acceptable to God. I esteeme , that the like judgement is to be made of all other actions of the like nature , although otherwise forbidden on the Sabbath day . 21 These reasons taken from Gods service , when externall and corporall actions pertained unto it , from charity and compassion or from some great and urgent necessity , being excepted , it was not lawfull to doe any workes of common and ordinary labour , nay not the least , during either the time of Gods service in his house , either afore or after it , publikely or privately in the whole space of 4. and twenty houres betweene the two evenings , as is evident by the prohibitions , so expresse , so particular , so frequent made concerning that matter . Philo in the second booke of the life of Moses , saith , that it was not lawfull to the Iewes to plucke on the Sabbath day a bough , a fruit , a leafe of a tree . And all the Rabbins of the Iewes , which writ of the observation of the Sabbath , goe farre beyond whatsoever is exact and precise in the Law of God , forbidding actions farre lighter , and of farre lesser moment , then all those that are particularized in the Law. CHAPTER Second . What is the obligation of Christians to the observation of Sunday for the manner of it . 1. They are not bound by a Divine prohibition , and for conscience sake to abstaine from any servile worke . 2. First Reason , the fourth Commandement bindeth them not thereunto . 3. Second Reason , the order of the Church neither doth , nor can oblige their conscience to a Iewish abstinence . 4. Third Reason , Those of the contrary opinion urge not the riged abstinence of the Iewes , from all manner of worke . 5. Wherefore they should not urge any abstinence at all , contrary to Christian liberty . 6. For Christian liberty extends it selfe equally to all , and is not restrained by the fourth Commandement . 1 AS for Christians living under the New Testament , they are not obliged to such an observation of their Sunday , as the Iewes were to their Sabbath day . And I beleeve not , any worke externall , corporall , servile of their ordinary callings , lawfull on another day , to be unlawfull on that day , by a divine prohibition , and obligation of conscience , to abstaine from it in consequence of such a prohibition . 2 This resulteth by necessary consequence from that hath beene said before . For if the fourth Commandement , in as much as it prescribeth a certaine day of rest , to wit , a seventh day , or the last of seven , bindeth them not , as hath beene shewed ; there is no reason why it should rather oblige them in the exact prohibition of all worke on the Sabbath day , because this was as well a part of the ceremonies and government of the Iewish Church , as was the appointment of a seventh day of Sabbath . 3 If they keepe not their Sunday by Gods Commandement , but according to the order and use of the Church , as I have also proved , no more are they bound by Gods Commandement , to cease on Sunday from all their ordinary workes , but only as farre as the use and order of the Church established for the publike exercise of Gods service on that day doth require it , without any further obligation of their conscience . Now this order cannot and should not oblige them to an abstinence like unto that of the Iew●s under the O●d Testament . For it were needfull for this , that God himselfe had substituted Sunday to the Sabbath day , and posted over to that day the rigorous right of this day , commanding the same abstinence in the one and in the other ; which is not . The substitution of one day to the other was done by the Church , and the reasons of an abstinence so precise on the Iewish Sabbath , which were wholly typicall , having no place at all in the New Testament , the said abstinence ought not to be any more in vigor , neither ought our Sunday to usurpe the same rigour of authority over us , to make us refraine from all kind of worke , which the Sabbath day possessed over the Iewes , by Gods expresse commandement . 4 The same is easily proved by good reason , grounded upon things which those against whom we dispute are constrained to advow . For if Christians were obliged also to an abstinence of outward and servile workes , which to the Iewes were unlawfull on the Sabbath day , it must be in consideration and by vertue of the prohibitions given to the same Iewes in the fourth Commandement , and in other places of the Old Testament , to doe such workes on that day ; seeing otherwise , to doe them is not a sinne , if we consider the thing absolutely in it selfe . This power of the fourth Commandement is extended to all Christians by those that are contrary to the opinion which I maintaine . And neverthelesse , they avouch almost all of them , that under the Gospell we are delivered from the rigour of an exact observation , such as was the observation that the Iewes were subjected unto , that we have greater liberty , that wee may on our Sabbath day kindle the fire , make meat ready , not only for our ordinary refection , but also for feasts and bankets , so they be not too sumptuous , goe abroad for other ends then for Gods service , as to walke , and doe other such things , and that without the case of urgent necessity , which sometimes made them lawfull to the Iewes themselves . They call such actions workes of Christian liberty , which they acknowledge to be permitted to Christians , although they were not permitted to the Iewes , as were the workes of godlinesse , mercy , and urgent necessity , whereof there is no difficulty but they may be done on the Sabbath day . This only they require , that these workes of Christian liberty bee done without scandall , without any disturbance of Gods service , and without any hinderance to the Sanctification of the Sabbath . 5 Now it is most true , that we are delivered from the necessity of this so rigid observation . But I aske them , wherefore we shall bee permitted to doe some workes which were prohibited to the Iewes on the Sabbath day , as to kindle the fire , prepare and dresse meat , walke abroad without necessity , and not other workes , which were not forbidden more severely than the former , as to plough , sowe , reape , carry burthens , &c. The one and the other were alike unlawfull to the Iewes , in vertue of the interdiction given in the fourth Commandement , and reiterated so often elsewhere . If this interdiction tyeth still our hands under the New Testament , and suffereth us not to do these last workes and other such like , I would faine know , upon what ground they hold , that it releaseth and suffereth us to doe these former workes ? What reason have they to extend our Christian liberty to the one , and not to the other , seeing there is no relaxation given us for the one more expressely than for the other ? Seeing also meanes may be found to doe the last , as well as the first , without scandall , and without any let by either to the Sanctification of the Sabbath day ? 6 Therefore we must of necessity confesse , that they are equally permitted , or equally forbidden , seeing the fourth Commandement maketh no distinction . Now they advow that some workes are permitted to us , which were by the fourth Commandement forbidden to the Iewes , and are workes of Christian liberty . Whence I conclude , that all other workes are also of the same nature , that we have liberty to doe them all on our Sunday , and that as the fourth Commandement obligeth not Christians to keepe the seventh day which it prescribeth so precisely , no more doth it oblige them to do no manner of worke on that day . For these two parts of the Commandement are alike precise , and the one is of as great authority as the other . CHAPTER Third . Answer to a reply made to the argument of the precedent Chapter . 1. A generall reply , that the workes forbidden particularly , had reference onely to the abode of the people in the wildernesse . 2. First Answer , The Commandement to tary at home on the Sabbath day was perpetuall . 3. Second Answer , The prohibition to prepare meat was perpetuall . 4 , The first reply to this Answer refuted . 5. The said reply is not well grounded on the example of a Pharisee , who called Christ to eat bread on the Sabbath day . 6. Confirmation of the refutation of the said reply by the Scriptures . 7. By the testimony of Saint Augustine , and of Saint Ignace , and by reason . 8. The second reply taken from equality , yea from oddes of reason refuted . 9. A mystery hid in the prohibition to cooke meat on the Sabbath day , &c. 10. Third Answer , the prohibition to kindle fire was perpetuall , and not referred to the building of the Tabernacle . 11. If it was referred thereto , it was onely by application . 12. If it was not lawfull to kindle fire for the uses of the Tabernacle , farre lesse for other uses . 13. Confirmation of this answer by reason , and by the testimony of Philo. 14. Fourth Answer , The particular prohibitions were explications of the generall prohibition of the fourth Commandement . 15. Fifth and last Answer , God hath no where made an exception of any worke on the weekely Sabbath , as he did on the Sabbath of the Passeover . 1 SOme of the contrary opinion have seene the difficulty propounded in the former Chapter , to wit , that there is no reason to say , that some workes which the Iewes were forbidden to do , as wel as all other , by the fourth Commandement are permitted , but the rest are not permitted , if it be true that the prohibition of the fourth Commandement obligeth us , as they pretend . Therefore they say , that these workes , which , as they confesse , we are permitted to doe , as to kindle the fire , and to make meat ready on the Sabbath day , were permitted to the Iewes as well as unto us , and are not comprised in the prohibition of the fourth Commandement , and that the particular prohibitions which are made in Exodus Chapter 16. and 35. were temporall , had respect only to the time of the peoples sojourning in the wildernesse , and were grounded on reasons particular to that time . 2 But this is an affirmation without ground , and without all likelihood . For to speake of the injunction given them , to tarry every man in his place , and not to goe out of it on the Sabbath day , Exod. 16. vers . 29. it is true , that it was given them by occasion of the Manna , to the intent that they should not goe forth to seeke any , yet undoubtedly it was extended also to all other things of the like nature , to wit , to all bodily and earthly ends , God by that one example forbidding them to apply themselves to the seeking of them , there being a like reason for all . I say , bodily and earthly , because a spirituall and heavenly end was excepted by the third verse of the three and twenty Chapter of Leviticus , and there was no other end but such a one , which might be an exception from the said prohibition . Will any man say , that during their abode in the wildernesse , they might freely and without offence goe about other worldly businesses , the gathering of Manna excepted ? This goeth beyond all semblance of truth : And therefore , if this was not left to their liberty , the prohibition of the sixteenth Chapter of Exodus had a farther regard than to the Manna onely . Now if they were restrained in the wildernesse , and durst not goe forth for earthly imploiments , as to gather Manna , what reason can be alleaged , why in the land of Canaan they were free to come and to goe , and trouble themselves with the care and pursuit of the bread that perisheth , and of other things of this world ? 3 The same judgement ought to be made of the prohibition to to cooke and dresse meat in the wildernesse on the Sabbath day , which meat was Manna : wherefore ought not this prohibition to have place in the land of Canaan for all other meats ? The Israelites had they not leisure in Canaan to prepare their meat the day before the Sabbath , as much , nay more than they had for the Manna in the wildernesse ? Neverthelesse , the day before the Sabbath , which was the sixth day of the weeke , God said to them concerning the Manna , Bake that which ye will bake , and seethe that which ye will seethe , and all that remaineth lay it up to be kept till the morning for you . And why ? To morrow , saith he , is the rest of the holy Sabbath unto the Lord , Exod. 16. vers . 23. words which shew , that the observation of the Sabbath day by him prescribed unto them , with respect not onely to their pilgrimage in the wildernesse , but also to their abode in Canaan , was the cause why hee rained not Manna upon them , and suffered them not to prepare any on that day , and by his law forbade them universally in their generations to cooke and prepare any meat on the Sabbath day . For if it were a thing that he left to their libert● by the Law , wherefore did hee not raine Manna upon them on the Sabbath day ? Or if hee gave them not any , lest they should goe forth and gather it on that day , and if he obliged them to gather twice as much the day before , giving them that day bread for two dayes , vers . 29. which necessity forced them to doe , seeing the next day there was not any to bee found in the fields , wherefore did he not , at least , suffer them to deferre till the Sabbath day , the cooking of that portion which they had gathered and laid up for that day , rather than to injoyne them , as he did , to make ready twice as much the day before , and so take from them all occasion of preparing it on the Sabbath day , which they might have done easily , although there was none to be found in the fields that day ? Certes he did betoken , that not onely the seeking and gathering , but also the cooking and preparing of meat on that day displeased him , because it was a day ordained by him to rest in : which is a perpetuall reason for all the dayes and times that the Law of Moses was to continue . 4 To say , that God commanded both to gather , and to prepare the Manna the day before , and to keepe it till the Sabbath day , because he would manifest his miraculous power in preserving from corruption the Manna , which else had bred wormes , and stunke , Exod. 16. vers . 20. from one of these dayes to the other , is an unsufficient answer . For first , the same miracle had beene although the Manna had beene kept crude and unbaked , to be sodden and prepared the next day . Secondly , God might have done , if it had pleased him , the same miracle in respect to another day , as well as to the Sabbath day . Wherefore then did he it for the Sabbath day , but to ordaine to the Israelites the cessation from all workes , and amongst others from making meat ready on the Sabbath day in their generations ? Also wee see no examples of preparing of meat on the Sabbath day among them . 5 To prove that they did , is unfitly alleaged the first verse of the fourteenth chapter of S. Luke , where it is said , that Iesus Christ entred into the house of one of the chiefe Pharisees , on the Sabbath day , to eat bread , that is , to take his refection . For it is not said , that this Pharisee had caused the repast to be made ready on the same Sabbath day , which he had never done , seeing the Pharisees found sault with the simple action of Christs Disciples , who on the Sabbath day going thorow the corne fields , plucked some eares of corne , and did rub them in their hands to eat them , Luke 6. vers . 1. 6 Which is againe a most manifest argument , that in those dayes the Iewes prepared not any meat on the Sabbath day , and also that it was not permitted by the Law. For if it had beene permitted , the accusation of the Pharisees against Christs Disciples had wanted all ground and colour of reason , when they said unto them , Why do ye that which is not lawfull to do on the Sabbath dayes ? Luk. 6. vers . 1. And it had not beene needfull , that Christ should have alleaged , to defend them , that the hunger wherewith they were pinched , and their present need of sustenance , excused their action , even as a like cause excused the action of David , and of those that were with him , when being an hungred they tooke and ate the Shew-bread , which was not lawfull to eate but for the Priests onely : as also that God will have mercy , and not Sacrifice , Matth. 12. vers . 3 , 4 , 5. For he might have answered in one word , that the action of his Disciples to prepare meat , was not at all forbidden by the Law , and that there was no semblance of reason to blame it ; whereas by his answer he supposeth , that indeed it was forbidden ordinarily , as well as to eat of the Shew-bread to all others but Priests , and he maintaineth not his Disciples to be excusable , but by their present necessity , which made lawfull that which otherwise had beene unlawfull unto them . For if that whereby hee defended them had beene lawfull otherwise than in case of necessity , what need had hee to excuse them upon their present necessitie . S. Austin in the fourth chapter of the sixth booke against the Manichees , saith that the Iewes on their Sabbath gather not any kinde of fruit in the field , that they mince and cooke no meat at home . 7 Also S. Ignace Martyr in his Epistle to the Magnesians , teaching how the Sabbath is to be observed , and that by opposition to the fashions of the Iewes , amongst other things saith , that it ought not to be kept by eating meats prepared and kept the day before , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which sheweth , that the Iewes prepared not their meat on the Sabbath day , but the day before , which for this cause they have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Preparation , Mar. 15. 42. because on it they prepared all that was needfull for the Sabbath following : As also the same name for the same reason is given to the day that went immediately before the first day of the unleavened bread of the Passeover . This abstinence from making ready all kinde of meat on the Sabbath day , was undoubtedly the cause that moved some Pagans to beleeve and say , that the Iewes fasted on that day , “ as we see in the one and thirtieth Booke of the History of Iustin , and in the life of Augustus Caesar written by Suetonius , * chap. 76. 8 The inference which is made from equality , or rather odsof reason , that sith the Law permitted the Iews to lead their cattell to the water on the Sabbath day , as is cleare by the testimony of S. Luk. 13. 15. it permitted them also to prepare their own meat , is of no value . For there is not a like necessity of the last , as of the first . A man must every day water his beast , that it may be fed & entertained , but it is not necessary that a man prepare meat every day for himselfe : for he may in the day before prepare meat enough for the day following . The inference that can be lawfully and in equall tearmes made of the foresaid permission concerning a mans beast , is , that farre more should a man be licensed to eat and drinke on the Sabbath day , if he be an hungred , or a thirst , and give meat and drink to another that is very hungry or dry , yea & to make meat ready too in an urgent and present necessity of hunger and thirst , in case there were not any already prepared to be found , which I would not deny but the Law did permit . But it followeth not hereof , that it was permitted to make an ordinary preparation of meat on the Sabbath day , as on other dayes , and to deferre the preparation thereof , which might have beene wisely done the day before , till the Sabbath day , which is the point in question , and which I have clearely shewed before to be expresly forbidden by the Law , Exod. 16. 23. Which ordained not for the time onely of the abode of the people in the wildernesse , but also for all their generations in time to come , that all workes necessary for the Sabbath should be prepared before it came . 9 Wherein may be considered a type and a mysterie , God giving to understand thereby , that during the time of this life , we ought to prepare good workes , to the end we may injoy the profit and utility issuing of them , and eat their fruit , as the Scripture speaketh , in the eternall Sabbath of the life to come , and not to differre from day to day , till that great Sabbath come , the preparing of our lampes , and filling them with abundance of oyle , left we knocke and cry in vaine , Lord , Lord open unto us , Matth. 25. 1. &c. Mat. 7. vers . 22 , 23. 10 As for the prohibition to kindle fire on the Sabbath day , Exod , 35. vers . 3. it is cleare , that it speaketh , not onely what the Israelites were to do in the wildernesse , but also in Canaan . The words are plaine , Ye shall kindle no fire thorowout ( or , in any of ) your habitations upon the Sabbath day ; which words thorowout , or in any of your habitations , ought to be referred rather to the land of Canaan , than to the wildernesse , because it was in Canaan that they were to have their habitations and seats , as is implied by the word in the originall , whereas in the wildernesse they sojourned onely in tabernacles : And it is very unreasonable to imagine , that because immediately after mention is made of the building of the Tabernacle of God , this prohibition to kindle fire on the Sabbath day had respect onely unto it , as if God had forbidden onely to kindle fire for preparing and fitting their tooles , and imploying them on that day about that work . For although the speech of the building of the Tabernacle followeth immediately after the prohibition to kindle fire , yet it followeth not , that there is any connexion betweene these things , and that they are relative one to another : Nay they seeme rather to be dis-joyned and severed in the text it selfe . For after the injunction to kindle no fire , these words are added , And Moses spake unto all the congregation of the children of Israel , &c. which may very well denote a discourse depending on the former , made upon another matter , and perhaps also in another time . 11 But although this last discourse had beene made in dependance upon the other , & the other relatively unto it , that is , though Moses had forbidden in the third verse to kindle fire for the use of the Artificers & handicrafts men that were to build the Tabernacle , wherof he speaketh afterward , lest the Israelites should surmise , that it was lawfull unto them for to doe it , for the hastening and setting forward of that excellent edifice , which God had appointed to be his house , it should be nothing else but an application of a prohibition , in it selfe generall , to a particular subject , whereunto it extended it selfe as unto others ; even as the prohibition of the second verse to doe any work on the Sabbath day , under the paine of death , is undoubtedly in the meaning thereof generall , although Moses had in that place referred it particularly to the edifice of the Tabernacle . Yea , Moses of set purpose had applied the one and the other to the particular subject or the building of the Tabernacle , to make better knowne , and to inferre from thence the generality and extent of both . 12 For if it were forbidden to worke , and to kindle fire on the Sabbath day for the edifying of the Tabernacle , farre more was it forbidden for all other worke , sith scarce could there be any more important than that , and which could so well deserve a particular licence to labour and kindle fire to doe it , as which had no other regard , saving the accelerating and rearing up of the house of God. 13 The prohibition to cooke meat on the Sabbath , whereof I have spoken before , sheweth that this kindling of fire , should be referred unto it ; to wit , that it was not lawfull to kindle any to make meat ready , which must be also understood of all other ends of the same nature . This is confirmed by Philo the Iew , who in the Booke of Abrahams Pilgrimage , and in the third Booke of the life of Moses , among the works which it is not lawfull to doe on the Sabbath day , putteth these two , to dresse meat , and kindle the fire . 14 I adde , that the fourth Commandement of the Law , was to the Israelites the cause of their abstinence and cessation on the Sabbath day , when they were in the wildernesse . So was it in Canaan also , and after the same manner as it was in the wildernesse . The particular prohibitions given afterward unto them , and which they received , were onely explications , illustrating the sense and the end of the Commandement . Now sith the words of the Commandement are generall , In it thou shall not doe any worke , with what shew of truth can it be said , that the workes to bake and cooke meat , to kindle the fire , and such like , were not forbidden by these words , but onely by particular and speciall commandements , and that for the time of the abode of the Israelites in the wildernesse , seeing there is no place to be found , where they are excepted from this generall tearme , Any worke , expresly set downe in the Commandement , and where licence is given to the Israelites to do them in the land of Canaan ? 15 If God had meant that it was lawfull to the Iewes to kindle fire , dresse meat , and travell on the Sabbath day , questionlesse hee had made an exception & particular declaration therupon , as he did concerning the two Sabbaths , the first and the last of the feast of the Passeover . For he forbade also to doe any work on these two daies . But he excepted the preparation and dressing of as much meat as every man must eat , Exod. 12. vers . 16. and he permitted them after they had rosted and eaten the Paschall Lambe in the evening , to returne to their home the next morning , Deut. 16. vers . 7. Vndoubtedly the same is to bee understood of the Sabbaths of other feasts , but not of the ordinary Sabbath properly so called , wherein God required a rest more exact , because this day was ordained to be a particular type of the spirituall and heavenly rest , as we have declared before , and shall touch it againe hereafter . CHAPTER Fourth . Confirmation and illustration of the matter set downe in the precedent Chapters . 1. All kinde of workes forbidden by the Law of Moses on the Sabbath day , are in themselves lawfull to Christians on the Sunday . 2. First Reason . Cessation from all workes on the Sabbath was a part of the Ceremoniall Law , and of Gods service . 3. And not a helpe and furtherance onely of the said service . 4. Second Reason . It was a type and figure of the heavenly rest . 5. Which our Sunday is not . 6. Third Reason . Gods service under the New Testament consists not in observation of dayes , but in actions of godlinesse and righteousnesse , &c. 7. This is proved by application of the Apostles words , Rom. 14. vers . 17. 8. And most clearely by his warning given to the Collossians , Chap. 2. vers , 16. 9. Abstinence of workes is necessary in the Christian Church in any day whatsoever , as it is a helpe to Gods publike service . 10. The publike service being ended on Sunday , Christians may use lawfull recreations , &c. 11. It is proved by reason , that they may doe the like betweene the houres of Divine Service . 12. Fourth Reason . There is no injunction in the new Testament concerning a cessation from such recreations and workes . 13. Fifth Reason . The two Disciples went to Emmaus on the same day that Christ rose , and Christ meeting them , gave them no instruction to the contrary . 14 Sixth Reason . The faithfull of Troas did worke on Sunday till night . 15. Seventh Reason . The first injunction not to worke , &c. on Sunday , came from Christian Emperours . 16. Constantine the first permitted many workes on Sunday . 17. Which sheweth , that the Christians of those dayes tooke not Sunday to be an institution of Iesus Christ. 1 THerefore seeing those against whom this Treatise is made yeeld unto us , that certaine outward and servile workes are under the New Testament permitted on the Sabbath day , which , as I have clearely shewed , were forbidden to the Iewes by the Law ; I conclude againe , that all other workes forbidden by the Law on the Sabbath day , are likewise permitted to us after the publike & solemne service of God , & that the prohibition of the Law to doe any worke on the Sabbath day , concerneth us not . Surely if it pertained to us , as containing a point necessary of Gods service , as well under the New , as under the Old Testament , I see no reason why we should not be as exact in this Service under the New Testament , as the Iewes were under the Law : Nay , wee should be farre more affectionate to doe , as well , or more precisely , with an equall or greater care than the Iewes were , all things belonging to the true service of God , commanded by him . 2 But here is the point , which will furnish us with a new reason , why it is neither necessary , nor likely , that although the Iewes were bound to abstaine from all manner of worke on their Sabbath day , we should be bound to a like cessation on our Sabbath : seeing the time of the Old Testament was a time wherein Gods service consisted in Ceremonies , Elements , and Rudiments , which were servile , childish , weake and beggarly , as the Apostle saith , Gal. 4. vers . 3. 9. Col. 2. vers . 20. The observation of a certaine day of Sabbath , rather than of another , and on it a cessation from all outward workes , made in it selfe a part of that service , and was not ordained by accident , as a helpe to Gods service , required onely for that end , but as being of it selfe properly a point of religion , and of Gods service , and an essentiall duty of the Sabbath day : For which cause it was so exactly injoyned with an interdiction , even of the smallest and least things , as to gather and prepare Manna , to kindle fire , to walke a few steps abroad , and such like , which was not lawfull for any person to doe , although hee were alone , and out of danger , by doing them , to give offense to any man : Although also they might have beene done , as it were , in a moment of time , without any diversion of the minde to think on better things ; as on God , on godlinesse , and on other holy exercises , because that not to doe such workes was at that time a part of Gods service , and that which belonged to Gods service could not be too exactly recommended and observed . 3 For otherwise , if the substance of Gods service had not at that time consisted , partly in this exact cessation from all workes , and if it had beene injoyned , but as a helpe and furtherance of that service , such little workes , which were of no paines , and of lesse distraction , had not beene forbidden , because , in effect , they are no let to a true spirituall Sabbath . And when the Iewes were come backe to their houses , from the place of their holy convocations , it is evident , to consider the matter according to the state we live in under the Gospell , that they might easily compasse these actions , and other such like , without any prejudice thereby to true godlinesse , and to the sanctification of their hearts . But as they were bound to serve God on the Sabbath day by divers sacrifices , offerings , perfumings with-incense , and other ceremoniall and bodily exercises , for which they had need of a carnall holinesse and purity , and to restraine themselves from a great deale of ceremoniall pollutions , as to touch a dead man , or any meat declared to be uncleane , &c. and as Gods service consisted in keeping themselves unspotted with such things , even so an exact refraining from all outward and servile workes made a part of that Sabbaticall holinesse and purenesse , whereof I have spoken . If they had put their hand to any ordinary worke , that worke had polluted them : And all the legall workes of the Sabbath , such as were the sacrifices , &c. had beene in some sort profaned by the common workes of other dayes , if they had beene done on that day . Therefore they were bound by necessity to abstaine exactly from them all . 4 I adde , that as I have said formerly , the Sabbath was given them expresly , to be unto them a type figurative of the spirituall rest , whereby a man resteth from all iniquity , and namely of the heavenly , wherein there shall be a perfect cessation , not only from all sinne , but also from all bodily labours , that the Saints may give themselves wholly to glorifie God. And therefore , that the figure might correspond ( the neerest that could be ) to the truth , the signe to the thing signified , and to represent to the Iewes , and give them to understand , that they ought to abstaine from all kinde of sinne the most precisely and exactly as possibly they could , because sinnes are verily opposite to Gods service , and pollute all the actions thereof , and that in heaven they should injoy an intire and perfect rest , a most precise cessation from all bodily workes and imployments was injoyned them . And these are , in my judgement , the true reasons of that injunction . 5 Now these reasons concerne us not under the New Testament . Wee have no day of rest ordained of GOD , to be unto us a type and figure of the spirituall and heavenly rest ; And if sometimes our Sunday , which is our day of rest , bee imployed to represent the heavenly rest , as it is by some of the ancient Fathers , it followeth not that the end of the institution thereof was to bee a figure and a type , seeing it is not so much as a divine institution . Wherefore the Fathers have called it so by application and allusion onely , grounded upon some outward resemblance . 6 No more doth Gods service under the Gospell , to speake properly , consist in the observation of any particular day more then of another , nor in the abstinence of outward workes on it . And as one of the contrary opinion , speaking of the prohibition given to the Israelites , to kindle the fire on the Sabbath day , hath vouched and said , that it was unto them a childish restriction and instruction , and as for us who are Christians , and who live also in countreys farre colder than was Iudea , that wee have a greater liberty than they had , to kindle the fire , and that the said prohibition tieth us not , saving in the equity thereof ; to teach us , that we must not abuse our liberty to the intertainement of a carnall licence , and hinderance of Gods service . Verily there is the same reason of all other outward workes , which God prohibited so exactly to the Iewes on the Sabbath day , for that was also a puerile instruction ; we have a liberty to doe them that they had not on that day , and nothing obligeth us , but the equity of these prohibitions ; to wit , that we must not doe these workes licenciously , making of them a pretence to neglect Gods service . Indeed , we are bound to serve God under the New Testament , as much , yea much more than the Iewes under the Old Testament , because we are farre more beholden unto him than they were : But this obligation is to a more spirituall service , which is such essentially , consisting in the carefull practice of actions of true godlinesse , holinesse and righteousnesse : But we are not obliged after the same manner as they were , to serve him with a rudimentall , materiall and servile service , to which appertained this abstinence so exactly prescribed , of all workes on a certaine day , and which was one of the points of the unsupportable yoke of the ceremoniall Law. And as wee are made free from these actions which the Iewes were obliged to performe on the Sabbath day , with twice as much as on other dayes , such as were double sacrifices , double meat and drink offerings , &c. Num. 28. 9. by which things God fashioned them to the outward and typicall sanctification of the Sabbath ; it followeth , that we are even so made free from the necessity of forbearing absolutely all workes , because this did belong also to these weake and beggerly rudiments of the world . As the Apostle saith , that the kingdome of God , that is , the state of the Gospell , is not meat and drinke , Rom. 14. vers . 17. So may we say , that it consists neither in baking , nor in not baking meat ; neither in kindling , nor in not kindling the fire ; neither in carrying , nor in not carrying burdens . For the Gospell establisheth no holinesse in the abstinence of such actions upon one day more than upon another day , and declareth no man guilty for doing them , but leaveth in the one and in the other the conscience free . 8 When the same Apostle saith in the Epistle to the Colossians Chapter 2. verse 16. that we ought not to be tyed by our conscience to Sabbaths , no more than to meat and drinke , by Sabbaths he understandeth not only certaine dayes , but also a scrupulous abstinence and cessation from outward workes in those dayes , which also is properly denoted by the word Sabbath , and obligeth us no more than the dayes doe . 9 Neither is it required of us immediately by God , but as it is a helpe to further us on any day whatsoever in the practice of Gods true service , as in hearing of his word when it is read or preached , in receiving the Sacraments that he hath instituted , in calling upon his Name , in meditating on him and on his graces , that so we may strengthen our selves in godlinesse : And , on the contrary , in case the busying of our selves about such workes , should be unto us a let and disturbance in these our heavenly exercises . So that the obligation whereby we are bound under the Gospell to these essentiall points of Gods service , and the time wherein they are exercised , being excepted , all honest workes remaine equally lawfull on all the dayes of the weeke , to apply our selves unto them , without scruple and trouble of conscience . Neither is it a sinne to doe all corporall workes , that are lawfull , in one day , yea on Sunday , as well as on another day . 10 And as on other dayes of the weeke it is not ill done , yea it is rather well done , to bestow a part of them to preach and heare the word of God , to minister and receive the Sacraments , to pray and to sing Psalmes , not only privately , but also publikely in the eyes of the world , according to the order of the Church , and as occasions shall be offered ; also on Sunday , to my opinion , it is not a sinne to a true Christian after service done to God in his Temple , to give himselfe to some honest exercises , and wel ruled recreations of this present life . Neither can I see any greater inconvenience , or that a Christian is more guilty , if , after he hath heard the Word of God , prayed and called upon his Name , and practised the other duties of Gods publike service in the holy congregation of his people , so if it be according to the order received in the Church whereof he is a member , he goe to plough and husband the ground , or to doe any other exercise of his lawfull trade , then if he kindle the fire , or cooke meat for his refection . 11 And considering that the spirit of man can hardly be continually bent the space of a whole day to any serious and important action , such as are namely the holy actions of Gods service , without some intervall of relaxation , if betweene the houres that are imparted to this service publikely or privately , on the Sabbath day , he imploy some other houres to doe the actions of his temporall calling , or other workes of the same nature , by way of diversion and refreshment , I cannot conceive that God should be displeased therewith , because Gods service and godlinesse are not hindred nor indammaged thereby . For I aske , after a man hath heard Gods service , read the Word of God , called upon his holy Name , or ended devoutely any other religious action , during a pretty space of time , and the vigor of his spirit slacken , so that he is not able to persevere in his attention and devotion any longer , he diverts himselfe , and sitteth quiet for a while , without doing any thing , to take his breath as it were and returne to his devotion afresh with greater force , doth hee sinne by this cessation ? I thinke not . Now if hee sinneth not , when hee sitteth idle , and doth nothing , why shall it bee said , that hee sinneth , if hee doe some bodily worke , seeking thereby some diversion and refreshment , rather than by a meere cessation from all kinde of action ? To doe nothing at all shall it bee more acceptable to GOD , then to doe a worke that is honest and lawfull in it selfe ? This shall it profane the day of holy exercises rather than that ? I see no apparent reason in such an opinion : which moveth me to esteeme , that the liberty to doe the foresaid workes on the Sabbath day , was intirely taken from the Iewes , for some ceremoniall reasons , and that it was upon them a servile yoake in the ancient time of servitude , as hath beene declared before . 12 This is a most inforcing consideration upon this purpose , that in the whole Scripture of the New Testament , there is no injunction at all concerning such an abstinence and refraining from all outward workes , as is urged and layd upon Christians on their Sunday , conformably to the cessation that was imposed upon the Iewes on their Sabbath day . Verily , if Christ had required it under the New Testament as a thing necessary to his service , and if his intention had beene to binde us unto it , undoubtedly he had given , or commanded his Apostles to give an expresse injunction concerning it , which because he hath not done , I inferre that he had no such intention . 13 Nay on the contrary , the liberty to worke on Sunday is rather authorized by the example and practise of Christ , and of the first faithfull . For in Saint Luke Chapter 24. we see that on the same day that Christ rose in , which was the first and most illustrious Sunday of all , he met with two of his Disciples going from Hierusalem to Emmaus , and that questionlesse for the ordinary affaires of this present life , seeing it was not an holy day among the Iewes : Which voyage was of three leagues , or thereabout . He went with them , he spake unto them of the mysteries of salvation , as he would have done in any other day , if he had lighted upon them , according to his ordinary custome of every day during his conversation here below in the flesh , and as all Pastors are bound to do at all occasions that God offers unto them . But he advised them not , that in time to come they should observe that day , as a Sabbath day , and abstaine from voyaging , or doing on it any other toylesome and painefull worke . And indeed after he had left them at Emmaus , they returned thence the same day to Hierusalem , as the Lord did also , going other three leagues . Now if it had beene the intention of Iesus Christ to ordaine the first day of the week for a Sabbath day , and to injoyn to all Christians a leaving and discontinuance of all ordinary worke on that day , it is likely , that he would not have forgotten to warne his two Disciples thereof on that first day , and thetwo Maries to whom he shewed himselfe earely in the morning of that same day , and by the other Disciples , to whom he sent them , had made them practise the observation of that day , and he had shewed them the example of that observation in his owne person , which he did not then , Neither doe we find that he did it at any other occasion . 14 In the twentieth of the Acts we perceive , although uncertainely , as I have shewed before , some observation of the first day of the weeke by the faithfull of Troas . They met not together till about the evening of that day ; For mention is made of an upper Chamber , of many lights , of Saint Pauls long preaching untill midnight , and thereafter till breake of day . Apparently they made choice of the night time , and of an upper chamber , for feare of the Infidels , even as the Apostles on the first day of the weeke that CHRIST rose in , were assembled at evening , and held the doores shut for feare of the Iewes , Iohn twenty verse 19. Now who doubteth , but all that day from the Sunne rising till the evening , that they came together to breake bread , they were busied , as in the other dayes of the weeke , about the ordinary exercises of their trades , handicrafts , and callings , as having liberty to worke on that day , like as on all other dayes , besides the care they had to shunne all giving of discontent to the Infidels amongst whom they lived , and the drawing , by an unnecessary cessation , a most certaine persecution upon themselves ? There is no question to be made , but that all Christians in the places of their residence among Iewes or Gentiles did the like . 15 This is also a reason considerable in this question , that albeit among the Lawes of Christian Emperours there be sundry , which forbid the ordinary occupations of trades and handicrafts on Sunday , as to keepe a Court of pleading , and to goe to Law , to open the shops for buying and selling , to act stage playes in play houses and publike places , to hold Markets and faires , &c. which Lawes were made , to prevent in time to come the contempt of the exercises of Religion used on that day , and to establish an order in the state and in the Church which they most judiciously and religiously thought to be more recommendable , decent , and well suting to the holy actions whereunto it was appointed , yet all these Lawes shew , that , before they were published , Christians were wont , saving the houres of the publike exercises of Religion , to apply themselves on that day to all the ordinary workes of this present life . Yea , there be many other Lawes of other Emperours , and amongst others of Constantine that great and holy Emperour , which permit on Sunday some of these ordinary imployments , as to labourers , to sow the ground , to weed , to reape , to plant and set Vineyards , if need bee ; to Bakers to bake bread , to Masters to give liberty to their slaves , to Iudges to put to death malefactors : which undoubtedly these Christian Emperours had never permitted by their Lawes , if it had beene in their time a received opinion in the Church , that the observation of Sunday , and cessation from all workes in it , was necessary by vertue of a Commandement of our Lord Iesus Christ. 17 But knowing certainely , that no dayes are instituted of God under the New Testament ; that Sunday was not kept by a commandement from heaven , but by the use and custome of the Church ; That a discontinuance and intermission so exact of all workes pertained to the Ecclesiasticall policie and regiment of the Iewes , and is no where and in no wise commanded in the Gospell , they made no bones to permit diverse occupations , which might seeme to have some pretext of necessity , yet were not of such importance , but that they might have beene done before Sunday , or put off till the next day following it . CHAPTER Fifth . Declaration of diverse absurdities and difficulties insuing upon the contrary opinion . 1. The opinion is , that Christians are bound to refraine from all workes during the 24. houres of Sunday . 2. First absurdity , this opinion bringeth backe the servitude of the Iewish ceremonies . 3. Second absurdity . No man can tell where must be the beginning of the said 24. houres . 4. Diverse disputations thereupon amongst the authors of this opinion . 5. Third absurdity , it troubleth the conscience , leaving it without information concerning the imployment of that time , and the doing of unnecessary workes therein . 6. As also about the doing of charitable and necessarie workes . 7. Fourth absurdity . Confusion of the Doctors in the explication of this opinion . 8. First , they consent not in the explication of Christian abstinence from bodily workes on Sunday . 9. Secondly , they distinguish workes of necessity , into those that are of present , and those that are of imminent necessity , and permit the first onely , whereby they trouble tender consciences . 10. They contradict their distinction by suffering some handicrafts men to worke on Sunday . 11. As also by the permission of many actions which have no present necessity . 12. Likewise by forbidding some workes in an apparent danger , as to gather corne , &c. 13. Great absurdity and inconvenience of this prohibition . 14. The Commandement , Exod. 34. v. 21. to rest on the Sabbath day in earing time , &c. serveth not their turne . 15. They hold that it is not lawfull for a man to receive any reward for his necessary labour done on Sunday . 16. Great inconveniences and absurdities of this opinion . 17. Answer to their objection about servile workes forbidden in the fourth Commandement . 18. They hold also that servants ought not to serve their masters on Sunday . 19. This doctrine crosseth their other decisions . 20. They intangle themselves in the distinction of bankets . 21. Absurdity of the●r rigid prohibition of all kind of recreation to all men on the Sabbath day . 22. How farre Christians are bound to abstaine from worke on that day . 23. How working is not , or may be an hindrance of our sanctification 24. We ought to leave our workes on Sundayes during the time of service . 25. Saving in some important necessity . 26. Objections taken from the care of worldlings , &c. 27. Answer concerning the care of worldlings . 28. How we ought to make the Sabbath our delight . 29. Our Sunday is improperly called the Sabbath day : THose against whom we dispute doe hold , that our Sunday , called also by them the Sabbath day , which is the name given in the Scriptures to the day that the Iewes hallowed weekly , obligeth us to keepe it during the whole space of foure and twenty houres , by a religious abstinence from all manner of workes , during all that time , conformably to the observation of foure and twenty houres practised by the Iewes on their Sabbath day . 2 This opinion is absurd , and bringeth backe under the New Testament a ceremonie , which is meerely servile and Iewish . For times and places were in themselves to the Iewes a part of the legall and ceremoniall service , as hath beene shewed before : And therefore they were precisely named and stinted unto them . When God appointed unto them Sabbath dayes , hee would that they should rest as long as the day lasted ; that is , foure and twenty houres , even as when hee granted unto them dayes of worke , hee permitted them to worke night and day , which may bee gathered out of Leviticus , Chap. 23. vers . 32. where God said unto them , From Even unto Even shall ye celebrate your Sabbath . In Hebrew , ye shall rest your Sabbath : To rest all that time was unto them a part of the observation and hallowing of that day . But under the New Testament the times appointed in the Church make no part of Gods service , and are not observed , but relatively to the publike exercises of Religion and of godlinesse which are established to be practised in them . And therefore that practise being ended they oblige not necessarily . 3 And indeed , if Christians were bound , for conscience sake , to observe exactly full foure and twenty houres , by abstinence from all works , they should be in a marvellous great trouble & vexation of minde . For ere ought else be done , they must know certainely where they shall begin the sanctification of the foure and twenty houres of that day , if it must be from Even unto the next Even , beginning the day at the setting of the Sunne , as under the Law ; or from the morning unto the next morning , beginning the day at the rising of the Sunne . For if they be not clearely informed of that , they may sinne by working , during a part of the time which makes a part of Sunday . 4 The Authors and Fautors of the foresaid opinion cannot give a certaine resolution of this Point . For they are at variance among themselves about it . Some deeme , that we must begin our Sunday by the evening , and continue it unto the next evening , like to the fashion of the Iewes , who rekoned so the houres of their Sabbath . And so is this time stinted by the Authour of the 251. Sermon de Tempore in S. Augustines workes . Others will have it to begin by the morning , at the same time that our Lord Iesus Christ rose from the dead , and to end at the next morning ; and there are some which hold , that the Iewes ordered so their Sabbaths . We finde others who beleeve , that God obliged not his people on the Sabbath day to a cessation from all workes , saving from the rising till the going down of the Sun. The one and the other have arguments for their opinions , but which want a sufficient perspicuitie to give a full satisfaction and resolution to a Christian , about the time when he must begin to forbeare all bodily and servile workes , least he should profane the Sabbath day , by doing them in a part thereof . 5 And so he shall be perpetually troubled in his minde with that difficultie , and farre more with the exact abstinence which is required of him . An unnecessary walke , a bodily action about something concerning this present life , which he hath done by occasion , will disquiet him . If he hath put his hand , how little soever , to the doing of any temporall and earthly thing , without urgent necessity , if he have given but one stitch with a needle , hath fastened a button to a garment , if he hath swung a broome about his chamber , wiped a vessell , dusted his apparell , or done any other thing which he might have done the day before , or put off till the next day , he shall stagger and make a question , whether he hath broken the Sabbath , or not . 6 Yea , although the defenders of this opinion avouch , that it is lawfull to eat , drinke , sleepe on the Sabbath day , because these are workes of charity , and are necessary to every man for his subsistence ; yet seeing the sanctification of the Sabbath consists not in such actions , and they are not permitted but in case of present necessity , I know not , if , according to their maximes , a person that can well enough , and without incommoditie , be without meat , drinke , sleepe all that day , or at least can well enough away with lesse meat , drinke and sleepe , must not be grieved and pestered in his spirit , and feare lest he hath profaned and broken the Sabbath , in bestowing too much time to eat , drinke , and sleepe , and giving to his refection and sleepe a portion of time which he might have set a part for religious actions ; As , if he hath beene halfe an houre at table , whereas a quarter of an houre might have beene sufficient ; If he hath slept six or seven houres , when a nap of three or foure houres might have served his turne . In summe , no bodily thing can bee done , which shall not afford an hundred difficulties , and matter of great doubtes and scruples of conscience : Experience sheweth often in many which are made to beleeve that it is not lawfull to doe any worke on the Sabbath day , according to the precise tearmes of the fourth Commandement , pitifull carkes , strange scruples and troubles of conscience , a superstitious precisenesse , tending to the detriment , not onely of the quietnesse and peace of God that should be in their soules , but also of the families whereof they are members , and of the Common-wealth wherein they live . 7 Nay , the Doctors that are the broachers and teachers of this opinion , intangle themselves and their followers in the explication of the workes that are permitted or forbidden on the Sabbath day . They prescribe so many limitations upon divers actions of temporall callings , that may bee done so , but not so , after this manner , not after that manner , in that respect , not in this respect , that to pause on their minced distinctions , is to runne into a labyrinth of most intricate difficulties , and inextricable vexations of spirit . Verily I beleeve , that the observation of the Iewish Sabbath day , was not so onerous and full of difficulties , as is the observation of Sunday , wherewith many of these Doctors seeke to master and bring under the consciences of Christians . 8 To verifie that I have said by some instances . First , the foresaid Doctors agree not among themselves about the obligation of Christians , to abstaine from all bodily and worldly workes , whether it be as exact and precise under the New Testament , as it was ordinarily to the Iewes under the Old Testament ; whether we be in the same servitude that they were in ; or if they in that respect injoyed the same liberty that we possesse under the Gospell . For there be some among them that deny it , and doe say , that the rigorous observation of the Sabbath , prescribed of old to the Iewes , is abrogated , and the prohibitions to kindle the fire , to make meat ready , and other such like , which they acknowledge to have beene perpetuall during the whole time of the Old Testament , and comprised in the generall prohibition of the fourth Commandement , not to doe any worke , did belong to the pedagogie and bondage of the Law. Others advance so farre , that they apply them to us also , saying , that we are obliged to that precise abstinence as well as they , that there is no worke of so great consequence for our temporall estate , that we may lawfully doe it , and that it is more expedient that our temporall estate be indammaged , than the Sabbath violated . Likewise , that there is no worke so slight , and of so little and so short occupation about the affaires of this world , which is not prohibited to all Christians : As for example , they hold that a workman hath not the liberty to array his loomes and tooles , and set them in some order on Sunday at night , that he may set them on worke the next morning . Others againe affirme , that we are obliged to a rest as precise as the Iewes were ordinarily , and there is no reason why we should not be as precise and circumspect in this respect , as they were . But that the particular prohibitions , to kindle fire , to bake , and make meat ready , were extraordinarie , and for a short while ; to wit , during the time of the pilgrimage of the Israelites in the wildernesse , and not perpetuall for the whole time of the Old Testament , nor comprised in the prohibition of the fourth Commandement . Behold a variety of opinions , capable to pester a man with great perplexities . 9 Secondly , when they speake of workes of necessity , which they acknowledge and teach to be permitted on the Sabbath day , they distinguish necessity into present necessitie , and into imminent necessitie , and say , that the workes of present necessitie are onely permitted , as to quench the fire when a house is burning : for then God giveth us commission , and establisheth us , as his ministers , to bring the best remedy we can to a present evill . But as for the other necessitie , which is not present , and whose event is in Gods hand , we must leave unto him the care to prevent it with such remedies as his wisedome shall thinke expedient , and not trouble our selves with it . This also is a distinction able to intangle and disquiet a tender conscience . For how shall a Christian settle his minde upon this distinction of present and imminent necessities ? Some will take for present necessitie , that which is imminent onely : others will esteeme that to be imminent onely , which indeed is present . For example , when a house beginneth to be set on fire , but in such a sort , that there is no assured evidence that it shall continue , and endammage the house , but perhaps shall , perhaps not , and shall quickly die of it selfe , he that seeth the fire begin to burne , shall not know how to take this necessity , whether he ought to beleeve , that undoubtedly his house shall be presently consumed , if he take not order suddenly to extinguish the fire , and upon this runne , worke , doe what he can , as in a present necessitie : Or if he ought to presume , that the fire will cease of it selfe , which may happen , and therefore leave that to Gods providence , as an imminent necessity . Likewise , if a man begin to perceive a beame , a cheuron , or some other thing in his house cleft , and feare lest it breake , and breaking fall , and falling bring a notable dammage to the house , and to all that are in it , what shall hee doe ? The necessity is not evidently present . For it be may that the beame shall subsist yet a pritty while , and no harme ensue thereupon ; it may be also that it burst & fall the same day , and the house be overthrowne , and those that are in it hurt or killed . In this perplexity the poore man shall not know whether he shall call the Carpenters , and doe with all speed his best indeavours to prevent this uncertaine mischiefe , or leave the redresse thereof to Gods providence . For if the necessity be onely imminent , as it seemeth to be , according to the foresaid distinction he must forbeare to doe any thing unto it , lest he breake the Sabbath . As also in time of warre ; how shall we get a firme and assured resolution , if we may lawfully worke , and prepare all things necessary for our defence on the Sabbath day ? For it may be , there is no certitude that we shall be assaulted by the enemie , that there is nothing but some suspicion of his approaches , that the danger is onely apparant , and not imminent : Yea , although wee should see the enemy hard by , and in a manifest resolution to set on , may not God by his All-wise , and All-mighty providence , forme and oppose unto him a thousand obstacles , dissipate all his counsels , disappoint all his enterprises and attempts , although we have no hand in it ? Must we in this case be carelesse , stand still , and looke on ? There is a great number of such examples : yea , wee shall finde few necessities that are undoudtedly present , and which may not be considered as imminent onely . For if in a danger , which is onely apparant and imminent , we ought to relie on Gods providence for the preventing and hindering thereof , as he shall thinke most expedient , and not set our hands to worke to helpe our selves on the Sabbath day ; In a present evill which is onely begun , and is in the beginning of no great moment , may wee not thinke and say , that wee must commit to God the care to stay the progression thereof , and not undertake to stay it our selves by our paines & endeavours , because that should bee injurious to his providence , as if he could not , or would not helpe us , in case he thinke fit so to doe . 10 Againe , how doth that consent with their deportments towards some Artisans , whose trades and handicrafts are , as they say , of such a nature and quality , that they require some travell and oversight every day ? Doe they not give them licence for such imployments on the Sabbath day , with this proviso , that they doe them early in the morning , or at night very late , after all publike exercises are finished ? For they give not this permission , but in regard of some dammage that these workmen may receive , if they work not at all on Sunday : And yet that dammage is not present , is not to be feared but in the time to come , and withall is not infallible , unrepairable , and remedilesse . Doe they not say elsewhere , that no man ought to object the losse of some temporall gaine , and make it a pretence to worke on the Sabbath day , seeing such a losse is not to be parallelled with the losse of the glory of God , which is violated by the breaking of the Sabbath ? Now , what can all these Trades-men alleage , but the losse of some temporall profit ? Wherefore then make they an unequall distinction , and permit some travell to them , rather than to others ? 11 Moreover , how agreeth the foresaid distinction of present and imminent necessitie , with their doctrine concerning the nourishment , the application of remedies , and other actions of charitie , and of necessarie compassion towards men and beasts , which they avouch may be done on the Sabbath day ? And yet in these things there is not alwayes present necessity . For although a man take no sustenance for himselfe , should not give any to other , should not give physicke , or apply some other remedy to a sicke man , it may bee the body should not bee enfeebled , nor receive any detriment thereby ; and in case it did , it might bee easily repaired by taking food and physicke the next day . I would faine know why in this case , rather than in others , a necessity or a danger apparant onely , and not present , shall it licence any man to worke ? They acknowledge , that on the Sabbath day is permitted , not onely that which is absolutely necessary for the entertainment of the creature , but also whatsoever is usefull for a convenient and comfortable mainetenance thereof , as to prepare , give , take meat , apply a medicine to our selves or to another , although there be not in it any present necessity . If this doctrine be true , it is not a present necessitie that licenseth a man to worke , but also an imminent evill , the event and issue whereof is onely apparant , in case it be not prevented in time . Will they say , that more is permitted in things that concerne immediately a mans person , as nourishment and medicaments , than in things that are more remote ? But there is to be found a great deale of imminent necessities in these things that come not so nigh to mans person , which if they be anticipated by a prompt remedie , it shall be as much , yea more convenient , and bring greater comfort to a man ; than if he should eat and drinke in his present hunger , and take physicke without delay when he is sicke : And the danger of delay in these present necessities should not be so great , as in those others that are onely imminent . 12 I will alleage to this purpose , an example of a thing , which the precise Defenders of a cessation from all workes on the Sabbath day , stand much upon ; That is , to gather corne , to lay it up , or to doe some other worke for the preservation thereof on the Sabbath day , in an imminent necessitie , I meane , in an apparant danger , that if this be not done , the corne shal be endammaged , shall rot , and become unprofitable . Loe , the day is faire , dry , and commodious , the corne may be saved if it be gathered and laid up on this day , and a great losse to the owner prevented . This they will not suffer to bee done . Nay , when the corne is already cut , they cannot abide that it bee transported from the floore to the barne , saying , that the care thereof must bee wholly committed to Gods providence , who will keepe it , if hee thinke it expedient ; and that we must rather chuse to let the corne rot and perish upon the ground , than to breake and profane the Sabbath day . But , I pray , in what fashion will they adjust this , and match it fitly with their other positions , that the workes of necessitie are permitted on the Sabbath day , which , according to their owne interpretation , are such , that if they be not done man shall be endammaged ? Also , that it is lawfull to doe all things requisite , not only for the entertainment that is absolutely necessary , but also that is agreeable and comfortable to the creature ; so that time may be taken before , betweene , or after the publike exercises . Now is not this a thing of great comfort to a poore Christian , that his corne perish not , as in all likelihood it shall , if he take not order at that same instant for the preservation thereof ? If it be said , that this dammage is not infallible , I reply , that they should have much adoe ( as I have before ) to explicate what infallibility and certitude they require , and that hardly shall they finde any danger which may be called infallible , and for the preventing whereof they may put their hands to work on the Sabbath day . For Gods providence may anticipate evils before they come , or arrest them in their beginning , or repaire all their dammages if he suffer them to come . 13 I aske , shall it not be lawfull to a man in his pinching hunger , or of his familie , to gather on the Sabbath day of his owne wheat , to carry it home , and to prepare of it as much as they shall need , he having no other meanes , but that alone , to nourish himselfe and them in this extremity ? Vndoubtedly , all Christians will confesse , that he may ; yea , that although ( to speake absolutely ) they might want it for a day , yet the onely conveniencie to take meat when they are hungry , will permit them doe it . Now if it be lawfull to gather corne , to carry it home , or to doe some other worke to satisfie an hungry and barking stomacke , although this present evill be not such , that it should for a dayes fasting cause a great detriment without a present remedie : why shall it not bee lawfull to seeke ( by the same meanes ) a present remedie for the hunger to come , the danger whereof is apparent , and farre greater , if it be not remedied out of hand , than of present hunger ? For if the corne of man ( wherewith he and his family were to be fed many moneths together ) rot , and perish ; he shall have leisure enough to be hunger-starved farre longer , and with greater dammage , than if he suffered hunger one day . Will they say , that he must leave that to Gods providence , and trust that he will keepe his corne , or shall recompense the losse thereof , and supply his wants with competent food by some other meanes ? But why ought he not much more to abstaine from seeking remedies to his present hunger , wherewith he is pinched on that day , relying upon Gods providence , trusting assuredly , that he will preserve him from being dammaged by that hunger , or in case he receive any dammage , will repaire it ; namely , considering he seeth the danger to be lesser , as being but of one day , which is soone pas● and the remedie more prompt and easie then in the other ? 14 The passage of the 32. Chapter of Exodus vers . 21. whereof they make a buckler , where God commandeth the people of Israel to rest in the seventh day , both in earing time , and in the harvest doth not prove that they pretend . For first , we may understand , that he forbiddeth onely in earing time , and in the harvest , to take liberty to worke on the Sabbath day , as they were wont on all other daies of the week , but extends not the prohibition to the extraordinarie necessity of an imminent danger , as if he forbade in such a case to transport the corne from the field onely to the floore , or from the floore to the barne , whereof he speaketh not , which notwithstanding is the case or matter that is broached for a divine truth . For if other prohibitions of the Law concerning other kindes of labour are as precise , or more in the tearmes that they are set down in , as this is , receive by urgent necessities some modifications , wherefore not this also ? Secondly , if the foresaid prohibition had sway in the necessity that hath been supposed , I returne the answer , that is made by some of them against whom I dispute , upon the prohibitions to kindle fire , to cooke meat on the Sabbath day , &c. that they pertained to the bondage of the Law , which is most true . 15 Furthermore , when they speake of bodily and worldly workes which some necessity permitteth , yea obligeth us to doe on the Sabbath day ; they say , that they must be done through meere charity and compassion for the preservation of the creatures which have need of our helpe , and not as workes of our callings whereby we win our living ; for this cause , that we must doe them without any respect to any gaine and profit that may come to us thereby , and which we cannot lawfully receive , being bound to doe all things on that day freely and of meere good will. For example , if a Chirurgion or Apothecarie give remedies to their patients on that day , that they must not gaine the value of a farthing , and if they take any money , it must be onely for the just and true price of the remedies , and not for the imployment of their industrie and painefull labour about the patient . Likewise , that he who waters his beast , or giveth it physicke , should have onely before his eyes the health and reliefe thereof , and in no wise the utility and service that hee hath received , and may receive hereafter of it , which is the end wherefore he feedeth an● entertaineth it in other times . 16 This indeed is a distinction and limitation very subtill , and is besides inveloped with many difficulties . It is true , that when a man is bound to these and such like workes on the Sabbath day , he ought to doe them through Christian love and compassion ; and so ought he to doe all his workes towards his neighbours in all the dayes of the weeke : But that he ought to doe them without any regard to his owne profit and commoditie , that goeth beyond the reach of my apprehension and understanding . For if he may doe them in charity and compassion towards persons that are not so neere unto him , or towards beasts , why may hee not doe them through charity & love to himselfe and to his family ? May he not be in such a condition and estate , that he hath not sufficiently wherewith to entertaine himselfe and his family ? The beast which hee feedeth , is , perhaps , the onely meanes whereby he gets his living . Therefore when God offers unto him the occasion , yea layeth upon him the necessity , to doe some worke , why may he not , when he intendeth and hath before his eyes the reliefe of his neighbour , or of his beast , thinke on his owne profit which depends on that worke , and proceedeth from it , and judge , that God by the occasion of this worke which he hath put in his hands , affords unto him the meanes to gaine something for himselfe , and for the maintenance of his wife , children , and servants ? It may be that he worketh for rich folkes , which will not take his paines for nought , should thinke they receive a great injurie and affront , if he offered to give them freely , and hold him to bee a foole . What shall hee doe in this case ? They are constrained to answer , that in such a case he may take the fees of his labour , but with this addition , that receiving them with one hand , he must with the other give them to the poore , to testifie that what he hath done , he hath done it onely for the Lord. But what if he be poore himselfe , having no more than is needfull , or not so much as is behoofefull for him and his familie ? What if the hire which he hath received bee notable , and more worth then he shall be able to win in many dayes following , as if a Physician or a Leech that is poore , received on the Sabbath day of a rich patient a liberall and ample salarie of his industrie and paines , must he give it all to the poore ? In these places where we live , and where we are constrained to goe a great way out of the townes of our abode , to the places appointed for the publike exercises of our Religion , there be coachmen that carry many persons by land in their coaches , which they let out for a certaine hire : And boat-men which doe the like by water in their boats . This is so necessary , that without these helpes , these persons cannot goe to heare Service , and to call upon God in the Congregation of the faithfull . These coachmen and boatmen are they bound by Christian charity to carry them for nought , to give them freely the usage of their coaches , boats , and labour , and to refuse all gaine , although it countervaileth all the profit they can make of their labour in the whole weeke , and the whole yeere affordeth not unto them so notable , so certaine , and so present wages ? Or must they be content to take no more then will suffice for the reparation of the dammages of their coaches and boats , which would be a thing of little consideration ? Now if it be lawfull to receive money on the Sabbath day , for recompence of a thing which I have furnished to another , and of the dammage that I have received by the furnishing of it , why may I not also receive a reward of my paines ? There are Trades whose gaine consists in things which they give , and others whose gaine dependeth simply on their travell and paines , their paines and industrie being the whole matter whereupon their gaine is formed , and answerable to the things furnished by others . They will , perhaps , answer , that he who furnisheth something , hath bought it first , and it is reasonable that he be rewarded . But what if he hath not bought it ? If a Chirurgion or Apothecarie , for example , hath drugs that were given him , or simples and physicall herbs which he hath gathered in his garden , on the mountaines , or in the fields , and he hath bestowed onely his paines to gather and prepare them , and to make of them by his industrie divers compositions and medicaments for the use of his patients , must hee give on the Sabbath day these drugs and medicaments for nought ? He must , if all Christians be obliged to give their travell and paines freely , and bestow their labour upon their neighbours through meere and simple charity . But I demand , Why may not he rather that hath imployed his labour upon another , receive of him that which he giveth ; taking it , not as a reward , but as a benevolence ? For the giver , to relieve him of all scruple of conscience , may say truly , that he giveth it in that quality . And indeed , if a man may give his money freely to one who hath not done or wrought any thing for him , and if this man may receive it without sinne , I see no reason why he may not , yea ought not to give money to one that hath bestowed his travell on him , or for his benefit , and why this man may not take it . Moreover , what if after a man hath wrought upon the Sabbath day , and other dayes successively , and he for whom he hath wrought procrastinate his pay till all be done , and then satisfie him for all those dayes workes together , as commonly Chirurgions , Apothecaries , Physicians are never otherwise paid ; that is , never till the disease of their patient is come to an end , either by health or death : shall he in such a case separate the labour of the Sabbath day from the labour of other dayes , and if in the hire or reward that is given him , the salarie of the seventh dayes worke be comprised , must he defaulk the Sabbath dayes worke , and refuse to take any thing for it ? I would be glad to know on what ground all these distinctions are founded . 17 They alleage , that God in his Ordinances concerning the Sabbath , hath forbidden us to doe in it our workes , and servile workes , and that all workes which we doe for our profit and utility are our workes and servile workes , even as servants worke for their hire ; which they say to be signified by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imployed in the fourth Commandement , and translated by this generall word to doe , as likewise by this Noune , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate worke , although it signifie not all kinde of worke , but that onely which is done for gaine and worldly profit : By which words God hath intimated , that he forbiddeth to doe any thing whatsoever for that end . But this is too much subtilizing about words , which signifie generally all travell , worke , function about any thing , and done to any end whatsoever . Is not Gods worke betokened by this name Melacah , Genes . 2. vers . 2 , 3. Is not the offering of sacrifices called by this Verbe , Habad , Esa. 19. vers . 21. and the function of the Levites about holy things , 2 Chron. 13. vers . 10. Besides this , I say , that indeed God prohibited on the Sabbath day all worke for gaine , but even as he forbade all other bodily worke , which was not done for gaine ; to wit , to make an ordinary course and custome of it , as in other dayes , and when there was no necessitie . But as ( in case of necessity ) he permitted the labour that brought no gaine , even so hee prohibited not the worke that might bring gaine to the worker , nor the gaine that might come of the worke . 18 Thirdly , when they speake of servants , and others that are under authority , they say , that their servitude and subjection is not a sufficient warrant unto them , to worke on the Sabbath day by the authority of their superiours , to whom , when they receive any such commandement , they ought to answer , that they are first the servants of Almighty God , who is the King of Kings , LORD of Lords , maker of heaven and earth , whom they ought to obey , rather than men , and suffer to be railed upon , and buffeted rather than to doe any worke on that day . 19 But how doth this consent with their decisions concerning messengers and posts ? For they say , that being dispatched and sent away quickly by the Magistrates , they may runne and make hast on the Sabbath day , without inquirie of the necessity of that laborious voyage , which they are put unto , because simple subjects ought not to make inquirie of the affaires of their Princes and Lords , which often it is not expedient that they should know ? For why may not , by the same reason , a domesticall servant doe some worke to obey his Master without searching curiously upon what necessity his Master layeth this worke upon him ? For the Master may have good reasons and great importance to his family of this command , which it is not expedient his servant should be privie unto , nor that hee should bee inquisitive and curious to know them afore hee obey . For this should draw with it a most dangerous consequence . Againe this permission that they give to posts to ride hard , and make hast for the affaires of the Countrey , how doth it agree with the difference that they have made betweene present and imminent necessity , permitting no worke for this , but for that onely ? For the necessities , for which posts are hastened , and they post so speedily , are seldome present , and are often but imminent , having regard only to something that may happen in time to come . 20 Fourthly , when they give their advise concerning bankets , they distinguish betweene solemne bankets , and those that are bankets of friendship , and more moderate . And forbidding the first , they permit the last . But they ought to have determined first , which bankets are to be called solemne , which not , how many courses of meat must be prepared , how many persons , and of what quality must be invited , to make a solemne banket . Also a man shall be vexed in his minde , not knowing , if to invite so many persons , and to make ready so much meat , and so many services , will make his banquet solemne , or not . Besides that in regard of some persons of great riches and quality , such as are Kings , Princes , Lords , &c. it is not a solemne feast , which in respect of some other persons of lesser meanes , authoritie and dignitie , may carry that name . Now if these persons of great note and quality are suffered to make such banquets , which in regard of their degree and meanes are not solemne , yea are nothing but their ordinarie diet ; why may not other persons of inferiour condition and meanes make them also , although to them they be solemne ? For there is not greater distraction from Gods service to the persons whom the one put on work for the preparing of their feast , which to them is solemne , than to those whom the other set about the dressing of their feast , which to them is ordinarie , and not solemne . If a great man may have a great number of servants busied about the dressing of his ordinary refection , and if his table be every day well furnished , by reason of the eminencie of the noble stocke that he is come of , and of his dignity , and withall not breake the Sabbath ; why may not a man of a meaner condition have ( extraordinarily ) as many people for a solemne banquet , which he hath occasion to make on the Sabbath day ? And seeing a solemne banquet may be made by a great number of servants in as short time , as a banquet that is not solemne may be prepared by a lesser number , I see no cause why a man shall commit a greater sinne , if hee set on worke twenty servants to dresse a solemne banquet , than if he set foure or five onely about the dressing of one that is not solemne . For twenty shall not toyle and have more adoe , they shall make as speedy an end of their businesse , and so shall not be more distraught and withdrawne from Gods service , than foure or five , and may equally ( before or after their worke ) get leisure to apply themselves unto it . And as for the persons invited , thirty persons in a solemne feast may have done as soone , and be as little diverted from the exercises of the Sabbath , as six or seven in a feast that is not solemne . A thing that many together cannot doe lawfully , cannot be lawfull to a few : or if it be lawfull to few , it is also to many . But I wonder , how those which have made this distinction of banquets , can have the heart to make use of it , seeing they teach otherwhere , that it is not lawfull to doe on the Sabbath day , but things of present necessity , and not those that are simply of imminent necessity , or at the most , they suffer onely those that are requisite for a comfortable entertainement of the person , as to prepare meat for his refection . For banquets , howsoever named and qualified , are not requisite for that day , for the entertainement either necessarie , or comfortable of men ; they may be put off till some other day without harme or displeasure to any man by this delay , and cannot easily be kept without much hurrying up and downe , and divers discourses , which are not sutable to such a day , which they will have to be so precisely and exactly observed . I wonder farre more , why they are not scrupulous to suffer weddings on that day : For seeing they will have all mens thoughts , words , and actions to be spirituall and holy all that day , and suffer not any that are naturall and worldly , otherwise than in a present and urgent necessity , seeing also there is no necessitie to marry on Sunday , that this may be done as well on any other day , and that the thoughts , words , and actions of weddings , can hardly have the qualities which they require ; would it not be more sutable to their maximes , to forbid them absolutely on that day ? 21 Fifthly , as for playes , games , pastimes , recreations , which are honest and lawfull , they forbid them altogether and absolutely on the Sabbath to all men , without exception of those that are sick , saying , that to those which are dangerously sicke , it is fit time to pray , and not to play , and spend time on gaming : And as for those that are not dangerously sicke , they need not these pastimes , and may apply themselves to heare , reade , conferre of things of instruction and consolation , and seeke in these holy exercises their recreation . Wherein they speak , as if the one and the other might not be done successively , and a sicke man , or any other person , after an honest and short pastime , were not capable to seeke this spirituall recreation , although they be not incompatible , and that God improveth not the succession of the one to the other on our Sabbath day . I adde , that by this prohibition they overthrow their former position , that it is lawfull to doe on the Sabbath day things , not onely absolutely necessary for the entertainement of the creature ; but also comfortable and agreeable unto it . Now some honest play or pastime taken by a man , and namely by a sicke man , may be very usefull for his comfort and recreation , and often much more , than if the best meats and drinkes , and most comfortative cordials were given him , if he stand not absolutely in present need of them ; Nay , they may make him farre better disposed afterwards for Gods service , than the best restoratives of the best furnished Apothecaries . If then it be lawfull unto him , and to others also , to bestirre themselves to prepare for him , and make him take these things , why may he not likewise take some pastime , which are farre more necessary unto him ? And although he hath no need of them by absolute necessity , may they not be needfull unto him for his commodity and comfort , as well as food and medicaments ? If it be said , that he may deferre his pastime till another day , I answer , that so he may prolong , without any perill , the preparing of meat or of medicaments . 22 But not to say longer upon the rehearsall of the intricate difficulties which occurre in their explications of workes that are permitted on the Sabbath day , and of the conditions and tearmes whereupon they are permitted ; I say , that there is no kinde of workes , but they may be done as lawfully on that day , as on any other , and that as in the fourth Commandement the Ordinance to keepe the Sabbath day obligeth Christians in this onely , that because God must bee served publikely in the Congregations of his people , by the exercises of religion which he hath ordained , it is necessary , that some time be appointed for that use , but not that it ought to bee one day rather than another by vertue of that command , or that the day appointed ought to be kept during foure and twenty houres , which God hath not in any case prescribed to his people of the New Testament , as he did to his people of the Old Testament . But being pleased to injoyne unto them the exercises of religion wherewith he will be served , he hath left to their libertie the determination of some dayes , and of the continuance of the time wherein they are to be practised . I say likewise , that the commandement to doe no worke on the day consecrated to Gods service , obligeth in this regard onely , and no more ; to wit , that as much as the publike exercises of this service , when they are practised in the Church , doe require ; wee must forbeare all ordinary imployments and workes , that with tranquillity of minde , and stillnesse of body , we may bend all our forces to these exercises ; resort unto the holy assemblies , and glorifie the Lord our God there in the company of the faithfull . 23 I grant willingly , that all travell about corporall and terrestriall workes is forbidden , in as much as it is an impediment and hinderance to the service of God. And therefore an honest and religious man must observe publikely all the time of holy exercises observed in the Church on the Holy-dayes appointed for that end , whereof he hath for rule , the Order of the Church . This time excepted , the remnant of the day is his to dispose of it discreetly and conscientiously , and to doe on it all manner of worke which is lawfull on other dayes , according to the Order of the Church wherein he lives . 24 And sith Sunday hath beene appointed by the Order of the Church , for the prime day wherein these exercises are ordinarily to be practised , all are bound in regard of them , to cease from all other workes , during the whole time that they are practised in the Church publikely , without purposing to doe , or give willingly any worldly businesse to be done on that day , capable to make the least diversion from so holy and necessarie a duty , and to dispose in such sort all their ordinary affaires of this life before Sunday come , that they be not , when it is come , an hinderance to sanctifie it : And so to shew that they are full of love and respect to those blessed exercises of religion , and to the Order of the Church , from which they should never be absent without reasons of great consequence , whereof every ones conscience ought to iudge by the rules of godlinesse , and of Christian prudence . 25 I say without most important and weighty reasons . For considering that Gods externall service , for which a day of rest is appointed , is not the principall service that God requireth , and that it ought to give place to the workes of true godlinesse and love , according to Gods owne words , I will have mercy , and not sacrifice , Hos. 6. vers . 7. Matth. 12. vers . 7. It is certaine , there may be many lawfull reasons taken from true charity which we owe to our selves , or to our neighbours , whereby we may be dispensed with in the practise of Gods outward service on the Sabbath day , and licensed to doe on it bodily und servile workes , in stead of that service . 26 But against this liberty which I maintaine all Christians have to worke , or to cheare up themselves on Sunday , in the manner before specified , it is objected ; That worldlings , when they are lured with some worldly advantage , & when they seek or look for some gaine on market , or faire dayes , take heed lest they loose so good an occasion , shun all games and pastimes , that may withdraw or divert them from their gaine , make alwayes pleasure to plie and give place to profit . And therefore farre lesse ought Christians on the Lords day , which is , as it were , the great Market-day for their soules , wherin they have need to prepare to themselves a great spirituall gain , and make all their provisions , to seeke or take any leisure for the occupations and pastimes of this life ; namely , seeing our diligence cannot be so great , our care so vigilant , our labour so profitable , but that we have much more profit to be made , than all the profit we haue purchased already . But if we make of the Sabbath our delight , according to Gods exhortation in Esa. chap. 58. vers . 13. we shall finde neither leisure nor place for worldly affaires . 27 To the which I answer , that the care of worldlings , lest they should bee any wayes diverted from their trafficke , and from the search of gaine on market-dayes , by any game or pastime , is nothing to the purpose . It is true , that we ought to be more carefull of the spirituall food of our soules , than they are of the temporall profit of their bodies . But this argument is made , as if Sunday were onely Gods Market-day , to speake so , wherein wee may purchase unto us that profit , as if ( it being past ) our hope of the acquisition thereof on another day of the weeke were utterly lost ; and as if a small and short occupation or recreation of this world , taken on that day , could bereave us of so great a good : which foundation being sandie , the building upon it fals to the ground . 28 We ought to make of the Sabbath our delight , but not in the same sense as the Iewes , that is , not of an externall and ceremoniall , but of a spirituall Sabbath , which the Prophet betokeneth in the place quoted ; that is , Not to follow our owne wayes , and not to doe our owne will , which is the dayly Sabbath of the New Testament . For God hath not ordained unto us a corporall one , saving in some respects specified before , which is much different from the Sabbath which the Iewes were obliged to observe . 29 It is manifest of that hath beene said , that our Sunday may in some sort be called a day of Sabbath or of rest , because wee ought , for the publike exercises of religion on it , give over all our ordinary workes . But it cannot be absolutely qualified with this name , and with regard to an abstinence as precise as was required on the Iewish Sabbath day . Moreover , as wee have observed heretofore , this name of Sabbath day , is the proper name of the ancient day of the Iewes , and not of the new day of Christians , wherefore it were better done to abstaine from denoting it by the qualification of that name , and to call it onely , The Lords day , or Sunday , seeing these names have beene appropriated unto it by the Christian Church . CHAPTER Sixth . A more particular explication , how the faithfull ought to carry themselves in the observation of Sunday . 1. Duty of the Governours of the Church , and of all particular Christians about the ordering and practise of Gods service . 2. The faithfull ought to submit themselves to the order of the Church , and to keepe the dayes appointed for Gods service , by the publike practice thereof in the Congregation . 3. How they ought to carry themselves where there is no Church . 4. How where there is a Church , during the service . 5. How after the service . 6. The sanctification of Sunday is grounded on the holinesse of the exercises practised in it , and is so considered by the faithfull . 7. Profane men , because they have no heart to Gods service , contemne the Lords day . 8. Godly men doe quite contrary . GOd for the edification and entertainement of his Church here below , injoyneth to those that have charge of her governement , to offer up prayers and thankesgivings , to preach the Gospell , to minister the Sacraments , to assemble the faithfull together , to establish good order in the Church ; and to particular Christians to pray devoutly , to love Gods word , to keep it , receive the Sacraments , frequent carefully the holy assemblies , obey in things belonging to order and discipline those that have rule over them , and submit themselves unto them , not to be contentious against the good customes of the Church , and to doe this , not each of them for himselfe onely , but also to procure that all persons subject to their governement , their subjects , their children , their servants doe the same . All Christians , when they know that there are holy convocations for the hearing of the Word , and the practice of other religious exercises , and that the Order of the Church hath appointed unto them set dayes , as in every week a Sunday , are bound by these injunctions to resort carefully unto them , and to take paines that their inferiours ( over whom they have authority ) follow their example : And if indeed they love the word of God , and the exercises of godlinesse , to shew it by a diligent frequenting , and serious practice of them , as of a thing which God hath injoyned to all , and for the things sake , to observe the day wherein it is practised , although God hath not prescribed nor appointed it , and it hath no other foundation but the Order of the Church , whereunto neverthelesse God hath commanded in generall all men to submit themselves , 1 Cor. 14. vers . 40. For it is not for the dayes sake that we ought to practise and respect the holy exercises which ordinarily are done on it ; but it is these exercises that make the day considerable , and give credit , authority , and respect unto it : The exercises are to be much esteemed for themselves , and for Gods sake , who hath expresly injoyned them : The day is not honoured and accounted of , but for their sake , in as much as the Church is pleased to doe them on it . Yet , if a Christian were brought to that extremity , that hee must remaine in a place , where there is no Church , nor order established for the publike exercises of religion ; neverthelesse , because Sunday hath beene alwayes used in the Christian Church for a day of divine service , and all religious exercises , he ought not to forbeare to apply himselfe unto them privately on that day , with greater assiduity than on other dayes : And because , where there is an order and discipline established , the Rulers of the State , and of the Church , to prevent all disorders , and stirre up greater respect to the exercises of religion which are practised on Sunday , have thought fit to forbid on that day the publike and ordinary workes of the other dayes of the weeke , he shall doe well to refraine on it from the ordinary workes of his worldly trade and calling , to obey these high powers that God hath subjected him unto . It is then the order of the Church principally that must be to every Christian the rule of the abstinence and cessation from ordinary workes that he is to observe on Sunday , or on another day . That is , he must not apply himselfe to such workes without great necessity , during all the time wherein this order calleth upon him to resort to the house of God , to come to the holy assemblies , not to sit idle , not to busie himselfe about bodily occupations , when he ought to be in the congregation , hearing the word of God with attention , praying , and singing with heart and mouth to the Lord in the company of his faithfull brethren . If divine service be publikely practised before and after noone in the Church , whereof he is a member , he must not soothe himselfe with a fond opinion , that he hath done his duty when he hath beene present at either of them , and forsaken one of the two , to bestow it on some other thing . That time ordained by the Church being expired , and the whole service of that day finished , when he is come home , and is alone , he is free to doe what he will , so it be honest and lawfull ; to worke , or to refresh himselfe , for in that he sinneth not against God , & transgresseth not his Commandements . If he will passe the rest of the day in actions of religion , he shall do well ; if he will spend it on other ordinarie and common actions of this life , he shall not doe ill ; with this proviso , that he be carefull to prepare himselfe by religious meditations for the publike and holy exercises before they begin , and take time to call them to minde after they are ended , that so he may make them faithfull and profitable to his soule , feele in his heart their efficacie , and shew it by an holy conversation in the whole sway of his life . Otherwise the wicked one shall come , and catch away that which was sowne in his heart , Matt. 13. v. 19. 6 All that can , and should be propounded to teach us how wee ought to sanctifie the Lords day , must be grounded upon the necessitie , holinesse , and utility of the religious exercises of divine service , upon the respect due unto them , and upon the authority of the Church commanding upon these grounds . This is the only reason of the sanctification of that day ; In this is the strength of all the arguments whereby Gods servants ought to stirre up devotion in the hearts of their hearers ; And not in the nature of the day wherein God is publikely served , not also in any obligation whereby the conscience is tied unto it . Those that feare God , and have respect unto his Commandements , will not omit the observation of this day , although they be informed that it obligeth them not , neither of it self , nor also by a divine commandement , more than another day . For it is not the day that they regard , but the great need they have to be instructed , comforted , fortified in the knowledge of God , in the love of his glorious Majestie , in true godlinesse , by the exercises which God hath ordained to that end , not onely particular at home , which they may doe at all times , as they shall have occasion , but also publike in the Church , in any day whatsoever the Church shall appoint . 7 On the other side , those that have not the love God , and of the exercises of religion in their hearts , will never be moved to give their minde with more affection and assiduity to Gods service , by beleeving , that Sunday is a day of Gods owne institution . For if they make no account of that which is the principall , and the end , which God hath injoyned , and urgeth so carefully , what reckoning can they make of a thing , which , putting the case it were a divine institution , could not injoy that prerogative , saving as a helpe and a meanes tending to that end ? If they should cover their forsaking of Gods service and of the holy exercises on Sunday , with this pretext , that it is not a divine institution ; should they not discover a manifest profanenesse , for as much as that under a slight & frivolous pretence , they should disdaine that which they cannot be ignorant of , but that God hath ordained it ; to wit , the holy convocations , the communion of the faithfull in them , his word , his Sacraments , the publike calling upon his name ? Such profane ones must be left to the judgement of God , who will finde them out in his owne time . 8 As for the true faithfull , the glory of God , and their owne salvation being their principall end , they will alwayes keepe religiously and chearefully all things whereby they come to their end : First , the meanes which essentially and by Gods ordinance belong unto it , such as are the exercises of religion particular and publike : Next , those which being in themselves indifferent , and having no obligatorie power over the conscience by a divine commandement , are notwithstanding lawfully established by the Church for orders sake , and to set forth the former by ordinary practice , such as is the institution of Sunday . By which behaviour , they shall draw upon themselves from the Father of lights , the blessing of grace during their abode in these low parts of the earth , and of glory in heaven , through the precious merits of our onely Saviour and Redeemer Iesus Christ , to whom with the Father and the holy Ghost , be all honour , glory , and praise for ever and ever . AMEN . A CONFIRMATION OF THE THINGS CONTAINED IN THE PRECEDING TREATISE , BY humane Authorities . THat the world may not thinke , that in my tenets and proofes , I have onely set down that , which in my owne judgement I thought to be warrantable by the word of God , and reason , which are the chiefest foundations , on which we ought to build ; I thought it not unfit , for the further confirmation of the premisses , to adde , as an Appendix to my former Discourse , some Passages of learned Writers , both ancient and moderne , especially of the reformed Churches , who were first , both in time , and worth , and who deservedly have great credit and authority amongst us . In quoting the Passages , I shall reduce them to the chiefe heads of my Treatise . PASSAGES Concerning the nature and beginning of the Sabbath . IUSTIN Martyr in Dialogo cum Tryphone Iudaeo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All the forenamed righteous men ( Adam , Abel , &c. ) and after them Abraham also did please God , though they observed no Sabbath . Irenaeus l. 4. adv . Haeres . c. 30. speaking of Circumcision , and of the Sabbath , ( which he maketh to be types and figures of the same nature ) saith , Quia non per haec justificatur homo , sed in signo data sunt populo , ostendit , quòd ipse Abraham fine circumcisione , & sine observatione Sabbatorum credidit Deo , & reputatum est illi in justitiam ; That man is not justified by these things , but that they were given him for signes , and tokens , is manifest from this , that Abraham not being yet circumcised , nor observing the Sabbaths , beleeved in God , and it was accounted to him for righteousnesse . And a little after : Reliqua omnis multitudo eorum qui ante Abraham fuere justi , & Patriarcharum qui ante Moysem fuerunt , sine his quae praedicta sunt , & sine lege Moysis justificati sunt . All the company of them , who before Abraham were just , and of the Patriarches that were before Moses , were justified without observing the things above-specified , and without Moses Law. Tertullian also libro advers . Iudaeos cap. 2. in fin . joyntly speaking of Circumcision , and of the Sabbath , saith , Cum neque circumcisum , neque Sabbatizantem Deus Adam instituerit , consequenter quoque sobolem ejus Abel offerentem sibi sacrificia , incircumcisum , nec Sabbatizantem laudavit , accepta ferens quae offerebat in simplicitate cordis . Noe quoque incircumcisum , sed & non Sabbatizantem de diluvio liberavit . Enoch justissimum , non circumcisum , nec Sabbatizantem de hoc mundo transtulit . Melchisedech summi Dei Sacerdos incircumcisus & non Sabbatizans ad Sacerdotium Dei allectus est . That God created Adam , neither circumcised , nor observing the Sabbath , and afterwards also he praised his sonne Abel sacrificing unto him , although he was neither circumcised , nor kept the Sabbath , accepting of those things which in the singlenesse of his heart he offered . He delivered also from the Deluge Noe , who was neither circumcised , nor an observer of the Sabbath . Hee translated just Enoch out of this world , who neither was circumcised , nor observed the Sabbath . Melchisedech also was made high Priest of the great God , though neither circumcised , nor a keeper of the Sabbath . Abraham indeed was circumcised , but hee was accepted of God before hee was circumcised , nor did hee at all observe the Sabbath . And in the fourth Chapter , Doceant Adam Sabbatizasse , aut Abel hostiam Deo sanctam offerentem Sabbati religionem placuisse , aut Enoch translatum , Sabbati cultorem fuisse , aut Noe Arcae fabricatorem propter diluvium immensum , Sabbatum observâsse : aut Abraham in observatione Sabbati Isaac filium suum obtulisse , aut Melchisedech in suo sacerdotio , legem Sabbati accepisse . Let them prove to us , that Adam did observe the Sabbath , or that Abel , when hee offered up his sacrifice to God , observed the Sabbath , or that Enoch who was translated from this world , or that Noe the builder of the Arke against the deluge , were observers of it : or that Abraham observing it offered up his sonne Isaac , or that Melchisedech during his Priesthood received any lawes concerning the Sabbath . And a little after he inferreth , that this Commandement of the Sabbath was temporall , and ought not to be observed under the New Testament , no more than circumcision , and the Leviticall sacrifices . Eusebius l. 1. c. 5. Hist. Eccles. proveth , that the Fathers before Moses were in effect Christians , though they carried not the name : for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They cared not for the Circumcision of the body , because nor we neither : Nor for the observation of Sabbaths , because nor we neither . And in his first Booke De demonstrat . Evangelicâ c. 6. shewing , That the Patriarches before Moses did not observe the ceremonies of the Mosaicall Law , amongst them , in expresse termes , he ranketh the observation of the Sabbath , and saith of Melchisedech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moses maketh mention of Melchisedech , Priest of the most High God , who was neither circumcised in the flesh , nor anointed with a compound ointment ( Exod. 30. 25. ) according to the prescript of Moses Law , nor knew any such thing as a Sabbath , nor heard any thing at all of those Lawes , which afterwards by Moses were given to the whole people of the Iewes . And a little after of Iob , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What shall wee say of most blessed Iob , that thrice unblamable , just , and religious man ? How came he to that height of holinesse and righteousnesse that was in him ? Was it by observing the Mosaicall Law ? No truly . But was it then by keeping the Sabbath day , or any other of the Iewish rites and ceremonies ? How could that be , seeing he was before Moses , and the making of his Lawes ? S. August . tom . 3. l. despiritu & liter . c. 14. In decem praeceptis in lapideis tabulis digito Dei scriptis , Dicatur mihi quid non sit observandum à Christiano , excepta Sabbathi observatione , &c. In the ten Commandements written by the finger of God in Tables of stone , let them tell me , what is not to bee observed by a Christian , except the command of the Sabbath ? And a little after . An propter unum praeceptum , quod ibi de Sabbato positum est , dictus est Decalogus litera occidens , quoniam quisquis illum diem nunc usque observat sieut litera sonat , carnaliter sapit ? Is the Decalogue called a killing letter , for that one precept of it concerning the Sabbath , because whosoever observeth that day according to the literall sense , is carnally wise . And afterwards , ranking the Sabbath with circumcision , and the other ceremonies , hee calleth them all typicall Sacraments : And cap. 15. having said that the grace revealed under the New Testament , was vailed and covered under the old , he addeth , that to that vaile and covering did pertaine the precept concerning the Sabbath , which is in the Decalogue , which also he calleth typicall , and sheweth in what consisteth the type and figure , and saith , the Iewes observed the Sabbath as a shadow . And tom . 4. l. quaest . in Exod. quaest . 172. Moses after hee came downe from the mount the second time , Exod. 34. Ex decem praeceptis hoc solum ( de Sabbato ) praecepit , quod figuratè ibi dictum est : alia quippe novem sicut praecepta sunt , etiam in Novo Testamento observanda minimè dubitamus . Illud autem unū de Sabbato usque adeo figurata diei septimi observatione apud Israelitas velatum est , & in mysterio praeceptum fuit , & quodam Sacramento figurabatur , ut hodiè à nobis non observetur , sed solum quod significabat , intueamur . Of all the ten Commandements hee repeated to the people this onely of the Sabbath , which is there set downe for a figure : for we doe not doubt , but that the other nine are also to be observed under the New Testament , just as they were commanded . But that of the Sabbath was amongst the Israelites so farre vailed with a figurative observation of a seventh day , and mystically commanded , and prefigured by a certaine signe , that at this day we observe it not , but onely looke upon that which it signified . And tom . 4. in exposit . ex . ad Galat. in cap. 3. about the beginning . Opera legis sunt tripartita : Nam partim in Sacramentis , partim verò in moribus accipiuntur . Ad Sacramenta pertinent , circumcisio carnis , Sabbatum temporale , Neomeniae , sacrificia atque omnes hujusmodi innumerae observationes . Ad mores autem , non occides , non Moechaberis , non falsum testimonium dices & talia caetera . The workes of the Law are of two sorts , for they consist partly in signes and types , partly in morall actions . In types , such are circumcision of the flesh , the temporall Sabbath , New moones , sacrifices and such like innumerable observations . In morall actions , as , thou shalt not kill , thou shalt not commit adultery , and such like others . And tom . 3. de Genes . ad liter . l. 4. c. 13. Iam tempore gratiae revelatae , observatio illa Sabbati , quae unius diei vacatione figurabatur , ablata est ab observatione fidelium . Now that grace is revealed , that observation of the Sabbath , which figuratively consisted in one dayes rest , was taken away from the observation of the faithfull . To which Passages , the Answer that some men make , that the fore-quoted Fathers speake of a ceremoniall keeping of the Sabbath , and meane onely that the first Patriarches did not observe the Sabbath with such ceremonies , as the Iewes afterwards did : This answer ( I say ) hath not so much , as any shew of truth ; for if they had meant nothing else but that , they had never spoke in so direct and expresse tearmes as they doe . Moreover , they expresly distinguish betwixt the Sabbath and the other ceremonies of Moses Law , and flatly affirme , that the Patriarches did neither observe the Sabbath , nor the other Iewish ceremonies . Besides the testimonies of the Fathers , which above have been , and of our owne Doctours , which presently hereafter shall be cited : If you will give any credit to Iewish Writers , there are some of the old Rabbins ( as Galatin reporteth , l. 11. de secret . veritatis Catholic . c. 9. & 10. ) who writing upon these words , Genes . 2. And God blessed the seventh day ; And upon these , Exod. 16. 29. See , for that the Lord hath given you the Sabbath : say , that Abraham observed not the Sabbath , that the Law of the Sabbath was given but to the Iewes onely , and not to other nations , and that they are not obliged to keepe the Sabbath . Rabbi Salomon Iarchi in his Comment . on Gen. 2. 2. God blessed the seventh day , and sanctified it . God blessed it ( saith hee ) in the Manna , because on the rest of the dayes of the weeke there fell one Homer for every person , and on the sixth day there fell a double proportion . Hee sanctified it in the Manna , because on it none at all fell : and this is written with reference to the time to come . In which words he manifestly referreth the blessing and sanctifying mentioned Gen. 2. 2. to the time that the Israelites were in the desert . Amongst our owne Writers I will begin with Calvin , who Institut . l. 2. c. 8. sect . 28. speaketh thus of the fourth Commandement ; Umbratile veteres nuncupare solent , quòd externam diei observationem contineat , quae in Christi adventu cum reliquis figuris abolita fuerat : quod verè quidem ab illis dicitur . Ancient Writers are wont to call this Command a typicall one , because it containeth an externall observation of a day , which , with the rest of the types and figures at the comming of Christ were abolished : in which they speake truth : Ibidem sect . 34. Neque sic tamen septenarium numerum moror , ut ejus servituti Ecclesiam astringam . Neque enim Ecclesias damnavero , quae aliis conventibus suis solennes dies habeant , modò à superstitione absint : Quod erit , si ad solam observationem disciplinae , & ordinis benè compositi referantur . I doe not so regard the number of seven dayes , as to tie the Church precisely to it : for I should not condemne those Churches , who should make choice of other dayes for their publike assemblies , so they did it without superstition : which is done , if the observation of those dayes be onely for discipline and good orders sake . And a little after : Ita evanescunt nugae Pseudoprophetarum qui Iudaica opinione populum superioribus seculis imbuerint ; nihil aliud afferentes nisi abrogatum esse quod ceremoniale erat in hoc mandato ( id vocant sua lingua diei septimae taxationem ) remanere autem quod morale est , nempe unius diei observationem in hebdomada . Atque id nihil aliud est , quàm in Iudaeorum contumeliam diem mutare , diei sanctitatem eandem animo retinere : Siquidem manet nobis etiamnum par mysterii in diebus significatio , quae apud Iudaeos locum habebat . So are refuted the foolish conceits of some false Doctors , who in former ages possessed the mindes of the vulgar with a Iewish opinion , saying nothing for themselves but this , that what was ceremoniall in this command ( which in their expression they call the taxation of a seventh day ) is abrogated , but that the morall part of it , namely , the observation of one day in seven , remaineth still in force unto this day . Which is nothing else but to change the day in contempt of the Iewes , and to retaine the same opinion of the holinesse of the day . For if so be the same mysterie is implied to us in the number of the dayes , which was implied to the Iewes ; And whoso will take the paines to read over all that he saith in the fore-quoted Chapter , shall finde , that his opinion is , that the principall end for which at first a seventh day was appointed for rest , was to be a type and figure of a spirituall rest , that the Sabbath is abrogated , that the fourth Commandement doth onely oblige us so farre , that there must be set times set a part for the publike service of God ; that if it were possible to make every day a Sabbath day , and so take away all difference of dayes , it were a thing much to be desired : but seeing this cannot be done , it behooveth that there be one appointed from among the rest , and that this is all which is obligatorie in the fourth command in regard of us . And writing on the sixteenth of Exodus vers . 5. The seventh day ( saith he ) was consecrated before the promulgation of the Law , although it is uncertaine whether this day of rest was observed by the Fathers , which seemeth probable , but I would not contest in this . Item on the twentieth of Exodus expounding the fourth Commandement . That the Commandement was ceremoniall S. Paul telleth in plaine termes , calling it a shadow of things , whose body is in Christ. We must see therefore how Christ hath exhibited to us that , which was a figure . And afterwards . From these words , For God in six dayes created the heaven and the earth , and rested the seventh day . This probable conjecture is inferred , that the holinesse of the Sabbath was before the Law. Bullinger Sermonum decade 2. Serm. 4. Scimus Sabbatum esse ceremoniale quatenus conjunctum est cum sacrificiis & reliquis Iudaicis ceremoniis , & quatenus alligatum est tempori : Caeterùm quatenus Sabbato religio & piet as propagatur , & justus or do retinetur in Ecclesia , perpetuum & non ceremoniale est . Wee know that the Sabbath is ceremoniall , so farre as it is joyned with the sacrifices and the rest of the Iewish ceremonies , and so farre as it is tied to a certaine time . But so farre as by the Sabbath , religion and piety is advanced , and good order preserved in the Church , the observation of it is everlasting , and not ceremoniall . xml:lang="lat" Musculus in locis Commun . in praeceptum 4. Deus diem exprimit , quo sanctificandum sit Sabbatum , unum videlicet de septem diebus , eumque nec primum nec secundum , &c. sed postremum . 1. septimum . God doth specifie the day , in which the Sabbath is to be sanctified , namely , that it is one of seven , and that neither the first , nor the second , &c. but the last . that is , the seventh . Item , Legale Sabbatum non erat naturâ suâ ita comparatum , ut esset perpetuum . Erat enim , non verum , sed umbratile ; non perfectum , sed elementarium ac paedagogicum , adeóque imperfectum , & populo elementario accommodatum . Quare Novi Testamenti tempore desiit , ut spiritus libertati locus esset . Christus est corpus , cujus adventu rectè cessarunt umbrae . The legall Sabbath , considered in it selfe , was not appointed to be of a perpetuall duration : for it was not a true one but onely typicall : not perfect , but elementary and pedagogicall , and by consequent imperfect and appropriated to an elementary and rude people . Therefore it was most reasonable that it should have end under the New Testament , that the Christian liberty of the spirit might have place . Christ is the body at whose comming it behooved all shadowes to vanish away . Cal. 2. Item Observantia legalis Sabbati non perinde imposita reliquis nationibus , atque Israelitis . Etenim non extat praeceptum Dei , quod gentes ad hanc septimi diei observationem astringat , sicut ad illam Israelitae manifesta lege obstringuntur . Quare convinci non potest , quòd septimi diei Sabbatum ante hanc legem , vel ante diluvium ab Adamo ad Noe usque , vel post diluvium à Noe ad Mosem usque , vel per Abraham , vel posteros ejus servatum fuerit : unde & quidam Hebraeorum fatentur , non esse scriptum de Abrahamo , quòd Sabbatum observârit . Quin etiamsi de patribus , qui ante legem vixerunt , certò constaret quòd Sabbati hujus religionem servârint : haud tamen quisquam mortalium illorum exemplo ad consimilem alligaretur observantiam , nisi dicturi sumus esse nobis & pecudes immolandas , propterea quòd patres ante & post diluvium de pecoribus sacrificâsse leguntur . The observation of the legall Sabbath was not so imposed upon other nations , as upon the Iewes : for there is no divine precept that obligeth the Gentiles to this keeping of a seventh day , as the Iewes by an expresse law are tied to doe . Wherefore it cannot be proved that a seventh dayes rest was observed before the Law , either before the deluge from Adam to Noe ; or after the deluge , from Noe to Moses ; or by Abraham and his posterity . Hence it is that some of the Iewish Writers doe confesse , that it is no where written of Abraham that hee observed the Sabbath . But grant that there were any certaine proofe , that the Fathers who lived before the Law did keepe the Sabbath . Notwithstanding , it doth not follow that any man by their example should be tied to the same , except wee will also conclude , that we must now sacrifice beasts , because we reade the Fathers before and after the flood did so Item , Decalogus hic quatenus pertinet ad legem Israeli per Mosem in Monte Sina divinitus datam , pertinet ad solos Israelitas . This Decalogue so farre as it hath reference to the Law given to the Iewes from God by Moses in mount Sinai , doth onely pertaine to the Iewes . Item , Qui baptizatus est in Christum servatorem , & spiritum gratiae accepit , profectò non sive grandi Christi gratiae injuria jugo se legis serviliter subjicit , si se legalis Sabbati servandi debitorem esse judicat . Hee who was baptized in Christs name , and hath received the spirit of grace , doth not without putting a grosse affront upon the same spirit , slavishly subject himselfe to the yoke of the Law , if he thinketh himselfe bound to keepe the legall Sabbath . Item , Ad legem pertinet , ut aliquo die vacetur sacris ritibus , & exercitiis . Hactenus non debemus Sabbati , id est , quietis sanctificationem abjicere , quae usque adeò naturali lege traditur , ut & universae gentes stativas quasdam ferias , universo populo communes , & rebus sacris obeundis consecratas habuerunt . Ad legem verò Mosaicam referendum est , quòd non primus , non secundus , non tertius , &c. sed septimus dies sacro otio expressè & legaliter deputatur . Ista legalis septimi diei deputatio & consecratio neminem mortalium constringit praeter Iudaeos : idque non nisi ad tempus usque Novi Testamenti , quo Lex Mosis unà cum sacerdotio Christo sacerdoti cessit . Quare haud est praeter rationem , quòd Apostolus tantopere & Legis & Sabbati legalis observantiam rejicit , &c. It is a branch of the law of nature that some day be set apart to the performing of holy rites and sacrifices . And thus far we are not to reject the sanctifying of a Sabbath , a day of rest , which by the law of nature is so clearely taught us , that even all nations have had set holy dayes , generall thorow the whole people , and consecrated to holy exercises . But it is by Moses Law , that not the first , not the second , not the third , &c. but the seventh day is expresly and legally appointed for a holy rest . That legall appointing and consecrating of a seventh day doth oblige no people under heaven but the Iewes , and that for a certaine time , till the time of the New Testament , under which Moses Law and Priesthood gave place to Christ our Saviour . Wherefore it is not without reason , that the Apostle is so zealous for the cancelling of the Law and the legall Sabbath , &c. Ursin. in Tractat. Theolog. de praecept . 4. Praecepti hujus duae sunt partes , quarum una est moralis , sive perpetua , videlicet , ut sanctificetur Sabbatum ; id est , aliquod tempus certum tribuatur ministerio Ecclesiae , sive publico Dei cultui . Altera ceremonialis ac temporaria , videlicet , ut tempus illud sit dies septimus . There are two parts of this Commandement , one morall and perpetuall ; namely , that a Sabbath be sanctified ; that is to say , some set time is to bee appointed to divine service , or the publike worship of God. Another ceremoniall and temporary , namely , that that time should be a seventh day . Item . Cùm igitur Sabbathum septimi diei typus fuerit , admonens populum , & de suo officio , seu de pietate erga Deum , & de beneficio Dei erga populum per Christum praestando , unà cum aliis ceremoniis adventu Christi , per quem est impletum , quod illa significabant , abrogatum est . Quod etiam Paulus testatur Col. 2. Seeing therefore a seventh dayes rest was a type remembring the people both of their duty , or piety towards God ; and also of Gods bountifulnesse towards them , which in Christ was to be manifested , both it and the other ceremonies at the comming of Christ were abolished , by whom was fulfilled that which they signified . Which also S. Paul Col. 2. doth testifie . Item . Decalogus est perpetuus , quatenus est Moralis : Appendices autem , sive determinationes moralium praeceptorum significationis causâ , usque ad Messiam servandae . The Decalogue is perpetuall so farre as it is morall : but the appurtenances and determinations of the morall precepts ( such as is that of the Sabbath ) are , because of that which they typifie , to last till Christ. Et capite de lege divina Quaest. 1. Quae sint partes legis divinae . Leges morales ( inquit ) non sunt certis circumstantiis definitae , sed sunt generales , ut tempus aliquod esse dandum ministerio , &c. Leges verò ceremoniales & forenses sunt speciales , sive circumstantiarum determinatio , quae observandae sunt in ritibus vel actionibus externis , Ecclesiasticis & politicis , ut , septimum diem esse tribuendum ministerio , &c. The morall Lawes are not limited by circumstances , but are generall and indefinite , as , that some time is to be assigned to divine service , &c. But the ceremoniall and judiciall lawes are speciall , or are the very determination of the circumstances , which are to be observed in outward rites or actions , whether Ecclesiasticall or civill , as that a seventh day is to be assigned to divine service , &c. Viret . on the fourth Commandement towards the end , We must distinguish , as is fit , betwixt the ceremonie of this precept , and that which it retaineth of the law of nature imprinted in every mans heart : for setting apart the ceremonie of it , yet notwithstanding our conscience beareth witnesse unto us ( if we hold this for a certain truth , that there is a God to whom we owe honour and glory ) that it is necessary that we hearken to his word , and that both we and all ours be carefull of the ministery of the same which he hath ordained . Zanchius in explicat . 4 praecept . Apostolus ad Col. 2. 17. aperte ait praeter alia ceremonialia , Sabbatum etiam fuisse umbram rerum futurarum , corpus autem , hoc est , veritatem earum rerum esse in Christo. The Apostle Col. 2. 17. saith in plaine termes , that besides the other ceremonies , the Sabbath also was a shadow of things to come , but that the body , that is to say , the truth of them , was in Christ. Item . Mandatum quartum ceremoniale est , quatenus talem diem , nempe septimum diem , quem Sabbatum vocant , exercitio divini cultus destinat , & praescribit . Ita ad solos Indaeos pertinuit nsque ad Christum . Per Christum autem unà cum aliis ceremoniis abrogatm fuit . The fourth Commandement is ceremoniall , so far as it appointeth and prescribeth for divine worship such a day , namely , a seventh day , which is called the Sabbath . And thus considered , it pertained to the Iewes onely till Christs time . But by Christ it was abrogated , together with the rest of the ceremonies . Item . Although elsewhere he declareth his opinion to be , that the Sabbath hath beene celebrated since the beginning of the world , notwithstanding , here he speaketh of it , as of a thing questionable , as of a private opinion of certaine men . Quomodo autem sanctificavit ? ( inquit ) non solum decreto & voluntate , sed & re ipsa : quia illum diem ( ut non pauci volu●● , & probabile est ) mandavit primis hominibus sanctificandum . How did he sanctifie it ( speaking of the Sabbath ? ) Not onely by his decree and purpose , but really , and in very deed : because he commanded our first parents to hallow it , as is the opinion of a great many , and it is also probable . And afterwards disputing against the Sabbatarians , who will have all Christians obliged to the observation of the seventh day , because the fourth Commandement is morall , and concerneth all nations , which they prove thus , because ( say they ) from the beginning before Moses Law was given , God sanctified it , and the Patriarches kept it holy . To which he answereth , Quod ●iunt , Patres ante legem diem septimum sanctificâsse : quanquam hoc non facili & apertè demonstrari potest ex S. literis sicut & Tertullian . adv . Indaeos contendit , ego tamen non contradixerim . Sed quod inferunt esse igitur naturale , ita ut etiam ad nos pertineat , tam facile sequitur , si dicas : Patres ante legem offerebant animalia , item circumcidebantur : Ergo utrumque naturale est , & ideò utrumque etiam à nobis praestari debet . As for that which they affirme , that the Fathers before the Law kept holy the seventh day : although this cannot easily and clearely be proved out of Scripture , which also Tertullian . adv . Iudaeos doth maintaine , notwithstanding I for my part will not gainesay it . But the consequence which thence they inferre , that therefore this Law is morall and concerneth us also , is as pertinent , as if you should argue thus , The Fathers before the Law did offer the sacrifices of beasts , and were also circumcised : therefore both are morall , and are to bee performed by us also . Item . Non ita morale est , quin etiam sit ceremoniale mandatum hoc de Sabbato . Morale est , quatenus natura docet , & piet as postulat , ut aliquis dies destinetur quieti ab operibus servilibus , quo divino cultui vacare possit Ecclesia : Ceremoniale est , & ad Iudaeos particulariter pertinens , quatenus septimus fuit praescriptus & non alius . This precept of the Sabbath is not so morall , but that also it is ceremoniall . It is morall thus farre , in that nature teacheth us , and piety bindeth us to it , that some one day be appointed to a rest from servile works , that the Church may more freely give it selfe to the worship of God. It is ceremoniall , and peculiarly belongeth to the Iewes , so farre as a seventh day is prescribed by it and no other . Item . Substantia hujus praecepti quatenns ad nos quoque pertinet , & confirmatum à Christo , non est ut diem septimum sanctificemus : sed ut sanctificemus diem Sabbati , hoc est , quieti destinatum , quisquis ille sit . The substance of this command , so farre as it concerneth us also , and was confirmed by Christ , is not that we keepe holy a seventh day : But that we sanctifie a Sabbath day , that is to say , a day of rest , whatsoever day it be . Item . Praeceptum hoc quartum morale est , quatenus hôc mandatur ●ura religionis , & exercitium etiam externi divini cultus : & ut certo tempore conveniat Ecclesia ad audiendum verbum Dei , ad publicas preces , ad debita sacrificia facienda , ad collectiones faciendas . Id quod etiam confirmavimus : quoniam apud omnes gentes semper recepta fuit haec consuetudo , ut certis diebus convenirent omnes ad Deum celebrandum , colendum , invocandum . Mosaicum autem & ceremoniale fuit , ad solos Iudaeos pertinens , quatenus talis dies , septimus nimirum , fuit illis praescriptus : & quatenus illis etiam praescripti fuerunt certi ritus , quibus Deum die Sabbati colerent : atque eatenus etiam fuisse abrogatum . Ergò ut certo tempore conveniat Ecclesia , cum scilicet potest , ad Deum celebrandum , ex Dei est institutione in animis cujusque inscripta . This fourth command is morall , so farre as by it is recommended unto us the care of religion , and the exercise of Gods externall worship : and that at a set time the Church assemble together to heare the word of God , to publike prayers , to offer up due sacrifices , and to make gatherings for the poore . Which also wee have proved , because it is a custome received amongst all nations , that on certaine dayes there be publike assemblies to praise , worship , and call upon God. But it is Mosaicall , and ceremoniall , pertaining to the Iewes onely in this respect , that such a day , namely a seventh , was prescribed unto them : and in this also , that they had certaine rites prescribed unto them , by which they were to worship God on the Sabbath day : and in this regard it was also afterwards abrogated . That therefore the Church meet together at some certaine time , to wit , when it can conveniently , is Gods institution engraved in every mans minde . And in the very close of his explication of the fourth command , treating of the abrogation of the Sabbath , hee saith thus , Prima cansa , ob quam institutum est Sabbatum , est , ut figuraret cessationem , eamque perpetuam ab operibus nostris , scilicet à peccatis patrandis , & quietem in Domino , sinentes scilicet Deum operari opera S. S. in nobis . Et quantum ad hanc causam , quia erat tantùm figura alterius Sabbatismi , erat ceremoniale praeceptum : ideoque & abrogatum est , sicut & caeterae figurae , adveniente Christo figurato : ad praesentiam veritatis , id est , Christi , evanuit figura , id est , Sabbatum , Col. 2. Quatenus verò institutum est , ut status dies esset , quo ad legem audiendam , & ceremonias peragendas conveniret populus : vel saltem quem operum Domini meditationi peculiariter darent omnes ; abrogatum non est . Nam & apud nos locum habet , ut statis diebus ad audiendum verbum , ad Sacramenta percipienda conveniamus . The first cause for which the Sabbath was instituted , was to typifie a perpetuall cessation from our workes , that is , our sinnes , and also our rest in the Lord , suffering him to worke in us the workes of his holy Spirit : and in regard of this cause , because it was onely a figure of another Sabbath or rest , it was ceremoniall : and therefore was abrogated , as likewise the rest of the types , at the comming of Christ who by them was typified : when the truth , that is , Christ appeared ; the shadow , that is , the Sabbath vanished away , Col. 2. But in that respect , that it was instituted to bee a set day , for the Church to meet together on , to heare the Law , to performe the ceremonies prescribed , or at least to meditate on the workes of God , it is not abolished . For it is thus in force even amongst us , that on appointed dayes we assemble together to heare the Word and receive the Sacraments . In many places also of this his exposition of the fourth command , he affirmeth , that the Law concerning the Sabbath was onely given to the Iewes , and not to other nations , and they were not bound to the observation of it . Lib. 6. de oper . sex dierum . c. 1. having said , that the seasons of the yeare , the new and full moones are times common for all people ; for the distinction of which , God hath given to all the Sunne and the Moone , and appointed them their courses , he addeth ; Alterum est genus eorum temporum , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae peculiaria sunt certis gentibus , & quae quisque sibi ex toto anni tempore ad certa actionum genera deligit ; ut quod Deus voluerit , ut ipsius populus sex diebus operaretur : septimo autem , qui Sabbatum dicitur , quiesceret ab iis operibus & vacaret cultui divino . Item quod voluerit Calendas observari & certis temporibus & non aliis festa celebrari Paschae , Pentecostes , &c. Haec erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi Israelitaci . Voluit & vult ut singulae gentes habeant stata tempora , quibus cultum praestent Deo , sed libera cuique genti esse voluit . There is another kinde of appointed times , which are peculiar to certaine nations , and which every one doth make choice of for himselfe out of the whole yeere for certaine actions . As that God would have his owne people the Iewes to worke six dayes , but to rest from those workes on the seventh day , which is called the Sabbath , and give themselves to divine worship . Also that he would have them to observe the first dayes of every moneth , and feasts of Easter , Pentecost , &c. to be kept at certaine times and no other . He would , and willeth that every nation have appointed times for his worship , but he hath left them to the liberty of every nation to be appointed by them . Danaeus Ethic. Christian. l. 2. c. 10. speaking of the fourth Commandement , Quatenus hoc praeceptum ceremoniale fuit , hodiè cesset : sed quatenus externa quaedam verae pietatis exercitia fieri praecipit , praeceptum continent haec verba . This precept so farre as it was ceremoniall , is now of no force : but so far as it appointeth some outward actions of true piety to be performed , the words still containe a precept . Item . Fuisse ceremoniarum partem Sabbatum , apparet ex eo , quod appellatur signum faederis veteris inter Deum & Iudaeos icti , Exod. 31. 17. & cum Sanctuario conjungitur , Levit. 19. 30. item & Paulus inter ceremonias enumerat , Col. 2. 16. Heb. 4. 9. Dupliciter Sabbatum fuit ceremoniale , quatenus fuit 1. cessatio severa ab omni opere servili & corporali . 2. Septima dies nominatim & disertè à Deo praescripta erat , non autem tertia , quarta , quinta , aut sexta . It is manifest that the Sabbath was a part of the ceremonies , because it is called a signe of the old Covenant betwixt God and the Iewes , Exod. 31. 17. and it is joyned with the Sanctuarie , Levit . 19. 30. Also S. Paul reckoneth it amongst the ceremonies , Col. 2. 16. Heb. 4. 9. The Sabbath in a double respect was ceremoniall ; first , in that it was an absolute and precise cessation from all servile or bodily worke . Secondly , in that a seventh day was expresly by God commanded , not a third , fourth , fifth , or sixth . Item . Sabbatum significat ab omni opere vitioso , & ab omni peccato abstinendum esse . Erat Sacramentum Iudaeis vitae quietisque aeternae , in quo non modò ab omnibus peccatis liberatio contingit , sed etiam cessatio ab omnibus operibus , &c. The Sabbath did signifie that wee must abstaine from all wicked workes , and from sinne . It was a Sacrament to the Iewes of life and rest eternall , in which we shall not onely be freed from all our sinnes , but also we shall rest from our labours , &c. PASSAGES Concerning the Lords-day ( commonly called Sunday ) its institution , and how farre it obligeth us . ANcient Writers when they speake of the Lords-day , put this for the ground and reason of the observation of it , that Christ did rise againe on that day ; But they say not , that Christ ordained it . Ignatius in epist. ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All that love Christ , let them keepe the Lords-day , as a festivall day ; which was the day of his Resurrection . Iustin. Martyr . Apolog. 2. versus finem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . On Sunday wee have our publike meetings , because it was the first day , that was , in which God having changed the darknesse , and Chaos , or confused Masse ( in Heb. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) made the world , and because Iesus Christ our Saviour on the same day rose againe from the dead . Augustin . tom . 2. ep . 119. quae est ad Ianuarium cap. 13. Dies Dominicus non Iudaeis , sed Christianis Resurrectione Domini declaratus est , & ex illo habere caepit festivitatem suam . The Lords-day was declared so to bee , not to the Iewes , but to Christians by the Resurrection of the Lord , and with reference to him ( or since that time ) it began to be a holy day . Idem l. 22. de civ . Dei. c. 30. Dominicus dies Christi resurrectione est sacratus , aeternam non solùm spiritus , verumetiam corporis requiem praefigurans . The Lords-day became sacred by the Resurrection of Christ , and prefigureth the eternall rest , not onely of the spirit , but also of the body . Idem . Tom. 10. Serm. 15. de verb. Apost . Domini Resuscitatio consecravit nobis Dominicum diem . Qui vocatur Dominicus dies , ipse videtur propriè ad Dominum pertinere : quia eo die Dominus resurrexit . The Resurrection of the Lord hath consecrated to us the Lords-day . That which is called the Lords-day , seemeth to belong to the Lord properly : because the Lord that day rose againe . Idem Serm. 251. de tempore ; ( which notwithstanding ; and the most of the Sermons De tempore , are suspected not to bee his ) Dominicum diem Apostoli & Apostolici viri ideò religiosa solemnitate habendum sanxerunt , quia in eadem Redemptor noster à mortuis resurrexit . The Apostles and Apostolicall men have therefore appointed the Lords-day to be kept with a religious solemnity , because on it our Redeemer rose againe from the dead . S. Augustin . in expos . in Ioan. Tract . 120. Una Sabbati est , quem jam diem Dominicam propter Domini Resurrectionem mos Christianus appellat . The first day of the weeke is that which Christians usually call the Lords-day , from the Resurrection of our Lord. Calvin . Institut . l. 2. c. 8. sect . 33. Dies Dominici citra Iudaismum à nobis observantur : quia longo intervallo differimus in hac parte à Iudaeis . Non enim ut ceremoniam arctissimâ religione celebramus , quâ putemus mysterium spirituale figurari : sed suscipimus ut remedium retinendo in ecclesia ordini necessarium . We observe the Lords dayes without Iudaizing , because in this particular we much differ from the Iewes : for we doe not celebrate it as a ceremonie with a precise observation , by which wee thinke a spirituall mystery is typified ; but we use it as a remedie necessarie to keepe good order in the Church . Item . Quod ad evertendam superstitionem expediebat , sublatus est Iudaeis religiosus dies : quod decoro , ordini , paci in Ecclesia retinendis necessarium erat , alter in eum usum destinatus est . Quanquam non sine delectu Dominicum quem vocamus diem veteres in locum Sabbathi subrogârunt , &c. The day which the Iewes religiously observed , was abrogated , which was expedient to take away superstition : Another was substituted in its place , which was necessarie to retaine decencie , good order , and peace in the Church . Nor was it hand over head that the Primitive Church made choice of that which wee call the Lords-day in stead of the Sabbath , &c. Item Com. in ep . ad Gal. 4. 10. Quando discernitur dies à die religionis causâ , quando feriae pars divini cultus esse censentur : tum dies perperā observantur . Nos hodiè cum habemus dierum discrimen , non induimus necessitatis laqueū conscientiis , non discernimus dies , quasi alius alio sit sanctior , non constituimus illic religionē & cultū Dei , sed tantùm ordini & còncordiae consulimus . Ita libera est apud nos & omni superstione pura observatio . When a distinction is made betwixt dayes out of devotion , when a feast or holy day is esteemed a part of Gods worship , those dayes are observed amisse . We in having now a distinction betwixt dayes , do not put a snare of necessity upon mens consciences , we make not such a distinction , as if one day were holier than another , nor in this doe we place religion , or Gods worship : but in so doing provide for the good order and peace of the Church . And so such observation of dayes amongst us is free and pure from all superstition . Bullinger . Decad. 2. Serm. 4. Vetus Ecclesia diem mutavit Sabbati , ne videretur Iudaizare , & ceremoniis affixa haerere : & caetus otiaque celebravit primâ Sabbati , quam Ioannes appellat Dominicam haud dubiè propter gloriosam Domini resurrectionem . Et quamvis nullibi legatur praecepta in Apostolicis literis Dominica dies , quia tamen quarto hoc praecepto primae tabulae praecipitur cura religionis & exercitium externi cultus diligenter , alienum à pietate & charitate Christiana foret , Dominicam nolle sanctificare : praesertim cum sine tempore stato & citra otium sanctum cultus ille externus constare non possit . Idem sentiendum arbitror de pauculis quibusdam Christi Domini feriis , aut fostis , quibus peragimus memoriam Nativitatis , Incarnationis , Circumcisionis , Passionis , Resurrectionis , Ascensionis in Coelum , & missionis S. spiritus in Discipulos Domini nostri Iesu Christi . The ancient Church changed the Sabbath day , lest it should seeme to Iudaize , and be addicted to Iewish ceremonies : and kept its assemblies , and rested on the first day of the weeke , which S. Iohn calleth the Lords-day , without doubt because of the glorious Resurrection of the Lord. And although it is no where read in the writings of the Apostles , that the Lords-day was commanded to be kept holy , notwithstanding because in this fourth Commandement of the first table is injoyned the care of religion , and a diligent plying of Gods externall worship ; It were a thing much contrary to piety and Christian charity , not to sanctifie the Lords-day : especially seeing that externall worship cannot be performed without a set time , and without a holy rest . Bullinger . in Apocalypsin cap. 1. v. 10. Hanc diem ut sacram loco Sabbathi in memoriam resurgentis Domini delegerunt sibi Ecclesiae , in quâ sacros & celebres coetus agerent . Ibid. Sponte verò Ecclesiae receperunt illam diem : Non legimus eam ullibi praeceptam . Ac Ecclesiae viderunt omnino necessarium esse certum tempus , in quo conveniant sancti : delegerunt ergo diem Resurrectionis : neque de his odiosiùs contenderunt inter se , ut postea factum in Ecclesia testantur historiae . The Churches of free choice received and set apart this day , in stead of the Sabbath , in remembrance of the Lords Resurrection , that in it they might have their holy and solemne meetings . For wee reade not that it is commanded any where : but the Churches saw that it was necessary that a certaine time should be stinted for the holy meetings of the Saints of God : and therefore they chose the day of the Resurrection . Neither did they strive eagerly about this , as Histories beare witnesse that they did afterwards . Musculus in locis Commun . in Mandatum quartum . Christiani relicto Iudaico Sabbato sacrum otium eo die servant , quo Servator non solos Israelitas , sed universum genus mortalium non de domo Aegyptiacae servitutis , sed de potestate & regno Satanae liberatos eduxit . The Christians forsaking the Iewish Sabbath , keepe their holy rest on that day on which our Saviour did bring forth , not the Israelites onely , but all mankinde ; not out of the house of Aegyptian servitude , but from the power and kingdome of Satan . P. Martyr in his common places , which were collected out of the rest of his workes , cap. 7. Quod is dies magis quàm ille eligatur ad Dei externum cultum , liberum fuit Ecclesiae per Christum , ut id consuleret , quod magis ex re judicaret . Nec illa pessimè judicavit , si memoriam instaurationis perfectae , id est , Resurrectionis Christi , in observatione diei Dominici praetulit huic absolutioni mundanae fabricae . The Church had liberty by Christ , to make choice of one day , rather than of another , for Gods externall worship , to doe therein what shee thought fittest . Nor was her choice ill in preferring , by observing the Lords-day , the remembrance of our perfect redemption , that is , of Christs resurrection , before the remembrance of the finishing of the world . Item . Quòd unus dies certus in hebdomada cultui divino mancipetur , stabile & firmum est : an verò hic vel alius constituatur , temporarium est ac mutabile . That one day of the weeke be consecrated to Gods worship , is an ordinance of perpetuall force : but whether this or that be appointed , is temporarie and may be changed . Item . Quando facta sit haec mutatio , in sacris literis expressum non habemus . In Apocalypsi tamen Ioannis Dominici diei expressam mentionem habemus , & verisimile est , aliquamdiu primos Christianos morem Iudaicum retinuisse : ut in die Sabbati convenirent : postea verò , ut videmus , res mutata est . It is not expressed in holy Writ when this change ( of the Sabbath into the Lords-day ) was . Notwithstanding , in S. Iohns Revelation there is expresse mention of the Lords-day , and it is likely that for a while the first Christians retained the Iewish custome in meeting together on the Sabbath day : but afterwards ( as we see ) the day was changed . Ursinus Tract . Theol. in quartum praeceptum . Cum non minùs alio die meditatio ac celebratio operum Dei possit fieri , quàm septimo . Sicut initiò propter causam accommodatam primis temporibus , defignavit Deus ministerio diem septimum , sic deinde propter causam accommodatam Messiae temporibus , legem eam abrogavit , & liberum Ecclesiae reliquit alios dies eligere , quae propter causam probabilem delegit diem primum quo facta est Christi resuscitatio . Seeing one can meditate on , and celebrate the workes of God , as well on another day , as on the seventh . As in the beginning , for a reason proper to the first times , God appointed for his publike worship a seventh day ; so afterwards , for a reason proper to the times of Christs exhibition , he abrogated that Law , and left it to the power of the Church to chuse other dayes , which for a probable reason made choice of the first day , on which Christ rose againe . Item . Differt observatio Dominici diei à Sabbatho Iudaico , primò , quod Sabbatum septimi diei , tanquam partem cultus divini oeremonialem , non licebat Iudaeis omittere , aut mutare propter expressum Dei mandatum : Ecclesia verò Christiana , sive primum , sive alium diem tribuit ministerio , salvâ suâ libertate etiam aliter agendi , si sint probabiles causae , hoc est , sine ulla opinione necessitatis aut cultus . Secundò , Sabbatum vetus erat typus , five umbra rerum in Novo Testamento per Christum implendarum : In Novo autem Testamento illa significatio cessavit , & ordinis at que decori tantum ratio habetur , sine quo ministerium Ecclesiae aut nullum aut saltem non bene constitutum esse potest . The observation of the Lords day differeth from the Iewish Sabbath ; First , because it was not lawfull for the Iewes to omit the Sabbath , or rest of the seventh day , as being a ceremoniall part of divine worship , nor to change it , because of Gods expresse command for the keeping of it . But the Christian Church appointeth for divine service a day , whether the first or another , reserving still to her selfe the liberty to doe otherwise , if by good reasons she be induced thereunto ; that is to say , she allotteth such a day to the service of God , without any opinion of necessity or worship . Secondly , the old Sabbath was a type or shadow of things which under the New Testament were to be fulfilled by Christ : But under the New Testament that type ceased , and onely regard is had of good order and decencie , without which , divine service either cannot subsist at all , or not well . And in his Exposition of the second Commandement , speaking of Ecclesiasticall lawes , which determine the circumstances necessary or profitable for the observation of the morall precepts of the first Table , and which are no part of Gods service , and doe not oblige the conscience , but in case of scandall , amongst the rest ( saith he ) Dies Dominicus ab Ecclesia est substitutus Sabbato in usum ministerii , &c. The Lords-day was substituted in lieu of the Sabbath for Gods service , &c. Idem in Explicatione Catechet . in praecept . 4. Sabbatum ceremoniale est duplex , aliud Ueteris , aliud Novi Testamenti . Vetus erat astrictum ad diem septimum , & ejus observatio erat necessaria , & cultus Dei. Novum pendet ex arbitrio Ecclesiae , quae elegit diem primum propter certas causas , & is est observandus ordinis causâ : sed fine opinione necessitatis , quasi ab Ecclesia oporteat eum observari , & non alium . The ceremoniall Sabbath is two-fold , one of the New , another of the Old Testament : That was restrained to the seventh day , and the observation of it was necessarie , and a part of Gods worship . This dependeth from the will of the Church , which made choice of the first day for certaine causes , and it is to be observed for good orders sake : but without any opinion of necessitie , as if it behooved the Church to observe it , and no other . Item . Oportet non minùs nunc in Christiana , quàm olim in Iudaica Ecclesia esse aliquem certum diem quo verbum Dei doceatur , & Sacramenta publicê administrentur . Interim non sumus alligati , ut diem septimanae 3 , 4 , 5. vel quemcunque alium habeamus . Apostolicaigitur Ecclesia , ut se à Iudaicâ Synagogâ discerneret , pro libertate sibi à Christo donata pro septimo die elegit primam propter probabilem causam , quia eo die facta est Christi Resurrectio . It behooveth as well now in the Christian Church , as before in the Iewish , that there be some certaine day , on which the word of God may bee taught , and the Sacraments publikely administred . But we are not tied to have Tuesday , Wednesday , Thursday , or any other for this set day . The Apostolicall Church therefore , to make a distinction betwixt her selfe and the Iewish Synagogue , according to the liberty given her by Christ , in stead of the seventh day chose the first for a probable reason , because on that day Christ rose againe . Uiet on the fourth command towards the end . The Primitive Christians did not change the day , only with regard to a difference to be made betwixt Iewes and Christians , for thus the matter were not much mended , to have changed onely the day , and have retained the superstition , which the Iewes fasten to it : But they had regard to the Resurrection of our Lord , which is the true accomplishment of the spirituall rest , which we hope for , &c. Bucer . in Matth. cap. 12. v. 1. loc . de feriis . Hinc factum , non dubito , ut communis Christianorum consensu Dominicus dies conventibus Ecclesiae publicis , ac requiei publicae dicat us sit ipso statim Apostolorum tempore . I doubt not , but that by the common consent of Christians , the Lords-day hath beene appointed for the publike meetings of the Church , and for publike rest , even in the Apostles dayes . Zanchius in praecep . 4. in Tractatu de feriis . Praeceptum de die Dominico sanctificando ab Apostolis expressum non habemus : Apostolicam tamen traditionem esse minimè dubitamus . Wee have no expresse command from the Apostles to sanctifie the Lords-day : notwithstanding , we doubt not but that it is an Apostolicall tradition . And having alleaged some proofes out of Scripture to that purpose , he addeth , Exsacris literis colligitur non ineptè ab Apostolis profectum esse , ut omisso Sabbato , dies Dominicus fuerit in illius locum substitutus . It is not impertinently gathered from holy writ that the substitution of the Lords-day in place of the Sabbath proceeded from the Apostles . Acknowledging , as appeareth by his words [ not impertinently ] that those proofes were but weak . But afterwards in expresse termes he avoucheth , that the said day is appointed for Gods service without putting any tie upon the conscience . Hoc ( inquit ) liquet ex sacris literis . Nullibi enim legimus , Apostolos hoc cuipiam mandâsse : tantùm legimus , quid soliti fuerunt facere Apostoli & fideles in illo die . Liberum igitur reliquerunt . Accedit , quod Apostolus ad Gal. c. 4. & ad Col. 2. non vult servari à fidelibus praecepta Dei de Sabbatis , aliisque festis Mosaicis : quia nolebat fidelium conscientias illis praeceptis astringi : quantò minus igitur voluerunt Apostoli obstringi conscientias sanctificando diei Dominico , qui nullum habebat Domini mandatum . Liberum est igitur illud etiam tempus , hoc est , nullius obligans conscientiam : sed ita tamen liberum , ut omnino iste dies sanctificandus sit , nisi charit as aliud postulet . This ( saith he ) is manifest from Scripture . For we reade no where that the Apostles gave this command to any man : wee reade onely , what the Apostles and the faithfull were wont to doe on that day . They therefore left it free . Moreover , the Apostle Gal. 4. and Col. 2. will not have the faithfull to observe Gods precepts concerning Sabbaths , and other Mosaicall Holy dayes : because he would not have the consciences of the faithfull obliged to those precepts : how much lesse would the Apostles have their consciences obliged to keepe holy the Lords-day or Sunday , for which we have no command from God. Therefore that time also is free , that is to say , tieth no mans conscience . But notwithstanding it is so free , that altogether it behooveth us to sanctifie this day , if charity doth not require the contrary . Item . Quis prohibuit , quin Ecclesia , ficut diem septimum transtult in diem Dominicum : sic etiam illos reliquos dies festos in alios transferre potuerit ? What hindereth , but that the Church as it removed the seventh day to the Lords-day , may also change the rest of the feasts of the Iewes into other dayes ? Item . At the very end of the explication of the fourth command . In locum Sabbati subrogatus est dies Dominicus , quia eo die evanuit Sabbatum quatenus figura erat , quo Christus resurrexit : ut ergo racondemur evanuisse per Resurrectionem Christi , Ecclesia non retinuit Sabbatum , sed diem Dominicum . The Lords-day was substituted in place of the Sabbath , because on that day on which Christ rose againe , the Sabbath was abolished so farre as it was a figure . That therefore wee may remember that it was abolished by the Resurrection of Christ , the Church hath retained not the Sabbath , but the Lords day . Bourgoin Minister of Geneva in his Histor. Eccles. written in French , lib. 2. of feasts . It is not written , when it was , that the Christians difunited themselves from the Iewes , and began to keepe holy the Lords-day . Item . After the Apostles some did celebrate the Sabbath , others the Lords-day . And lib. 4. Of publike assemblies . There is no great certainety at what times it was that Christians had their publike assemblies , and yet lesse , in what places . Item . The Christians serving of God was tied neither to certaine times nor places , but rather by that which Iustin Martyr hath said of the Lords-day , it is likely , that necessity or custome assigned them to the time , and that conveniencie designed the place . Danaeus in Ethic. Christian. in praecep . 4. Libertatem suam in die octava eligenda ostendunt Christiani , & se à Iudaicis ceremoniis Christi beneficio liberatos . Porrò neque praecise octava dies ab omnibus Ecclesiis pro solenni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facienda observata est , sed ab aliis Ecclesiis tertia dies , id est , Martis : ab aliis quarta , id est , Mercurii , vel alia ut tradit Socrates Scholasticus in lib. 5. c. 22. Dies autem Dominica , quae & Solis dicitur , postea communi omnium Ecclesiarum consensu sub Imperatoribus Christianis statuta est , quia videbatur haec etiam Apostolorum temporibus probata . The Christians in making choice of the eighth day , doe shew the liberty they have , and that by Christ they are freed from the ceremonies of the Iewes . But neither was the eighth precisely observed by all Churches for the keeping of their solemne assemblies , but by some Churches the third day , that is , Tuesday : by others the fourth : that is , Wednesday , or some others , as Socrates reporteth , Hist. l. 5. c. 22. But the Lords-day , which is also called Sunday , by the unanimous consent of all Churches under the raignes of Christian Emperours wee pitch upon , and the rather because it seemed to have beene approved of , even in the Apostles times . PASSAGES Concerning the Observation of the Sabbath in regard of a resting from the workes of our ordinarie vocations . S. Augustin . tom . 6. Contra faustum Manichaeum l. 6. c. 4. Cessationem Sabbatorum jam quidem supervacuam ducimus ad observandum , ex quo spes revelata est nostrae quietis aeternae . Now we thinke the observation of Sabbaths to be superfluous , since the hope of our eternall rest was revealed . Contra Adimantum c. 16. Sabbati quietem non observamus in tempore , sed signum temporale intelligimus , & ad aeternam quietem quae illo signo significatur , aciem mentis intendimus . The Sabbaths rest we observe not in time , but we understand that it was a temporary signe , and we fasten our eyes upon that eternall rest , which is represented by that signe . And Tom. 2. epist. 119. ad Ianuar. c. 12. Observare diem Sabbati non ad literam jubemur , secundùm ocium ab opere corporali , sicut observant Iudaei . We are not commanded to observe the Sabbath day according to the letter , by a rest from bodily worke , as the Iewes observe it . Calvin . in ep . ad Colos. c. 2. v. 16. Atqui , dicet quispiam , nos adhuc retinemus aliquam dierum observationem . Respondeo , nos dies nequaquam servare , quasi in feriis aliqua sit religio , aut quasi fas non sit tunc laborare : sed respectum haberi politiae & ordinis , non dierum . But some will say , we till this day retaine some observation of dayes . I answer , wee doe not observe dayes as if there were any holinesse in them , or as if it were not lawfull then to worke , but we have regard to the good government and order of the Church , not to dayes . Uiret on the fourth command towards the end . If I had that authority which Magistrates have , I would take this course ; If I could not keepe men in better order , either they should labour in the service of God , or in some other worke which is not hurtfull , or altogether unprofitable . It were much better that those who spend their meanes in gaming and hunting Tavernes , did labour according to the Commandements . Notwithstanding , I thinke it better to give order that that whole day be imployed , as much as shal possible , in Gods service , and in works of mercy : for if it were permitted to worke on this day , as on other , it were to be feared that by little and little they would come to make no difference betwixt this and working dayes , &c. From whence it is manifest , that he did not think that a labour honest and lawfull in it selfe , was unlawfull on the Lords-day ; but onely that it was expedient that the Magistrate suffer not men to labour on this , as on other dayes , to prevent inconveniences . Zanchius in praecep . 4. quaest . 3. de festis , blameth the Papists in that , Gravius accusatur & punitur in papatu , si quis in die Paschatis aut Nativitatis Domini . vel dio Dominico agrum coluerit , etiamsi eo id fecerit tempore , quo non occupantur in Templo , quàm si quis eodem die perpotet , inebrietur , chore as ducat , &c. Amongst them hee is more sharpely accused and punished , who on Easter , Christmas , or the Lords-day laboureth his ground , although hee doe it not in time of Divine service , than hee who tippleth , is drunke , and danceth on those dayes . By which words he implieth clearely enough , that he did not disprove an honest labour on Sunday , so it be not done in time of Divine service . Item . Opera servilia per se non prohibentur in die festo , sed eatenus tantùm prohibentur , quatenus in cultu divino , unà cum reliquis fratribus exercere to possis & occupari impediunt . Servile workes are prohibited on a Holy day , not because they are evill in themselves , but because they hinder us from joyning with our brethren in Gods worship . And a little after hee quoteth and approveth of that , which Constantine wrote to Helvid us , that He should suffer the Countrey-men , if necessity did so require , to labour their grounds on the Lords-day , to sowe , and to doe other things necessary . And addeth moreover , Quantò magis licet haec opera servilia praestare , si ita possis illis vatare , ut interim tamen ab exercitio divini cultus minimè per illa voceris ? How much more lawfull is it to doe these servile workes , if so they may be done , that they be no disturbance to thee , nor avocation from the exercise of Gods worship ? Danaeus in praecept . 4. Nobis Christianis non tanta támve severa & rigida cessatio imposita est : Non & ex lege Constantini licet & serere & metere die Dominico , si commodum sit ? Et ita videmus quae sit libert as Christiana . Vpon us Christians is imposed , not so great nor such an exact , and rigid cessation and rest , as was upon the Iewes : for even by Constantin's law it is lawfull both to sowe and to reape on the Lords-day , if there be cause for it . And so we see what is our Christian liberty . Item . Liberê hodiè & solùm quantum ad communem Ecclesiae aedificationem pertinet , ab operibus nostris cessamus , ut Dei cultui inserviamus , & ut neminem offendamus . On this day we rest from our workes freely and so farre onely , as the common edification of the Church requireth , that on it we may give our selves to the worship of God , and give no scandall to any . Item . Omnino operari die Dominica nos Christiani non vetamur , modò a Dei 〈◊〉 propterea non avocemur , neque à publicis concionibus & precibus , neque à meditatione verbi Dei : modò item proximis offendiculum non praebeamus . We Christians are not forbid to worke at all on the Lords-day , so that it be no distraction unto us from Gods worship , from publike meetings , and prayers , nor from meditating on the word of God : and that we scandalize not our neighbour . Many other passages to the same purpose might be alleaged out of our owne Writers , but these which I have transcribed out of the Bookes , which I had by me , shall suffice , to confirme the most part of that which I have avouched , and to shew that the learnedst men that have flourished in our Churches , were not of the opinion of them , who at this day so obstinately adheere to the religion of the Sabbath , that indeed they fall into a direct superstition . FINIS . Errata . Pag. 3. lin . 8. which morall , reade which positive . p. 4. l. 2 , 3. r. but this is whereof . l. 25. hands and sorts , r. kinde of lawes . p. 13. l. 9. r. to be as . l. 16. r. hundred . p. 29. l. 24. dew . r. due . p. 36. l. 14. owe. r. owne . p. 47. l. 19. 20. r. at least . l. 32. wecke . r. weake . p. 55. l. 23. figue . r. signe p. 68. l. 34. r. established . p. 76. l. 4. r. which was done but many . p. 81. l. 10. r. or if rehearsing that . p. 85. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 87. l. 16. r. practised . l. 24. mediation . r. meditation . p. 109. l. 19. r. understood . p. 142. l. 6. farre better . r. farre greater . p. 149. l. 11. r. the Iewes did , are bound to serve God , which , &c. p. 158. l. 2 , 3. emplary . r. exemplary . p. 176. l. 9. productions . r. predictions . l. 16. r. in comparison of morall . p. 185. l. 20. bonged not . r. did not stirre . p. 188. l. 35. Saturday . r. Sunday . p. 196. l. 7. Plineas . r. Plinius . p. 200. l. 32. r. that if it had beene . p. 201. h 5. r. there be divers . p. 205. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 217. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 224. l. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 232. l , 35. dele and. p. 235. l. 13. loveable . r. lovely . p. 246. l. 29. baptisme . r. baptise . p. 262. l. 5. r. so much the rather because God. p. 263. l. 27 , 28. r. a little way from it . p. 266. l. 12. riged . r. rigid . p. 274. in mar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 279. l. 2. r. unspotted from such . p. 280. l. 11. r. doe them which they had . p. 282. l. 16. r , slackens . l. 26. r. shall thus profane . p. 291. l. 7 , 8. r. worke and doe . p , 302. l. 2 , 3. improveth . r. disalloweth . p. 306. l. 16. contious . r. contentious . p. 316. l. 38. aliis . r. alios . p. 317. l. 24. r. thus , holinesse of the day , if so be the same . p. 319. l. 4. r. Gal. 2. l. 38. sive . r. sine . Notes, typically marginal, from the original text Notes for div A10130-e170 1 Thess. 5. 21. Psal. 141. v. 5. Col. 3. v. 8 , 14. Ephes. 4. v. 1 , 2 , 3. 2 Cor. 13. v. 11 , Notes for div A10130-e700 a Exod. 34. verse 15. Numb . 25. verse 2. 2 Kin. 10. 20 Psal. 106. v. 35 , 37 , 38. Hos. 2. v. 12. 1 Cor. 10. verse 20. August . de Civitat . Dei lib. 6. ca. 11. 1. Com. 1. Com. 2. Com. 3. Com. 5. Com. 6. Com. 7. Com. 8 Com. 9. Com. 10. Com. 1 Cor. 11. v. 25 , 26. 1 Cor. 14. v. 40. Os● . 6. v. 7. Mar. 2. 27. Mat. 12. v. 6 Gal. 4 v. 9. Lev. 23. v. 7 , 8 , 34 , 35 , 36. Lev. 25 , v. 4 , 8. Rom. 14. v. 1 Rom. 14. v. 2 Notes for div A10130-e9120 Exod. 16. vers . 22 , 13 , 29 , 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zoth . 5 6 * Esa. 51. verse 2. Esa. 58. v. 13 Ier. 17. v. 22 24. 27. Ezech. 20. v. 11 , 12 , 13 Mat. 22. ve . 37. 39. Luk. 10. ve . 27. Mat. 22. v. 37 , 38 , 30 , 40. * Mat. 18. v 20. Rom. 10. v. 14 , 17 Eph. 4. v. 11. 12. 1 Cor. 11. v. 18 , 20. Heb. 10. v. 24 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 8 Luk. 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I fast twice in the weeke . Act. 13. ver . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the next weeke . 〈…〉 . 80. Philo legat . ad Cerema . Iuvenall . Satyra 3. In quâ te qu●ro proseucha . Notes for div A10130-e23990 11 Concil . Laodicen . Can. 29. Non oportet Christianos judaizare , & in Sabbatho vacare , sed operari eos in eadem die , dominicum praeponendo eidem diei . Si hoc eis placet , vacent tanquam Christiani . Quod si inventi fuerint judaizare anathema sint . Psal. 6. v. 1. Psa. 12. ver . 1. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. in Loc. Eras. in Pasaph●●● . Heming . in loc . Calvin in loc . Idem Instit . lib. 2 ca. 8. sect . ●33 . Aretias in loc . * Iust. Martyr . Apol. 2. Ignat. ad Magnes . Aug. epist. 119. Idem de Civit. Dei l. 22. c. 30. Idem de verb. Apost . ser. 15 , &c. 5. Calvin Inst. l. 2. c. 8. sect . 34. Bullinger . in Apoc. ca. 1. vers . 10. Vrsin . in Exposit . decalo . Aret. loc . commun . de Sabbatho . Zanch. de operib . Redempt . l. 1. in 4. Praecept . Paraeus in Gen. c. 2. Simler . in Exod. c. 20. R● . 〈◊〉 . v. 11. Notes for div A10130-e31340 “ Moses septimum diem more gentis Sabbatum appellatum in omne avum jejunio sacravit . * Ne Iudaeus quidem tam diligenter Sabbatis jejunium servat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cod. lib. 3. Tit. 12. l. 3. Theod. Ibid. l. 10. Leo & Authemius . 16 Cod. lib. 3. Tit. 12. l. 3. & l. 5. Valent . & l. 8. Valent. & l. 9. Honor. & Theod. Habad . Melacah . 
A64001	----	Of the morality of the fourth commandement as still in force to binde Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twisse ... Twisse, William, 1578?-1646. 1641 Approx. 706 KB of XML-encoded text transcribed from 146 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A64001 Wing T3422 ESTC R5702 12705209 ocm 12705209 66015 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64001) Transcribed from: (Early English Books Online ; image set 66015) Images scanned from microfilm: (Early English books, 1641-1700 ; 371:2) Of the morality of the fourth commandement as still in force to binde Christians delivered by way of answer to the translator of Doctor Prideaux his lecture, concerning the doctrine of the Sabbath ... / written by William Twisse ... Twisse, William, 1578?-1646. Lake, Arthur, 1569-1626. Theses de Sabbato. [22], 246, [20] p. Printed by E.G. for Iohn Rothwell and are to be sold at his shop ..., London : 1641. Published later as: The Christian Sabbath defended. 1652. Errata: p. [20] at end. Reproduction of original in Union Theological Seminary Library, New York. "Doctor Lake, Bishop of Bath and Wells, Theses de Sabbato": p. [1]-[19] at end. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prideaux, John, 1578-1650. -- Doctrine of the Sabbath. Ten commandments -- Sabbath. Sabbath -- Early works to 1800. Sunday -- Early works to 1800. 2005-09 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 Emma (Leeson) Huber Sampled and proofread 2005-12 Emma (Leeson) Huber Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion OF THE MORALITY OF THE Fourth Commandement , AS STILL IN FORCE TO BINDE CHRISTIANS Delivered by way of Answer to the Translator of Doctor Prideaux his Lecture , concerning the Doctrine of the Sabbath . Divided into two parts 1. An answer to the Prefacer , 2. A consideration of D. Prideaux , his Lecture . Written by William Twisse D. D. and Pastor of Newbury . Exod. 20. 8. Remember the Sabbath Day to keepe it holy . Mat. 5. 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy , but to fulfill . verse 18 For verily I say unto you , Till Heaven , and Earth passe , one jot , or one tittle shall in no wise passe from the Law , till all be fulfilled . verse 19 Whosoever therefore shall breake one of these least Commandements , and shall teach men so , he shall be called the least in the kingdome of Heaven . LONDON , Printed by E. G. for Iohn Rothwell and are to be sold at his shop , at the signe of the Sunne in Pauls-Church-yard , 1641. The Contents of the chiefe matters handled herein . IN the answer to the Prefacer . Section . 1. 1. The ancients are alleadged in vaine to oppose the Institution of the Sabbath , as from the beginning . Section 2. 2. The untruth of the Praefacers legends concerning Peter Bruis , Fulco , and Eustathius and others , discovered . Section 3. 3. Calvin abused by the Prefacer , and misconstrued . 2. What credite Barclay deserves , relating a consultation of Calvin , about transferring the Sabbath to the Thursday . 3. Of the force of Apostolicall example . Section 4. 4. The vanity of the Prefacers pretence , in saying Catarinus opposed Tostatus with ill successe , while he maintained the Institution of the Sabbath from the Creation . It is made apparant , that his successe was far beyond that of Tostatus . 2. Whether Adam fell the first day wherein he was created . 1. Pererius his arguments for the negative . Sect. 4. 2. Doctor Willet his arguments for the affirmative . Sect. 4. 3. Pererius his reasons against the institution of the Sabbath from the Creation , answered . 4. Two Digressions in answer to Rivetus in two particular . 1. By way of reply upon his answer to Walaeus his arguments , justifying the moraltty of one day in seven . 2. To his arguments opposing the morality of one day in seven to be consecrated to the Lord. Section 5. 5. A consideration of Walaeus his discourse in answer to those , who conceave the institution of the Lords Day , to have beene ordered by Christ himselfe . 2. An examination of that phrase of some of our Davines , affirming the ancients to have changed the Iewes Sabbath unto the Lords Day for a probable cause : wherein it is shewed that the cause hereof was more then probable . Section 6. 6. An examination of Chemnitius his discourse , concerning the authority of the Lords Day . 2. A reply upon Doctor Rivets answer to Master Perkins his arguments standing for the Divine authority of the Lords Day . 3. That the Lords Day , and the Lords Supper are so called in the same notion . 1. affirmed by Doctor Andrewes , Perkins , Thysius . 2. justified by good reason . Section . 7. 7. A briefe of the arguments on each side for every point . 1. As touching the originall institution of the Sabbath . 2. As touching the Morality of one day in seven to be consecrated to Gods solemne worship . 3. As touching the authority of the celebration of the Lords Day , and the immutability thereof . 8. The Prefacer , and M. Rogers opposing D. Bownde are shewed in every particular to oppose D. Andrewes . IN the consideration of D. Prideaux his Lecture . 1. How far light of nature doth direct , as touching the time which ought to be set apart for Gods solemne service . Section 2. 2. Reasons why the Creator should prescribe the proportion of time to be consecrated unto himselfe . Section 2. & 6. 3. How far light of nature doth direct as touching the particularity of the day under the proportion of one in seven , Sect. the same . Section 2. & 6. 4. That Enosh with his holy company apparting themselves from others , had a set time for divine worship . Section 3. 5. That it becomes not us to affect liberty to designe the day for the Sabbath . Section 6. 6 The danger of leaving it to man to make choyse of the day . Section . 6. 7. That the clebration of the Lords Day is of divine institution , and how far justified by the old Testament , and particularly by the fourth Commandement . Section 7. 8. That it is nothing strange , the Lords Day should be called by the name of the Sabbath . Section 8. 2. Sensuall pleasures are cleanly caried under the title of recreation . Section 8. The Preface . I Have now a long time taken notice of much difference and contention about the morality of the fourth Commandement , but I never gave my selfe to looke into the bottome of it till now . I ever conceived it for the substance to be Morall ; otherwise , what should it make among the ten Commandements , which all account the Law morall , in distinction both from the law judiciall , and the law ceremoniall given by Moses unto the Jewes . These ten Commandements the Lord spake from the top of mount Sina , in the hearing of all the people ; and by way of preparation to so notable a service , as to meet with God , and to heare him speake unto them , two dayes were given them to sanctifie themselves and to wash their cloathes ; that they might be ready on the third day : for the third day the Lord would come downe on mount Sina . And so it came to passe . For when Moses brought forth the people out of the Campe to meet with God , and they stood at the nether part of the Mount : Mount Sina was altogether on a smoake , because the Lord descended upon it in fire : and the smoake thereof ascended as the smoake of a furnace , and the whole mount quaked greatly . And all the people saw the thundrings and the lightnings , and the noise of the trumpet , and the mountaine smoaking : and when the people saw it , they removed and stood a farre off . In such heavenly state was this Law delivered , and remember the Sabbath day to keep it holy , amongst the rest , without all example of the like , in all the generations that went before . And the Lord thought it sit , to mind them hereof by his servant Moses : Aske now of the dayes that are past , which were before thee , since the day that God created man upon the earth , and aske from the one side of heaven unto the other , whether there hath been any such thing as this great thing is , or hath been heard like it . Did ever people heare the voice of God speaking out of the midst of the fire , as thou hast heard , and live . Out of heaven he made thee to heare his voice , that he might instruct thee ; and upon the earth he shewed thee his great fire , and thou heardst his words out of the midst of the fire : And because he loved thy Fathers , therefore he chose their seed after them . And in his last blessing upon the people , when now he was going out of the world , Moses , as a King , putteth them in mind of this , saying : The Lord came from Sinai , and rose up from Seir unto them , he shined forth from mount Paran , and he came with ten thousands of Saints : from his right hand went a fiery law for them . Yea , he loved the people : all his Saints are in thy hands , and they sate downe at thy feet ; every one shall receive of thy words . Moses commanded a Law , even the inheritance of the congregation of Jacob. And he was King in Jeshurun , when the heads of the people , and the Tribes of Israel were gathered together . It is true , there is an hole pickt in the fourth Commandement , concerning the sanctifying of the Sabbath ; as if that among all the rest , were not morall , but ceremoniall . Yet this honour it hath from God , that immediatly after the Creation , the Lord resting on the seventh day from his works , therefore he blessed the seventh day and sanctified it . And therefore Doctor Andrewes , ere he died Bishop of Winchester , in his patterne of Catecheticall doctrine ( I commonly cite it under his name , because it is commonly received to bee his ) and as I have heard upon divers good grounds , treating upon this Commandement ; and having proposed this question ; But is not the Sabbath a Ceremony , and so abrogated by Christ ? Makes answer to it in this manner , Doe as Christ did in the cause of divorce ; look whether it were so from the beginning ; Now the beginning of the Sabbath was in Paradise , before there was any sinne , and so before there needed any Saviour , and so before there was any Ceremony or figure of a Saviour . And if they say , it prefigured the rest that we shall have from our sinnes in Christ , we grant it , and therefore the day is changed , but no ceremony proved . And yet we are not ignorant , how Papists have practised to raze the second commandement also out of the Law given on mount Sina , as if that also were out of date , being ( as they conceive ) but of a positive nature at first , so little evidence doe they finde for it by the light of Nature ; and now the world is growne so wise , that they know how to worship God by Images , without committing any idolatry at all ; though this mystery of religious state is not thought fit to be communicated unto the vulgar . But doe we not all acknowledge the light of Nature to be much corrupted since the fall of Adam ? how much more our judgement of morall things ; wherein Aristotle confesseth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , demonstration is not to be expected , only but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion . And if way be given to mens wanton wils for the gratisying of corrupt affections , more breaches than these are like to be made in the Decalogue . I have heard that Cardinall Cusanus undertooke to justifie the sin of Sodome . Sure I am , amongst the Lacedemonians wives were common : And Brennus that Ancient Invader of other Nations made profession , that he knew no other Law of Nature but this , that The weaker should be in subjection to the stronger ; like as King Pyrrhus , in his death-bed , being demanded , who should succeed him in the Kingdom , made answer , even He whose sword is the longest . Carneades I thinke was the man , who having on a day made a singular speech in commendation of Justice ; afterwards discoursed as eloquently to the contrary , shewing that there was no justice at all by the law of nature ; every naturall thing seeking to maintaine it selfe by the destruction of others . So the fire maintaines itselfe by the combustion of each combustible thing whereunto it approacheth ; and the water overflowes all naturally , and beats downe all dammes , it can , to make roome for it selfe . And the greatest Beasts maintain themselves by preying on those that have no power to resist them . The more cause have wee to blesse God for giving us the Law Morall in writing , which grew so miserably defaced in the hearts of men . And that herein the sanctifying of the Sabbath is mentioned among the rest , this hath ever satisfied mee , and assured that the substance thereof is Morall ; and that accordingly wee ought to inure our selves to the sanctification of the Sabbath , though naturally we find in our selves no greater reluctation to any Commandement than to this : Pardon me if I judge of others by my selfe in this particular . Nay , upon this very consideration have we not the more cause to strive against this intestine corruption of ours ? His Majesty is much delighted in hunting ; it is a recreation mixt with manly exercise , well becomming a King ; but I he are he never useth to hunt on the Lords day . And so much the rather should the Lords Sabbaths be deare unto us , because the goodnesse and mercy of God appeares no where more , than in giving us his Sabbaths ; calling upon us thereby to rest from the world unto him ( and God knowes , a Christian soule finds no rest any where but in him ) and to walke with him in holy meditation , as he is pleased to walk in the midst of us , as a the Holy One of Israel : so to draw us away from worldly cares and pleasures , to the entertaining of heavenly and holy cares , to enrich our selves with the knowledge of God , and to recreate our soules in the Lord , as hee solaceth himselfe in us , according to that , Hee tooke his solace in the compasse of the earth , and his delight was in the children of men . On the Lords day it is , that in speciall sort we Christians take hold of that holy Cōmunion , which God in great mercy in his Son Jesus Christ vouchsafeth unto us with himselfe , speaking unto us as from heaven in his holy Word , and giving us liberty to speak unto him . The Lord pitcheth his Tabernacle amongst us here on earth , and we are as it were taken up into the mount of God , there to be transfigured before him . When the Lord appeared unto Jacob in a vision by night , when he fled from his brother Esau , and he saw a ladder erected between heaven and earth , and the Lord on the top of it , the Angels ascending and descending by it ; when he awoke , How dreadfull ( saith he ) is this place ; The Lord was here , and I was not a ware ; surely it is no other than the house of God , and the gate of heaven . And are not our Temples the houses of God ? are they not the very gates of heaven ? In our solemne assemblies is not aladder erected betweene earth and heaven ? is not the Lord on the top of it , and are not we humbled at his feet to heare his Word ? The gracious instructions which we receive from him , are they not as so many Angels descending unto us ; the gracious motions that arise in our hearts , upon meditation of his Word , of thankesgiving to him , of rejoycing in him yea , of sorrowing for our sins , are they not as so many Angels ascending to him ? Our teares have a double motion , one naturall , downwards , another spiritual , upwards , for the Lord puts them into his bottels : the hairs of our head are numbred , how much more the sighes of our heart , and groanes of our spirit ? And have we not great cause to inure our selves betimes thus to sabbatize with God , as he sabbatizeth with us ? that we may be the fitter to keepe our eternall Sabbath with him : ( for so is our eternall happinesse represented unto us ) in the enjoying of him for ever , and being filled with his glory ; which Austin calls a Sabbatum maximum , our greatest Sabbath ; and b Plenitudo Sabbati ; and to that purpose casts his eye upon that Sabbatum Sabbatorum , Sabbath of Sabbaths , Revel . 25. For when Christ hath put downe all rule , and all authority and power , then shall he deliver up the Kingdome to God , even the Father , and God shall be all in all . Yet I willingly confesse , that in my observation , two things there are , which seeme to be of great moment , in opposition to the morality of the fourth Commandement : 1. The change of the day . 2. The generall opinion of the Fathers pronouncing in an indefinit manner the fourth Commandement to be ceremoniall . Yet notwithstanding , the registring of it in the Decalogue , which is generally accompted the Law morall , I say , this consideration hath even prevailed more with mee , to accompt the substance thereof morall . Neverthelesse for the honour I owe , and respect I beare to Antiquity , I have endevoured to understand the Antients aright , and to enquire in what respect they accompted it ceremoniall . For to my understanding , the sanctification of the rest , or the service of the day , especially unto us Christians is meerely morall . But as concerning the rest it selfe , it may be , some ceremoniality may be found therein , especially considered in conjunction with the time appointed for the worship and service of God. And herein I thanke God , I have found good satisfaction unto my selfe , at last ; how I shall satisfie others I know not . And when sometimes I had waded thorow the Epistle to the Romans unto the fourteenth Chapter ; there occasion was given me to consider further of this controversie , so farre , as a few dayes would give libertie to provide my next Sermon : and therein I made use of Hospinian , and of Pererius , and no more as I remember ; but in Pererius I came acquainted with Tostatus his Arguments , directed against the ancient institution of the Sabbath from the Creation , which till then I imagined had been generally received without contradiction ; according to that which the story of Genesis at first sight seemes to commend unto us . And by this occasion my mind working hereupon in my meditations , I thought fit , for opening a way , to the better clearing of the truth , to distinguish three things , in subordination , the latter to the former . 1. The first was a time in generall to be set apart for Gods service . 2. The second was the proportion of this time . 3. The third , the particularity of the day according to the specified proportion . 1. The first seemed tome of necessary duty by the very light of nature , to as many as know God , and acknowledge him to be their Creator : and this I tooke , and doe take to be the highest degree of morality in this precept , and herein hitherto I have found no opposition . 2. As touching the second , by light of nature we are somewhat to seeke , as whether one day in a weeke or more ; or one day in a month or more ; or one day in a yeare or more , ought to be set apart for the solemne worship and service of God. So that herein it is fit we should expect direction from God , the Lord of the Sabbath . 1. Because the service of the day is his , and it seemes fit he should cut out what proportion of time he thinkes convenient . 2. For the maintenance of uniformitie therein ; and lest otherwise there might be as many divisions hereabouts , as there are Churches in the world , and contentions also consequently , each standing for their owne election . For reason of a conjecturall nature is very various , and therein commonly affection beares the greatest sway , and drawes the judgement to comply with it . But when God hath determined a certaine proportion of time , it may be we shall find great congruitie therein , even to naturall reason , and farre more than in any other . D. Field , as Master Broad reports , professeth , that to one who knowes the story of the Creation , it is evident by light of nature , that one day in seven is to be consecrated to Gods service . And Azorius the Jesuit in his morall Institutions acknowledgeth that It is most agreeable to reason , that after six work dayes , one day should be consecrated to divine worship . The least division of dayes is into a weeke , the next greater division is into a month , the next into a yeare . Now by light of nature it seemes farre more reasonable , that one day in seven should be imployed in Gods service , than one day in a moneth . And if a seventh part of our time be to be consecrated unto God , better a seventh day , than a seventh part of every day , because the worldly occupations of each of those dayes , must needs cause miserable distraction . Thus reason may discourse in probable manner , when God hath gone before us to open a way unto us . Certainly , when God hath once determined the proportion of time , it is so farre from being accounted morall , as perpetuall , and still to hold , untill God himselfe shall alter it . 3. As for the particularity of the day according to the forenamed proportion ; therein we should be farre more to seeke , were wee left unto our selves ; time consisting in a continuall flux and succession , one part afore , and another after . As namely , supposing one day in seven is to be consecrated to Gods service ; yet wee shall still be to seeke , which day of the seven is to be set apart for an holy use . And no marvell ; for in it selfe it is nothing materiall . For a proportion of service being required within a certaine compasse , so it be done within that compasse , every Master rests satisfied with his servants worke . But as for difference in the proportion , every one accounts that a matter of great moment . God himselfe acknowledgeth this ; therefore to whom he gives but little , at their hands he expects but little ; to whom hee gives much , of them he expects much , as our Saviour teacheth . And Saint John exhorts Christians so to carry themselves in the Lords service , that they may receive a full reward . Yet both for our assurance that our service shall be acceptable with God ( for of Jeroboam the son of Nebat who made Israel to sin , we reade , that Hee offered upon the altar which he had made in Bethel the fifteenth day of the eighth month , even in the month which he had devised of his owne heart , which latter clause undoubtedly is added by way of exprobration ) as also to prevent divisions by reason of different opinions thereabouts , and as different courses therin ; it is fit that herein we should wait for the Lords direction , and designation of the particular day . And even this also was so ordered by God himselfe , and that in great congruitie , as appeares to as many , as are acquainted with the story of the Creation . For the Lord having dispatched all his workes in six dayes , and resting on the seventh , commanded man to imitate him . For in this respect it was , that at the first the Lord blessed the seventh day and sanctified it : and some thousand of yeares after gives this reason , why after six dayes of labour , the seventh being the Sabbath of the Lord our God , no manner of worke should be done therein : which being once thus ordered by the Lord of the Sabbath , it must be in force of perpetuall observation , as a requisite determination of the morality of this Law ; and not of an alterable nature , save only by the same authority whereby it was ordained . Now to my understanding , by the fourth Commandement it is cleare : First , that God commanded some time to bee set apart , and sanctified unto his service . Secondly , that the proportion of this time he hath defined to be one day in seven . Thirdly , that the particular day under this proportion was designed to be the seventh , and that unto the Iews in correspondencie to the seventh day from the first creation , where in God commanded them to rest from all their workes , like as on that day the Lord rested from his works . And I thinke , there is no question amongst Christians , but that all this ought to be religiously observed by the people of God , untill the Lord himselfe manifest his pleasure for alteration , and no farther , in any particular , than God shall manifest his pleasure for alteration . As for example . First for the time , then for the rest , lastly , for the service of the day itselfe . First , If God hath not manifested his will for any alteration , of setting apart some time for divine service ; we must still continue to set some time apart for divine service . Likewise , if God hath not manifested his pleasure , to have the proportion of time altered , which hath bin originally allotted unto his service ; we must not presume to allow a lesse proportion of time for his service , than hath been formerly prescribed by him . Only both Gomarus and Rivet concur in this , that we may allow more ; and that in reason , it is sit now under the Gospell to allow more time for Gods service , rather than lesse , in comparison to that which he would have allowed him under the Law. And as for the particularity of the day , if God hath manifested his pleasure to have it altered , it must be altered , ( as in case it appeare to have been ceremoniall , in respect of the rest commanded thereon ) and another in the seven substituted in the place thereof ; and that according to Gods direction , and not otherwise . Secondly , so as touching the rest of the day commanded upon Mount Sinaunto the Jewes ( not so unto Adam upon the Creation ; but onely wee reade that God blessed the seventh day and sanctified it , which sanctification yet on mans part drawes a rest with it ) if there be found a just distinction betweene a rest morall , ( so far forth as the sanctification of the day requireth ) and a rest ceremonial , of a more rigorous nature , and that prefiguring something in Christ ; it will follow herehence that the rest morall still continueth , together with the sanctification of the day , as much as ever , and that the rigorous rest must fall and be abolished . Thirdly , so in the last place , as touching the service of the day ; whatsoever was prescribed unto the Jewes thereon as ceremoniall , is at end ; as namely the Sabbath sacrifice which doubled the daily sacrifice . Only the publique ministery of the Word and Prayer , as morall , still continueth , together with our Sacramentall ceremonies which Christ hath given unto his Church , Baptisme and the Lords Supper ; and therefore the Lords day was called by the Ancients the day of light , in reference unto Baptisme , Baptisme being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illumination , the first worke of grace , and the day of Bread , in reference to the Lords Supper . Now all this I hope to make appeare , before I give over this taske which I have taken in hand . And I was the more confirmed in my meditations , when I heard by one of my Auditors , a Divine , that in this doctrine of mine concerning the Sabbath , as touching the substance of that which was delivered by me , I nothing differed from the opinion of D. Prideaux , whose discourse on that argument , at that time I had not been acquainted with . But since I finde that Sect. 8. of that his Lecture , he professeth that the Jewish rest cannot stand with our Christian libertie ; I say so too , and withall endevour to give evidence for the abrogation thereof . Further , the same Reverend Doctor professeth , That we only are so farre to abstaine from worke , as it is an impediment to the performance of such duties as are then commanded . I am not only of his opinion herein , but withall desire no more than this to be granted for the maintenance of the morall rest of the fourth Commandement . But I have observed some to deny any thing in the Iewish Sabbath to have been ceremoniall , yet will not have that fourth Commandement morall , but positive rather , as touching both the observation of one day in seven , and as touching the particularity of the day . And therefore they deny it to be morall , because it hath not evidence by light of nature . But was it evident to the Jewes by light of nature , that the God of their Fathers , Abraham , Isaac , and Jacob , and that brought them out of the land of Aegypt , was the true God of the world , and that therefore they ought to have no other gods but him ? Is it evident by the light of nature that God is not to be worshipped by an Image ? Or if naturall evidence hereof faile us in this state of corrupt nature wherein we are , shall these lawes be denied to be the morall Law of God ? yet I nothing doubt but the proportion of time allowed for Gods service , much more the particularity of the day appointed thereunto , is alterable at the pleasure of God. And ceremonials , I confesse , are in such a sense positive , or rather more than positive ; namely , such as not only may , but must like shadowes fly away when the body of them comes in place . And yet I find that Cajetan in this point confounds ceremoniall with positive ; though I think he would not call it ceremoniall , unlesse he conceived , that this which he cals positive , had some ceremoniality in it . But their reason whereupon they deny the ceremoniality of it , in my judgment is not sufficient . 1. Because they ground it upon a supposition very questionable , namely , that the Sabbath was instituted before the fall , which some deny , and that with very great probability in my judgment . 2. Their consequence is not good . For though it were no ceremony at the first ; yet others say it might be afterwards , and give instance in the rain-bow , which though in course of nature extant before , yet was not a signe till after the Flood : and though I know some who would not admit of this instance , yet the Thesis seemes very possible ; and clearely of such a condition was matrimony , ordained without all question before the fall . 3. What is that which they say is not ceremoniall ? is it the service of the day in the sanctifying of it ? None that I know , maintains that to be necessarily ceremoniall . Or is it the rest of the day ? Observe well , and you shal find no rest expresly commanded at the first , but only it is signified , that God dedicated it to his service ; which yet , I confesse willingly , draws after it a rest from all works opposite or impedimentall to the sanctification of it . 4. Thus they take little care to satisfie the Fathers , who generally concurre in acknowledging the ceremoniality of it . And we are too weak in these dayes , to beare up an opinion in flat contradiction to the Ancients , and to keepe our selves blamelesse . Yet Doctor Andrews ( Bishop of Winchester , ere hee died ) in his pattern of Catechetical doctrine professeth against the ceremoniality of it ; but so as acknowledging it to prefigure the rest we shall have from our sins in Christ , and that therefore the day is changed , though ( as he thinks ) the ceremony not thereby proved . Yet pag. 241. having proposed such a question , Whether we must observe the Sabbath as the Jewes did , not to kindle a fire , nor to dresse any meat on that day , answereth thus ; We say No ; for this was but ceremoniall , and belonged only unto them . 5. Upon this ground ( to wit , upon the denying of the ceremoniality of the particular day ) they will hardly be able to justifie the abrogation of it . For albeit , they find some ground for observation of the Lords day , yet no ground at all for the abrogation of the seventh . And that which is only positive , must still continue , till it be abrogated by as good authority , as whereby it was made . 1. And wee find the practise of the Church for the observation of both some hundreds of yeares continued . 2. And it seemes congruous to reason in the judgement of those , who oppose both the institution of it forthwith after the creation , and the morality of one day in seven , that wee should consecrate to Gods service rather more dayes than fewer . And surely to discover as good ground , for ●●servation of the Lords day now , as for observation of the seventh formerly , is the greatest difficulty that I find in this argument , if not insuperable ; whereof yet wee shall find our selves in greater measure eased , if we can shew manifest evidence for the abrogation of the seventh , which was sabbaticall to the Jewes . Now first , this is clearly performed by acknowledgeing the ceremoniality of it , which yet I doe not affect should be acknowledged without proofe . Secondly , thus also the Fathers shall fairely be satisfied . Thirdly , and the Introduction of the Lords day in the place therof advanced . Fourthly , especially if the ceremoniality be so cleared , as plainly to manifest , that the body thereof was Christ , which is a very hard taske to performe of all other ceremonies , yea , of all other Sabbaths or any other Sabbath save of the weekely Sabbath . But of all these , to wit : 1. Of the originall institution of it . 2. Of the morality of one day in seven , as perpetually to be observed . 3. Of the authority of the Lords day , introduced into the place of the seventh , by more than Ecclesiasticall or Humane constitution , we shall speak more by occasion of the severall passages in this discourse , which comes to be examined , so to make way to enquire about the sanctification of the Lords day , whether in opposition as much to worldly sports and pastimes ( or more rather ) as to the works of our calling . For to the consideration hereof we are now driven ; it being now held that they who speak or write against such sports and pastimes upon the Lords day , our Christian Sabbath , doe oppose truth . Now whether we do oppose truth in standing for the sanctification of the Lords day , and maintaining these pastimes specified to be an impediment thereunto ; we desire to commend our selves to the judgement of every Christian conscience , upon consideration of our reasons herein represented . Our Savior commands us to give unto Caesar that which is Caesars , and unto God the things that are Gods ; and wee hold our selves bound to hearken unto his voice , as we hope to be saved by his grace . And because in some cases it may bee doubtfull , what belongs unto Caesar , and what belongs unto God , by reason of the darknesse of our understanding , and weaknesse of our judgement ; it behooves us so much the more to labour in the investigation of this difference , and carefully looke unto it , that under colour of giving unto Caesar , that which is Caesars , we doe not give unto Caesar that which is not Caesars , and not give unto God that which is Gods : and under colour of giving unto God that which is Gods , we doe not give unto God that which is not Gods , and not give unto Caesar that which is Caesars . And albeit D. Prideaux his Lecture was neither delivered ( as I am perswaded ) by word of mouth , nor afterwards set forth in print to strengthen so sharpe proceedings against the Ministers of God as now are in course ; yet seeing it hath been of late translated and published in English , with a Preface , to the justifying of the same proceedings , even then ( as it seemes ) intended ; and that neither according to any Law or Canon that we know of ; therefore I am driven , ( who otherwise , I am verily perswaded , should never have set hand unto this worke , but left it unto others , who are better versed in practicall and pastorall Divinity than my selfe ) to give my self to the examination , both of the Preface , and of the Booke it selfe : for we labour , as it were , for life under the burthen of it ; and this is set forth , as it seemes , to promote our condemnation . THE DOCTRINE OF THE SABBATH DELIVERED in the Act at Oxenford , Anno 1622. By D. PRIDEAUX , His Majesties Professor in Divinity in that UNIVERSITIE . And now translated into English for the benefit of the common people , Marke 2. 27. The Sabbath was made for man , not man for the Sabbath . Together with an Examination thereof . The Preface of the Translator to the Christian Reader . OF all the Controversies which have exercised the Church of Christ , there is none more ancient than that of the Sabbath . So ancient , that it tooke beginning even in the Infancie of the Church , and grew up with it . For as we reade in the Acts , There rose up certaine of the Sect of the Pharises which beleeved , saying , That it was needfull to circumcise the people , and to command them to keep the Law of Moses , whereof the Sabbath was a part : which in the generall , as the Apostles laboured to suppresse in the first generall Councell holden in Jerusalem : 2. So did Saint Paul ( upon occasion of whose ministry this controversie first began ) endevour what he could against this particular ; sharply reproving those , which allowed yet the Iewes Sabbath , or observed dayes , and months , and times , as if he had bestowed his labour in vaine upon them . But more particularly in his Epistle to the Colossians , Let no man judge you in respect of an holy day , or of the new Moone , or of the Sabbath dayes , which were a shadow of things to come , but the body was of Christ . Both which expressions of Saint Paul are in this following discourse produced to this very purpose . Yet notwithstanding all this care , both generally of the Apostles , and more especially of Saint Paul to suppresse this errour , it grew up still and had its patrons and abettors . 3. Ebion and Cerinthus , two of the wretchedest Heretiques of the Primitive times , and after them Apollinaris , are said to countenance and defend it , which doubtlesse made the Ancient Fathers declare themselves fully in it , as a dangerous point : which seemed to confirme the Jewes in their incredulity , and might occasion others to make question of our Saviours comming in the flesh . 4. Hence was it that Irenaeus , Iustin Martyr , Tertullian and Eusebius , men of renowne for learning in the primitive times ( three of which are cited in the text of this following discourse , and the fourth quoted in the margin ) affirme for certaine , that never any of the Patriarches before Moses Law did observe the Sabbath : which questionlesse they must have done , had that Law been moral , and dictated by nature , as now some teach us . 5. Afterwards by the opposition made by Epiphanius , in his Confutation of the herefies of the Ebionites ; and by the resolutions of Theodoret on the 20. of Ezech. Procopius Gazaeus on the 2. of Gen. by Damascen , and our Venerable Bede , ( which two last are here also cited , Sect. 2. ) concurring with the former Fathers , all talke and observation of the Jewish Sabbath vanished utterly ; and the Lords day which had from the Apostles times been instituted by the Church , in the place thereof , was hallowed without any rivall . 6. Nor do I find but that all superstitious fancies about that day , were as wholly abrogated as the day it selfe . Save that S. Gregory tels us , how some in Rome were so superstitious in this kind , that they would neither work upon the Saturday , no nor so much as wash upon the Sunday . Exam. I observe in the title first , that the Translator professeth , he hath performed his part , for the benefit of the common people . I doe not envie them that benefit , if it be a benefit : but if it be not so , but prove contrary , I shall grieve rather . No doubt the Translator thinks he hath an advantage thereby , so did Rabshakeh , when he refused to speak in the Aramites language , but chose rather to speake in the Jewes tongue in the audience of the people that were on the wall ; that if they did not harken unto him , they might eat their owne dung , and drink their own pisse , with the rest . What will bee the condition of some of them who doe not hearken to this Praefacer ; I know not , but according to my poore judgement , my opinion is , that as many as hearken to this Praefacer , if Christs comming shall bee on his owne day as Austin hoped , it would bee ( and what day more likely in all probabilitie ? ) and at his comming on the Lords day he should take them in their sports , their owne hearts would misgive them , that their comfort should bee as little as that the Orator threatned unto the Jewes upon the wall , in case they did not hearken unto him . In a book printed not long ago I hear , there is alleaged a passage of one of the “ Fathers , for the free use of scripture by all sorts of the vulgar people ; and it is translated also into English , belike , for the benefit of the common people , but in a second edition the Greeke sentence is “ said to be reteined , but the English translation quite omitted . Did the Author report of gratifying the people thus , and quench his care of providing for their benefit ? This observation is none of mine , but accidentally brought unto my hands by one of some qualitie , by occasion of mutuall communication betweene us . But since , I heare the Author hath made amends for that another way . For having in the first edition professed , that Popish errours are not damnable in themselves , which with what respect it should bee delivered for the benefit of the common people , amongst Protestants , I know not ; in the second edition it is corrected thus , popish errours are not damnable in the issue . But where corrected ? not in the text , ( that continuing the same still , that such errours are not damnable in themselves ) but among the Errata at the end of the booke , although the Author was warned of the strangenesse of that assertion ( as I heare ) and that in contradiction to the doctrine of the Bishop of Canterbury in his Treatise of Councels , professing that the Papists withholding the cup from the * people , is a damnable errour . Here is brave jugling in the Text to comply with some , and in the Errata , to provide against afterclaps for himselfe , and to comply with others , and betray deep dissimulation in both , enough to make some man ( when such courses are discovered ) to be abhorred of al. But toproceed , the Translator doth not say , he hath performed this taske fot the benefit of himselfe , yet he plainly deales upon an advantagious argument . But if his Majestie shall be pleased out of his gracious disposition ( whereof he hath given many remarkable documents ) to vouch safe to receive information concerning the honor of the Lords day , in way of a just and necessary Apologie , which wee are driven to make , I trust ( through Gods goodnesse ( in whose hands are the hearts of Kings ) it shall bee neither advantagious to him , nor disadvantagious to us ; and his Majestie may perhaps bee found to absolve us in the Court of his owne conscience . But what is that benefit of the common people , whereof this Translator is so zealous ? I guesse it is in freeing them from superstition ; and that hereafter they may not bee so peevishly foolish , as out of any Cabalismes of conscience , to forbeare their may-games ; and usuall dancings on the Lords day ; yet some , and they no small ones , as I have heard , do professe them no otherwise to be allowed then as they may be done to the praise and glory of God. Which calls to my remembrance what a Scotchman sometimes said , as he was going in one of London streets , and spying one of his acquaintance on the other side : for calling him aloud by his name ; O Sir , saith he , when shall we meet at a Taverne , to give God thanks for our deliverance out of the I le de Re ? But how comes that to bee accounted superstitious , which all the Bishops of the land , and the whole Kingdome accounts the prophanation of the Sabbath , not to speake of particular Bishops , though as great for learning and place , as Bishop Andrewes , who in his patterne of catecheticall doctrine , tells us of some , who on the Lords day , vacant nugis , spectaoulis , theatris , choreis , and approves the stiling of such a Sabbath , Sabbatū aurei vit uli , the Sabbath of the golden Calf ; I make bold to translate it for the benefit of the cōmon people ; and B. Downham bestowes the like denomination upon such a Sabbath . Bishop Andrewes over and above cites Austin for the like saying , but that is more then any quotation of his doth make good , for ought I find hitherunto . But whatshould I alleage one or two Doctors opinions hereupon though never so great , when an whole Kingdome stands for the same in my judgement , even the Kingdome of England , as may appeare by the Act of Parliament 1. Caroli , concerning the Sabbath . The introduction there unto , manifesteth three grounds whereupon they proceed to make that Act. 1 That there is nothing more acceptable to God , then his holy worship and service . 2 That the due sanctification of the Lords day , is a great part of Gods holy woship and service . 1 That men are very prone to prophane it . Now to prevent this prophanation of the Sabbath , many things are there prohibited ; and one amongst the rest is this , that none shall come forth out of his own parish about any sports or pastimes ; whence I conclude , that to come out of a mans parish on the Lords day , about any sports or pastimes is to prophane the Sabbath . For to prevent the prophanation of our Christian Sabbath and to maintaine the sanctification thereof is this law made . Now to come out of a mans owne parish about what businesse soever , no wise man will say that it is to prophane the Sabbath ; but according to the nature of the businesse , whereabout hee comes forth of his owne parish , so shall hee bee found , either to prophane the Sabbath , or not to prophane it . As for example , for a man to come forth of his owne parish to heare a sermon , no man I thinke , will say , that it is to prophane the Sabbath . In like manner , to come forth of his owne parish , into an other parish to fetch a Physitian or Surgeon in case of necessitie , no man will say that this is to prophane the Sabbath , because the businesse about which hee comes is not to prophane the Sabbath . But for a man to come out of his own parish to buy or sell , to trade or traffique , no necessitie urging thereunto , this is to prophane the Sabbath ; because in such sort to trade on the Sabbath day , is to prophane the Sabbath . In like sort , for a man to come out of his owne parish about any sports or pastimes , is therefore to Prophane the Sabbath in the judgement of the Parliament , because the keeping and performing of these sports and pastimes , is a manifest profanation of the Sabbath in the judgement of the King and his Parliament . Now if all sports and pastimes on the Lords day bee a prophanation of the Lords day our Christian Sabbath ; it followeth that may-games and moricings , and dancings , at such times usuall , are also a manifest profanation of the Sabbath . And herein wee speake , as I conceive , in his Majesties meaning , assisted with the great Councell of his Kingdome , the Lords Spirituall and Temporall , and the House of Commons : and whosoever shall account it superstition to say so , shall therewithall charge his royall Majestie , and all the Lords both Spirituall and Temporall ; and in a word , the whole Parliament with superstition . Yet if it were onely the benefit of the common people , that this Translator did intend , I for my part should bee content to suffer him to enjoy the honour of seeking the benefit of the people ; onely admonishing the people commited to my charge , to consider well whether there bee any such benefit to bee reaped thereby as is pretended . And seeing Saint Peter exhorts us to give diligence , that wee may bee found of Christ in peace , when hee comes in flaming fire to render vengeance on all them that know not God , nor obey not the Gospell of Christ Jesus : Let every one examine himselfe , whether hee could bee content to bee taken dancing about a may-pole on the Lords day , when the Lord , even the Lord of the Sabbath shall come , and that to be found of him in this condition , were to bee found of him in peace . But seeing this translation , and especially the Preface of this Author tends to the promoting of the most rigorous censures against many ; it stands us upon to plead our owne cause , and to labour herein as for life : even in examination ofthe of the doctrine here delivered , that wee may finde upon how just ground it proceeds ; otherwise wee may bee justly condemned of all : and in the censures that passo upon us whether of Excommunication , or Suspension , or Deprivation , finde none to plead our cause , or to commiserate us . The second thing I observe in this title , is the passage of Scripture here mentioned , as justifying the doctrine here delivered out of Mark. 2. 27. The Sabbath was made for man , not man for the Sabbath . Now none of us makes question but that the Sabbath was made for man : Nay wee nothing doubt but that all the dayes of the weeke were made for man , that is , for the good of man , but the Sabbath for the best good , not the basest good of man in following his worldly pleasures . The six dayes of the weeke are given us to labour in our ordinary callings , for the maintenance of ourlife temporall : but the seventh is sanctified by God , that is , dedicated to holy exercises in the service of God , and to inure us to recreate our selves and to delight in the Lord ; that as his soule takes pleasure in us , so our soules might be accustomed to take pleasure in him ; and to make his Sabbaths our delight , to consecrate them as glorious unto the Lord. It is true , there is another end of the Sabbath , and that was ut vires recolligeret , to recollect his strength which had been spent and wasted in the sixe dayes of labour ; whence it followes evidently , that when a man was hungry as the disciples were , when they plucked the eares of corne , they were not bound by any religion of the Sabbath to abstaine from such a course , whereby a mans strength would become more and more weakned and impaired . Not that these things were commanded on the Sabbath day , but permitted ; as is often signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is lawfull ; and for good reason . For the Sabbath being ordained to promote a mans bene esse , his well being ; and that in the best things it supposeth libertie to provide for his esse in case of necessitie ; lost otherwise he shall be found uncapable of those things that concerne his bene esse , his well being . For our nature wanting necessarie refreshment doth thereby many times become the more unfit for holy excerises , and to performe that dutie which God requires , and hath deserved at our hands . How were Ionathans eyes enlightned upon the tasting of a little honey , 1 Sam. 14. 29. But this Translator desires , as it seemes , from the generalitie of mans good to seale up an opinion in the minde of his Readers , that the Sabbath was made not onely for the service of God , and for the promoting of a man in the knowledge and feare of God , but for the furthering of his carnall pleasures also . But never was it knowne that our Saviour justified any libertie to such courses on the Sabbath : Neither were any such things , as it seemes in course , in the dayes of the Prophet Amos , who reprehends them for saying , Am. 8. 5. When will the Sabbath be gone , that they might returne to their worldly courses ? Rather they could wish their sun might stand still on that day , as sometimes it did in the dayes of Ioshua , if libertie were given to sports , pastimes , and pleasures on that day : and it wvre wondrous strange that libertie should bee debarred them from kindling a fire to set forward the structure of the Sanctuarie , made to this very end that the Lord might dwell among them : And from so precious a worke as the embalming of the body of Christ , the Lord of the Sabbath , and that at the very end of the day , if at that time they were not restrained from any sensuall course of recreation , according to the common fashion of the world . Undoubtedly , howsoever it stands now with us Christians ; in the dayes of our Saviour , they that rested on their Sabbath from embalming the body of Christ , and that according to the appointment , which is as much as to say , according to the Law of God ; surely they , by the same Law of God were much more restrained from worldly pleasures , these standing far more in opposition to the sanctification of the Lords Sabbath , then the emblming of the body of the Sonne of God , who was Lord of the Sabbath . And therefore this text is most unseasonably and impertinently alleaged by the Translator to serve his turh , being farre more fit to crosse his purposes , then any way to promote them . So from the consideration of the title , I come to the preface . If the antiquitie of this controversie concerning the Sabbath , were any thing materiall ; this Praefacer were foundered at the first : For what if the Sabbath bee a part of the Law of Moses ? Was not the law of sanctifying the name of God , the law forbidding images , the law commanding them to have no other Gods but him , that brought them out of the land of Aegypt : the law commanding to honour parents , to abstaine from murther , adultery , theft , were not all these the Law of Moses ? Is not the law of sanctifying the Sabbath one of the tenne Commandements delivered by God from Mount Sinai as well as the other nine ? and was it not kept in the Arke as well as the rest ? Circumcision was no law of Moses , and therefore albeit it be said Ioh. 7. 22. That Moses gave unto them Circumcision , yet forth with it is added , not because it is of Moses , but of the Fathers : so that Moses rather confirmed it , then was the first giver of it . So that the Law of Moses in this place is to bee understood of the ceremoniall law , not of the morall law contained in the Decalogue , and among these tenne Commandements , that of the Sabbath is one , and commended unto them in that state as none so much , Remember the Sabbath day to sanctifie it ; and not onely before Moses , but before Abraham and Noah also , wee read , that the seventh day God rested from all the workes that hee had made , and that therefore God blessed the seventh day and sanctified it . Of any Minister or Pastor in the Church of England that maintaines us Christians to be obliged to the observation and sanctification of the Jewish Sabbath , or of any Sabbath that is a shadow of things to come , the body whereof is of Christ , I never heard or read . Yet for some hundred yeares in the Primitive Church , not the Lords day onely , but the seventh day also was religiously observed , not by Ebion and Cerinthus onely , but by pious Christians also , as Baronius writeth and Gomarus confesseth , and Rivet also , that we are bound in conscience under the Gospell , to allow for Gods service a better proportion of time , than the Jewes did under the law , rather than a worse . And further it is well knowne , that besides the weekely Sabbath , there was variety of observation of times amongst the Jewes , and divers of them called Sabbaths also , as some think , not one whereof was mentioned in the Decalogue , or pronounced by the Lord from Mount Sinai , as the fourth Commandement was , for the sanctifying of the weekly Sabbath . So that this Praefacer every way sheweth miserable loosenesse in his discourse . And if Ebion and Cerinthus , and Apollinaris , how wretched heretickes soever did still inforce the sanctification of the Jewish Sabbath , ( whose wretchednesse yet consisted not so much in inforcing this , as in inforcing all the ceremonies of Moses ; the Jewish Sabbath long after Cerinthus continuing to be observed by many pious Christians , as Baronius observeth & others , and Saint Paul doth oppose all such doctrine and practise in these passages of his here mentioned : did not this Author know that upon these very passages of Saint Paul , the Anabaptists and Socinians , as vile heretickes as Ebion and Cerinthus , and Apollinaris , for their blood have gone so farre , as not onely to overthrow the observation of the Jewish Sabbath , but the sanctifying of the Lords day also . The opinion of the law ceremoniall standing still in force ( which indeed was the opinion of the heretickes mentioned ) is I confesse , a dangerous point , and such as not onely seemed ( as this Praefacer minceth it , out of what degree of wisdome or providence I know not ) to confirme the Jewes in their incredulitie , but indeed justly might confirme them ; nor onely occasion , but justly cause also others , to make question of our Saviours comming in the flesh ; not so the observation of the seventh day to sanctifie it , for ought this Author hath hitherto manifested , or throughout this preface of his doth manifest ; and the sanctification of this day is apparantly commanded in the moral law spoken from Mount Sinai . And those Christians who a long time kept this seventh day holy as well as the Lords day , had no opinion of any danger at all in this their observation . And it stood the ancient Fathers upon to oppose the observation of the law ceremoniall . Yet what saith Austin against these heretickes , to whom this Author in the first place referreth us ? All that hee delivers against the Cerinthians in reference to this particular is onely this : They say that wee ought to bee circumcised , and that other like precepts of the Law are to bee observed . I translate it for the benefit of the common people . Of the Ebionites thus , They observe the carnall commandements of the Law , to wit , Circumcision of the flesh and the rest , from whose burthens wee are freed by the new Testament . Of Appollinaris and his sect this way , Austin hath just nothing : but Danaeus who collects out of other Authors also the hereticall opinions of the Apollinarists in the last place writes thus of them : After the last resurrection ( say they ) Sabbaths , Circumcision , Iewish difference of meates , and all other legall ceremonies shall have place , yea also there shall bee a Temple amongst us . And is not this wilde stuffe , in reference to the sanctification of the Lords day , now in question amongst us ? Now let the Reader judge with what modesty it is avouched , That Hence it was that Irenaeus , Justin Martyr , Tertullian , and Eusebius , doe affirme for certaine , that never any of the Patriarches before Moses Law did observe the Sabbath ; D. Prideaux saith not that Hence it was ; neither hath this Author given the least evidence hereof . Sure I am , that in those Patriarches dayes Christ was not as yet come in the flesh , but rather to come long after their dayes ; and consequently though it be a dangerous course in these dayes to lay any ground of suspition that Christ is not already come , but as yet to come ; yet this was of no dangerous condition at all in the dayes of the Patriarchs , because in their dayes Christ was not come , but to come long after . D. Prideaux begins with Tertullian by this Author translated thus , Let them ( saith he in a particular Tract against the Jewes ) assure me if they can , that Adam ever kept the Sabbath : or Abel when he offered unto God his accepted sacrifice , had regard thereof ; or that Noah kept the same , when he was busied in preparing the Arke against the Deluge ; or finally that Abraham in offering his sonne Isaak ; or that Melchisedech in execution of his Priest-hood tooke notice of it . Now I appeale to every sober mans judgement , whether to put the Jewes in those dayes to shew this , be to affirme for certaine , That never any of the Patriarches before Moses Law did observe the Sabbath . It is true indeed , we have no particular relation of the observation of the Sabbath in that Booke of Genesis , and this Tertullian knew full well ; and againe it is as true that there is no testimony of ought to the contrary . In the Booke of Iosuah in like sort there is not any mention of the observation thereof ( any more than in the Booke of Iudges , of Ruth , of the two Bookes of Samuel ) but rather something to the contrary , to wit , in the siege of Iericho , and marching round about the walls of Iericho seven dayes together . But yet in generall we reade in Genesis , that when God had finished all his works in six dayes , and rested the seventh , he therefore blessed the seventh day and sanctified it ; and whether this hath not greater evidence , that even then God ordered , that that day should be sanctified , than that the meaning should be , that therefore God ordered this two thousand and certaine yeares after , I appeale to every Christian to judge betweene us . And if God did then order it , which could not be otherwise than by command , how could Adam be ignorant hereof ; and if he knew as much , how improbable is it , that he and his , at least Abel and Enosh , and his pious posterity should not observe it ? And if a time had not been set apart even in Adams dayes for divine service , how improbable is it , that Cain and Abel should concurre at the same time , in bringing their offerings unto the Lord ; and if not at the same time , how could Cain discern that Abels offering was respected and accepted of God , when his was not ? Yet for certaine , it was observed before Moses Law , if by the Law we understand the Law given on mount Sina , as appeares manifestly Exod. 16. And withall it is thereby evident , that from the beginning of the world untill that time , the distinction of the yeare into weekes was observed , otherwise it were impossible to know , which day was the seventh in correspondencie to the seventh from the Creation , ( save by particular revelation whereof we reade nothing ) now that being unknowne , the reason of sanctifying the seventh day by an holy rest , drawne from Gods rest on the seventh , that is , the last day of the first weeke from the Creation had been utterly void , and nothing at all agreeable . And this distinction of time into weekes was observed from all Antiquity by the Gentiles , as hath been confirmed by Wallaeus and Rivetus , with the helpe of Claudius Salmasius , that learned Antiquary ; and likewise that the seventh day was a Festivall even among the Gentiles . And albeit divers others of the Ancients are alleaged to the same purpose , as affirming that the Patriarches did not observe the Sabbath , as namely Eusebius , saying , They had no Circumcision of the body , nor observation of the Sabbath , as we have not . And Iustin Martyr in his Dialogue with Trypho the Jew , saying , Heretofore there were good men that pleased God , though they kept not Sabbathes . And Irenaeus in like manner , thus , Abraham himselfe without Circumcision , and observation of the Sabbaths , beleeved God , and it was imputed unto him for righteousnesse ; and lastly Damascen , When there was no Law nor Scripture of divine , inspiration , nor Sabbath consecrated unto God. For as for Bede ( alleaged by Pererius to that purpose , in his Hexameron ) I find in that place nothing answerable thereunto . Now Hospinian is of opinion that these passages of the Ancients are to be understood of the rigorous observation of the Sabbath among the Jewes ; I adde , or in reference to the other Sabbaths commanded in the Law of Moses ; or lastly in reference to the manner of solemnizing them among the Jewes , who we know had a peculiar Sacrifice ordained for the Sabbaths ; and this I prove by these reasons . First , they deliver this as a thing well knowne ; for they take no paines to prove it . Now consider , what ground could they have for the custome of the Patriarchs before the Flood , especially considering that the testimony of Moses , Gen. 2. 3. is far better evidence for the keeping of a weekly Sabbath , in a morall way only , than any they could bring to the contrary . Secondly , then againe , could they have better grounds for the practise of those ancient Patriarchs both before , and after the Floud than the Jewes themselves ? I presume none will be so immodest as to affirme this ; and if they had any such evidence , it stood them upon to produce it , especially in dealing against the Jewes . Thirdly , they deliver this as a thing undeniable by the Jewes themselves , with whom they deale in this particular : but the Jewes had no such faith , as to beleeve that the ancient Patriarchs never observed the weekly Sabbath . For none are of this opinion but such as thinke that passage Gen. 2. 3. of Gods blessing the seventh day and hallowing it , was not delivered of that present time , as if then God ordained it should be sanctified , but only by way of anticipation for the time to come . But this was not the opinion of the Jewes , Manasseth Ben Israel a moderne Rabbin , in his booke intituled The Reconciler , Conciliator , according to the argument of that his writing , which is to reconcile places of Scripture , in shew disagreeing ; and that upon enquiry into all the Rabbins both ancient and later ; in his 36. Question upon Exodus , writes thus , as out of the opinion of the Ancients ; those words , Thou shalt remember that thou wast a servant in Egypt , observe how he expounds them ; Ac si diceret , cogita in Aegypto , ubi serviebas , etiam ipso Sabbato per vim te coactum ad labores ; as if he should say , thinke ( with thy selfe ) that in Egypt where thou servedst , thou wast by force constrained to labour , on the very Sabbath : Evidently manifesting not out of his owne particular opinion , but as out of the generall opinion of their ancient Rabbins , that the Sabbath and the observation thereof was a duty in the very dayes of the Patriarchs . And in the end concludes thus : Igitur Deus benedictus cupiens Sabbatum , cujus sanctimoniam tantis document is approbaverat , in aeternum ab omnibus coli , decem praeceptis illud inseruit , quo scientes praecepta aterna esse , etiam hoc inter ea habendum intelligerent . Therefore the blessed God ( it is fit I should translate it for the benefit of the common people ) desiring that the Sabbath might bee observed for ever of all ( whose sanctity by so many documents he had commended , placed it in the Dialogue ( that it made it one of the tenne Commandements ) to the end that knowing those precepts to bee everlasting , they should understand that this Commandement also was to be accomplished amongst them . And indeed Tertullian himselfe professeth that the Jewes were of this opinion , as Rivetus observes out of his booke against the Jewes , thus translated , God from the beginning did sanctifie the seventh day , resting from all the workes that hee had made , and that thereupon Moses said unto the people , Remember yee the Sabbath day to sanctifie it . And therefore when Mercer saith concerning the meaning of these words , Genes . 2. 3. Hebraei fere referunt in futurum : the Jewes for the most part referre it to the time to come : he is to be understood of the later Jewes ; but of this more shall be spoken ere wee part from this section . 4 Fourthly , not one of the ancient Fathers is alleaged by our adversaries , delivering his opinion upon that passage , Genes . 2. 3. to shew what hee conceives to bee the true meaning thereof , which yet is the onely ground whereupon our doctrine is built concerning the originall institution of the Sabbath ; and seeing it contains a meaning at first sight manifestly contradictious to that which they affirne , as wee interpret it of the weekely Sabbath , without reference unto the Jewish manner of observing it : therefore in this case it stood them upon to take notice of that place , and by some faire interpretation vindicate themselves from suspition of contradicting the expresse Word of God. 5 Tertullian himselfe justifies our doctrine , namely , that God from the beginning sanctified the seventh day , as Rivetus shewes out of his fourth booke against Marcion , cap. 12. where hee sayth , Christum ipsum Sabbati diem , benedictione Patris à primordio sanctum benefactione sua effic●re sanctiorem , That Christ himselfe made that day more holy by his well doing on that day , which by the benediction of the Father was made holy from the beginning . So that Tertullians meaning in the place alleaged to the contrary , cannot bee , that the ancient Patriarchs simply observed not the weekely Sabbath , but onely that they observed it not after that manner the Jewes did ; and that the like interpretation must bee given of the passages alleaged out of other of the Ancients . 6 For further proofe whereof , observe that Theodoret , albeit on the 20. of Ezekiel hee saith in like manner that God prescribed unto the Jewes the sabbaticall vacations , Ut haec civilis administrationis ratio peculiaris à Gentium quidem eos distingueret institutis : that this peculiar administration might distinguish them from the customes of the Gentiles : yet Wallaeus shewes that the same Theodoret in his questions upon Genesis , doth manifestly declare , that even from the beginning of the creation , God did ordaine this day to rest and sanctification . As who having created the creatures in six dayes , by the rest of the seventh day manifested the creation to be perfected ; like as in seven dayes hee concluded the whole circle of dayes . And that by blessing the seventh day and sanctifying it , he declared , Quod non illum diem inutilem putabat ad creandum , sed ad quietem accommodatum statuit . The meaning whereof in effect is this , that hee did not thinke that day unfit to have any thing created therin , but onely it was his pleasure to ordaine it for a day of rest . The same Author shewes Chrysostome to bee of the same opinion in his 10. Homily on Genesis , whose words in Latine he rendreth thus , Iam hinc ab initio doctrinam hanc nobis insinuat Deus , erudiens in circulo hebdomodae diem unum integrum segregandum , & reponendum ad spiritualem operationem . Now from the beginning God insinuates this instruction , teaching that in the circle of the weeke one entire day is to bee sequestred and imployed on spirituall actions . These authorities in my judgement should bee of the greater force , for as much as they deliver their opinion by way of interpretation of Gods Word , and that according to the plaine literall meaning , and that such as whereunto every Christians conscience , not fore-stalled with prejudice , is prone enough to yeeld by reason of the native evidence of the words . For they denote an externall action and transient , not an internall and immanent in God , ( all of which kinde are eternall ) which externall action is the dedication of the day to holy uses , which cannot bee imagined to bee done any other way ( as I should thinke ) then by commanding it to bee sanctified . The same Author shewes Austin to have beene of the same judgement , writing thus , When God sanctified the seventh day , because thereon hee rested from all his workes , hee did not deliver ought concerning the Fast or Dinner of the Sabbath : nor afterwards , when to the Hebrew people hee gave commandement for the observation of the day it selfe , did hee mention ought as touching the receiving or not receiving of food : onely commandement is given concerning mens vacation , from their owne or from servile workes , which vacation the former people receiving as a shadow of things to come , in such manner rested from their workes as now wee behold the Iewes to rest . Hee citeth also Theophilus Patriarch of Antioch a most ancient writer in his second booke to Autolychus writing thus , Furthermore , as touching the seventh which amongst al people is celebrious , most men are in great ignorance . For this day which is celebrious amongst all is called the Sabbath ; if a man interpret in Greeke , it is called Septimana ; by this name all men call this day , but the cause of this denomination they know not . Now what was the cause hereof in his judgement , but the Lords resting thereon as the seventh , after hee had finished all his workes in six dayes , and thereupon blessing it and sanctifying it , whereupon it grew to bee a festivall day generally amongst all ? Tertullian though alleaged on the other side , yet hath beene already shewed to bee of the same minde , in this particular with Chrysostome and Austin . Adde unto these Epiphanius haer . 51. Sabbatum primum est , quod ab initio decretum est ac dictum à Domino in mundi creatione quod per circuitum ab eo tempore usque huc juxta septem dies revolvitur . The first Sabbath is that which the Lord from the beginning ordained and spake in the creation of the world , which by revolution from that time to this , according to the circle of seven dayes returneth . Athanasius also upon those words of our Saviour , All things are given to mee of my Father , distinguisheth betweene the Sabbath day , and the Lords day ; affirming the Sabbath day to have been the end of the first creation , and the Lords day the beginning of the second creation . Beda in his Hexameron professeth , that the rest of the seventh day after sixe dayes working , semper celebrari solebat , was alwayes wont to bee celebrated : If alwayes , then before the children of Israels comming out of Aegypt , before Abraham , before the flood , even from the beginning of the dayes of Adam the first of men . Adde unto this the received , and most currant opinion of the Jewes , by the testimonies of Philo and Josephus vouched by Wallaeus . Philo in his second book of Moses writing thus , Quis sacrum illum diem , per singulas hebdomadas recurrentem non honorat ? Who doth not honour that holy day ▪ according to the weekely revolution thereof ? and hee delivers this not of the Jewes onely , but of the Greekes and Barbarians , of inhabitants of Mayn-land , and Ilands , those of Europe , of Asia , and of the whole habitable part of the world to the very ends thereof . Iosephus l. 2. against Appion , professing that there is no City of Grecians or Barbarians , nor any Nation , to whom the customary observation of the seventh , whereon the Jewes rested , had not reached . Adde unto this the testimony of two Rabbins , mentioned by Broughton in his Consent of Scriptures acknowledging this , and another Rabbin alleaged by Peter Martyr upon Genesis , both cited by Master Richard Brfield in his answer to Master Breerwood . Give me leave to adde my mite also of mine owne observation . The 92. Psalme hath this title . A Psalme and Song for the Sabbath . The Chalde paraphrase hereupon writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A praise and Song which Adam ( the first of men ) spoke on the Sabbath day ; manifestly evidencing that in the received opinion of the Jewes in those dayes , Adam sanctified the Sabbath . Rabbi David Kimchi testifies the same in his Commentary upon that Psalme , to be the doctrine delivered in their Darash , namely , that Adam the first conceived this Psalme after hee was created on the Sabbath day , and that afterwards he sinned , and so prophaned the Sabbath . So that notwithstanding all the bluster which this Author makes , this fourth Commandement may continue morall neverthelesse . And sure I am , Irenaeus puts this difference betweene the words of the Decalogue ( so he speaks and consequently expungeth not , but rather includeth the fourth Commandement ) and the ceremoniall lawes , that Decalogi verba , the words of the Decalogue spoken by God himselfe unto all , doe therefore continue in like manner with us , receiving extension and augmentation by the comming of Christ in the flesh , but no dissolution . But the precept of bondage ( so he calls the ceremonials ) by themselves hee commanded unto the people by Moses , fit for their instruction and discipline . And Doctor Andrewes I am sure , so great a Prelate in our Church , denies all ceremonialitie thereunto , save only so farre as may justifie the change of the day , and in reference to the rigorous rest of the Jewes . And Azorius confesseth ( as before hath beene alleaged ) that after six dayes worke , one day should bee consecrate to divine service is a thing most agreeable to reason . Yet I know none that accounteth this a Dictate of nature simply , as this Author would faine obtrude upon us ; but rather with Chrysostom , that God by creation hath taught us as much , and now God hath gone before us herein , wee conceive it to bee most agreeable to reason . And D. Field did professe as much upon acknowledgement of the Creation , as Master Brode confesseth . If all talke of observation of the Jewish Sabbath vanished not till the daies of Bede , it was 700. years first in the account of Bellarmine . And of any resolutions made by Bede or Damascen hereabouts , in D. Prideux sect . 2. I finde no mention . Yet I thinke it likely enough , that both they and Procopius might easily contrive as many resolutions hereabouts , as either Theodoret upon the twentieth of Ezekiel , or Epiphanius against the Ebionites ; for neither of them in the places mentioned , make any resolutions on this point at al. He grants the Lords day to have beene instituted by the Church from the Apostles dayes , which latter clause is an ambiguous phrase . For it may bee applyed to the dayes after the Apostles . If in the Apostles dayes , then undoubtedly it was instituted by the Apostles , what meant hee then to say it was instituted by the Church , and not to bee so ingenuous as to confesse that it was instituted by the Apostles ? How far off is he from acknowledging it to have beene instituted by the Lord ? yet Athanasius openly professeth thus much , Olim certe priscis hominibus in summo pretio Sabbatum fuit , quam quidem solennitatem Dominus transtulit in diem Dominicum . Heretofore with men of old time the Sabbath day was in great price : which Festivitie truly the Lord hath translated unto the Lords day . And Cyrill in his 12. book on Iohn , chap. 58. considering the Lords appearance a second time on the eight day , Thomas then being present , and upon consideration finding it to have beene the first day of the weeke , concludes thus : Iure igitur sanctae Congregationes die octavo in Ecclesiis fiunt . By right therefore holy Congregations in the Churches are made on the eighth day , meaning thereby the first day of the week , that is the Lords day : and as hee concludeth thus , so undoubtedly his opinion was , the Apostles themselves did conclude in like manner . Now albeit much had beene effected for the abrogation as well of all superstitious fancies about that day , as of the day it selfe ( that is of the Jewish sabbath ) by the labours of the Fathers fore-mentioned , and particularly of Damascen and venerable Bede among the rest ; yet there comes in an exception somewhat of the nature of a sixth finger ; and that is , Saint Gregory tells us notwithstanding how some in Rome were so superstitious in this kinde , that they would neither work upon the Saturday , no nor so much as wash upon the Sunday . So little effectuall were the labours of Damascen and venerable Bede , that they could not prevent the superstitious fancies of some that lived an hundred yeares before . For Gregory by Bellarmines account dyed in the yeare of our Lord 604. and Damascen lived long after the yeare 731. and Bede was living in the yeare 731. as Bellarmine observes out of his fifth booke of Historia Anglicana . Who would desire an adversary should betray more weakenesse than this Author ? but wee see manifestly whither he tends , and no marvell if God smites him with the spirit of giddinesse and confusion . His quotation of Gregory seemes to bee the same with that which wee finde in the decrees De consecrat . dist . 3. cap. Pervenit . Now whereas this Praefacer relates it as of the same persons , it is farre otherwise in Gregory , for apparantly the relation in Gregory is concerning different persons , for thus it runnes , Pervenit ad me , &c. Relation is made unto mee , that certaine men of a perverse spirit have sowed amongst you some corrupt doctrine contrary to our holy faith : so as to forbid any worke to be done on the Sabbath day : these men we may well call the Preachers of Antichrist . Then he sets downe what shall be the practise of Antichrist at his comming , namely to command the Sabbath day and the Lords day both to be kept free from all works . And why the Lords day ? to wit , because he meanes to imitate Christ ; and therefore will conforme himselfe to the practise of Christians , in celebrating the Lords day ; his words are these ; Quia enim mori se & resurgere simulat , haberi in veneratione vult diem Dominicum ; that is , Because he counterfeits himselfe to die and rise againe , therefore he will have the Lords day to be had in veneration . Where by the way observe two things ; 1. The practise of Christians in Gregories dayes , to keep themselves from all worke on the Lords day . 2. That Antichrist would imitate Christ , as in pretending to dye and rise againe : so in commanding the Lords day to be kept holy . A shrewd evidence that both Gregory , and the whole Church in those dayes , were of opinion that the Lords day was of Christs institution ; which Antichrist perceiving would conforme thereto , the better to promote his owne counsailes . Now the reason why he would command the Jewes Sabbath to be observed also , was Quia populum Judaiz are compellet , ut exteriorem ritum revocet , & sibi Iudaeorum perfidiam subdat ; therefore coli vult Sabbatum . He will have the Iewes Sabbath kept also , compelling the people to Iudaize , and restoring the outward ceremonies of the Law , that so he may bring the Iewes in subjection unto him also . Then he makes mention of another relation ; Aliud quoque ad me perlatum est ; Another report was brought unto mee ; and what was that ? Vobis à perversis hominibus esse praedicatum , ut Dominico die nullus debeat lavari : That some perverse persons preach among you , that on the Lords day none ought to be washed . This is clearly another point , maintained by other persons , different from the former , which yet this Prefacer confounds into one . And marke it well , that none ought to be washed lavari , on the Lords day ; which this Author translates thus , No nor so much as wash upon the Sunday . What not so much as wash their hands or their face ? here indeed were strange superstition . I willingly professe I was not a little moved at this his Translation , nothing answerable to Gregories resolution , which is this ; If any desire to be washed pro luxuria & pro voluptate , that is , out of a luxurious disposition and for pleasure ; we doe not permit this to be done on any day . But if the bodies necessity require it , we doe not forbid this on the Lords day . Now I doe not find that any man useth to wash hands or face out of any luxurious disposition , neither doe I know in what sense the necessity of the body can require it . For the necessity of the body in this place , seems to me to be spoken in reference to the recovery of a mans health , requiring no time to be neglected . Hereupon I am verily perswaded , that by Lavari in Gregory , is to be understood a mans going into the Bath ; which may be done out of a luxurious disposition , and meerely for pleasure . Then againe , the necessity of the body may require it , and according to these different cases it is by Gregory both permitted on the Lords day , to wit , in case of necessity , and denyed on any day , in case it be done only to satisfie a mans lusts : And I find a great difference in the Latine phrase , betweene Lavare to wash , and Lavari to be washed , and that out of Varro his eight booke of the Latine tongue . For the active is of use , when a part only is washed , as it is rightly said , I wash my hands and my feet . But the passive is in use only when the whole body is washed , as in the Bath . Quare & in Balneis non rectè dicunt lavi , sed lavor . Wherefore in the Bathes it is not well said , I have washed , but I am washed . And accordingly runnes that in Juvenal , Sat. 2. Nec pueri credunt nisi qui nondum aere lavantur . The Scholiast interprets this of Infants , quia pueri non dant Balneaticum ; for the quadrant which was the usuall fee to bee paid of them that made use of the Bathes , was not exacted of such . Hence is that phrase , Mercede lavari , to goe into the Baths paying a fee ; and dum te quadrante lavatum , in Horace , to the same purpose . The second Section . BUt after in the darker times , as it is thought by some , Peter de Bruis , the founder of the Petrobrusians ( he was burnt for heresie 1 126. ) began to draw too deep on these lees of Judaisme , which here our Doctor intimates in the seventh Section , where he joynes the Petrobrusian with the Ebionites , who indeed were Jewish in this point . 2. And possibly from the remainders of this doctrine , Fulco a French Priest , and a notable hypocrite , as our King Richard compted him , lighted upon a new Sabbatarian speculation , which afterwards Eustachius , one of his associates , dispersed in England . I call it new , as well I may . For whereas Moses gave commandement to the Jewes , that they should sanctifie one day only in the week , viz. that seventh whereon God rested : They taught the people that the Christian Sabbath was to begin on Saturday at three of the clocke , and to continue till Sun-rising upon the Munday morning : During which latitude of time , it was not lawfull to doe any kind of worke what ever ; no not so much as bake bread on Saturday for the Sundayes eating ; to wash or dry linnen for the morrowes wearing . Yea , they had miracles in store , pretended to to be wrought on such as had not yeelded to their doctrine , thereby to countenance the superstitious , and confound the weake . And which was more than this , for the authority of their device , they had to shew a letter sent from God himselfe , and left prodigiously over the Altar in Saint Simeons Church in Golgotha : wherin the Sabbatarian dream was imposed forsooth upon all the world , on paine of diverse plagues , and terrible comminations , if it were not punctually observed . The letter is at large reported by Roger Hoveden ; and out of him , as I suppose , by Matthew Paris : who doe withall repeat the miracles , wherby this doctrine was confirmed . I adde no more but this , that could I either beleeve those miracles , which are there related : or saw I any now , like those to countenance the reviving of this strange opinion ( for now it is received and published ) I might perhaps perswade my selfe to entertain it . Exam. It seemes this Author is not of their opinion , who thinke those times wherein Peter de Bruis lived , about the yeare 1126. to have been darker times than the dayes of Gregory ; though some passe such censure on those times , accompting them times of darknesse , hee is more wise than to concurre in opinion with them ; and it is a part of his wisedome ( as it seemes ) to affect , that the world should take notice of so much , namely , that he puts it upon some only to censure those times , as times of darknesse Now who are those some ? not Papists I presume , but Protestants rather ; and what true Protestant can he name that thinkes otherwise ? we have cause to feare that too many for their advantage , can be content to veile themselves under the vizard of Protestants , when in heart they are Papists neither is it possible , ( I should thinke ) that any other but such , should thinke any better of those times , than as of times of darknesse . It is very likely , this Author is not of opinion , that the man of sinne is yet revealed , or any such time the Apostle prophecyeth of 2 Thess . 2. of giving men over to illusions to beleeve lyes , for not receiving the love of the truth . I much doubt whether he beleeves that Rome is the whore of Babylon , whereof Saint Iohn speaketh , Revel . 17. though he professeth of that whore of Babylon , that it is that City , which in his dayes did rule over the Kings of the earth : yet in that which he accounts light , he can be content to concurre with Calvin , in denying the morality of the fourth Commandement , as touching one day in seven to be sanctified unto the Lord. But whatsoever this Peter de Bruis was , whom he professeth to have drawne too deepe on the lees of Judaisme , hee avoucheth no testimony hereof , but only D. Prideaux his joyning the Petrobrusians with the Ebionites , Sect. 7. Now Hospinian professeth that which is directly contrary , of the Petrobrusians ; as whom he joynes with the Anabaptists , maintaining Festos dies omnes ad ceremonias Iudaeorum pertinere , & propterea nullos esse debere apud Christianos , quum ceremoniae veteris Testamenti omnes Christi adventu sint impletae , & ideo sublatae . Quorum etiam sententiae Anabaptistae hodie suffragari videntur . That all Holidayes belong to the ceremonies of the Iewes , and that therefore none such are to be observed by Christians , seeing all the ceremonies of the old Testament are fulfilled , and abrogated by the comming of Christ . And the Anabaptists now adayes seeme to be of the same opinion . In the third Tome of the Councels set forth by Binius , and 2. part , there is an enumeration of his opinions in five particulars , and that , as it seemes by the close , out of Petrus Cluniacensis ; not one of them is any thing a kin to those Sabbatarian fancies , which this Prefacer insists upon . Petrus Cluniacensis , as it seemes , was the man that most opposed this Petrus de Bruis . Against his errors he wrote a book in forme of an Epistle on these points . 1. Of the Baptisme of children . 2. Of the authority of the booke of the Acts of the Apostles . 3. Of the authority of the Epistles of Saint Paul. 4. Of the authority of the Church . 5. Of the authority of the old Testament . 6. Againe , of the baptisme of children . 7. Of Temples , Churches , and Altars . 8. Of the veneration of the holy Crosse . 9. Of the sacrifice of the Masse , and of the truth of Transubstantiation . 10. Of prayers for the deceased . 11. Of praising God by Hymnes and musicall instruments . Thus Bellarmine relates the heads of that discourse of his ; not any of which , for ought I perceive , savoureth of any such Sabbatarian fancie , as this Author driveth it unto . At length I got into my hands Bibliotheca Cluniacensis , and therein the writing of Petrus Cluniacensis against the Petrobrusians . Upon all which , one Andreas Puercetanus Turonensis , hath written certaine notes , wherein upon these words in the Preface Contra haereses Petri de Bruis , hee writes thus ; Of this Peter of Bruis who gave name to the Petrobrusian heretiques , no mention is found , neither in the historians , who write the story of those times , nor with them , who then , or a little after , contrived the Indices of haeresies and heresiarches . Alphonsus à Castro ( as I thinke ) was the first , who after this our Author , remembred him , lib. 3. 5. Baptisma . haeres . 5. and writes that he was a French man of the province of Narbon . Although Bernard the sonne of Guido writes that Pope Calixtus the second , in the yeare 1128. on the eight of the Ides of Iune held a Councell at Tolouse with Cardinals , Archbishops , Bishops and Abbats of the Province of Gothia , Gascony , Spaine , and hither Britany . In which Councell , amongst other things ordered there , all those haeretiques were damned and driven out of the Church , who counterfeiting a shew of religion , did condemne the Sacrament of the Lords body and blood , the Baptisme of children , and all Ecclesiasticall Orders , and the bands of lawfull marriages . All which heresies as invented by Peter Bruis , and propagated by Henry his successour , our Peter in this Treatise of his doth pursue . So that this whole story seemes very obscure ; and yet the two latter points mentioned by this Andreas , I doe not find to be any of the opinions laid to the charge of Peter Bruis by those that were contemporary with him . For Petrus Cluniacensis reduceth all his heresies ( as hee calls them ) but to these five heads . 1. He denyes that children before they come to the age of understanding can be saved by the Sacrament of Baptisme , and that anothers faith can profit him , who cannot use his owne ; because by their opinion , not another mans faith but his owne with Baptisme saveth him , the Lord professing , that whosoever shall beleeve , and bee baptized , hee shall be saved ; but whosoever will not beleeve shall be damned . 2. That there ought not to be any fabricke of Temples or Churches , that such as are made , ought to be throwne downe ; that holy places for prayers are not necessary for Christians , because as well in a Taverne as in the Church , as well in the Market-place , as in the Temple ; before an Altar , or before a stable God doth heare being called upon , and heareth them who are worthy . 3. He commands holy crosses to be broken in peeces and burned , because the representation of such an instrument , whereupon Christ was so direfully tortured , and cruelly slaine , is not worthy of any veneration or supplication ; but in revenge of Christs torments and death , to be disgraced with all manner of ignominy , and to be hewen in peeces with swords , and burnt with fire . 4. He doth not only deny the truth of the Lords body and blood daily , and continually to be offered in the Church by the Sacrament ; but determines it to be altogether nothing , and that it ought not to be offered unto God. 5. He mocks at the sacrifices , prayers , almes , and other good workes , which the faithfull that are living performe for the faithfull that are departed , and maintaines that they are nothing profitable to one that is dead . Now in all this I find nothing at all that savoureth of any Jewish opinion concerning the observation of the Sabbath . And more than that ; when I consider the matter of these Articles for the most part , and the course of those times to make worse of their opinions ( who spake or wrote against the superstitions of those times ) then there was just cause , I begin to suspect that this Peter of Bruis might be an honest man , and more orthodox than they who procured his death . And is it not wonderous strange , that none of the Historians of those times should make any mention of him ? And that may be the reason , why we finde no mention at all made of him in the Booke of Acts and Monuments . And Philip Mornay in his mysterium iniquitatis , makes an apologie for this Peter de Bruis , as being a pious man , and thereupon hated , and finally martyred by the Papists . 2. Of any Sabbatarian speculation ( as this Prefacer calleth it ) that Fulco the French Priest lighted on , this Author gives no evidence . For as for Roger Hoveden , I doe not finde , that he attributes any such unto him . He writes much in his commendation , as that The Lord magnified him in the sight of Kings , and gave him power to give sight to the blind , to cure the lame , the blind , and others of their diseases . That Harlots and Usurers , were by his preaching taken off from their lewd courses . That hee foretold the Kings of France and England , that except they gave over their hostility the sooner , one of them should shortly dye of an evill death . But of any Sabbatarian speculation hee was addicted unto I finde no mention . It is true , King Richard sometime called him simply Hypocrite , not notable Hypocrite , as this Author expresseth it , affecting rather to speake with a full mouth , than according unto plaine truth . And is it much if Kings take liberty to call men as they think good , especially when they are provoked by them , as King Richard was by this Priest , as appeares by the story which is well worth the relating , to observe both the present wit of that King , and the liberty of Priests with Princes in telling them their faults in those dayes of yore . For on a day that Priest Fulco came to King Richard , and in very bold manner spake to him thus : I tell thee O King as from Almighty God , that thou make speed to bestow in marriage those three wretched daughters , that thou hast , lest some worse thing befall thee . Thou Hypocrite , quoth the King , thou lyest against thine owne head , for I have no daughter at all . Truly I doe not lye , quoth the Priest , for as I said , thou hast three wicked daughters , one of them is Pride , another Covetousnesse , the third Luxury . When the King heard this , he called his Earles and Barons that were about him , and said , Heare the admonition of this hypocrite , who saith I have three wicked daughters , and commands me to marry them . Therefore I bestow my Pride upon the proud Templers ; my Covetousnesse upon the Monkes of the Cistercian Order ; and my Luxury upon the Prelates of the Churches . Who though they professed single life , yet as Mr. Moulin observes in a like case of popish Priests , did not professe continencie , they might be luxurious enough , and that not only in wayes naturall , but in wayes unnaturall also . This was a biting answer of the King , which the Historian no way liked , and therefore he cryes out in a poeticall straine , O nimis indignum miseris inferre cachinnum . But throughout no mention at all of any Sabbatarian speculation that Fulco was possessed with . Indeed of Eustachius , who was one of his followers , we reade afterwards , fol. 457. p. 2. what wonderous workes were wrought by him , and what were the effects of his preaching among them , namely , that In London and divers other places in England , they would no more presume to make the Lords dayes their market dayes . And that in every Church there should be a lampe , or some light burning continually before the Lords body ; and that Citizens and others would have an Almes vessell upon their table , to lay aside therein some provision for the poore . And that hereupon the Devill raised up against him some Ministers of iniquity , who said unto him , It is not lawfull for thee to put thy sithe into anothers harvest ; to whom he answered , The harvest is great , but the labourers are few . Therefore the foresaid Abbat being thus rebuked by the ministers of Satan , hee would no longer trouble the Prelats of England with his preaching , but returned unto his owne home in Normandy from whence hee came . Seven leaves after this , we find in the same Author , to wit , fol. 466. p. 2. That this Abbat of Flay returned into England , and preaching the Word of God from City to Citie , forbade all to make the Lords dayes their market dayes . For he said that this Commandement for observation of the Lords day came from heaven . So that this speculation of his was dominicall rather than Sabbatarian . And the mandate concerning this , is there set downe at large , pretended to have come from Heaven to Jerusalem , and to have been found on the Altar of Saint Simeon in Golgotha ; which whether it were feigned by him , or by others , and received by him on the faith of others , the Author specifies not . But at the end thereof he shewes how that this Predicant comming to York , was there honourably entertained by the Archbishop , and Clergie , and whole people of that Citie ; and albeit these things , you will say , were acted in times of darknesse ; yet this Prefacer seemes to be of another opinion , though little pleased with Eustachius his Sabbatarian speculation . Here alone is mention made of the bounds he set to the observation of the Lords day , namely , that it was to continue from Saturday three of the clock in the afternoone , untill the Sun-rising on Munday , in which time he would have them doe nothing but that which was good , and if they did , to amend their errors by repentance . A very reasonable motion in my judgement ; and if he had extended it to all the dayes of the weeke , yea , and houres too , I see no cause why for this hee should be censured either as an hypocrite , or heretique . But as for the strictnesse of observation here mentioned , as namely , That during the foresaid time , it was not lawfull to doe any kind of work what ever , no not so much as to bake bread for the Sundayes eating ; to wash or dry linnen for the morrowes wearing . I finde no such thing prescribed by Eustachius , in the relation made by Roger Hoveden ; and if Parisiensis hath any such , surely hee tooke it not out of Roger Hoveden ; from whom yet this Prefacer affirmes he tooke that which he writes hereof . Nay it is directly contradictory to the Tenet of Eustachius , as who determineth the observation of the Lords day to begin at three of the clock in the afternoone of the Eve preceding , in which time is found space both to bake bread for the Sundayes eating , and to wash or dry linnen for the morrowes wearing , if the weather hinder not . And as for the extension of the dominicall observation thus farre , in respect of the bounds thereof ; I find no other doctrine preached by Eustachius , than by the Lawes of the Kings who governed this Land , was ordained long before , even before the conquest . For not only King Ina commanded , That no man lay or spirituall , free or bond , should labour on the Sunday : and Edward the elder with Gythrum the Dane , made a law against all labour , buying and selling upon the Sabbath . Item , for no execution to be done on the Sunday : but amongst King Edgars lawes , one was , That the Sunday should be kept holy from Saturday at noone , till Munday in the morning . King Canutus also commanded celebration of the Sabbath from Saturday at noone , till Munday morning , forbidding markets , huntings , labours , and Court-keeping's during the said space . And it seemes to be the generall practise of Christendome to allow ( or command rather ) a preparation for the sanctifying of the Lords day ; as appeares by the observation of Evening prayers , the day before , warning whereunto is usually given at three of the clocke , by the ringing of a bell , or as in some places especially in the winter season , an houre sooner , and schollars accordingly give up schoole , and present themselves at Evening prayer . And we commonly account Saturday to be halfe holiday , and warning thereof is usually given at noone by chiming the bells . And whereas we reade Exod. 31. 15. Six dayes shalt thou doe thy worke , and the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schindler renders it Sabbathum Sabbathuli , and interprets it thus ; Sabbathum is from evening to evening , Sabbathulum is that which of the profane day is added as a little Sabbath . And as for the strict abstinence from dressing of meats on Saturday , which this Author imputes to Eustachius as his doctrine , but without all ground that I know : we are so farre from any such Sabbatarian speculation , that none of us ( in my knowledge ) doe think it unlawful to dresse meats on the Lords day . And wheras the Prefacer addes that they had miracles in store pretended to be wrought on such as had not yeelded to their doctrine , thereby to countenance the superstitious and confound the weaks . What one of an hundred in reading this would not imagine , that Eustachius wrought these miracles for the countenancing of his former strictnesse : whereas yet on the contrary , neither doth it appeare , that he taught or obtruded upon them any such strictnesse , preaching onely against marketting on the Lords day . Neither were those strange accidents which here are called miracles , any miracles wrought by him : But the Monke , Roger of Hoveden writes , That the Lord Iesus Christ , whom wee must obey rather than men ; who by his Nativity , Resurrection , and Advent , and sending the Holy Ghost upon his Disciples , did advance this day , which we call the Lords day , and dedicated ( as ) most celebrious ; shewed miracles of his power , upon some transgressors of the Lords day in this manner . On a certaine Saturday after three of clocke , a certaine Carpenter of Beverlac , as he was making a woodden peg , contrary to the wholesome admonitions of his wife , fell to the ground , taken with a palsie . The like story followeth of a woman , which this Author , according to the Monks phrase , is content to call Miracles . Now when we heare of as strange a thing as this to have fallen out not long since in Bedfordshire ; as namely , a match at Foot-ball , being appointed on the Lords day in the afternoone ; while two were in the Belfrey , and one of them tolling a bell to call the company together , there was heard a clap of thunder and lightning , seene by some sitting in the Church-porch , as it came thorow a darke lane towards the Church , and flasht in their faces who sate in the Church-porch , and scared them ; thence it went into the Church , and turning into the Belfery , tript up his heeles who was tolling the bell , and struck him starke dead ; and the other with him blasted in such manner , that shortly after he dyed ; we doe not call this a miracle , though we count it a remarkable judgement of God , and such as deserves to be considered , and seriously laid unto heart by all , to admonish them to take heed , that they be not found in like manner profaners of the Lords day . In like sort when upon fresh relation we heare of the like sport at Foot-ball on the Lords day , at a place called Tidworth , after Evening prayer in the Church-yard , and that therein one had his legge broken , which thereupon gangrened , so that forthwith he died thereof ; we doe not call this a miracle ; only it calls to our mind that of the Prophet , The Lord hath so done his marvellous works , that they ought to be had in remembrance . And we find that such like judgements have been observed by Christian Emperours , thereupon moved more strictly to give in charge the observation of the Lords day , as Ludovicus Pius by name , as thus , Didicimus quosdam in hoc die opera ruralia exercētes fulmine interemptos , quosdam artuum contractione multatos , quosdam visibili igne absumptos , subito in cinerē resolutos , poenaliter occubuisse . Proinde necesse est , ut primum Sacerdotes , Reges , & Principes , cunctique fideles huic diei debitam observationem atque reverentiam devotissimè exhibeant ; We have knowne some busied in workes of husbandry on this day , to have beene slaine with lightning , some punished with the contraction of their limbes , some with visible fire consumed , on a sudden turned into ashes , and so to have perished , as by way of punishment . Wherefore it is a necessary duty that in the first place Priests , then Kings , Princes , and all faithfull persons , most devoutly exhibite due observation and reverence unto this day . The other miracles mentioned by the Monke are of another nature ; as of a cake bak't on the hearth on Saturday after three a clocke in the afternoone , and how that part of it reserved to the morning , and being then broken , blood came out of it , and another of the like nature ; and two more . I say , these are of Roger Hovedens relation , not of Eustachius his preaching ; whom the Monke relates to have been in great esteeme of the Clergie in those dayes , and to have prevailed much with many of the people , though for the generall he could not bring them off from their marketing on the Lords day . Yet what are these to be talkt of in comparison to those which are comprised in two bookes of miracles , written by Cluniacensis ? and albeit those times may be accounted times of darknesse , in comparison of ages fore-going , yet this Prefacer is ready to make answer , that that is but the opinion of some . But whereas hee saith , That this strange opinion is now revived and published ; first I desire to know his meaning . For as for a preparation to the Sabbath , and that to begin from about three a clock in the afternoone , the whole Kingdome observes it ; as for the strict observation thereof , here mentioned , I have shewed that Eustachius speakes of no such thing . If hee did , what is that to those who suffer for standing for the strict observation of the Sabbath , against those who would have the Lords day , at least in part to be a day of sports and pastimes ? Can he shew this to be their opinion ? If he can , why doth he not ? And if from three a clock on Saturday in the afternoone , people doe prepare for the Lords day , and abstaine from such workes , dispatching both their baking bread , and other works in the morning , what danger or detriment is hereby likely to arise either to our faith or manners ? What danger either to Prince , Church , or State ? The third Section . BUt to proceed . Immediately upon the Reformation of Religion in these Westerne parts , the Controversie brake out a fresh ; though in another manner than before it did . For there were some , of whom Calvin speakes , who would have had all dayes alike , all equally to be regarded ; ( he means the Anabaptists , as I take it ) and reckoned that the Lords day , as the Church continued it , was a Jewish ceremony . Affirming it to crosse the doctrine of Saint Paul , who in the text before remembred , and in the fourteenth to the Romans did seeme to them to cry downe all such difference of dayes and times as the Church retained . To meet which vaine and peccant humour , Calvin was faine to bend his forces , declaring how the Church might lawfully retaine set times for Gods service , without infringing any of Saint Pauls commandements . But on the other side , as commonly the excesse is more exorbitant than the defect ; there wanted not some others , who thought they could not honour the Lords day sufficiently , unlesse they did affix as great a sanctitie unto it , as the Jewes did unto their Sabbath . So that the change seemed to be onely of the day ; the superstition still remaining no lesse Jewish than before it was . These taught , as now some doe , moralem esse unius diei observationem in hebdomada , the keeping holy to the Lord one day in seven , to bee the morall part of the fourth Commandement : which doctrine what else is it ( so he proceeds , as here the Doctor so repeats it in his third section ) then in contempt of the Jews to change the day ; and to affix a greater sanctity to the day , than those ever did . As for himselfe , so farre was he from favouring any such wayward fancie , that as Iohn Barklay makes report , he had a consultation once , de transferenda solennitate Dominica in feriam quintam , to alter the Lords day from Sunday to Thursday . How true this is , I cannot say . But sure it is that Calvin tooke the Lords day to be an ecclesiasticall and humane constitution only , Quem veteres in locum Sabbati subrogarunt , appointed by our Ancestors to supply the place of the Jewish Sabbath , and ( as our Doctor tells us from him in his seventh section , ) as alterable by the Church at this present time , as first it was , when from Saturday they translated it unto the Sunday . So that we see , that Calvin here resolves upon three Conclusions . First , that the keeping holy one day in seven , is not the morall part of the fourth Commandement . Secondly , that the day was changed from the last day of the weeke unto the first by this authority of the Church , and not by any divine Ordinance : And thirdly , that the day is yet alterable by the Church , as at first it was . Exam. Thus at length this Prefacer observes , that look upon what Scripture passages some did contend the Jewish Sabbath to be ceremoniall , and accordingly to be abrogated by the Death and Resurrection of Christ : Upon the very same grounds others contended against the observation of all Holy dayes , even of the Lords day also , as if that were Jewish . This is the course of the Anabaptists , unto whom Wallaeus addes the Socinians ; and Hospinian the Petrobrusians . By what authoritie the Lords day was introduced , Calvin disputes not . He saith , Dominicum diem veteres in locum Sabbati substituerunt ; The Ancients brought the Lords day into the place of the Sabbath , and that the day the Apostle prescribed to the Corinthians , wherein they should lay apart something for the relieving of the Saints at Ierusalem , was the day quo sacros conventus agebant , whereon they kept their holy meetings . And that which moved the Apostles to change the Sabbath to the Lords day , he shewes both in his institutions thus ; for seeing in the Lords Resurrection is ( found ) the end and fulfilling of the true rest , which the old Sabbath shadowed ; by that very day , which set an end to those shadowes , Christians are admonished not to stick to the shadowing ceremony ; and upon the Epistle to the Corinthians in these words , Electus autem potissimum dies Dominicus , quod Resurrectio domini finem legis umbris attulit ; The Lords Day was chiefely chosen , because the Lords Resurrection did set an end to the shadowes of the Law. And in the words immediately preceding he expressely professeth that this change was made by the Apostles , though not so soone in his opinion , as Chrysostome thought ; who interprets that , the first day of the weeke , of the Lords Day . And Cyrill long agoe upon consideration of our Saviours apparitions on that day , and then againe the eighth day after , makes bold to conclude , that Iure igitur sanctae congregationes die octavo in Ecclesiis fiunt , By right therefore holy assemblies on the eighth day are made in the Churches . 2 Observe by the way this authors spirit , he accompts it more exorbitant to thinke , that the observation of the Lords Day is prescribed unto us by Divine authority , or the religious observation of one day in seven , then to maintaine that none at all is to be set apart to religious worship by Divine authority . And to this purpose he premiseth a generall rule , that commonly the excesse is more exorbitant then the defect ; yet I never heard , that prodigality was censured as worse then covetousnesse , in opposition to liberality ; or rashnesse , accompted worse then cowardlinesse , in opposition to fortitude : or superstition worse then prophanenesse , in opposition to true Religion . As for the sanctity of the day in Calvins phrase , which this Author calls Sanctity affixed to the day ; shall I say this Prefacer understands it not ? it is incredible ; more likely he is to pervert Calvins plaine meaning ; not out of excesse in the way of superstition , but out of a lesse exorbitant defect . For the sanctity of the day , in Calvins language is , when Religione quadam feriando , mysteria olim comcommendata recolere se somniabant , by resting in a religious manner they thought as it were dreaming , that they observed certaine mysteries of old recommended unto them . As appeares in his sect . 33. Of the 8. Chap. Of his second booke of institutions ; and such indeed was the sanctity of the day in the Jewish observation thereof . This religion , this holinesse Calvin will have to be at an end ; and that the Apostle Gal. 1. and Coloss . 2. disputed against them who would have that holinesse , that religion to continue still : not against them , who will have one day in the weeke set apart , thereon to rest from manuall workes , as they are avocations from holy studies and meditations . And in the former case , he doth not say , as this author in a mincing manner feynes him to say , to wit , that So the change seemed to be only of the day ; but in plaine termes , that this were no other then to change the day , and that in contumely of the Iewes ; siquidem manet nobis etiamnum par mysterii in diebus significatio , quae apud Iudaeos locum habebat , if so be there yet remaines with us a mysterious signification equally in the daies , such as had place amongst the Iewes . Now this caution nothing concernes any of our protestant Divines , who mainteine the observation of one day in seven as necessary , in resting from manuall workes , onely as they are impediments to the service of God. Nay that one day in seven was observed by the Jewes for any mysterious signification conteyned therein , or by the Patriarchs either , or by Adam himselfe , in whose dayes even from the first , the seventh day was sanctified , that is , set apart for the service of God , in the opinion of Calvin , to this day , I never heard or read . This latter clause in Calvin , which containes the condition , whereupon this censure of his passeth upon those that so stand for the observation of one day in seven , this Prefacer slily concealeth ; though Calvins censure be not passed absolutely , but merely upon this condition . Thus indeed to stand for the necessary observation of one day in seven , namely , as conteyning some mysterious signification , were to exceede the Iewes in a grosse and carnall superstition of a Sabbatisme . As touching the observation of some time set a part for Gods holy worship , and service , Calvin professeth that the same necessity lieth upon us Christians , for reliefe whereof the Lord appointed the Sabbath to the Iewes , and that it pleased our most provident and tender Father to provide for our necessity , no lesse then for the necessity of the Iewes . Now it is apparent that God commanded the Jewes to set one day in seven apart for the service of God , and doth it not manifestly follow herehence , that the Lord would have us also set apart one day of the weeke for his service ? And Calvin concludes that Section thus , Why then doe we not obey that reason , which we see to be imposed upon us by the will of God ? And therefore Wallaeus saith that Calvin delivered not these words , whereupon this Prefacer grateth so much , against his own Colleagues or fellowes in the reformation , with whom he never contended in this argument , but against certaine Papists & schoolemen , who thought , they had provided sufficiently for themselves , for Christian liberty , and for the edification of the Church ; by teaching that the taxation of the seventh day as ceremoniall was abolished , & yet that one day in seven , and by name the Lords Day , was to be observed , after such a manner , and to such an end , as the Jewes observed their Sabbath : by which Doctrine , way was opened to superstition in this dayes observation . His words are plainely directed against such when he saith ; Thus vanish the toyes of false Prophets , who possessed the people in former times with a Iewish opinion . And againe , But that is no other thing then in contempt of the Jewes to change the day , and in mind to retaine the same sanctity of the day : if so be there remaines unto us , ( to wit by their opinion ) an equall mysterious signification of dayes , to that which had place among the Jewes . Now saith Wallaeus , This agrees not to be spoken of any of the reformed , but of Sophisters and Papists , who urge new mysteries , and new significations , and holinesses in their holy daies , as it is well known . Bellarmine lib. 3. cap. 10. of the veneration of Saints writes against our Divines , that the feasts of Christians are kept , not only in respect of order and policy , but also by reason of a mystery ; and that holydays are truly more holy and sacred then other dayes , and a certaine part of Divine worship . This Prefacer is content to make use of Iohn Barclayes report concerning Calvin , namely that he had a consultation once de transferenda solennitate dominica in feriam quintam ; of translating the dominicall solemnity unto the Thursday . Had it beene unto Friday , which is the Turkes festivall , then it would have wondrously well served Raynolds his turne in his Calvinoturcismus . For it concerned that author to inquire diligently of all Calvins courses , that stood any way in conformity with the courses of the Turkes : neither doe I thinke there could be devised any more remarkable then this . How true this is this Prefacer cannot say , but whether he doth not licke his lips at it I know not . But it is apparent , he would have the Church endued with such authority , as to change the solemnity of the Lords Day , to any day in the weeke , and consequently even to Friday ; and I doe not doubt but pretence of reason might be devised for it by politique heads , as namely , to hold the Turkes in better correspondency unto Christianity . Now if Calvin had at any time a consultation hereabouts ( which cannot be understood of Calvins single and proper consultation with himselfe ; for then how could the relator be privy to it without revelation ; and we commonly say , that three may keepe counsaile when two be away ) surely there were many that could give testimony hereof , to wit as many , as whose heads he used in this consultation . And who would not expect , that some one of these at least , should be produced to testifie so much either by word or writing ? As for Barcley , he hath his name ab ursae ungula , from the claw of a Beare ; give we him leave to bee a biter , a tearer . His father was a man of some note and learning , and one that had the opinion to deserve well of Kings by his booke Contrá monarch machos ; and thereby he endeared himselfe to King Iames , being also a Scotchman . But King Iames might thinke better of him then there was cause , all things considered . For he maintaines , that in two cases Kings may cease to be Kings , and to this acknowledgement he finds himselfe mastered in part by a rule of the civill Law , ( and he was a Civilian ) which is this , Servus habitus proderelicto may choose a new Father . At the first reading I wondered at the Doctrine it selfe , being of an harsh accent , and dangerous consequence ; and much more in consideration of the reason given , which by interpretation and accommodation may draw a very long tayle after it . And it may seeme strange , that none have taken any paynes either to refute it , or cleere it , I meane in publique . Yet I speake it onely in reference to the compasse of mine owne reading . In private it may be some have dealt upon it , and my selfe in particular , when I dealt in my Sermons upon the thirteenth to the Romans . I have been often urged to set forth those Meditations of mine and to make them publike ; but I have alwayes resisted the motion , they being but homely Sermons , accommodated to a Countrey auditory , neither doe I finde my selfe that way fitted for a better audience ; I can take some paynes in writing controversies , but I cannot take paynes in making a Sermon , and when I have taken most , I finde I have lesse edified my people , though perhaps better pleased my selfe . Yet having not long since understood of a Court distinction of Puritans ; namely that some of them are good men , onely they cannot conforme to the ceremonies of the Church ; but other there are , who though they doe conforme , yet are antimonarchicall Puritans : This consideration hath taken a deepe impression in me , and brought me to debate with my selfe , whether it were not fit to publish those poore Meditations of mine , if for nothing else , yet to vindicate our reputation , who at the pleasures of too many are oppressed in the World ; and to represent to publique view , Our Countrey faith concerning Monarchies . For if we be reputed antimonarchicall , no mervaile if some course be taken sooner or later to roote us out . And this I might make a Prodromus to a greater worke , in answer to a booke entitled Deus & Rex , a pestilent piece of worke , and as it is thought written by one barefoote a Jesuite , conteyning a refutation of a certaine book of one of our divines inscribed God and the King written by Doctor Mockest , a booke so well pleasing to King James , that as we have heard , his Majesty thought fit that children should be catechized in it . This being afterwards translated into Latine by Doctor Harris , now Warden of the Colledge by Winchester , hath beene now many yeares agoe , answered by a Papist who conceales his name , and that in a very unhappy manner . And a wonder of wonders it may seeme , that so vile a piece hath passed so long unanswered ; especially considering that heretofore great Bishops chaplens were wont to bee imployed in answering Papists , and this was the ordinary way of their preferment . I confesse there are certaine mysteries therein , which perhaps are as scarre-crowes to deterre men from taking Pen in hand to refute it . For the author of this , would beare the World in hand , that hee who wrote the booke intituled God and the King , and was a Puritan ; and that none but Puritans doe stand for the absolutenesse of Kings in such sort as it is there maintained . And that it is merely a plot to ruinate monarches , by advancing their absolutenesse so high ; dealing with them herein , as Hercules did with Antaeus ; for observing that as often as he threw him to the ground , he rose up with greater strength , for the earth being his mother , as often as he fell into her bosome she inspired new vigour and spirit into him ; therefore he would throw him down no more , but lifting him up from the Earth into the Aire , there hee held him betweene his armes , untill he had crusht his breath out of his body , and so made an end of him . In like sort , it is there said , that Puritans finde it their onely meanes to ruine monarches , by advancing their absolutnesse in so unreasonable a manner : that when the people shall understand it aright , they will bee so provoked hereby , that they will streyne the uttermost of their power to roote out all Monarchies . Neverthelesse all this is but a squib , making a great noyse but doing no hurt ; yet sufficient to scare any man in these times , considering how Funestous a condition it is , to come under the shadow of the very name of Puritan . And the Papists , and all that are popishly affected rejoyce in this , as in nothing more . Forsooth Hoc Ithacus velit & magno mercentur Atreidae . But see my unfortunate condition ; after I had resolved to make it my next worke to labour in this argument : and after I had dispatched my first worke of pleading for the supreame absolutnesse of God in Heaven ; in the next place to try my strength what I could say for the secondary absolutenesse of Kings and Monarches here on Earth ; I am sodenly driven to intermit all other businesses formerly in hand , and to travaile in a new argument , and to strengthen my selfe against the lightnings and thunders , that may breake over our heads we know not how soone ; for wee see examples before our eyes of sufferings in this kind , and how soone our owne turne may come to suffer in the same kinde it is uncertaine unto us . Therefore to returne to Iohn Barcley : wee have heard that his father before his death commended him to the Patronage of King Iames , who accordingly had him attending in his Court somewhile with intent to preserre him : untill on a sodaine his minde was changed , having receaved intelligence , that this Gentleman playd false with him , living in his Court but as an espie and intelligencer , to discover what he could of his Majesties affayres unto Queene mother of France ; which mooved King Iames ever after , and that most justly , to abominate him . Now such a one , if he could not proove true and loyall unto his naturall Prince , can it bee expected , hee being of a popish spirit , should carry himselfe truely and honestly towards Iohn Calvin ? But sure it is ( in this Prefacers judgement ) that Calvin tooke the Lords Day to be an Ecclesiasticall and humane constitution , only appointed by our Ancestors to supply the place of the Iewish Sabbath , and as our Doctor tells us alterable by the Church at this present time as first it was , when from the Saturday they translated it unto the Sunday . For proofe here of this Prefacer alleageth nothing but that out of Calvin , where he saith , Veteres subrogarunt diem dominicum in locum Sabbati ; The Ancients subrogated the Lords Day in place of the Sabbath : But he takes no notice of that which immediately followes in Calvin ; as a reason of the former thus ; For whereas in the Lords Resurrection is found the end , and accomplishment of the true rest , which the ancient Sabbath shaddowed , by the very day which set an end to shadowes , Christians are admonished not to stick unto the shadowing ceremonie . Where observe , First , as touching the persons noted by Veteres the Ancients , first ; and then by Christiani Christians . Are not these the Apostles as much as any other ? and they in the first place , as wee best knew what that was , which did set an end to shadowes ; and accordingly to give notice of the pregnant signification of the Day of the Lords Resurrection ? and therefore , 1 Cor. 16. 2. Hee doth intirely referre this to the Apostles , as whom he confesseth , constrayned by the Iewish superstition to have abrogated the Sabbath , and in the place thereof ordeyned the Lords Day . Secondly observe that the accomplishment of that which was signified by the Jewish Sabbath he ascribes to the Resurrection . And Doctor Andrewes Bishop of Winchester in his speech delivered in the Starre Chamber in the case of Traske professeth that , It hath ever beene the Churches doctrine that Christ made an end of all Sabbaths , by his Sabbath in the grave . That Sabbath ( saith he ) was the last of them . And that Christs Resurrection brought with it a new Creation , and a new Creation requires a new Sabbath . And hee alleageth Austin Ep. 119. saying , The Lords Day was declared to Christians by Christ his Resurrection , and from thence began to have its festivity . But that at this time Calvin should thinke it alterable by the Church , no colour of proofe is brought ; and most unreasonable it is , for any to conceave the Sabbath to be as alterable now , as in the Apostles dayes it was , when from the Saturday they translated it unto the Sunday . For that alteration depended upon a second Creation , as both Bishop Andrewes observes , and that out of Athanasius de Sabbato & circumcision● . And Bishop Lakes was of the same opinion , as his discourse in Manuscript yet to be seene doth manifest . So that unlesse this Prefacer can devise a third Creation , and maintaine withall the rest on the Lords Day to bee as ceremoniall , as the Jewes rest on the seventh Day was , there is no colour , why the Christian Sabbath on the Lords Day , should bee as alterable now , as the day of the Jewish Sabbath was . As for the 3. conclusions which hee saith Calvin resolves upon ; the first whereof hee saith to be this , that one day in seven is not the morall part of the fourth Commandement , I say , Calvin avoucheth no such thing ; and Wallaeus shewes , that generally the friends of Calvin maintained the contrary ; between whom neverthelesse and Calvin it was never known that there was any contention herabouts . And already I have shewed how unshamefastly this Prefacer abuseth Calvin in alledging one halfe of his sentence , and leaving the other part quite out , so making Calvin to deliver that absolutely , which he affirmes onely conditionally . The second resolution which he obtrudes upon Calvin , is , that the day was changed from the last day of the weeke to the first , by the authority of the Church , and not by any divine ordinance . It is true , Calvin sayth not , that the day was changed by divine ordinance , neither doth he say that it was changed by the authority of the Church ; but in plaine termes professeth that the Apostles changed it in one place ; and that admonition was given for the change of it , by the consideration of the Day of Christs Resurrection in another , to wit Institut . lib. 2. cap. 8. Sect. 36. Now let every sober conscience consider , whether that day which was first ordained by authority Divine , the apostles would alter by lesse authority , then authority Divine ; especially considering that Christs redemption of the World , is the restauration of the World ; which is as a new Creation ; and as the Lord rested the seventh day from the workes of Creation ; so the day of Christs Resurrection , was the day of his rest from the worke of redemption ; so that still the day of the Lords rest is the day of our rest ; not indeed the day of the Lord our Creators rest , that ceasing as being ceremoniall , as before hath beene shewed out of Doctor Andrewes ; but the day of the Lord our Redeemers rest , which brought with it a new Creation , is now the day of our rest . And who was nearer or dearer unto Calvin then Beza ? whose words upon Revel . 1 , 10. are to this effect , He calls that the Lords Day , which Paul calls the first of the Sabbaths 1 Cor. 16. 2. & Acts 20. 7. on which day it appeares that even then were made the more frequent assemblies by Christians , like as the Iewes came together in their Synagogues on the Sabbath Day ; wherby it may appeare that the fourth precept of sanctifying the seventh day , as touching the day of the Sabbath and legall rites , was ceremoniall ; but as touching the worship of God , is of the morall Law , unalterable , and perpetually to continue in this life . And that day of the Sabbath continued in force from the creation of the World , to the day of Christs Resurrection , which being as it were another Creation of another spirituall World ( as the Prophets speake ) then for the Sabbath of the former world or seventh day , was assumed the first day of this new World ; the holy Ghost without doubt dictating thus much to the Apostles . As for the third & last resolutiō which he pins upon Calvins sleeve , namely that the day of rest to be sanctified to the Lord , is yet alterable by the church as at first it was ; neither that first alteration is by Calvin sayd to be made by the church , but expressely by the apostles ; & they admonished hereof by the day of Christs resurrection ; and Beza professeth that our Christian assemblies on the Lords Day are of Apostolicall and Divine tradition . And observe I pray how Bishop Andrewes pleades for Episcopall authority , as by Divine right , in his answer to the first Epistle of Peter Moulin . An est apostolicum factum aliquod , jure non apostolico ? Apostolico autem , id est , ut ego interpretor , Divino . Nec enim aliquid ab apostolis factum , non dictante hoe iis spiritu Sancto & Divino . Is there any fact of the Apostles , by right not apostolicall ? But by apostolicall , that is ( as I interpret it ) by Divine . For neither was there any thing done by the Apostles , which the holy and divine Spirit did not dictate unto them . Shall this be of force for the institution of Bishops , and shall it not be of force for the institution of the Lords Day , as by Divine right ? But put the case it were so in every particular of Calvin , as this Prefacer avoucheth ; how comes it about that our adversaries practise to choake us with the authority of Calvin ? shall we beurged to yield to the authority of Calvin , who are reproched usually as Calvinists and so nicknamed ? In my time of being in the University , we heard by credible relation , how in one of the Colleges , questions were set up to be disputed Contrà Ioannem Calvinum ; and that disputations of that nature were sometimes concluded in this manner , Relinquamus Calvinum in hisce faecibus ; and we commonly say , there is no smoake without some fire . No longer agoe then at the act in Oxford , last save one , Anno 1634. I heard Calvinists reckoned up amongst Papists , Pelagians , Arminians , Puritans , as sectaries at least , if not as Heretiques , by him that preached the act Sermon on the Lords Day in the afternoone ; and is it fit , that we should be pregravated by the opinion of Calvin , a man whose memory seemes to be hated by men of this Prefacers spirit , so as few men more ? The fourth Section . NEither was hee the onely one , that hath so determined . For , for the first , that to keepe holy one day of seven , is not the morall part of the fourth Commandement , our Doctor hath delivered in the third section , that not Tostatus onely , but even Aquinas , and with him all the schoolemen have decreed upon it . Nor was there any that opposed it in the schooles of Rome , that I have met with , till Catarinus tooke up Armes against Tostatus : affirming , but with ill successe , that the Commandement of the Sabbath was imposed on Adam in the first cradle of the World , there where the Lord is sayd to blesse the seventh Day , and to sanctifie it . 2 As for the Protestant schooles , besides what is affirmed by Calvin , and seconded by the Doctor in this following discourse , this seemes to be the judgement of the Divines in the low Countries . Franciscus Gomarus , one knowne sufficiently for his undertakings against Arminians published , An. 1628. a little treatise about the originall of the Sabbath , and therein principally canvased these two questions . First whether the Sabbath were ordained by God immediately upon the Creation of the World ? Then whether all Christians are obliged by the fourth Commandement , alwayes to set a part one day in seven to Gods holy worship ? both which he determines negatively . And Doctor Rivet one of the foure professors in Leyden , although he differs in the first , yet in the second , which doth most concerne us Christians , they agree together : affirming also joyntly that the appointing of the Lords Day for Gods publique service , was neither done by God himselfe , nor by his Apostles , but by the authority of the Church ? For seconds , Gomarus brings in Vatablus , and Wolfgangus Musculus ; and Rivet voucheth the authority of our Doctor here . For so Gomarus , in the assertion and defense of the first opinion against this Rivet . De quibus etiam cl . & doctiss . Doctor Prideaux in oratione de Sabbato consensionem extare , eodem judicio ( by Rivets information ) libenter intelleximus . I will adde one thing onely , which is briefely this . The Hollanders when they discovered Fretum le Morire An. 1615. though they observed a most exact accompt of their time at Sea ; yet at their comming home they found , comparing their accompt with theirs in Holland , that they had lost a day ; that which was Sunday to the one , being Munday to the other . Which of necessity must happen as it is calculated by Geographers , to those that compasse the World from West to East , as contrary , they had got a day , had they sayled it Eastward . And what should these people doe when they were returned ? if they must sanctifie precisely one day in seven , they must have sanctified a day a part from their to her Countreymen , and had a Sabbath by themselves ; or to comply with with others must have broken the morall Law , which must for no respects be violated . See more hereof at large in Carpenters Geogr. p. 237. Exam. That Calvin hath any where so determined this Prefacer hath not prooved , but shamefully dismembred him , thereby to make him to deliver something absolutly which he delivers onely conditionally , and that in opposition unto Papists , who will have the Lords Day to be kept not onely for order and policy sake but by reason of some mystery ; and this Calvin professeth to be Jewish . Aquinas his words are these , Habere aliquod tempus deputatum ad vacandum Divinis , cadit sub praecepto morali : sed in quantum in hoc praecepto determinatur speciale tempus in signum creationis Mundi , sic est praeceptum ceremoniale . To have some time deputed ( wherein ) to rest for . things Divine , falls under the morall precept . But for as much as in this precept is determined a speciall time in signe of the Creation of the World , so it is a praecept ceremoniall . Where I doe observe first , that this ceremoniality is apparently ascribed to the seventh day , and that considered as a signe of the Creation , and not to one day in seven . And this indeed may well be the concurrent opinion of Schole Divines . As for Abulensis , of what authority is he to preponderate any one of our Divines ? nay , I appeale to every humane conscience , whether no more be morall in this precept , then to set some time apart for Gods service . For what ? is it nothing materiall , whether we set apart for divine Service , one day in a weeke , or one day in a month , or one day in a yeare , or one day in twenty yeares , or one day throughout the whole course of a mans life ? what conscience can be found so cauteriate as to justifie this ? If so , then let him proceed and say , it is nothing materiall whether wee consecrate unto God one houre in a day , or one houre in a weeke , or one houre in a month , or one houre in a yeare , or but one houre throughout the whole course of a mans life . So that I presume every sober man by the very light of nature , will be driven to confesse that not only some time ought to be set apart for Gods worship ( as the Schoolemen commonly teach ) but that a convenient proportion of time ought to be destinated unto this . Now let reason itselfe judge , whether any more convenient proportion of time can be devised for this then the proportion of one day in seven . And herein let us oppose Azorius to Tostatus ( if Tostatus doe oppose the morality of one day in seven , which is more then I finde ) a Papist to confront a Papist ; who plainly affirmeth , Rationi maximè consentaneum esse , that it is most agreeable to reason , that after six workedayes one day should bee consecrated to the service of God ; Especially since God hath discovered unto us that this is his good pleasure , namely that one day in seven should be consecrated unto his service . First , that we might not be left at large to our own hearts , to proportion out the time for Gods Service . Secondly , for the maintenance of uniformity herein amongst his people ; who being left unto themselves might , and in all likelyhood would have run different wayes . And that God hath from the beginning manifested as much , Wallaeus hath shewed out of Chrysostome in his 16. Homily upon Genesis . Now even from the beginning God insinuates unto us this Doctrine , teaching that in the cirole of the neeke , one intire day is to be segregated and set apart for spirituall operation , and to the same purpose are Clemens Alexandrinus , Eusebius , Theodoret , and Augustine alledged by him . Catarinus is in this place brought in quite against the hayre ; seeing it is not herein , that he is so much as pretended to oppose Tostatus , but rather as touching the originall institution of the Sabbath . Yet why he should say that Catarinus hath herein had ill successe , I know no reason ( neither doth this author once offer to give any ) especially considering that the very Romists doe acknowledge , that the Sabbath was instituted immediately from the Creation . Their words are these ; The Apostles and faithfull abrogated the Sabbath which was the seventh day and made holy-day : for it the next day following being the eighth day in compt from the Creation — not onely otherwise then was by the Law observed but plainely otherwise then was prescribed by God himselfe in the * second Commandement , yea and otherwise then he ordained in the first Creation , when hee sanctified precisely the Sabbath Day , and not the day following . Rivetus cites diverse Popish authors affirming the same with Catarinus , contrary to the opinion of Tostatus , and notwithstanding Pererius his concurrence with Tostatus ; no lesse then six Papists of note , Steuehus Eugubinus in Cosmopaea ad cap. 2. Gen. Gilbert Genebrard in his chronology at the first yeare of the World. Jacobus Salianus in his Annalls of the old Testament at the first yeare of the World , and the seventh day . Who expounds also Tertullian , who is pretended to be of the contrary opinion . Cornelius a lapide on the 2. cap. of Genesis . Emanuel Sa. And lastly Ribera on the Epistle to the Hebrewes cap. 5. Num. 8. So that it seemes Catarinus did on this point oppose Tostatus with very good successe . Neither doth the Doctor on whom this Prefacer relies , shew any sufficient cause of rejecting Catarinus , or bring ought sufficient to justify Tostatus . It is true , Tostatus brings divers reasons for the confirmation of this opinion , and I have no cause to doubt but they were answered by Catarinus who opposeth him herein ; neither doe I finde any exception taken against his answer , either by the Prefacer or by Doctor Prideaux himselfe . And therefore I might content my selfe , seeing nothing but Tostatus his authority is proposed , to answer authority with authority : yet I am content also to consider his reasons as they are proposed by Pererius . THE FIRST DIGRESSION , WHEREIN , I. Answer is made to Tostatus his arguments proposed by Pererius , to proove that the observation of the Sabbath was ordeyned by God immediately from the Creation . II. Herewithall the question is disputed , whether Adam fell the first day wherein he was Created . THE first agrument of Tostatus proposed by Pererius is to this effect , the observation of the Sabbath had been superfluous to Adam and Eve , seeing nothing then could have called them away from the service of God , to wit , they being then in the state of innocency . To which I answer , first that herein is supposed somewhat wherabout there is much question , namely that Adam fell not before the seventh Day . Yet Pererius professeth that it was an opinion well knowne , and confirmed by the consent of many and those noble and illustrious authors , that Adam fell the first day wherein he was oreated . This sayth he , seemes to have been the opinion of Irenaeus ; and Cyrillus and Epiphanius are cited as approovers of it . He addes , that Moses Baroephas in his booke of Paradice both prooves it , and avoucheth it as the opinion of many others , and especially of Philopenus in his oration , which he wrote of the tree of Life , and of Ephrem in his Commentaries upon Genesis , and of Jacobus Sabugensis in his oration of Christs Passion . To whom may bee added , saith Pererius , Diodorus the Bishop of Tharsis , as he is cited in the chaine of interpreters upon Genesis , upon those words of the third chapter , we do eate of every tree in Paradise . Tostatus himselfe as this author writes , was sometimes of the same opinion , though afterwards he changed his minde ; and conceaved as more likely , that Adam fell on the Sabbath Day ; which Pererius approves not , though that was the opinion of the author of the Darash amongst the Jewes , as David Kimchi writes upon that Psalme , whose title is , A psalme for the Sabbath ; and that so by sinning he profaned the Sabbath . This opinion of Tostatus and the Jewes , Pererius doth not approve : but the reason he gives for his dissenting from them , in my judgement is very weake . For that it runnes , because the Lord blessed that Sabbath Day and sanctified it , resting from all his workes which he had made , therefore it was not agreeable , that on that day , so severe a judgement of the Divine vengeance should be exercised . Now I say , this reason is very weake . For we commonly say , the better day , the better deed ; and undoubtedly the Lord is holy , as in all his workes , so in the execution of condigne vengeance . In this he delights , as in the execution of mercy . And it is usually the Lords course , even on the Lords Day , to recompence the wayes of the wicked upon their own heads , in the profanation of his Sabbaths . Secondly , it may seeme strange , that Pererius should serve himselfe with this reason , namely , of the Lords blessing the seventh day and sanctifying it , seeing he professeth himselfe to be of Tostatus his opinion , interpreting these words by way of anticipation , and referring them to the giving of the Law upon Mount Sina . Others were of opinion , that Adam continued is long in Paradise , as Christ lived here on Earth . But this opinion Pererius thinkes no way probable . Others devised a continuance of Adam in Paradise for the space of forty dayes , answering to our Saviours fasting forty dayes ; but this he sayth hath no shew of probability . His own conjecture is , that Adam fell , and was turned out of Paradise that day senight after he was created : and the grounds of his conjecture are in my opinion , as frivolous as any . As first , when he saith that eight dayes space was sufficient to have experience of the happinesse of that state . For why not as well some dayes more or some dayes lesse ? nay rather , by continuance in the same state , we grow lesse and lesse sensible of the happinesse thereof . And the happinesse of a state is best known by the contrary , according to that rule , Carendo magis quàm fruendo quid quidque sit cognoscimus . As for the agreement herein which he conceites between Adam and Christ , as who is thought of many to have been conceaved in the Virgins wombe on the sixt day of the weeke , and on the same day of the weeke was indeed crucified upon the crosse ; who seeth not that this conveniency had been found as well on that day fortnight , or on that day three weekes , and so in Infinitum , as on that day senight ? As ridiculous appeares to be his pretence of complying thus with the antients , whose opinion was , that Adam fell the same day wherein he was created , which he would apply to that day senight after . For why not as well to that day three weekes after , or that day a month after , and so in Infinitum ? But let us consider Pererius reasons whereby he undertakes to shew the unlikelihood of Adams falling the first day . The first is drawn from the forme of Adams temptation , thus , why doe you not eate of every tree of paradise ? which supposeth as he saith , that they had already eaten of every other Tree in Paradise ; and Eves answer , he saith , seems to confirm this in saying , we eate of the fruit of the Trees in the Garden . But of the fruit of the Tree which is in the mids of the Garden , we eate not ; what is the meaning of we eate , but this , we are wont to eate , quoth Pererius . Yet forthwith he himselfe enervates this interpretation , confessing that the meaning may be this , It is lawfull for us to eate . And I willingly confesse , that no argument appeares to me so plausible as this , namely that they had formerly tasted of every fruit of the Garden besides this : for it seems very likly , that not till then they were wel prepared for satans temptation . And it seemes unlikely they would offer to taste of the fruit forbidden untill they had tasted of all the rest ; then indeed and not til then , the commendation of that as of a more excellent fruit then any of the rest , might the better allure them both to touch and taste . But as Pererius proposeth it , it hath no force ; for as much as he corrupteth the Text , the Divells words being not such as these , why doe yee not eate of every tree of paradise ? but running thus ; Yea ? hath God sayd yee shall not eate of every tree in the Garden ? or as Piscator takes it for a conclusion of a larger discourse ; yea in as much as God hath said , ye shall not eate of the fruit of every tree in the Garden , so giving a reason to proove what he objected , namely that God envyed their happinesse . As for the reasons which before I have given , they may be answered thus . If the benefit of this fruit had been of the same kinde with the benefit of others , and onely in degree of excellency above them , then were it no way likely they should begin with this . But seeing it was pretended to be of a farre different kinde by Satans suggestion , not so much for satisfying the appetite of sense , as for satisfying the spirituall desire of the soule in knowing good and evill , which the very denomination of the Tree given by God himselfe did fairely intimate ; and this being cunningly improoved by Satan to be a Divine condition , in making them like unto God ; this consideration might well allure forthwith without all further stay to have experience of other fruit . Secondly why might they not have tasted of the fruites of other Trees , without any necessity of nature urging them , and yet without any luxury at all , but only to acquaint themselves with the condition of those good Creatures which God had provided for them ? Yet again considering that this experience made to no other end , should so sensibly have brought home unto them the goodnesse of God , in that state of holinesse and integrity , that it would have exceedingly confirmed them in their obedience to God , and made the motion of the Serpent at first hearing distastfull , and to choose to be like unto God in obedience , and thereby in conformity to his holy will , then in forbidden knowledge . And besides , the tasting of all so soone , can hardly be justified from Luxury or wast : therefore I rest in my first answer . Pererius his next reason caryeth a great deale of shew , but in substance lesse forcible . Certainly the making of the beasts of the Earth , and of man , might be done in as short a time as it pleased God to have it ; especially considering the opinion of some antients , that all things were made together , and that in a short space ; so mans placing in Paradise , and the beasts brought unto him by God , might be soone dispatched : and surely Adams naming of them cost him no study ; and undoubtedly all this was done before the creating of Eve ; so that all this might be done before noone , and space enough allowed for the Divells conference with Eve , and his seducing her , and her seducing Adam . The making of them aprons to hide their nakednesse caryeth the greatest shew of requiring longer time ; but he who wanted not wit to name the beasts so congruously to their natures , wanted not understanding to cover themselves with fig-leaves . As for the Doctors alleaged by him for his opinion ; I doe not finde that any of them is expresse , or by consequent direct for that , whereunto they are alleaged ; but the inferences made from their wordes are meerely conjecturall . For when hee writes , that Ioseph in the first booke of his antiquities ; and Basil in his Homily of Paradise ; and Damaseen in his second booke of orthodox faith and 10. Chapter . seeme to be of this opinion ; his ground is only this , because as he saith , they write that the Serpent in paradise did often come to our first parents and converse with them very gently and familiarly , and that thereupon the Divell tooke hint to inveagle the Woman . Now this is but a conjecture of theirs ; neither doe they say that he was wont to conferre with them ; yet all that they speake of may very well be fulfilled in a few houres . That which to this purpose he alleageth out of Austin de civit . dei lib. 11 : c. 21. is onely this , The Apple on the tree forbidden , we are to believe it to be such , as the rest of other trees , which now they had found to be without hurt ; hence it seemes Pererius would inferre , that before the Divells temptation they had tasted of them all ; but Austins speech is indefinite , and verified , in case they had tasted but of some ; and Eve might have tasted of some , Adam of other some ; If it be further urged , that Austin delivers it as a reason to shew how hereby they were made more pliable to yield to Satans temptation : I answer that by tasting some , yea and without tasting any , they might be well assured they might be tasted of without hurt , excepting that which God had forbidden them ; and the tasting of all without hurt was no tolerable reason to perswade that in like manner they might tast of the forbidden fruit without hurt ; the Lord having professed unto them , that In the day they did eate thereof , they should die the death . Pererius addes that Austin in his twentieth Booke of the City of God , and 26. Chapter , doth not obscurely give to understand , that albeit he thought Adam continued not long in paradise , yet that he continued there longer then one day . But I finde no such thing in the place quoted by him . But I guesse the passage he aimes at , is that wherein hee discourseth of those words of the Prophet Malachy Mal. 3. And the sacrifice of Iudah and Ierusalem shall please the Lord as in the dayes of old , and in former yeares ; and he inquires , what time that is , which is signified by this phrase , as in the dayes of old , and in the former yeares . And first he saith , that perhaps thereby may be signified , the time wherein our first parents were in Paradise . And to this he referres that of Esay Es . 65. According to the dayes of the Tree of life , shall be the life of my people . And who saith hee , knowes not , what that place was where the Lord planted the Tree of life ? But then to the contrary he discourseth thus , If a man shall say those dayes of the Tree of life to be the dayes of the Church of Christ which are now current , and that Christ himselfe is prophetically called the Tree of life — and that these first men lived not any yeares in paradise , from whence they were so soone ejected , that they begate no sonne there , and that therefore that time cannot be understood by this phrase of Malachy ( as in the dayes of old and former yeares ) — I passe by this question : to wit , of the meaning of the Prophet Malachy . Now had Austin simply sayd that our first parents continued not many yeares in Paradise , there had beene some colour , as if he thought , Adam had continued some few yeares , or one yeare at least , in Paradise . But neither doth Austin deliver this as his owne opinion , but as the discourse of others ; and that to proove that the words mentioned in Malachy , cannot denote the time of Adams being in Paradise ; for as much as they speake of many yeares ; but Adam continued not yeares in Paradise , which is proved by this , that he was driven from thence before he had begotten any sonne ; which if it be referred to the conception of a child , as in reason it seemes to be , who seeth not that one day , or a night might have sufficed for that ? So that all things considered , this place rather makes against Pererius then for him . In like sort , that which he alleageth out of Gregory is onely this , that Man in paradise was accustomed to the words of God , and conversed with the spirit of the blessed Angells ; suppose it were so , and with God himselfe , so long as he continued in the state of integrity ( yet I hope they will give way to the temptation of Satan ) yet how little or how long that time continued is not specified . Consider we now the reasons to the contrary , delivered partly by Pererius himselfe , partly by Doctor Willet upon Genesis . Who on the third Chapter of that booke proposeth them in this order . First , the Angells that fell , presently after their Creation sinned , as our Saviour saith , that the Divell did not stand or continue in the truth Iob. 8. 44. Hereunto Austin consenteth , Factus continuò se à luce veritatis avertit , as soone as he was made , presently he turned aside from the light of the truth : So it is likely that man also — And indeed the inference from Angels to men in this particular , seemes to proceede from that which is lesse likely to that which is more likely . If the angells of themselves fell so soone , how much more likely is it , that both Satan would set himselfe with the first , to tempt them , and being tempted lesse strange it is that they should fall . But concerning the angells defection , it doth not follow , either by our Saviours phrase , or Austins phrase that either of them believed they fell so soone . But whensoever that was proposed unto them , which was the triall of their obedience ; had they approoved of it and submitted unto Gods Will , that had beene or thereupon undoubtedly had followed their confirmation , as it was u●no them that stood ; and their not approoving it , their not submitting unto it was their sinne in part , though according to their spirituall nature , it might be in the highest degree of stomach and pride ; like as their approbation thereof who obeyed was in an high degree of zeale and humility . Aquinas professeth it to be more profitable , and more agreeable to the sayings of the Saints ; that the Divell sinned anon after the first instant of his Creation . Secondly , Doctor Willets second argument is this ; Our Saviour saith that the Devill was a murtherer from the beginning , not of the World , but of mans Creation , therefore at the very first he set upon them . But that phrase from the beginning doth not tie us to any such exact calculation . Thirdly , the subtilty of the Divell doth insinuate as much , who would then assault them , when they were least able to resist , before they by experience were confirmed iu their obedience . In this I confesse there are two particulars of very momentous consideration . First , the Devills subtilty to set upon them , before they were possessed and taken up with an holy walking with God. Secondly , that continuance in an holy walking with God could not but confirme them , and make them more stedfast therein , having as yet no principle of the flesh in them to make resistance , and to suspect every motion that should arise to withdraw them from it . Fourthly , and it was fit , saith he , that man sinning should be cast out of paradise before he had fully tasted of the pleasure thereof , lest he afterward might be tormented with the losse , and attemted to returns . This reason my palate doth not relish so well ; the more Adam should be tormented with the losse of paradise , the better it should be for him in my judgement , rather then worse . And as for attempting to returne , I cannot conceave how he should be so vaine as to presume to evacuate Gods judgements , and then againe of any such paradise after Adams banishment therence , wee read nothing . Fistly , And it is cleare ( saith Doctor Willet ) by the Serpents first on set , hath God sayd ye shall not eate of every Tree ? that they had not yet tastea of any fruit , but at the very first the forbidden fruit was offered , before their appetite had beene served with any other . But first I doe not finde , that the Text mentioned hath any such importment ; Secondly , this supposeth , that the tast of other fruits would have beene apt to hinder the course of Satans temptations ; but how ? in respect of giving so good content and satisfaction , yea but this satisfaction was no other then to the sensuall appetite ; but the Tree forbidden in the very name of it ( whence Satan tooke advantage to promote his temptation ) seemed to promise satisfaction in a far different kinde , namely to the spirituall appetite of the minde . 6. Adam ( saith he ) had not yet eaten of the Tree of life , as it is evident verse 21. But if they had stayed any time in paradise it is not unlikely , but they should have tasted of the tree of life , it being in the heart of paradise . This at first seemed to me very considerable ; but upon after thoughts not so . For certainly it assured not life , but upon obedience and therefore without obedience the tasting thereof ( if accessible in that case ) would have stood him in small stead . 7. Likewise , saith he , seeing presently after the Creation they were bidden to encrease and multiply , it is no other like but the man should have known his wife in paradise , if they had stayed there so long , and so they should have gotten children without sin . This reason is not to be despised ; although to stay a day or two in Paradise was not to stay there long . But considering that then they might company together without all sinne so much as in thought , or circumstance of act , ( the want whereof makes even acts naturall in this condition of ours , shamefull unto us ) why should they deferre the propagation of mankinde ; especially considering that the child conceaved in the state of innocency should have beene without sinne . 8. The eighth reason is in effect the same with that of Broughtons ; If Adam had not sinned the first day , the Lion had eaten Grasse ; this in my judgement is a most insipid reason . First , because God had ordained , that all beasts at the first should live by Grasse Gen. 1. 30. Secondly , In the arke of Noah , Lions must have eaten Grasse or Hay , or else have starved , they had no power to prey upon their fellow passengers . Thirdly , if Lyons and Beares at first had lived by pray , even after Adams fall , what had become of the rest of Gods Creatures , Imbelles damae quid nisi praeda sumus ? Lastly it is well knowne that in these dayes , in new England , Beares doe live by Grasse , and their flesh for mans meate is accompted better then Venison 9. Never any man on Earth , Christ only excepted , kept the Sabbath without sin : the Apostle saith , he that is entred into his rest hath also ceased from his own works , as God did from his , Hebr. 4 10. It is the rest only of Christ , where there shall be a cessation from all the works of sin . But that rest which Adam should have kept in paradise was not Christs rest : therefore he kept no rest there without sin , he fell then before the Sabbath . This argument I confesse seemes to be very ponderous and savoury , as built upon the Apostles discourse Heb. 4. But the proposition is not sufficiently proved . For to cease from a mans owne workes ( as they are taken from sinnes ) is evidently competent to none but such as have formerly sinned , which cannot agree to Adam in the state of innocency . Yet it cannot be denyed , but that Adam continued in innocency and without sinne untill his fall . And so long rested from sinne , though not in Christ , save that to rest from sinne supposeth the precedency of sinne . But albeit this were granted , it followeth not that he fell before the Sabbath ; for he might fall on the very Sabbath , which was the opinion of the author of the Jewes Darash , mentioned by Rabbi David Kimchi on the 92. Psalme . 10. That place lastly makes to this purpose , Psalme 49. 13. Adam lodged not one night in honour ; for so are the words if they be properly translated ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to lodge or stay all night : and thus diverse of the Rabbins doe expound this place of Adam ; and be quotes Rabbi Nathan . R. Menachem , and Midras Tehillim . It cannot be denied but this place is very pregnantly appliable unto Adam , as the first and chiefest object on whom this truth is verified ; as being in the chiefest honour that ever man had on Earth , Lord of all the World , and the Father of mankinde , and placed in Paradise ; and the verbe properly signifies pernoctare , to continue a night . Onely it is of the future tense , which yet to beare the signification of the time past is nothing strange in the Hebrew , though it hath not alwayes Vau conversivum , the signe of such conversion . And the very word Adam is here expressed , and we are very apt usually to accommodate unto Adam without all reference to this question , or consideration of the propriety of the Hebrew word signifying pernoctare . But let us returne to that from whence we have digressed . Be it so that Adam continued in his integrity untill the end of the seventh day ; doe we not read expressely , Gen. 2. 5. that God tooke the man and put him in the Garden of Eden , that he might dresse it and keepe it ; therefore God had worke for him to doe , even in things of this World as well as hee hath for us . And Martin Luther professeth as much ; It followes from hence saith he , that if Adam had stood in his innocency , yet he should have kept the seventh day holy , that is , on that day he should have taught his children , and childrens children , what was the will of God and wherein his worship did consist , he should have praysed God , given thanks and offered . On other dayes he should have tilled the ground , looked to his Cattell . And Selneccerus treads in Luthers steps , treating upon the Commandement of the Sabbath . Why then should it be thought superfluous to ordaine some dayes for the works of this World , and one day for the service of God ? And is it likely that Eve was about the service of God , when the Divell assaulted her ? was shee not too neare the forbidden Fruit ? it was within her sight , and the Fruit within her reach . 2● They urge that Vacation from service workes was then in vaine , seeing nothing could then be laborious and troublesome unto him . I answer ; though it were no paine to him to keepe the Garden and dresse it ; yet this must needs take up his thoughts while hee was about it , and many a Gentleman in these dayes finds lesse imployment then Adam had ; will it therefore follow that the observation of the Sabbath is superfluous ? 3. The third reason is , that if this Commandement were then given , it should oblige all men ; but it is plaine that the Gentiles never observed it , neither doe we reade the Patriarchs did . I answer , there is no soundnesse in all this . For touching the Gentiles , we have no History before the Flood , nor till a long time after ; in which space of time , this Doctrine of the institution of the Sabbath being carried onely by tradition , might easily bee obliterated . The Scriptures Divine are the most ancient Records in the World ; but it followes not , that because the Scriptures doe not Record how the Patriarches did observe the Sabbath , therefore they observed it not ; but much rather , because , the Scriptures Record , that The Lord blessed the seventh Day , and sanctified it , therefore the Patriarches did observe it . And the truth is , untill the comming of the Israelites out of Egypt , wee reade not of the Church of God any where but in single Families . Neither doe wee reade of the Patriarches before the Flood or a long time after that they kept any Day consecrate to GODS Service ; will it therefore follow , that those holy Patriarchs did set no time at all apart for Gods ervice ? yet is it generally acknowledged as by the light of nature , that some time ought to be set apart for Divine service . And formerly I have shewed out of Manasses Ben Israel , that whereas the Lord enjoyning to the Israelites the observation of the Sabbath , bids them remember that they were servants in Egypt ; this the antient wise men among the Jewes doe aply in this manner , Cogita in Egypto ubi serviebas , etiam ipso Sabbato per vim te coactum ad labores ; thinke with thy selfe , how that in Egypt where thou servedst , that by force thou wast constrained to worke , even on the Sabbath . So that the observation of the Sabbath was a duty even in those dayes . Observe farther that in the fourth Commandement , the Jewes are charged to looke unto it , not onely that their children and their servants did observe the Sabbath , but also , the stranger that was within their gates . Now these kinde of strangers commonly called Strangers of the gate , and thereby distinguished from Strangers of the Covenant ; were such as were not circumcised , though accompted Proselytes in the first degree . And on them was usually imposed no other burthen , besides the observation of the seven precepts of Noah , as Schindler observes upon the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which seven precepts of Noah are also reckoned up by the same Schindler in the roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and albeit the observation of the Sabbath were none of them expresse ; yet in as much as the Lord gives expresse charge that the strangers within their Gates should observe the Sabbath , it seemes it was comprehended under one of them ; And therefore some thinke it was comprehended under that which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictio Dei ; that is , the worship of no other God , but the Creator of Heaven and Earth ; and by name , my worthy friend Master Joseph Mede ; as I have seene in a Manuscript of his touching the interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts ; and hereof he gives this reason ; namely that the observation of the seventh day was the badge of this , namely of worshioping the Creator of Heaven and Earth , according to that , the Sabbath is a signe between me and you , that I Jehovah am your God because in six dayes the Lord made Heaven and Earth , the Sea and all that in them is , and rested the seventh . Now if the observation of the Sabbath were comprehended under the seven precepts of Noah , undoubtedly it was in force , and practise amongest the Patriarchs , and that not only after , but before the flood ; for undoubtedly they all worshipped the Lord God Creator of Heaven , and Earth . 2. We have notable evidence for the observation of the Sabbath Day , even among the Gentiles . And first , the distinction of the whole course of time into weekes , for the antiquity thereof is remarkable , and now lately justified by Rivetus against Gomarus with great variety of learned observation , and that especially by Claudius Salmasius that renowned Scholar and Antiquary , one of them who with great instance urged Rivetus not to suffer Gomarus to passe unansweared in this point . It is true , as Rivetus observes , that Causabon writing upon Suetonius l. 3. 52. and upon these words , Diogenes the Grammarian was wont to dispute at Rhod●s on the Sabbath , professeth his opinion , that the observation of weekes now a dayes generally receaved , was not commonly receaved before the dayes of Theodosius , though he confesseth , that long before it was in use among the Grecians , especially those of Asia . Yet Rivet makes it good , and that out of Tertullian , that long before it was in use among the Latines . Ioannes Philoponus in his Commentary upon the History of the Creation , a book commended by Photius in his Bibliotheca lib. 7. cap. 14 and lately set forth at Vienna in Austria , writes thus ; All men doe agree in this , that there are seven dayes only , which by revolution in themselves doe complete whole time , whereof what reason can wee give , but that which Moses gave ? to wit , that in six dayes the Lord made the World , and rested the seventh . And Clemens Alexandrinus and Eusebius prove the same out of Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The seventh day was that , wherein all things were finished ; and out of Callimachus , and out of Linus in diverse passages to the same purse , as Rivetus hath shewed in his answer to Gomarus . And further , that in the French Kings library , there is a Chronology of George Syncellus , from Adam to Dioclesian ; wherein Salmasius observes , that the computation of times by weekes was before the computation of times by moneths and yeares was found out by Astrologers ; and that the ancient fathers distinguished the spaces of times only by weekes : and that the Caldean Astrologers having observed the course of the Sunne , Moone , and other planets were the first that bestowed on the seven dayes of the weeke the names of the planets ; and that by the testimony of an antient author Manuscript . Zoroastres and Hystaspis were the authors of these demonstrations . But that this circuit of seven dayes was in use before Zoroastres and the first authors of Astrology . But the Jewes kept themselves as to the distinction of times by weekes , so to call the dayes by their order , the first , the second ; and that the Pythagoreans did the like — and called the first day of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as the Hellenists called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the yeare , 1627. There was set forth a book at Venice ( as the same Doctor Rivet writes ) intitled Thesaurus praeceptorum Isaaci Atiae Iudaei ; in the first part whereof and 157. praecept touching the Sabbath , he writes to this effect , that the holinesse of that sacred day is so well known , that it were superfluous to use many words in the explication thereof ; seeing it is found to have impression in the very hearts of the Heathens themselves ; becaase there is none that knoweth not , that when his highnesse to whom none can approch , built this wonderfull frame , he rested on the seventh day . 2. And thus ere I am aware , I am fallen upon the holinesse of the day , acknowledged generally by the Heathens themselves as this Jewish writer conceaved . Theophilus Antiochenus an antient Father in his second booke written to Autolycus , acknowledgeth the celebrity of this day amongst all men , though the reason thereof was not so well known to most ; to wit as drawn from Gods rest on that day after he had created the World. Tertullian also acknowledged the Heathens to solemnize the seventh much after the same manner that the Jewes did ; confirmed by the learned observation of Iacobus Godefridus , notwithstanding some exceptions made against it . And that this was the practise of the Romans he proves farther out of Tibullus and Ovid , namely that they did feriari rest on the Saturday as the Jewes did . And Manasses Ben Israel in his 35. question upon Exodus writes thus , Ne Agareni quidem , Veneris diem religiosissimè colentes quem Algama vocant , Sabbato nomen , suum eripuerunt : hauddubiè ita providente Deo , ut omnium animis aeternitas ejus imprimeretur . The very Agarenes , most religiously observing the Friday , which they call Algama , have taken from the Sabbath its name : doubtlesse God so providing , that the eternity thereof should be imprinted in the minds of all men ; Belike as a testimony of Gods rest from his workes in the Creation , therewithall to maintaine an acknowledgement of God the Creator . More then this , Salmasius acquainted Rivetus with some collections made by the forementioned Georgius Symellus out of certaine apocryphall bookes , one whereof is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the litle generation , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the life of Adam , in which the author observes through many weeks , that the seventh day was a day of rest ; and that he conceaved the author of that booke to have been a Iew , translated by some Hellenist , who makes mention of the Lords Day : And Doctor Willet alleageth Philo calling the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a festivall of all Nations . So little neede have wee to sticke upon that in Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh is an holy day ; which some observe to have beene spoken , not of the seventh day of the weeke , but of the seventh day of the moneth rather , wherein Apollo was borne ( which yet is alleaged by Clement and Eusebius as for the seventh day of the weeke ) what is wanting herein , being so plentifully supplyed other wayes . ) And whereas Gomarus being convicted of the evidence of this truth , betakes himselfe to a new course , as to say that this practise of Heathens was taken from the Jewes , and not from the ancient Patriarchs ; Doctor Rivetus brings a manifest place out of Iosephus to refute that conceite of his ; As who professeth that this custome of the Gentiles had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 long agoe . And how unlikely is it , that either the Egyptians , or the Nations bordering upon the Jewes should take this from the Jewes , when we consider Solitum inter accolas odium , as Tacitus observes , the accustomed hatred between borderers ; especially between the seed of the Woman , and the seed of the Serpent * ; and how distastfull the things of God are unto naturall men , even folishnesse unto them , neither can they know them , because they are spiritually discerned . And Homer , and Linus , and Callimachus , fetch the seventh day from the very Creation , as whereon the making of all things was finished . I come at length to the fourth Argument . If the Patriarches had observed the Sabbath , Moses would have mentioned the religious observation thereof by their ancestors , to encourage them . I answer 1. it is not likely they were ignorant of the practise of their ancestors . The Chaldee paraphrase upon the Psal . 92. supposeth Adam to have beene the author of the Psalm that is intitled for the Sabbath . 2. If for Gods sake who delivered them out of Egypt , they would not observe it , neither would they observe it for their ancestors sake . 3. Moses makes no mention of their ancestors practise in setting apart any time for the service of God ; shall we therefore deny that by the suggestion of light naturall some time is to be set apart for this ? The Fathers professe that no other positive precept was given to Adam then to abstein from the Fruit of a certaine Tree . I answer , Chrysostome professeth expressely , that from the beginning God hath shewed that one day in the circle of the weeke is to bee set apart for spirituall operation ; Likewise the testimonies of Athanasius and Epiphanius are expresse for the acknowledgment of the institution of the Sabbath immediately from the Creation , as before hath beene shewed . Indeede both as touching the setting apart of sometime in generall for Gods service , and the proportion of one day in seven in speciall , is more then positive . Divines teach that before Christs comming the Gentiles might obtaine salvation by observing the morall Law , and the Law of nature , with some light of Divine faith , and supernaturall assistance of God. I answer . 1. of what reputation those Divines hee speaks of , deserve to bee with us , let every Protestant judge . 2. yet wee know that the Gentiles might have evidence enough of the holinesse of the seventh day ; and that God left not himselfe without witnesse in this , even to Heathens is so notorious , that we may justly wonder , to observe how the monuments of the dignity of the seventh day were so strangely preserved among them . 3. Yet where testimony sufficient was wanting not onely for the particularity of the day , but for the proportion of time ; wee doe not hold these to be morall so absolutely , and in such a degree , as to say that failing in this alone in such a case should prejudice any mans salvation ; though we say with Chrysostome that God by the story of the Creation hath sufficiently manifested that one day in the weeke ought to be set apart for Gods Service ; and with Azorius the Jesuite , that it is most agreeable to reason , that after six worke dayes one day intire and whole should bee consecrated to divine worship . 2. From Papists this Prefacer proceedes to Protestants , and tells us that this seemes to be the judgement of the Divines in the Low-Countries ; for proofe whereof he produceth none but Gomarus and Rivetus ; both which are well knowne to be opposite in the point of the originall institution of the Sabbath . And as touching the morality of one day in seven , both Wallaeus and Thysius two professors of Divinity in the University of Leyden , are well known to differ from them both ; and Hyperius a low Countreyman too . As for Calvin , I have already shewed how he makes nothing for this Prefacer ; and that they catch advantage from him most unreasonably by dismembring him . Wallaeus shewes the same to be the judgement of Martin Luther , namely , that one day in the weeke at least ought to bee consecrated to Divine Service ; and out of Melancthon , that all the ceremoniality in the fourth Commandement is restrained to the observation of a certaine day , that which remaines besides therein commanded continuing morall . * Beza likewise affirmes that the sanctifying of every seventh day as touching the Service of God , is of morall obligation and unremoveable . The like Wallaeus shewes to have beene the judgement of Bucer , Peter Martyr , Zanchy , Iunius , Viretus Calvins Colleague , Danaeus , Antonius Fayns , Matthias Martinius , and in a manner all that have written upon their Belgick Catechisme . By this , the Reader may consider the modesty of this Prefacer , when hee professeth that it seemes to bee the judgement of the Divines in the Low-Countries , that one day in seven to be set apart for Gods solemn worship is not of the morality of the fourth Commandement . But Wallaeus proceeds and shewes the same to have been the judgement of Ursinus , and Paraeus of the Palatinate ; of Alstedius Professor at Herborne ; together with Lansbergius and Festus Hommius , all maintaining the morality of one day in seven , to bee consecrated to Divine Service . And in the close professeth , hee could adde the testimonies of many English and Scottish Divines , who ever have beene accompted Orthodox , concurring in judgement with the former on this point . Last of all consider , what is Gomarus his owne opinion ; to wit , that we are not so precisely bound to this proportion of time , but that wee may allow a better . The condition of Divine worship ( saith he ) commanded in the fourth Commandement requires that not only certaine dayes ( for order and for Gods better service sake ) be observed , but also that sufficient dayes be observed ; it cannot be inferred from this that God hath not defined a certaine day to us , that it is indifferent whether we make choyce of one in fifty , or in an hundred , or one in a thousand . Then proceeding to define what are sufficient , hee acknowledgeth that the dayes set apart for this must bee either as frequent or more frequent , then one day in seven . And in this answer of Gomarus to an argument of Wallaeus made for the morality of one day in seven doth Rivetus rest ; namely that to us who are eased of the burthen of Iewish ceremonies , the dayes consecrated to Divine Service may be more , they may not be fewer . And addes of his own , that we cannot in charity require of our servants the labour of so many dayes ( to wit of six ) without some rest . As for the seconds which this Prefacer saith Gomarus brings , to wit Vatablus , and Wolfgangus Musculus , this is nothing to the present purpose . For these are not brought in by him in the point of the morality of one day in seven , but onely in the point of the originall institution of the Sabbath ; but this is his jugling course to mendicate some shew of authority to serve his turne where substance faileth him . 3. As for the Hollanders who in travailing about the World Westward had lost a day , that is , came to observe our Christian Sabbath one day too late ; when this Prefacer askes hereupon , what should those people doe when they were returned ; I will not answer by advising them to travaile the World over againe Eastward , that they may finde the day which they had lost , by travailing round the World Westward ; much lesse that they should renew their travailes the same way till they had lost six dayes more , that so their Sabbath might concurre with the Sabbath of their Countreymen at home : but according to the particulars proposed by him ; namely to concurre now with their Countrymen a day before their time , that so they might make amends for that time which they had lost , if any neede of amends , and not rather for uniformities sake . For when in the dayes of Joshuah the Sunne standing still one day was as long as two dayes , yet this was nothing materiall to the altering of their Sabbath , much lesse when the Sunne went backe , 10. degrees in the diall of Ahaz , while King Hezechiah reigned . No sober man I thinke will say , the morall Law was broken by this , though one weeke in Josuahs dayes contained more time by 1 2. houres , then any former weeke , and another weeke in King Hezechiahs dayes was found to bee many houres longer then his fellowes . THE SECOND DIGRESSION CONSISTING OF TWO PARTS . I. In making good Doctor Wallaeus his arguments for the morality of one day in seven , against the answer of Doctor Rivetus . II. In answering of Doctor Rivetus his arguments directed against the morality of one day in seven . NOW whereas Doctor Rivetus about the observation of one day in seven as necessary , differeth in opinion from his two Collegues Doctor Thysius , and Doctor Walaeus , and not so onely , but directs himselfe ( after Gomarus ) to take into consideration the arguments proposed by doctor Walaeus for the morality of one day in seven , and to accommodate an answer thereunto : I thinke it fit , not to omit the discussion of that answer of his ; and that in such sort that I may carry my selfe correspondently to his ingenuous behaviour herein . The first argument of Walaeus is this , if by the force and analogy ( of the fourth Commandement ) it be not rightly collected that one day of seven is to be consecrated to Divine worship , then no certaine number or circle of dayes can be limited ( to the foresaid purpose ) by any Divine precept , seeing in no other precept is found mention of any other number ; and therefore it shall be lawfull to choose either a thirtieth day , or a fiftieth day without transgression of any Divine precept . But this is absurd . This argument is of great force ; considering the difference betweene proportion of time allowed unto Divine Service ; and the difference of the day , keeping still the same proportion . For every master , from the greatest Prince to the meanest housholder expects that his servant should be profitable unto him , and accordingly hee expects a certaine proportion of service to bee performed by him ; as namely a good dayes worke for every day ; a good weeks worke for every weeke . And in every trade it is well known by them that are seene therein , wherein consists a good dayes worke , whereof whosoever failes , he is accompted but an idle and unprofitable servant ; but so the worke of the day be done , whether he laboureth more in one houre , then in another , he regardeth not . Such in like manner is every ones consideration of a weekes worke . So likewise as touching the service of God , it is nothing materiall as touching the substance of Gods service what day of the weeke is set apart for that . For whether we consider the advantagious nature of it for setting forth the glory of God who is our maker ; and as we came from him so we must be for him , Rom. 11. & Heb. 2. The supreame efficient being ever of duty the supreame end ; or whether we consider the profitable nature of it to our owne soules in comming acquainted with him , both touching his nature , touching his counsaile concerning us , and touching his will. For when we despise him , we despise him against our selves ; and when wee provoke him , wee provoke him to the confusion of our owne faces ; himselfe being nothing profited by our service , but our owne soules rather , though he be pleased to accompt himselfe glorified thereby : it being his glory to doe us good . This advancement of his glory and our good is no more promoted by setting one day in a weeke apart for this then another . But betweene the proportion of one day in a weeke , or one day in a moneth , or one day in a yeare , there is a vast and momentous difference . For we come to the knowledge of God , and of the mysteries of godlinesse by small degrees ; and in the wayes of holinesse we clamber as it were up an high and steepe hill ; and our life is a wayfare , our condition is the condition of travellours ; nay our life is a warfare , and the Divell and his angells of darknesse goe about continually like so many roaring Lyons , and hungry Beares , seeking whom they may devoure ; So that we travell to Heaven as it were by dennes of Lyons , and over mountaines of Libbards . And will any wise man say that it matters not much in this case , whether we acquaint our selves with the Armour of God one day in a weeke , or one day in a moneth , or one day in a yeare to arme our selves against such ghostly and watchfull enemies ? Secondly , considering that it was never knowne that any master from the highest to the lowest , was so foolish to leave it to his servant to cut out what proportion of service he thinkes fit , wherewith to satisfie his master for his keeping , and for the wages which he expecteth at his hands . These things considered ; I say this first argument of Doctor Wallaeus is of great evidence and force , and therefore it is to be well weighed and considered what answer either Doctor Rivetus or any other doth make unto it , and what satisfaction it gives . Now the answer that hee makes unto it proceeds not in his owne name , but in the name of another , to wit , in the name of Gomarus , and such as concurre with him . To this they answer ( saith he ) that it is no inconvenience that there is no certaine number or circle of dayes defined for Gods service by any precept . It is enough that the nature of publique worship , in generall comprehended in the fourth Commandement , doth require that not only certaine dayes be observed , but that the number of them be sufficient also , nor fewer then the right institution of the Church , the salvation of men , and glory of God doe require , and that God by not defining it , hath not left unto us a wild licentiousnes but a prudent liberty . And therefore that it cannot be differred to one day in twenty , or thirty , much lesse to one of a thousand . 2. Over and above they note ( saith he ) that from the morall reason of precept it is gathered what number of dayes is sufficient for Divine Service ; namely that seeing we are eased of the burden of ceremonies , whereof the Iewes were not , and yet God required one day in seven to be kept holy by them , we may be more frequent in Divine offices , but ought not to be lesse : but yet that GOD hath not precisely tied Christians to any , that is ( as I take it ) to any day in the weeke , whereas it should be to any proportion of time , otherwise it is nothing to the present purpose . 3. Doctor Rivetus addes this of his owne , that Whereas this also is morall that some rest be granted to servants and labourers , in charity the labour for so many dayes cannot be exacted of them without some rest . To this I reply . Here we have acknowledged , that not only some time , but also a sufficient proportion of time is to be set apart for Gods publique service , and that by the very light of nature ; for that I conceave to be his meaning , and not with reference to the precise Commandement commanding it but with reference unto it as it is morall , and so acknowledged by light of nature . For it is apparent that the Commandement in requiring a seventh doth therein require one day in seven , and not leave it at randome , what proportion of time , but defines it . 2. I appeale to every mans conscience , and that as guided by the very light of nature so farre as it may be justly thought to be incorrupt , whether it be not more fit the Lord himselfe should set downe what proportion of time he thinkes sufficient , then that the definition hereof should be left to the servant , and that for these considerations . 1. If it be left unto man , how improbable is it that all the Nations of the World ( as Christians are or may be found in all ) will concurre in judgement , and if they doe not , who seeth not what a way is hereby opened to miserable distraction and confusion , consider what Socrates hath written of different rites in keeping Lent , and in observing holydayes . 2. If it be left to man , it is very likely that little enough will be thought sufficient , so burthensome unto flesh and bloud is Gods service ; and the major part in most Nations ( if not in all ) even of the best ( as is to be feared ) is not truly regenerate . Foras our Saviour tells us though many be called yet but few are chosen . 3. upon this he concludes it may not be differred to the twentieth day ; yet it is well knowne that Brentius hath professed it may be differred to the fourteenth upon Leviticus . 25. 8. as Doctor Bownde alleageth him . Now if so great a writer hath beene of opinion that from the seventh it may be put off to the 14 th . why may not another rise up and maintaine that from the fourteenth it may bee put off to the twentieth , so dangerous it is to forsake that light which God hath given us in his Word ; and by way of divination , hunt after a new light of evidence in the counsailes of our owne hearts . In the light of my conscience it seemes most absurd , that it should be left to the servant to cut out what proportion of service he thinkes good unto his master . 2. It is well that both he and Gomarus thinke we are bound to cut out a better proportion of Gods Service then was prescribed to the Iewes rather then a worse : yet Brentius as great a writer as any of these , thinkes otherwise , as wee have heard . 3. doth only our freedome from the yoke of ceremonies requires this ? and not much more . 1. the love of God revealed unto us in Christ in the dayes of the Gospell . 2. the encombrance of Gods Truth with errors , and heresies , and those very dangerous ones . 3. and in a word the strong opposition that in these daies of the Gospell is made , and will be made more and more as the end of all things doth approach , both unto faith and holinesse . It is noted to be the sinne of Christendom not to receave the love of the truth . 2 Thess . 2. And of these latter times Paul hath prophesied , that men should be lovers of pleasures more then lovers of God. 3. as for this opinion of Gomarus and Rivetus ; I am glad they are so farre convicted of truth in this argument as to professe , that we ought to keepe holy rather more dayes then fewer ; But why then doe not the states of Holland under whom they live ( if they be of the same opinion ) make it good by practise ? And the French-Churches also ; But they want example in antiquity for this . Who seeth not that this is delivered onely to serve turne , and helpe at a dead lift , when no other way is open to shift off the Argument ? 3. And lastly whereas he grants ( with Calvin ) that after so many dayes ( to wit after six , for no other number was specifyed ) rest must bee granted to servants on the seventh ; doth not this evidently convince that that day must bee our Christian Sabbath ? For what ? shall the masters keepe one , and the servants another ? or shall the servants not give themselves to the service of God on the day of their rest , but rather on the day of their labour in the workes of their proper callings ? observe I pray how at every turne the light of Gods direction doth meete with us , to keepe us in the good wayes of the Lord , if we will not wilfully shut our eyes against it . Now let that seventh day which is our Christian Sabbath be well observed , first ; and then let the states take what order they shall see good , for the observation of another day also . Yet we finde by experience , that hardly are men able to maintaine a poore living by labouring hardly six whole dayes in the weeke . I come to the second which Rivetus recapitulates in briefe thus . 2. It is drawn from the number of six dayes allowed for worke , which number cannot consist , unlesse it be terminated in rest , and in cessation on the seventh . To this Rivetus answereth , that the six dayes of labour are in reference to the seventh of rest ; the determination of which seventh day being now taken away a man may worke on any day , so long as some day be chosen ( whether by Divine constitution or humane , and reasonable disposition ) for Divine Service , which may be in such sort , that fewer dayes shall be left for worke . But consider . What more reasonable disposition humane , then that which is conformable to constitution Divine ? now it is apparent that God required of the Jewes one day in seven ; neither was it ever knowen to bee abrogated ; the particularity of the day is abrogated , not the proportion of time ; ground we have for the one by the ceremoniality of it , no colour of ground for the other ; nor did ever I thinke any man set his wits on worke to devise a ceremonialitie of one day in seven . 2. But what ? shall the morality of rest granted to servants , be altered also under the Gospell ? did Calvin any where teach this ? may not masters exact as many dayes worke of their servants under the Gospell as under the Law ? hath not Christ deserved at the hands of servants to be as serviceable to their masters as ever ? Lastly are those dayes of the World such as wherein a labouring man may maintaine himselfe , by the labour of five dayes in a weeke as well as by the labour of six ? A long time I have found it observed by traffiquers in the World , that nothing is more cheape then mens labours ; a notable evidence how unprofitable servants wee have beene unto God , and therefore hee makes the labour of our hands and sweate of our browes to afford very unprofitable service unto us . Can these Divines make the World more favourable to crafts-men , and bring their commodities in better request then they are ; if they could , let them then change the morality of fervants rest , and for one in seven allow them one in three , or foure , or five ; their masters will bee the more easily brought to entreat their consciences to condescend . Or if Kings had power to make the commodities of their owne Country more worth , and the commodities of other Countries lesse worth ( which upon due consideration will bee found as needfull equally ) then place might bee made for this . Till then let us bee content with Calvines morality of the fourth Commandement in reference to servants rest , namely one day after six ; and therewithall consider whether our Christian Sabbath must not bee confined to that day as the onely day of rest for servants ; and I hope wee shall not thinke it fit to allow one Sabbath for the masters , and another for the servents . 3. The third is drawne from the examples of the Apostles and the apostolicall Church , who in place of the ( Iewes ) Sabbath , observed the first day of the weeke without variation : therefore by force of the precept , one day in seven is to be observed still . Never any hath beene found to change this ; therefore that which hath beene kept from the beginning of the VVorld , and shall continue to the end , is to bee taken for such as by the Analogy of Gods Commandement binds all men . To this Rivetus answereth , that the consequence is not firme ; for as much as Christians observed the Lords Day not of necessity by reason of any binding praecept , but of free choise . Yet was it wisely done of them , lest by a greater change they might offend the Iewes . And that it might be a free monument of their maintaining the weekly remembrance of Christs Resurrection . Hee sayeth they did it freely ; but of things freely done without any conscience of duty obliging , it was never knowne that so universall a concurrence was found as the observation of the Lords Day . Nay Philosophers observe that things freely done as often come to passe to the contrary . Againe then it was free for them to observe one day in fourteene as well as one in seven , as Breatius professeth , and consequently as well one in twenty , which Rivetus denies . Nay it stood them upon to change the observation , lest men by universall and perpetuall practise might bee confirmed in an opinion of the necessity of that which is not necessary . It is apparent that as the Lords Day under the Law was one day in seven ; So the Lords Day in the Gospell was and still is one Day in seven . And both himselfe and Gomarus are driven to professe , that we may not allow a lesse proportion then one in seven to Divine worship . And I appeale to every conscience , to judge by the very light of nature ; whether the Lord requiring of the Jewes one day in seven to bee consecrated unto him , it doth not manifestly follow that wee Christians can allow no lesse then one in seven ; and whether it bee not fit that the Lords Day should bee our holy Day ; and as for the allowance of more in a weeke then one , let them persuade their owne Churches thereunto first , and then it will bee time enough for us to hearken unto them . And what should move them to illustrate the memory of Christs Resurrection weekly ? whereas they contented themselves with a yearely memoriall ( if at all they observed any such ) of his Nativity , Passion and Ascension , and sending downe of the Holy Ghost . Why doth hee not consider that the day of the weeke onely whereon Christ rose is called the Lords Day in Scripture , whereon Iohn the beloved Disciple received from his loving Lord , and master , that Divine revelation of his concerning things to come . 4. If the number of seven , ( that is , the observation of one day in seven ) in this Commandement be changeable ; then as ceremoniall , or as politicall : not as ceremoniall ; for then the Church ought not to observe it . Nor as politicall ; for in the morall Law precepts politicall are not given . And to this Rivetus answereth , that the observation of the seventh day is ceremoniall : and that the Primitive Church kept it not , neither did the Primitive Church keepe it , nor doe we keepe it as ceremoniall ; but another seventh day , for Ecclesiasticall policy sake , not civill . When hee saith we keepe another seventh day ; he implieth that by the seventh formerly mentioned hee meant that particular day of the weeke which the Iewes kept ; and that wee indeed acknowledge to bee ceremoniall ; but in this interpretation of Wallaeus , hee manifestly corrupts his adversaries argument , which is plainly directed against the ceremoniality of one day in seven indefinitly considered , and not against the ceremoniality of the Iewes seventh . Yet when he saith the Primitive Church did , and we doe keepe a seventh , but not as ceremoniall ; hee speaks to the point ; but his words following have no coherence herewith : so that hee may seeme to shuffle miserably in this , affecting to decline that which he is not able to answer . But take wee him at the best , he must say that the observation of one day in seven was ceremoniall , if hee speakes to the purpose . Now let him shew us if he can , the ceremoniality of one day in seven , and how Christ was the body of it ; nothing more common then to affirme that the Iewes Sabbath was ceremoniall hand over head , without any distinction of the sanctification of the day , and the rest ; much lesse distinguishing betweene the rest of one day in seven , and the rest of the seventh . At length I found a faire way opened for the explication of the ceremoniality found in the rest on the seventh day . But as for any ceremoniality in the rest of one day in seven ; never ( I thinke ) any man set his wits on worke to devise that . Lastly , after such a ceremoniality is devised , wee will conferre whether in reason such a thing ought to bee still observed as was ceremoniall unto the Iewes ; and why may wee not as well observe circumcision with the Ethiopians , who observe it only in conformity to Christ , who was circumcised ? Now because Rivetus brings arguments also to the contrary , to prove that the observation of one day in seven , under the Gospell is not necessary , but free : it is fit we should consider them also to prove what force is in them . If by force of the Commandement a seventh day is to be kept , then that day is to be kept which the Commandement hath defined , which is the Sabbath of the Iewes . To this I answer by denying the consequence , and not contenting my selfe with a bare deniall , I prove it to bee inconsequent . For whereas God in commanding the seventh hath therewithall commanded one in seven , and withall specified which of the seven shall bee rested on and sanctified unto his service : If it may bee made appeare that the particularity of rest on the seventh day be abrogated ; and no colour can be brought for the abrogation of the proportion of time ; to wit , of keeping one day in seven ; it will evidently appeare herewithall , that this consequence of Doctor Rivetus is unsound . Now this wee prove to bee most true ; forasmuch as the Jewes rest on the seventh day was ceremoniall profiguring Christs rest on that day in his grave ; as both the fathers of old and moderne Divines both Papists , and Protestants , both Lutheranes , and Calvinists have acknowledged ; but never any man was found to devise a ceremoniality of resting one day in seven ; they may as well give themselves to devise a ceremonality in the setting apart of some time in generall for Gods holy worship and service . 2. Now this puts me in minde of another way clearely to demonstrate the inconsequence of Rivetus his argument thus . If it will follow that in case wee are bound to such a proportion of time by vertue of this Commandement , therefore wee are bound also to keepe the seventh day : Then it will follow as well , that because wee are bound to set apart some time for the service of God by vertue of this Commandement ( as all confesse ) therefore we are bound also to keepe such a proportion of time as is here specified , and the seventh day also which is here particulated ; For like as God doth not command such a proportion of time in speciall , but by commanding the observation of the seventh day ; in like sort neither doth God Command a time in generall to bee set apart for his service , but by commanding of such a proportion of time in speciall , and such a Day in particular . 2. His second argument runnes thus : if the observation of every seventh day bee morall it must bee knowne by light of nature , but so it is not . Therefore it is not morall ; and seeing it is not politicall , it must bee ceremoniall ; and therefore doth nor oblige by force of Law morall . To this I answer first . Let but Doctor Rivetus stretch his wits to describe unto us what ceremoniality can possibly bee devised in the obsertion of one day in seven ; and when hee hath devised it , I dare appeale to his owne judgement and conscience for the appobation of it . For I doe not thinke it possible for the wit of man with any colour of reason , to devise a ceremoniality to be constituted in the observation of one day in seven , speaking of it indefinitly as wee doe , the body whereof can bee found in Christ ; for of such ceremonies wee speake , that as shadowes are to flee away when the body comes in place . 2. Neither doth it follow that because it is not morall nor politicall , therefore it is ceremoniall ; for some will say that it is positive as touching the defining of some particular necessarily required to the performance of a morall duty . As for example , not to go further then the matter in hand for instance ; it is generally confessed , to be a morall duty by naturall instinct , that some time is to bee set apart for Gods service ; but of our selves wee are to seeke of the proportion of time ; it is fit for none so much as for God himselfe our Creator , and consequently our great Lord and master to define what proportion of time shall be allowed for his service ; now this they call positively morall , as belonging to the execution of a morall duty . Yet indeed not so much a circumstance thereof in proper speech as the specification of the generall concerning the circumstance of time . 3. Yet to draw nearer to the morality of it ; what ? shall nothing bee morall that is not knowne to bee so , by light of nature , for what I pray ? is not our nature now corrupt ? nay hath not Aristotle professed that matter of morality is not capable of demonstration , but onely of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion ? Nay how is it knowne by the light of nature , that some time is to bee set apart to the worship of God that made us ; but upon presupposition that God is knowne to bee our Creatour ? and is this knowne by the light of nature ? How came Aristotle then the greatest Philosopher that ever was , and his whole schoole , how I say came they to be ignorant of it ? but upon presupposition of the History of the Creation knowne unto us , Doctor Feild spares not to professe as Master Broad reportes him , that by light of nature it is known that one day in seven ought to bee consecrated to Divine Service ? Yet I am not forward to say so much , but rather with Chrysostome , that now from the Creation God hath manifested that one day in a weeke is to bee appōrtioned for his service ; and with Azorius that it is most agreeable to reason , after six dayes of worke , to set apart one to his service . And seeing God did require such a portion of time to bee consecrated unto him under the Law. Undoubtedly and by the very light of nature it is cleare and evident , that no lesse proportion of time can wee in conscience allow unto him under the Gospell . 3. I come to his third argument which is this , the necessity of one day in seven cannot consist with that liberty which the Apostle intimates , Col. 2. 16. Let no man judge you in meate and drinke , or in the part of a day , or of Sabbaths , which are shadowes of things to come . Which they explicate by a similitude . As nature requires meates and drinke , but Christian liberty is not tied to choise of meates according to Moses his Lawes : so reason dictates that some time is to be set apart for Gods publique worship , but the Gospell freeth us from the necessity of the Iewish Sabbath . To this I answer . 1. By granting the conclusion ; for the Iewish Sabbath Christians observe not . 2. but one day in seven they alwayes have observed , a manifest evidence that they never conceaved this to be any impeachment to their Christian liberty . And no marvell ; for they manifestly perceaved that God required this proportion of time under the Law , and from the beginning of the World ; how much more should we be carefull to performe no lesse under the Gospell ? And indeed rest on the seventh day did pregnantly represent before hand Christs rest that day , and that day alone full and whole in the grave . But as for any ceremoniality to be found in the speciall proportion of time , to wit , as one day in seven , never any man devised any ceremoniality therein more then in the time in generall , which all confesse by the very light of nature is to be consecrated unto God. So that we have no need of Doctor Rivetus , his answer to helpe us in the solution of this his argument . And whereas he conceaves our Christian liberty to be impeached if any proportion of time be observed of necessity by force of precept , and of free choise . 1. This is as much as to say that our liberty is impeached , if we suffer our Lord and master , to prescribe unto us his servants what proportion of service we shall performe unto him , and not rather have him leave it to the servant to cut out unto him as little , or as much as he thinkes good , yet we do not deny but he may allow unto him more ; all that we stand for is that we ought not to allow him lesse under the Gospell , then he required under the Law ; and then he required from the beginning of the World. 2. I marvell that Doctor Rivetus doth not observe how herein he contradicts himselfe ; for hath he not formerly rested in this answer of Gomarus , that by vertue of the fourth Commandement , we must allow unto him dayes sufficient for his service ; and that these dayes must be rather Frequentiores then Rariores , more rather then fewer ; and if it be no prejudice to our Christian liberty to be tyed , and that by vertue of the fourth Commandement , to allow unto him a better proportion of time , for his service , then that of one day in seven , how can it bee prejudiciall to our Christian liberty to allow unto him this , and that by vertue of the fourth Commandement . Now whether Doctor Rivetus his answers to the arguments of Wallaeus , or his owne arguments to the contrary bee of any force to hold him to that opinion which he conceaves to bee Calvirs in opposition to the Doctrine delivered by Wallaeus , I am consent the indifferent may judge ; as also whether the two causes mentioned by him for the observation of the Sabbath contained in the Commandement , doth not infer the third also which Rivetus opposeth , namely the proportion of one day in seven . And that this is as free from all colour of ceremoniality as any of the other two . The first was that some time is to be set apart for Gods Service ; now this generall is not commanded there but as contained in the speciall , to wit , the proportion of one day in seven . Both of them being equally contained in the particularity of the seventh day in that Commandement expressed . And as for the morality of rest to bee allowed to servants after six dayes of labour ; this doth clearely draw with it the confinement of the time appointed for Gods Service to the proportion of one day in seven ; unlesse the day of rest for servants shal not be the day consecrated to the exercises of piety . And I much wonder that Doctor Rivetus a man of such judgement , and perspicacity doth not observe this . The only way to helpe this anomaly is in plaine termes to professe that some rest is to be allowed to servants by their Masters , but in what proportion , that is not defined , but left at large to the pleasure of their Masters . And as for ceremoniality in the proportion of one day in seven , never any man devised any such thing more then in the setting apart of some time in generall for Gods Service , all confessing this to be a duty known by the very light of nature . But I doe not finde that Calvin hath any other meaning then that we are not so tied to one day in seven , but that more time then this may be consecrated to Divine Service ; which as I have disputed before , so now I am the more confirmed herein , Doctor Rivetus manifesting this to be his opinion also , as well as it was the opinion of Gomarus ; For in this he rests , as may appeare by his answer to the first argument of Doctor Wallaeus . Neither is it true that Calvin did censure them who simply maintained , that the observation of one day in the weeke doth still remaine as morall ; but that so maintained it as in reference to some mysterious signification ; as Doctor Wallaeus hath manifested , and the words immediatly following in Calvin doe evince , which are these ; but this is no other thing then in contumely of the Jewes to change the day , and in heart to retaine the same holinesse of the day . Here commonly the alleagers of Calvin to the same intent that Doctor Rivetus doth , use to make a period ; as if Calvin delivered this absolutely ; whereas Calvin proposeth it onely conditionally , as appeares by the other halfe of the sentence thus . If so bee there remaine yet unto us a signification in the dayes equally mysterious , to that which had place among the Iewes . And though I marvell not at others who dealing in this argument dismember Calvins sentence , so to make him to deliver that absolutely which hee delivers onely conditionally ; yet I cannot sufficiently marvell that Rivetus of rough improvidence should do so too , especially considering the good paines that Doctor Walaeus hath taken to cleare Calvins meaning in this point . Neither is Master Robert Low , in his effigiation of the true Sabbatisme , of any such authority as to counterpoise the concurrent testimonies of so many of our English Divines to the contrary ; not to speake of the multitude of outlandish Divines whom Doctor Walaeus mustereth up , concurring in the same opinion , and whereas hee saith as Doctor Rivetus reports him , that some great men , who vehemently contend , that the perpetuall sanctity of manners doth require , that one day in seven should be celebrated , have more authority then reason ; I may bee bold to say that they who with him have hitherto opposed the Doctrine we maintaine , what authority they have I know not , but as for their reasons , they are of so hungry a nature ; that hereby they manifest that nothing but affection and their private ends they have , to beare them out in this . And whereas I doubt not but Rivetus hath brought on the Stage the best reasons hee could picke both out of master Robert Low , and out of Gomarus ; let every indifferent person judge of them as they deserve ; though I verily thinke that nothing but his affection to Calvin , to hold up his credite , and reputation hath carried him all along ; and yet either my selfe , and Walaeus mystake Calvin , or Rivetus miserably mystaketh him . But as for our reason , we call all the World to judge of it ; God did require one day in seven to be set apart for his publique service under the Law ; how much more doth he require as good a proportion of time under the Gospell ? Nay from the beginning of the World he hath required it , and to this day both Iewes , and Christian Gentiles have observed the same proportion . Againe God in his morall Law hath required this , and that not as ceremoniall , never any man hitherunto having set his wits on worke to devise any ceremoniality herein ; neyther was it ever knowne that God abrogated this proportion of time to be allowed unto him for his service ; therefore it continueth still as a morall Law to bind us , and shall continue untill God himselfe set an end unto it : now let master Lowes reasons be compared with these in every indifferent conscience , and let them have that authority which they deserve , because being well conceited of the strength of his reasons , hee sensibly complaines of his want of authority . It seemes Pope Alexander the third was a man of more authority then reason . For hee maintaines in Cap. licet . de feriis , as Doctor Rivetus relates it , that both the old and new Testament have in speciall manner appointed the seventh day for man to rest thereon , and hee takes it out of Suarez . de relig . l. 2. c. 2. but Rivetus cannot assent unto him , if he delivers this of any morall institution ; yet that it was so appointed by the fourth Commandement unto the Iewes it cannot bee denied ; and that not as ceremoniall ; for we have seene how odly Rivetus hath carried himselfe in comming to speake of the ceremoniality . For to make this good hee flyes to the particularity of the seventh day ; and if the ceremoniality thereof , bee enough to inferre the ceremoniality of such a speciall proportion of time as of one day in seven ; it may suffice as well to constitute a ceremoniality in the generall , namely in this that some time is to be set apart for Gods Service , which yet all account to bee morall by the very light of nature . If Zanchy hath no better argument to prove that the Decalogue as given by Moses to the Israelites doth not pertaine to us but onely so farre forth as it agrees with the Law of nature ; then by instancing in the Sabbath , which the Gentiles were not bound to sanctifie : it stands Rivetus upon to oppose him as much as any , who maintaines that the Law concerning the sanctifying of the Sabbath was given to Adam , and who brings diverse authorities to prove the observation of it generally by the Gentiles ; This I speake upon consideration of his reply to Gomarus taking exception against somewhat in this argument delivered by him in his explication of the Decalogue . But I hope the morall Law shall be sufficient to binde us Christians if no other way , yet by this argument of proportion . If God required of the Iewes under the Law that one day in seven should bee set apart to his service : how much more doth it become us Christians to allow as good a proportion of time for his service under the Gospell ? This I say shall suffice untill Rivetus answeareth it , which never will be , for he as good as confesseth that we are bound to allow God for his service , rather a better proportion of time then a worse . And as for Doctor Prideaux , I nothing doubt but he will cleare us from Judaisme in arguing thus ; as who Sect. 7. professeth that if they ( against whom he disputes ) required no more , but the Analogy , the equity or the reason of that Commandement , we would not sticke to yeeld unto it . And whereas Rivetus addes that the argument which hee annexeth seemes to him of great weight , namely that hee who stickes to the Commandement must exactly observe it : And that therefore into the place of the seventh from the Creation , no day is to bee substituted . But this argument I have answered before , all for the most part grant some ceremoniality in that Commandement ; now if rest on the seventh be found to bee ceremoniall , but not the rest of one day in seven in an indefinite consideracion ; it will follow herehence , that the seventh must not be observed as accomplished in Christ ; and that the proportion of time is still to continue , as indeed by experience wee finde it verified in each . For the observation of the seventh is ceased as prefiguring Christs rest in his Grave , but the observation of one day in seven still continueth unto this day . Next for the second Thesis , that the alteration of the day is onely an humane and Ecclesiasticall constitution , the Doctor sheweth in the first Section , the generall consent of all sorts of Papists , Jesuites , Canonists , and Schoolemen ; of some great Lutheranes by names , and generally of the remonstrant or Arminian Divines in their confession , whose tendries in this point , wee may conceave with reason , not to bee different from the Doctrine of the Belgicke Churches , in that foure professors of Leyden , in their examination or review of that confession , have passed them over without note or opposition . To these besides are added diverse of our own , Et è nostris non pauci , as hee speakes it in the generall , that is , as I conceave his meaning such as are neither of the Lutheran , nor of the Arminian party : of which since he hath instanced in none particularly , I will make bold to borrow two or three testimonies , out of the tractate of Gomarus before remembred . And first hee brings in Bullenger , who in his comment on the first of the Revelation , calls it Ecclesiae consuetudinem , an Ecclesiasticall Ordinance , and after addes , Sponte Ecclesiae receperunt illum diem . The Church did of its owne accord agree upon that day ; for wee reade not any where that it was commanded . Next Ursinus telling us , that God had abrogated the Iewish Sabbath , addes presently , that hee left it free unto the Church , Alios dies eligere , to make choise of any other day to be selected for his service : and that the Church made choyse of this in honour of our Saviours Resurrection . Zanchius affirmes the same ; Nullibi legimus Apostolos , &c. We reade not any where , saith hee that the Apostles did command this day to bee observed in the Church of God ; onely wee finde what the Apostles , and others of the faithfull used to doe upon it , Liberum ergo reliquerunt , which is an argument that they left it holy to the disposition of the Church . Arotius , Simler , David Paraeus , and Bucerus , which are all there alleaged , might bee here produced , were not these sufficient . Adde hereunto the generall consent of our English Prelats , the Architects of our reformation in the time of King Edward the sixt , who in the Act of Parlament about keeping holy dayes have determined thus , together with the rest of that grand assembly , viz. Neither is it to bee thought , that there is any certaine time or definite number of dayes prescribed in holy Scriptures , but that the appointment both of the time , and also of the number of the dayes is left by the authority of Gods Word , to the authority of Christs Church , to bee determined and assigned orderly in every Country , by the discretion of the rulers and Ministers thereof , as they shall judge most expedient to the true setting forth of Gods glory , and edification of Gods People . Which preamble is not to be understood of holy dayes or of Saints dayes onely , ( whose being left to the authority of the Church was never questioned ) but of the Lords Day also : as by the body of the Act doth at full appeare . Exam. In this Section , the Prefacer makes a greater bluster by farre then in the former . For to except against the proportion of time , as of one day in seven to be set apart for the service of God in these dayes of the Gospell , is so unreasonable a course , and that not onely in the judgement of a Christian conscience , but even in the judgement of a naturall man , that I cannot easily devise any thing more unreasonable . For whereas all confesse that by the very light of nature some time ought to bee set apart for the service of God ; and not so onely , but that a fit , and competent proportion of time is to bee consecrated to holy uses , as Gomarus acknowledgeth , though one of the most eager opposers of the morality of the Sabbath , that hitherto have beene knowne . Albeit this convenient proportion of time cannot bee so convincingly concluded upon by the light of nature , as to draw all to an unanimous consent thereunto ; yet after God himselfe hath gone before us herein by blessing the seventh day and sanctifying it ; and that upon the ground mentioned both Gen. 2. and in the fourth Commandement ; henceforth as Chrysostome observeth , God hath manifested , that one day in seven is to be set apart ; I may say consequently , that one day in seven is that fit proportiō of time which is to be sanctified to Gods holy worship and service , and that God hath now manifested as much ever since the Creation . And ( herupon as I imagin ) Azorius the Jesuite in his institutions is bold to conclude , that this course is most agreeable unto reason . Now if the Lord under the Law did require such a proportion of time to be sequestred from profan use to Divine , at the hands of the Iewes ; can it enter into the heart of a sober man , that God should require lesse of us Christians under the Gospell , then he did require of the Jewes under the Law ? Or that God hath now left it to the liberty of the Church , whether they will set apart the proportion of one day in seven or lesse , to bee spent in Gods worship ? If wee consider the service of the day , as whereby God is honoured , undoubtedly God hath deserved more service at our hands under the Gospell , then hee did at the hands of the Jewes under the Law ; for as much as the love of God to mankinde was never so revealed in former times , as in these latter times ; So God loved the World that he gave his only begotten Sonne , &c. And hereupon undoubtedly it is that our Saviour professeth , that from the time of Iohn the Baptist , the Kingdome of Heaven suffereth violence , and the violent take it by force . To such an height of devotion hath the Love of God manifested in his Sonne inflamed his true servants ; according to that of Iohn , We love him because he loved us first . Againe if wee consider the service of that day , as such wherby our soules are profited and promoted in faith and holinesse , never was there more need then in these dayes of sanctifying a better proportion of time unto God Service , rather then a worse ; and that in each respect . For the truth of God was never so encombred with oppositions before the comming of our Saviour in the flesh as it hath beene since . No heretiques ( to speake of ) were knowne to trouble the peace of the Church , in those former times in comparison to the multitude of heresies that have beene broached since , and began to bee set on foote in the very dayes of the Apostles ; Saint Paul professing that even then the mystery of iniquity did worke . And whereas Saint Peter tells us that false teachers should come privily bringing in damnable heresies even denying the Lord that bought them ; Saint Iude tells them to whom hee writes , that such were already crept in turning the grace of God into wantonnesse , and denying God the onely Lord , and our Lord Jesus Christ . And Saint Iohn after the same manner , little children ( saith hee ) it is the last time , and as you have heard that Antichrist shall come , even now there are many Antichrists . And no marvaile ; for as much as the mysteries of godlinesse concerning the Trinity of persons and incarnation of the Sonne of God ( whereat carnall wits are so apt to stumble ) were never so punctually and distinctly expressed in the books of the old Testament , as now they are particularly delivered in the writings of the Apostles and Evangelists . So that had wee in these dayes two Sabbaths in a weeke insteed of one , all were little enough to instruct our people , and strengthen them against the oppositions made by men of carnall mindes , and thereby to keepe them in the right way of Gods saving truth . And no lesse necessitie is there for the keeping of them in the wayes of holinesse , such is the degenerate condition of the World ; Long agoe it is that the severe judgement of God , had its course in giving men over to illusions to beleeve lies , and all for not receiving the love of the truth , as much as to say for the profanenesse of the Christian World , in not making it their care to walke worthy of their calling , worthy of the Gospell ; whereunto the Apostle so often exhorts Christians . So that if at any time it were requisite to set one day in seven apart for the service of God , surely by the very dictate of common reason , it is most requisite in these latter dayes of the Gospell . Especially considering the rage , and fury of Satan in opposing the Kingdome of Christ more now than ever , because he knoweth hee hath but a short time . As for the alteration of the day ( the same proportion of time still continuing ) from the seventh to the first day of the weeke , that I confesse willingly seemes not at first sight to have the like evidence . But whereas this Prefacer contends for the alteration of the day , as onely by an humane and Ecclesiasticall constitution ; observe that not one of the ancient Fathers are mentioned by him for the justifying of this , though divers are referred unto by him , as against the institution of the Sabbath from the Creation . But wee have divers of the ancients bearing witnesse to the Divine institution of the Lords day , to come in place of the seventh . As first Athanasius Homil de Semente . Olim certe priscis hominibus in summo pretio Sabbatum fuit , quam quidem solemnitatem Dominus in diem Dominicum transtulit . Heretofore truly the Sabbath was in great price , with men of old time , which solemnity the Lord hath translated unto the Lords Day , Austine hath divers other passages to the same purpose de civitate dei . lib. 22. cap. ult . Dominicus dies velut octavus aeternus , qui Christi Resurrectione sacratus est , aeternam non solum Spiritus , verumetiam corporis requiem praefigurans . The Lords Day as the eighth eternall which was sacred by Christs Resurrection , prefiguring an eternall rest , not of the spirit only , but of the body also ; and in his Ep. 119. ad Ianuarium , The Lords Day is declared not to the Iewes , but to Christians by the Lords Resurrection , and from thence began to have its festivity ; and de verbis Apostoli Sermo . 15. The Lords Resurrection promised unto us an eternall day , and hath consecrated to us the Lords Day , which is called the Lords , because the Lord rose on that day , and de Temp. Serm. 251. The Apostles and Apostolicall men , have therefore ordained the Lords day to be kept with a religious solemnity , because on that day our redeemer rose from the dead . Cyril . in Joan. lib. 12. cap. 58. From Christ presenting himself unto his Apostles on the eighth day , which hee interpreteth of the first day of the weeke , concludes therehence that by right therefore holy Congregations are kept in the Churches on that day . And as Walaeus observes , the celebrity of this day Eusebius referres to Christ himselfe in these words , Who ever prescribed to all the inhabitants of the World either by Sea or Land , that meeting together one day in the weeke , they should celebrate the Dominicall festivity . Adde to this that of Gregory mentioned Section the 1. Nay Athanasius goes further , and shewes the equity of it in proportion to the new Creation compared with the old ; The end of the first Creation was the Sabbath ; but the beginning of the second Creature is the Lords Day , wherein hee renewed and repayred the old man. Like as therefore in former times he would have the Sabbath day to be kept , so we keepe holy the Lords Day as a monument of the beginning of the second Creation . And this proportion is apprehended by Beza also , on the Revelation the first Chap. and 10. verse . That Sabbath day ( saith hee ) continued from the Creation of the World to the Lords resurrection , which seeing it is as it were an other Creation of another spirituall World ( as the Prophets speake ) then for the Sabbath of the former World , or seventh day was assumed ( and that undoubtedly by the Holy Ghost suggesting this to the Apostles ) the first day of this new World , in which not the corporall or corruptible light , in the first day of the first World was created : but that heavenly and eternall light did spring unto us . In all which Beza doth exactly treade in the steps of that ancient Father Athanasius , and concludes that the assemblies of the Lords Day ( which Iustine expresly makes mention of in his second Apologetium ) are of tradition apostolicall and truly Divine . And after him Doctor Andrewes late Bishop of Winchester , whom Doctor Hall now Bishop of Exceter some where calls the Oracle of these times upon the same ground , maintaines the equity of bringing our Lords Day into the place of the Jewish Sabbath . The Sabbath ( saith hee ) had reference to the old Creation , but in Christ we are a new Creature , a new Creation , and so to have a new Sabbath . And againe , It hath ever beene the Churches doctrine that Christ made an end of all Sabbaths by his Sabbath in the Grave . That Sabbath was the last of them . — And that the Lords Day presently came in place of it . And for the confirmation hereof brings in that of Austin Ep. 119 ad Ianuarium : The Lords Day by Christs Resurrection hath beene declared unto Christians , and from that time began to have its festivity . Doctor Lakes Bishop of Wells maintaines the same Doctrine after the same manner in his Theses de Sabbato , thes . 27. Man having sinned , and so by sinne abolished the first Creation De jure , though not de facto ; God was pleased by Christ to make a new instauration of the World. 28. He ( as the Scripture speakes of Christs redemptions ) made a new Heaven and a new Earth . Old things passed then away , and so all things were made new . 29. Yea every man in Christ is a new Creature , 30. As God then when he ended the first Creation , made a day of rest , and sanctified it : 31. So did Christ when he ended his worke , made a day of rest , and sanctified it . 32. Not altering the proportion of time which is eternall , but taking the first day of seven for his portion , because sin had made the seventh alterable . But a man may easily perceive whither this Prefacer tends , and such as are of his Spirit . The Rhemists upon the first of the Revel . and 10. verse doe observe that the Apostles , and the faithfull abrogated the Sabbath which was the seventh day , and made holy day for it , the next day following , being the eighth day in compt from the Creation , and that without all Scriptures , and Commandements of Christ that we read of : yea ( which is more ) not only otherwise then was by the Law observed , but plainly otherwise than was prescribed by God himselfe in the second Commandement , yea otherwise than he ordained in the first Creation when he sanctified precisely the Sabbath day , and not the day following . Such great power did Christ leave to his Church , and for such causes gave he the Holy Ghost to be resident in it , to guide it into all truthes , even such as in the Scripture are not expressed . And if the Church had authority and inspiration from God , to make Sunday ( being a working day before ) an everlasting holy day , and the Saturday that before was holy day , now a common work-day , why may not the same Church prescribe and appoint the other feasts of Easter , Whitsontide , Christmas , and the rest ? for the same warrant she hath for the one , as she hath for the other . Now to this Doctor Fulk makes answer after this manner . The Apostles did not abrogate the Jewish Sabbath , but Christ himselfe by his death , as he did all other ceremonies of the Law , that were figures and shadowes of things to come , whereof he was the body , and they were fulfulled and accomplished in him , and by him . And this the Apostles knew both by the Scriptures , and by the Word of Christ , and his holy Spirit . By the Scriptures also they knew that one day of seven was appointed to be observed for ever during the World , as consecrated and hallowed to the publike exercise of the Religion of God ; Although the ceremoniall rest , and prescript day according to the Law were abrogated by the death of Christ . Now for the prescription of this day before any other of seven , they had without doubt either the expresse commandement of Christ before his ascension when he gave them precepts concerning the Kingdome of God , and the order and government of the Church , Acts 1. 2. or else the certaine direction of his Spirit , that it was his will and pleasure it should be so , and that also according to the Scriptures . And observe how in the words following he falls in upon the same reason of the change of the day which of old was mentioned by Athanasius ( formerly rehearsed ) herein by Beza , Doctor Andrews , D. Lake , as I have already shewed . Seeing there is the same reason of sanctifying the day in which our Saviour Christ accomplished our redemption , and the restitution of the world by his resurrection from death , that was of sanctifying the day in which the Lordrested from the creation of the world . And after many lines nothing necessary to be recited , he comes to the comparison made betweene the Lords Day and other Festivalls , saying : Although the Church in dayes or times which are indifferent , may take order for some other dayes or times to be solemnized for the exercises of Religion ; or the remembrance of Christs nativity , resurrection ; ascension , or the comming of the holy Ghost , may be celebrated either on the Lords Day , or any other time : yet there is great difference between the authority of the Church in this case , and the prescription of the Lords Day by the Apostles for the speciall memory of those things are indifferent of their nature , either to be kept on certaine daies , or left to the discretion of the Governours of the Church . But to change the Lords Day , or to keepe it on Munday , Tuesday , or any other day , the Church hath no authority . For it is not a matter of indifferency , but a necessary prescription of Christ himselfe , delivered to us by his Apostles . And againe , in the next place : The cause of this change , it was not our estimation , that either we have , or ought to have of our redemption before our creation , but the Ordinance of God , who , as first he sanctified the rest from creation for the glory of that weeke : so now also he sanctifieth the day of the restitution of the world for his glory of the accomplishment of our redemption . Thus wee have not onely authority Humane , but authority Divine for the alteration of the Day , and that by the testimony of more Bishops antient and late , than this Prefacer makes shew of amongst farre meaner names . Yet he doth immodestly abuse Doctor Prideaux in putting it upon him , that in the fifth Section , he maintaines the alteration of the day to be onely an humane and Ecclesiasticall institution . For , in that Section , he onely opposeth them , who would derive the Divine authority ( which they stand for ) of the alteration of the Day from the old Testament : but as for those who derive the Divine authority thereof from the new , they , hee confesseth , doe carry themselves herein more warily , the other more weakly , and them alone he disputes against in that Section . In the sixth Section , he comes to the deriving thereof from the new Testament ; and first he challengeth them , who boast that they have found the institution of the Lords Day in the new Testament expressely , to shew the place . Then in the often disputations of our Saviour with the Pharisees about their superstitious observation of the Sabbath Day , he demands where is the least suspicion of the abrogation of it ; or any mention that the Lords Day was instituted in the place thereof ? And indeed , the time hereof was not yet come ; onely the death of Christ setting an end to ceremonies . Then he demands whether the Apostles did not keepe the Jewish Sabbath ? now , I doe not find they did , although they tooke occasions of their meetings on that day to dispute with them , and to instruct them in the Faith of Christ . Then he demands , whether the Primitive Church did not designe as well the Sabbath as the Lords Day to sacred meetings ? I find in Baronius , that Orthodoxi Orientales did , and the occasion also , to wit , in detestation of the Marcionites ; yet without any such respect , it had been nothing strange , considering , that even now adayes Saturday is counted halfe holy day ; and that the Jewes had a preparation for the Sabbath , in such sort , that on their behalfe , Augustus made a rescript , that no Jewes should be compelled to make good their suretiships ( as much to say , they should not be arrested ) either on the Sabbath dayes , or after three a clocke of the day going before . Hereupon ( which is yet a very weake ground in my judgement ) he saith , that Papists inferre , that the Lords Day is not of Divine institution ; he doth not make any such inference himselfe . Yet notwithstanding ( he confesseth that ) even in the Church of Rome , Anchoranus , Panormitane , Angelus and Sylvester ( all which this Prefacer conceals very judiciously for his owne advantage ) have stoutly set themselves against these luke-warme Advocates , in affirmation of the Divine authority of the Lords Day . And I find , that Azorius in his institutions , makes mention of them to the same purpose , and addes , that Sylvester professeth , hanc esse opinionem communem , that this is the common opinion . And after this , Doctor Prideaux in that Section , disputes for the Divine institution thereof , rather than against it . After this he takes notice of Pauls fact , Acts 20. 7. and disputes therehence for a custome to celebrate on the first day of the weeke their publike meetings ; and confesseth , that the Fathers , and all Interpreters almost , doe so conceive it : though withall he professeth hee sees not how from a casuall fact ( so he calleth it , upon what ground I know not ) a solemne institution may be justly grounded ; yet that which went before , in some opposition whereunto this is delivered , pleaded not for a solemne institution , but for a custome onely ; although upon due consideration , it may be found , that such a custome ( if that be granted ) could not otherwise proceed originally than from a solemne institution : It is enough if they ordained that on that day the Churches should be assembled for publique worship ; which Austin expressely professeth , as formerly I have shewed , neither doth it appeare in reason how it could be otherwise , such assemblies being universall and so continuing to this day : Is it credible such universall agreement should come to passe casually ? if it did , yet their continuance of it without dislike , doth manifest their joynt Apostolicall approbation , who we know were guided by the Spirit of God : and even in their time was the first day of the weeke , called the Lords Day . So that in all this I find no incoherence , much lesse notable . Indeed , in the first of the Corinth . chap. 16. 2. he doth not order that the first day should be set apart for Gods service , but rather supposeth it , and that not onely at Corinth , but in the Churches of Galatia : how improbable is it that this uniformity should be among them , unlesse it proceeded from some authority superiour to the Churches themselves : then comming to consider the denomination of the Lords Day , and concluding it to be the first day of the weeke , and therewithall concluding that sixth Section : the seventh Section he begins thus ; what then ? Shall we affirme that the Lords Day is founded in Divine authority ? and answers the question thus : For my part ( without prejudice to any mans opinion ) I assent unto it , however the arguments like me not , whereby the opinion is supported , and so he proceeds in prosecuting of that which was affirmed by him , in the last place , concerning his private dislike of some particular courses taken to justifie it . He opposeth , I grant , expresse institution ; but if by just consequence it may be deduced , it serveth our turne , both in the generall and in particular at this time and in this place , to discover the immodest and unreasonable carriage of this Prefacer , who would obtrude the contrary opinion upon Doctor Prideaux , as it were , in despite of him ; And indeed , it is thought that hee owed him a spight , and to pay that hee owed him , hee came to this translation . But herein the Doctors honour is easily preserved in the despight of this Prefacer ; yet see a greater degree of impudency in this Prefacer . For he puts upon the Doctor , as if hee had shewed the alteration of the day to be onely an humane and Ecclesiasticall institution , by the generall consent of all sorts of Papists , Jesuits , Canonists and Schoole-men of some great Lutherans by name , whereas it is plaine , that he mentioneth more Papists maintaining the Lords Day to be of Divine institution , then opposing it . And amongst them that maintaine it , one , to wit , Sylvester , professeth it to be opinionem communem , not one avouched as affirming the contrary . And as for the great Lutherans this Author speaketh of , loving to speake with a full mouth , they are but one , and that Brentius , who is said to affirme it to be a civill ordinance , and not a commandement of the Gospel ; a very strange phrase ( in my opinion ) to call it a civill ordinance ; the ordinance being in force many hundred yeeres before the Church of God had any civill government of their own , and being in the Apostles dayes how could it be lesse than Apostolicall ? undoubtedly , not so much civill as Ecclesiasticall . Wee grant willingly we have no expresse precept for it , yet Austin is bold to say ( as wee have heard ) that Apostoli sanxerunt , yet Gomarus allegeth no passage out of Brentius to this purpose . But Melancthon ever ( as I take it ) accounted of better authoritie than Brentius , professeth , as Walaeus reports him , that consentaneum est Apostolos hanc ipsam ob causam mutasse diem , in plaine termes ascribing the change of the day to the Apostles : As for the Remonstrants , what authority have they deserved to have with us , who are so neere a kinne to the Socinians , who uttterly professe against all observation of the Lords Day . But the foure professors of Leiden , have passed over this of theirs without note or opposition . And was not Walaeus one of the foure ? yet what his opinion is himselfe hath manifested to the world ; yea , and his collegue , Thysius also , yet no cause had they to oppose in this , when the other professed it to be a laudable and good custome , according to the patterne of the Primitive Church ; and can the Primitive Church exclude the Apostles , and not rather include them ? And is it probable , that the Primitive Church prescribed it to the Apostles , and not rather the Apostles to the Church ? Tilenus calls it Ecclesiae consuetudinem , not denying it to be instituted by the Apostles , nay , elsewhere hee affirmes this , or rather that it was instituted by Christ himselfe . So little cause had these professors to quarrell with this phrase of the Remonstrants , having weightier matters in hand wherein to oppose them . What if Bullenger call it Ecclesiae consuettudinem ; so doth Tilenus de praecept . 4. Thes . 29. yet Thes . 24. he professed it to be not onely observed by the Apostles , but that it may seeme also to be instituted by Christ himselfe : Bullenger saith , sponte receperunt , to wit , in opposition to an expresse Precept , as appeares by that which immediately followeth ; Non legimus eam ullibi praeceptam , we doe not reade it any where commanded . Ursine alleged in the next place clearely professeth in the very place quoted by Gomarus , that God it is who hath abrogated the observation of the seventh day , but he addes , that he left it free to the Church to choose other daies , which ( Church ) upon a probable cause , chose the first day , which was the day of Christs resurrection . Now what Church was it but Apostolica Ecclesia , as Paraeus upon Ursinus Catechisme observes , p. 665. Pro libertate sibi à Christo donatâ pro septima die elegit diem primum propter probabilem causam out of the liberty which Christ hath given them , insteed of the seventh day chose the first day of the weeke , by reason of a probable cause , to wit , because on that day Christ rose , by whose resurrection , the spirituall and eternall rest is inchoated in us , and p. 666. Apostoli ipsi mutarunt Sabbatum septimi diei . The Apostles themselves changed the Sabbath of the seventh day . By the way touch we a little upon this , that , First , this was done in reference to Christs resurrection : so Calvin acknowledgeth in reference whereunto this day had some prerogative above the rest , to wit in the way of fitnesse , for holy use , because of the worke of God on that day . Whence it is evidently concluded , that the Apostles did not thinke it indifferent , therefore though it were left to their liberty , in as much as no Commandement was given to them thereabout for ought wee reade , yet by the spirit of God , they were directed to make choyse of this day , and that in reference to such a worke on that day , as the like on no other . Not that the sanctifying of a rest on this day would make us more holy , then the sanctifying of a rest on any other day : but onely in reference to some speciall worke of God on that day : upon which consideration the ancient Fathers doe generally insist ; and Bishop Andrewes , and Bishop Lake after them doe joyntly rely , and not Beza onely . Secondly , That both Ursine and Paraeus call this a probable reason onely : now give me leave to insist upon this , and try whether I cannot shew that this reason is more then probable . And that first à Posteriori . For let us soberly consider how came it to passe that not onely the day whereon Christ rose , but answerably hereunto the Day of the weeke , to wit , the first Day of the weeke was accompted by the Apostles , and so commonly called the Lords Day ; and generally knowne to Christians by that name : otherwise S. Iohn had not beene so well understood in his Revelation chap. 1. vers . 10. Is it not apparent that Christs rising did ever after give the denomination of the Lords Day , to the first day of the weeke ? Againe the day of Christs Paspassion upon the Crosse , is not called the Lords day ; and why the day of the Resurrection rather ? surely because S. Paul saith that Christ was declared mightily to be the Sonne of God by the spirit of sanctification in his Resurrection from the dead . Hereby then was he manifested to be the Sonne of God , the very Lord of Glory ; and is not this reason more then probable , why it should bee called the Lords day ? Secondly consider , that day of the moneth or that day of the yeare whereon the Lord rose , wee no where finde that it was usually called the Lords Day , but onely that day of the weeke ; not the day of the weeke wherein hee ascended into Heaven , but the day of the weeke wherein hee rose . Now the Jewes Sabbath was called the Lords Sabbath , the Lords holy Day , Es . 58. 13. If thou shalt turne away thy foote from my Sabbath from doing thy will on my holy Day . Hath the Lord a Day under the Gospell , but no Sabbath , no holy Day ? what an unreasonable conceite were this ? that hee should have an holy Day , one in every weeke under the Law ; and none under the Gospell ? Now if the Lord hath a day that is peculiarly called his under the Gospell , and that day is in the Scripture styled the Lords Day ; I appeale to every Christian conscience , whether the sanctifying of this day as holy to the Lord , ought not by more then probable , yea even by necessary reason , come in place of the sanctifying of the seventh day as an holy rest to the Lord in the dayes of old . Otherwise we should have two different dayes in the weeke , the one called the Lords Day , the other the Lords holy Day ; or no holy day at all though wee have the Lords Day . Lastly consider the very definition of a thing probable , which Aristotle makes to be such as seemes so in the judgement of most , or in the judgement of most of the wisest , or of some few provided they are wiser then the rest ; but the sanctifying of the first day of the weeke to the Lord , that is , the Lords Day to the Lord , hath seemed fit not to some of the wisest onely in the Church of God , but to all , even to all the Apostles , yea and Evangelists and Pastors , and teachers in their dayes and to the whole Church , for 1600. yeares since ; and shall wee call the reason moving them hereunto onely probable ? 2. yet all this is but a posteriori , which yet for the evidence of it , I presume most sufficient for the convicting of every sober & Christian conscience of that truth , to the demonstration whereof it tends ; I come to give a reason hereof à priori . The first creation in the wisedome of God ( who proceeds not merely according unto probable reason ) drew after it a Sabbath day , the seventh day where on God rested . But if God vouchsafeth us a new creation in the same congruity , may wee not justly expect a new Sabbath ? Now , the Apostle tells us plainly , that old things are passed away , and that all things are become new , 2 Cor. 5. 17. and this he brings in upon shewing what Christ hath deserved at our hands , in as much as he died for us , and rose againe , vers . 15. the end whereof was this , that he might be Lord both of quicke and dead , Rom. 14. 9. and concludes , that whosoever is in Christ , is a new creature , 2 Cor. 5. 17. And how are we in Christ , but by faith ? Gal. 2. 20. And what is the object of this our faith ? let the same Apostle answer us , If thou confesse with the mouth the Lord Iesus , and believe in thine heart that God raised him from the dead , thou shalt be saved : so that this faith in Christs resurrection , is to us the beginning of a new creature . And Christs resurrection Sedulius calls nascentis mundi primordium . And Athanasius saith , That as the Sabbath was the end of the first creation ; so the Lords Day is the beginning of the second creature . And this is it that Bishop Andrewes and Bishop Lake doe worke upon for the celebration of the Lords Day as by Divine institution . But I am not a little sensible of some appearance of incongruity rising hereupon . Almighty God did not thinke it fit , that the first day of creation should be our Sabbath , but the seventh from the creation , as whereon himselfe rested ; but in the second creation , the first day is made our Sabbath . To this I answer two things ; the first is this : if man should not rest unto God till the second creation is finished , hee should not rest at all in this world . And the sixe dayes being the dayes of Gods worke ; the seventh was the first of mans worke , which God would have to be an holy worke most convenient whereby to take livery and seasin of the world . For , albeit God commanded Adam to dresse the garden and keepe it , when he placed him in it ; yet it is nothing probable it had need of dressing so soone as it was made ; and no mention of rest commanded at the first ; onely it is said , that because God rested that day from all his works , therefore he blessed the seventh day and sanctified it . This I deliver to save the expression of Athanasius . 2. But in my judgement , there is an exact congruity betweene rest and rest in each creation . For , as God rested the seventh day from the worke of creation ; so Christ rested the first day of the weeke from his worke of Redemption , which was the meritorious cause of the new creation . For Christs dying , and continuing under the power of death , for a certaine time , I may justly reckon as one worke of Redemption ; in which time hee suffered ignominy , not onely from the reproach of the world , but from the weaknesse of his servants faith , whose voyce was , wee thought it had been he , who should have redeemed Israel . As for Zanohy , in the place cited by Gomarus ; hee confesseth , hunc diem ex traditione Apostolica esse , & optimo jure ab Ecclesia retentum . That the Lords Day is ( to be observed ) by Apostolicall tradition , and by the best right retained by the Church — this the Prefacer in his wisedome omitted ; indeed hee saith , we no where reade that the Apostles commanded it : but left it free ; but take with you the rest , ita liberum , ut omnino ipse dies sanctificandus sit , nisi charitas aliud postulat . In such a manner free , that omnino , undoubtedly the day it selfe ought to be sanctified , unlesse charity require otherwise . I conceive his meaning is , and the meaning of all that use this language , that wee are to keepe it by no other obligation ( not of speciall commandement ) than the reason of the day doth minister unto us , it being the day that the Lord hath made , joyfull to Gods Church by the resurrection of Christ from the dead ; and in this sense they say it doth not bind mens consciences , to wit , as a Precept doth , whether we know the equity of it or no. And it were very strange , that Christians in keeping any holy day in the weeke , should not make choice of the Lords Day for that , without any expresse commandement . Anetius saith no more than that Christians changed the Sabbath unto the Lords Day ; and can any man doubt , but that the Apostles were meant hereby ? For which is most likely , that the practice and judgement of others was a leading cause to the Apostles , or rather that the judgement and practise of the Apostles was a leading cause unto all others ? Simler hath no more but this , that he calls it the custome of the Church , so doth Tilenus , yet he proposeth it as likely to have had its institution from Christ . Paraeus in the very place cited by Gomarus , ascribeth the change of the day to the Apostolicall Church , and expressely saith , that the Apostle commanded the Corinthians to meet together the first day of the weeke , and make their collections . I wonder the Prefacer omits Cuohlinus , was it because that which others call consuetudinem Ecclesiae , hee calls consuetudinem Apostolicam ? In the last place , Bucer is named by the Prefacer , but Gomarus is well content to omit what is delivered by him . But to the contrary , I will not forbeare to set downe what I find in his booke De Regno Christi , lib. 1. cap. 11. For having formerly described what are the true workes of holy rests , added upon the backe of it ; Eapropter , For this cause the Lords Day was consecrated by the Apostles themselves to these kind of actions . Which ordinance of theirs ( institutum he calls it ) the antient Churches observed most religiously . Then he shews the cause why they changed the day : 1. The first reason given is , to testifie that Christians are not obliged to the Pedagogie of Moses law : 2. The second is , to celebrate the memory of Christs resurrection , which was performed on the first day of the weeke . So that not one of the Authors mentioned by him makes any thing for him . And if the passages of the sixe mentioned by him , and related by Gomarus did make any thing for him ; we have no lesse of the ancient Fathers to the contrary , as namely , Athanasius , Cyril , Eusebius , Austin lately mentioned , to whom adde Sedulius operis Paschalis , lib. 5. cap. 21. The glory of the eternall King illustrating ( the first day of the weeke ) with the trophy of his resurrection , primatum cum religione concessum dierum censuit retinere cunctorum ; thought good it should have the primacy of all dayes granted unto it with religion : that is , with an holy celebration thereof . Adde unto him Gregory , mentioned in the first Section , affirming that Antichrist affecting to imitate Christ , shall command the Lords Day to be kept holy . Adde to these the universall consent of Christendome in antient times ; for when the question was proposed unto them , as usually it was thus ; Dominicum servasti ? Hast thou kept the Sabbath ? their answer was this , Christianus sum , intermittere non possum : For Brentius alleged by him to little purpose , let mee represent what Gerard the Lutherane writes of our Christian Sabbath in his common places , tom . 3. pag. 146. Est Sabbatum Christianum , quo juxta Apostolorum constitutionem dies hebdomadae primus publicis ecclesiae congressibus d●stinatus est . Our Christian Sabbath is that whereby the first day of the weeke is destinated to the publique assemblies of the Church , by the constitution of the Apostles . See how plainly hee referres the celebration of this day to Apostolicall constitution : and pag. 148. he sheweth the analogie between the Jewes Sabbath and our Christian Sabbath , consisting in two or three particulars : 1. As on the seventh day God rested from the six dayes worke of creation , in remembrance of which benefit , the Sabbath was instituted in the old Testament : so in the first day of the weeke , after Christ by his death and passion had accomplished the mysterie of our Redemption , he returned gloriously as a conqueror from the dead , in remembrance of which benefit , the first day of the weeke is celebrated in the new Testament . 2. As in the old Testament the Sabbath was instituted , that it might be a memoriall of their deliverance out of Egypt , Deut. 5. 15. So in the new Testament , the Lords Day is a memoriall of our spirituall deliverance out of the kingdome and captivity of Satan , procured unto us by the resurrection of Christ , a type whereof was that deliverance of the children of Israel out of Egypt . 3. By Christs death and resurrection , were abrogated Leviticall ceremonies and legall shadowes , amongst which the Sabbath is reckoned , Col. 2. 17. Therefore the change of the Sabbath into the Lords Dav , is a publique testimony that Christians are freed from legall shadowes , and that difference of dayes , which in ancient time was ordained Adde to him Melanchthon , alleged by Walaeus , pag. 265. affirming , that the Apostles for this cause changed the day , that in this particular they might give an example of the abrogation of the ceremoniall Lawes of Mosaicall policy . As for our Popish Divines for which he referres us to Doctor Prideaux , it is apparent that more of them are alleaged for the jus d vinum , of the celebration of the Lords Day , then for the contrary ; & one of them , Silvester by name , professeth expresly that his opinion , was the common opinion which was for the Divine institution of it . And Azorius the Jesuite , as hee professeth it a thing most agreeable to reason that after six worke dayes one intire day should bee consecrated to Divine worship ; so withall saith that it is most agreeable to reason that the Lords Day should be that Day . Adde unto these Sixtus Senensis , but that which they object ( saith hee ) concerning the Lords Day not as yet instituted in the time of Iohn , is most false , the consent of the whole Church disclaiming it , which doth beleeve the solemnity of the Lords Day was appointed by the Appostles themselves in memory of the Lords Resurrection : concerning the institution whereof by the Apostles Austin Ser. 25. de temp . testifyeth in these words : therefore the Apostles themselves , & Apostolicall men , appointed that the Lords Day should for that reason bee religiously solemnized , because on it our Redeemer rose from the dead . In the last place come wee to our Divines . Now Bucer I have already shewed to stand for us rather then for him . 2. And Calvin expresly acknowledgeth that the Apostles did change the day . 3. Beza upon Re. 1. v. 10. hath an excellent passage to the same purpose . For hee considers Christs resurrection to bee as it were a second creation of a World spirituall , and thereupon doubts not but that the spirit of God did suggest unto them the change of the seventh day into the Lords day , as to bee consecrated to Divine Service . 4. Iunius on Gen. 2. writes that the cause of the change of the day was the resurrection of Christ , and the benefit of instauration of the Church in Christ . The commemoration of which benefit succeeded to the commemoration of the Creation , not by humane tradition , but by the observation of Christ himselfe , and his institution . 5. Piscator on Exod. 20. 10. It is to bee observed that the circumstance of the seventh day , in celebrating the Sabbath is abolished by Christ ; as who for that day ordained the first day of the weeke , which wee call the Lords Day , and that in remembrance of the Lords Resurrection performed on that day . And upon Luk. 14. v. 2. He makes this observation , By occasion of this story , it is fit to consider what was the religion of the Sabbath in the new Testament , and what place it hath at this day among us Christians , and how it is to be observed . And first we must hold that the Sabbath is abrogated , by Christs comming as touching the seventh or last day in the week , and that in the place thereof is ordained the first day , which we call the Lords Day , because on that day the Lord rose from the dead , and shewed himselfe alive to his Disciples , and divers times speaking with them of the Kingdom of God : aod so by his own example consecrating that day to Church assemblies , and for the performance of the outward service of God. The reason of the abrogation is , because that ceremoniall rest observed in the Law , was a type of that rest , which the Lord made in his grave , as is perceived by the words of Paul Col. 2. 16. 17. Now of the apparitions of the Lord , S. John testifies Chap. 21. where he shewes how first he appeared to them gathered together on that very day whereon he rose . And againe eight dayes after . Now that in these dayes he spake unto them of the Kingdom of God Luke shewes , Acts 1. 3. Whence it was undoubtedly that the Apostles observed that day by the Lords ordinance , to keep their Ecclesiasticall assemblies thereon — as it appeares they did Acts 20. 7. & 1 Cor. 16. 2. And hence it was without doubt , on the Lords day John was in the spirit and receaved the Revelation . To the same purpose is that which Doctor Walaeus alleageth out of Piscators Aphoris . 18. It may be doubted concerning the Lords Day , whether it be appointed by God for his service in the New Testament . My opinion hereof is this ; although we read no expresse Commandement concerning it , yet that such an institution may be gathered from the example of Christ and his Disciples . For on that day whereon the Lord rose from the dead ( therefore called the Lords Day ) he shewed himselfe alive to his Disciples , and spake to them of the Kingdom of God. And Paul on that day in an assembly of the faithfull met together to celebrate the Lords Supper , preached to them on that day , Acts 20. 7. and that the Christians at Corinth were wont to meet on that day for publique prayer , appeares 1 Cor. 16. 2. Now it cannot be doubted but Paul ordained that day amongst them , as also the manner of celebrating the Lords Supper , and that according to the Commandement of Christ , Math. 28. the last , Teach them ( to wit , as many as receave the Gospell ) to keep all those things which I have commanded unto you . On the Lords Day also John was in the spirit , and in the spirit saw and heard the Revelation concerning the state of the Church that was to come , Apoc. 1. 10. whence we may gather , that even then he rested to holy meditations , such as became the Lords Day . There is not a passage in all this but of great weight , and very considerable . 6. As for Doctor Fulk upon the Re. 1. 10. I have represented him formerly at large ; that for the prescription of this day before any other of the seven , they had without doubt ether the expresse Commandement of Christ before his Ascension when he gave them precepts concerning the Kingdom of God , and the ordering and government of the Church Acts 1. 2. or else the certaine direction of his spirit , that it was his will , and pleasure that it should so be , and that also according to the Scriptures . And observe how hee falls upon the same reason that Athanasius , and the ancient Fathers insist upon ; Seeing there is the same reason of sanctifying that day , in which our Saviour Christ accomplished our redemption , and the restitution of the World by his resurrection from death ; that was of sanctifying the day , in which the Lord rested from the Creation of the World. 7. Doctor Andrewes in like manner Bishop of Winchester . in his Starre Chamber speech in the case of Traske ; hee not onely professeth , that the Sabbath had reference to the old Creation , but in Christ we are a new Creature , a new Creation , and so to have a new Sabbath ; and that this new Sabbath is the Lords Day declared unto us by the resurrection of Christ , for which he alleageth Austin Ep. 119. ad Ianuarium . But also for the confirmation of it saith it is deduced plainly by practise ; adding that these two onely the day ( of the weeke whereon Christ rose ) and the Supper , are called the Lords , to shew that the word Dominicum is taken alike in both . Nay hee goes farther , as namely to alleage not onely practise but precept also for it ; from the first of the Epistle to the Corin. cap. 16. 2. For albeit the Apostle there doth expressely constitute onely an order for collections for the poore on the day of their meeting , yet as Piscator observes , it cannot bee denied but that undoubtedly as touching the time of their meeting they were therein ordered also by S. Paul , as they were about the manner of celebrating the Lords Supper . And accordingly , Paraeus in the very passage alleaged by Gomarus , doth take that place of 1 Cor. 16. 2. to notifie , that the very time of their meeting there specified , was by the ordinance of S. Paul. Doctor Lake Bishop of Bath and Wells , in his Theses de Sabbato , Thes . 34. The Apostles directed by Christs not only example , but spirit also , observed the same ; witnesse in the Acts , S. Paul , S. John in the Revelation . 38. And from the Apostles the Catholique Church uniformly receaved it , witnesse all Ecclesiasticall writers . 39. And the Church hath receaved it not to be liberae observationis , as if men might at their pleasure accept or refuse it , 40. but to be perpetually observed to the Worlds end . For as God only hath power to apportion his time : so hath he power to set out the day that he will take for his portion . For he is Lord of the Sabbath . 8. Master Fox upon the Rev. 1. v. 10. professeth , that the observation of the Lords Day doth Niti authoritate institutionis Apostolicae , depend upon the authority of Apostolicall institution . 9. Walaeus dissert . de Sab. p. 172. we conclude ( saith hee ) this first day of the weeke , was by the Apostles put in the place of the Sabbath , and commended to the Church , not only by a power ordinary , competent to all pastors for the ordering of indifferent rites in their Churches ; but by a singular power also ; as who had the oversight of the whole Churches ; and who as extraordinary Ministers of Christ , were by the holy Ghost , put in trust , that they might be faithfull , not only for the delivering of certaine precepts concerning faith , and manners , but also as touching upright ordering of the Church : that so it might be made known to all Christians every where what day in the weeke was to be kept , by vertue and Analogy of the fourth Commandement , least dissension there abouts and ( consequently ) confusion might arise in the Church of God : and to this purpose hee alleageth Beza before mentioned ; and Gallesius , Calvins Collegue , on Exod. 31. This ordinance , to wit , that the Lords Day should be substituted in the place of the Sabbath , we have receaved ( saith hee ) not from men , but from the Apostles , that is , from the Spirit of God , whereby they were governed : and after he had proved this out of three places of Scripture , Acts 20 , 7. 1 Cor. 16. 2. Re. 1. 10. in the end hee , addes , For although we are not tied to the observation of dayes yet this necessary order must be observed , least confusion should be bred in the Church . 10. Fayus Calvins successor alleaged also by Walaeus disput . 47. in . q. praecept . Iustly therefore may we say , that the Apostles by the leading of the Holy Ghost for the seventh day of the Law , substituted the first day of the week , which was the first in the Creation of the first World. 11. Hyperius in . 1. Cor. 16. 1. The first day of the weeke in memory of the Lords Resurrection was called the Lords Day , the observation of the Sabbath being translated thereunto through the command of the Holy Ghost by the Apostles . 12. Adde unto these Master Perkins maintaining the same . That which he delivers of the Parliament in the dayes of King Edward the sixt , in that preamble of theirs concerning holy dayes , as left by the authority of Gods Word to the authority of Christs Church , by the discretion of the Rulers , and Ministers therof , as they shall judge most expedient to the true setting forth of Gods Glory , and edification of the people ; I say that this should bee understood not of holy dayes onely , but of the Lords Day also , is a thing most incredible ; neither doth hee offer to cite any parcell thereof to justifie this so bold an affirmation ; onely hee sayth , that by the body of the act it doth appeare ; but what that is in the body of that act whereby this doth appeare , hee very judiciously conceales . How improbable is it t , hat Bishop Andrewes would have opposed this Doctrine in the Starre Chamber , if a Parliament of Prelates , and that in the dayes of King Edward the sixt , had maintained it . For hee professeth , that these two onely , the Lords Day , and the Lords Supper are called the Lords , to shew that Dominicum is alike to bee taken in both — and takes upon him to shew that in the very Scripture , there is found a precept for observation of the Lords Day ; And Bishop Lake in like manner professeth that it is not Liberae observationis , but necessarily to be observed . Doctor Fulks answer to the Rhemish Testament was set forth in the dayes of Queene Elizabeth , and dedicated to her Majesty , therein on Re. 1. v. 16. hath hee delivered , that to change the Lords Day , and to keepe it on Munday , Tuesday or any other day , the Church hath none authority . For it is not a matter of indifferency , but a necessary prescription of Christ himselfe delivered to us by his Apostles . Was hee ever questioned for this ? or was it ever knowne that the state of this Land excepted against it , for crossing the Doctrine of the Church manifested in a preamble to one of the Acts of Parliament , which I presume was never yet repealed ; but leave we him to live on his own juice , and to please himselfe in his holinesse . A THIRD DIGRESSION CONTAINING A CONFERENCE With D. Walaeus about the Divine authority of the Lords Day . I Come to consider somewhat in Walaeus , whose dissertation of the Sabbath , from the first hath liked mee so well , and the spirit which it breathes throughout ; that I doe not affect to differ from him ; but rather heartily desire there may bee little or no difference betweene us , and I hope in the end there will be found little or no difference of importance betweene us , especially in this point of the institution of the Lord Day whether it be divine or humane , and as for the originall institution of the Sabbath , namely as from the beginning of the World , and as touching the morality of one day in seven ; therein I concurre with him really and affectionately . And as touching the quality of the institution ; I approve his learned paines in vindicating those three places of the new Testament , Acts 20. 7. 1 Cor. 16. 2. and Re. 1. 10. from the interpretation that some give of them , to quash the evidence which they import for the observation of the first day of the weeke , commonly called the Lords Day , even in those primitive and Apostolicall dayes of the Christian Church . And I joyne with him , pag. 167. in admiring , that after so many accurate prejudices of the reformed Churches , concurring in the same translation & interpretation of those places which we embrace ; yet some should be found to take so unhappy paines , as to quash the evidence of them which they seem to us plainly to import . A manifest argument in my judgement , that the observation of that day , as in place of the Jewes Sabbath , in the very days of the Apostles , doth even convince their consciences , that it can savour of nothing lesse than Apostolicall institution ; which , because they doe impugne , therefore they desire to impugne the use thereof as nothing so antient as to be received of the Apostles themselves . For consider , I pray , how should the converted Jewes come to change their Sabbath , if not by order from the Apostles themselves , whose doctrine it was that Christ came to set an end to all ceremonies ? And as for the substitution of a day in the place of it , that all did joyntly concurre herein without any dependance of some upon the judgement of others ; what strange strength of convicting evidence must there needs be in the resurrection of Christ , to draw them hereunto farre beyond Almighty Gods resting on the seventh day from his worke of creation ? What could be devised to inferre greater morality by the very light of nature than this , which should be so forcible to move all to concurre herein , and that with the first . But if they received it , some from others , how improbable it is , that the Apostles should receive it from the Churches , and not rather the Churches from the Apostles ? Then consider , we no where reade of any difference here-abouts among the Apostles , counting Paul amongst them , who received from the Lord after his ascension into heaven what he delivered unto others . How then came it to passe , that they all so throughly , and at the first , agreed herein ? If , as having received it from the Lord , then the case is cleare , that it is of most Divine institution : But if onely as drawne hereunto by the consideration of Christs resurrection on that day , being guided by the Spirit of God infallibly to order as other things , so the time of Divine service , to prevent the danger of division and confusion upon just ground ; even this is enough to manifest the strength of evidence which the Lords resurrection carrieth with it , as to convince them , so to appoint , and to convince others of the reasonablenesse thereof , seeing all Churches did so universally and so earely yeeld thereunto , and since that time so constantly persevered therein . The resurrection therefore of Christ , is nothing inferiour to the Lords rest on the seventh to draw us to the sanctifying thereof : And the Apostles ordering it in this manner especially as his extraordinary Ministers , is answerable to the Lords Commandement for the sanctifying of the seventh , especially that very commandement by just analogie having force also in this : And albeit Walaeus saith no more , pag. 174. of those three places , Acts 20. 7. 1 Cor. 16. 2. Apoc. 1. 10. than that the whole Church reformed hath constantly gathered therehence Diet Dominicae usum , the use of the Lords Day : yet both pag. 183. he doth manifestly imply the Apostles to have instituted it , where he saith , that quae ab ipsis Apostolis instituta non sunt , such things as have not beene ordained by the Apostles , were never in that manner observed in all Christian Churches throughout the world , as the observation of the Lords Day . And before , pag. 172. he concludes , that the first day of the weeke was by the Apostles substituted in the place of the seventh , and commended to the Church , and that potestate singulari , by singular power ; and as they were extraordinary Ministers of Christ , put in trust by his Spirit , to be faithfull in giving Precepts ( marke this well ) not onely touching faith and manners , but also de Ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & recto ordine , for the well ordering of the Church , and that in this particular , what day of the weeke is to be observed by force and analogie of the fourth Commandement , to prevent dissention and confusion among the Churches . And I am verily perswaded , that as many as stand for the Divine institution of the Lords Day would rest fully satisfied with this . Austin , I am sure , who is alleged by Walaeus in the first place , as maintaining it to be of Christs institution , writes thus of it , Serm. de temp . 251. Dominicum ergodiem Apostoli & Apostolici viri ideo religiosa solennitate habendum sanxerunt , quia in eadom Redemptor noster à mortuis resurrexit : this being premised , let us come to the consideration of that which he delivers about the justification hereof , from pag. 152. where he acknowledgeth that among the ancient Writers and Doctors of the reformed Church , there have beene some who have referred the celebritie of this day to the fact and institution of Christ . At the first , by Christs fact in this place I understood Christ apparitions to the Apostles , as they were assembled together on this day . But upon better consideration and ponderation of the passages alleged by him out of Austine and Cyril , I thinke rather that by Christs fact he means Christ resurrection , or perhaps , btoh the one and the other . For the sentence taken out of Austine hath reference to the one , and that out of Cyril , to the other . And Doctor Lake Bishop of Bath and Wells in his thes . 36. de Sabbato , referres unto both ; this first day Christ sanctified not onely by his resurrection , but by sundrie apparitions before his ascention , by sending them the Holy Ghost . But the latter seem to depend on the former . And therefore , that learned Bishop in his defence of that Thesis 36. writes thus : I say not , that the Apostles imprinted any holinesse upon the first day of the weeke , it was Christs resurrection that honoured that day , which I say the Apostles were to respect , not arbitrarily , but necessarily , you may perceive the reason in my Thesis ; you cannot observe from the beginning of the world any other inducement to the institution of feasts but Gods worke done on the day . Now , neither Austin nor Cyril speake of any institution made by Christ . Eusebius , I confesse , doth intimate such an institution , and Gregory the great , and so doth Athanasius seeme to expresse as much , and Sodulius after him ; but I am apt to conceive that they meant no other thing hereby , than that the consideration of Christs resurrection by the suggestion of Christs Spirit , should move the Apostles to ordaine and establish the celebration of this day unto the Christian world . Junius , in my judgement , seemes to have no other meaning , when he professeth the cause of the change of the day to be the resurrection of Christ , and the benefit of instauration of the Church in Christ ; it is true , he saith afterwards that the Lords Day succeeded the seventh , ( Christi observatione atque instituto , by Christ observation and ordinance ; but I understand thereby no other ordinance than is bespoken by Christs resurrection on the day and observation of the day . For anon he tells us , that the Lords Day was observed , Christi facto , exemplo , institutoque Apostolorum , & vereris Ecclesiae observatione constantissimâ ; by Christs fact , example , and by the ordinance of the Apostles ; unlesse instituto there , be to be referred to that which goes before , and ought to be distinguished from Apostolorum which comes after by a comma , though it be not . But let this be the opinion of Iunius and Piscator , which , perhaps , we may meet with some more evidence for than hitherto : Neither doe I see any necessity of expressing concerning every thing they taught , that they received it of the Lord ; Neither doe I thinke fit to conclude , that whatsoever they ordered , they ordered by Gods Commandement . But consider , there is a great difference between things ordered by them : some were concerning particulars , others for the Church universall . Some ordered by them for a certaine time , other things to continue to the worlds end . The ordinance of the Lords Day concerned the whole Church ; and to this day no Church throughout the world hath thought fit to alter it , a notable evidence that the Church generally hath conceived it , as an ordinance of the Apostles intended to continue to the worlds end . The ingenuity of Master Perkins is to be commended , confessing ingenuously , that hee proposeth his arguments not as necessary , but as probable , onely to inferre the institution of the first day of the weeke to be observed by Christians in place of the seventh , I would those that oppose him would carry themselves with the like ingenuity : nothing inferiour is the ingenuity of Doctor Walaeus , pag. 156. professing that this opinion touching Christs institution of the Lords Day , seeing it hath so great Divines as favourers thereof , is neither to be accused of novelty , nor easily to be despised as false , provided , that they themselves doe not propose it as necessary , but as probable , nor inveigh against such as are of another opinion or condemne them . Now , let us see upon what grounds he preferres the second opinion , making the institution of the Lords Day to depend upon Apostolicall authoritie before it . Therefore , first he urgeth , that the Apostles have given no expresse commandement as being charged thereto by Christ , nor Christ himselfe . In briefe , thus neither Christ hath any where in Scripture commanded it , nor doe the Apostles any where signify that hee did : I answer , the Apostles doe not use to signify that what they deliver in particular was given them in charge by Christ ; sometimes they doe , but this extends not to the hundreth part of that they doe deliver . And it may bee by S. Iohns calling it the Lords Day , compared with that which our Saviour delivers in the Gospell , pray that your flight bee not in the Winter , nor upon the Sabbath day ; and with the denomination of the Jewes Sabbath called in the Old Testament the Lords holy day , wee shall finde sufficient intimation of Christs institution . Especially considering that the question is but of the circumstance of a particular day , not of the proportion of time ; and withall the analogy of the day of Christs Resurrection to the day of the Lords rest from Creation . And whereas the Doctor further sayth , that it seemes not likely that Christ should not command it , if he meant to binde us to the observation of any day , as a part of his worship and service : Now I wonder what the worthy Doctor meanes to thrust in the circumstance , as a part of Gods Worship . If the Apostles might command it as he thinkes they did , yet not as a part of Gods worship ; why might not Christ command the observation of that day , yet not as a part of his worship ? I am not perswaded , that when God at the first sanctifyed the seventh day , hee made the observation of that day a part of his worship . And it is strange that the circumstance of time should bee an homogeneall part of Gods worship . First , it is true , the rest on that day commanded afterwards might bee , and was as a ceremony preaching something unto them . All that is to bee considered in time pertaining to Gods Worship is the proportion of it ; as whether one day in a weeke bee most fit , or one day in a moneth bee sufficient ; and this is of momentous consideration , whether wee consider the advancing GODS Glory thereby , or our owne good , in a greater or lesser proportion , But the particularity of the day in seven whether first or last or middlemost , this consideration in my judgement is of no moment . Only for the avoyding of dissention , & confusion we have neede of authoritative specification , and that God did not define at the first without congruous reason , to still all motion tending to alteration ; and if we have as fayre evidence under the Gospell for our Sabbath , as the Jewes had for theirs ; wee are by Gods goodnesse as much freed from dissension and confusion as they , and nothing the more ingaged in superstition , as making the observation of the day a part of Divine worship ; which never was but in the way of prefiguration of somewhat in Christ , which kind of pedagogy is now quite out of date , neither is there any place for it in the observation of the Lords day . Doctor Walaeus his second argument is , because those places of Scripture , Rom. 14. Gal. 4. & Coloss . 2. in which the Apostle takes away all difference of dayes can hardly bee reconciled with this opinion , or if Christ himselfe not by example onely , but by an ordinance commanded unto his Disciples the observation of this day , it cannot bee imagined as it seemes , that any liberty should now remaine in the observation of this day ; for that which Christ hath determined is not left under Christian liberty any more then the observation of the seventh day from the Creation was left free to the Jewes ; when God not onely by his example , but also by precept separated it from all other dayes to his service . To this I answer , 1. I finde no liberty at all left to the Church to change the day , by the Doctors owne grounds , for hee holds it to bee invariable p. 168. Secondly , Hee professeth the change of the day cannot bee attempted without the greatest scandall of the Church , p. 169. Now what sober Christian would affect liberty to bee scandalous ? 3. others who acknowledge the observation of the day by Apostolicall institution , and withall to bee changeable and left to the liberty of the Church , doe withall maintaine that the Apostles did not command it as extraordinary Ministers of Christ : but Doctor Waleus p. 172. acknowledgeth the institution of it made by the Apostles as Ministers extraordinary . 4. the Doctor professeth that the Apostles were entrusted by the Holy Ghost to give precepts concerning the good government of the Church , and that in this particular case , to make knowne to all Christians every where what day in the weeke ought to be kept holy , and that by vertue and analogy of the fourth Commandement , and withall to prevent dissension and confusion amongst the Churches thereabouts . 5. and lastly hee joynes the precepts concerning this with precepts concerning faith , and manners ; and this hee doth without specifying any the least difference ; nay , the word precepts is once proposed as subservient indifferently as to faith , and manners , so also to the well ordering of the Church , and that in this particular , of notifying unto all what day of the weeke is it to bee sanctified to Gods Service . As for the places Rom. 14. Gal. 2. & Coloss . 2. I answer , that if wee made the observation of the day as it denotes a circumstance of time , any part of Gods Service , or for some mysterious signification contained therein , then indeed wee should carry our selves in contradiction to the places mentioned : but seeing we observe times onely out of respect to order and policy , which is necessary for the edification of the Church ; and God having always required one day in seven to be set apart for this , even when there was not so great need , nor had God manifested his love to mankinde in such sort as in these latter dayes ; and of our selves wee are to seeke , of the particularity of the day under a fit proportion of time from the beginning of the World rquired , and hereupon were we left to our owne judgements , a way would bee opened to miserable dissension and confusion ; what cause have wee to blesse the Lord for marking out a day to us with such notable characters to make it our Sabbath , and to honour it by his appearance amongst his Apostles when they were assembled together both that day , and that day senight after ; as also by his Apostles to commend it , and establish it in such sort , that for 1600. yeares the observation thereof hath continued unto this day ? which order of the Apostles doth carry pregnant presumption that it proceeded originally from the institution of Christ . The necessity of the Church Christian requiring the specification of the day for the preventing of dissension , and confusion as much as ever the necessity of the Jewish Church required the like ; and over and above by reason of the fourth Commandement wee have now better evidence to conclude therehence the observation of the Lords Day , by the congruity that Christs Resurrection hath to the Lords rest from Creation ; better means I say to conclude ours , then they without a Commandement to inferre the observation of their seventh : forstill the day of the Lords rest is made the day of our rest . Thirdly , that which is alleadged in the third place , that both ancient and late writers doe maintaine that wee celebrate the Lords Day , not as any part of Divine worship , nor as absolutely necessary . For the first of these wee willingly grant ; for as much as wee conceave the observation of the 7 th . by the Jewes was no otherwise a part of Divine worship , then as it was a ceremony and shadow , the body whereof was Christ prefigured thereby : and it is well knowne that no Christians observe it in any such Notion . But the observation thereof wee hold to bee absolutely necessary , and so doth Doctor Walaeus in holding it to bee invariable , and that it cannot bee altered without the greatest scandall . And Doctor Lake Bishop of Bath , and Wells professeth it to bee not , liberae observationis , but necessariae . And if it were free , then not to use this freedome at all doth manifestly give way to superstition in taking that for a thing necessary which is not , though not as touching the substance of Gods worship and service , yet as touching a circumstance thereof , such as is the circumstance of time . As for expresse precept , if hee meanes a precept expressely written , no man ( I trow ) ever stood for that , but if hee meanes a precept given by Christs expresse charge to his Apostles , no man that I have met with , saith more hereupon , then Doctor Walaeus seemes to affirme himselfe ; in saying that they were entrusted by the Holy Ghost as extraordinary Ministers , that they should bee faithfull ad tradenda praecepta , to give praecepts of faith and manners , and of the good government of the Church , and right order , and particularly in this that might be known to all what day in the weeke was to be set apart for Gods service ; both by vertue and analogy of the fourth Commandement , and to praevent dissension , and confusion among the Churches ; Neither doe we acknowledge any other celebrity of the day then this ; and therefore doe no more affront Hierome then Doctor Walaeus himselfe . As for festivall dayes in Socrates , and Nicephorus , I see no cause why as touching that they speake thereof , the Lords Day should bee comprehended under them : and as for apostolicall precept , concerning this Doctor VValaeus is as expresse as any . And it is not credible to mee , that the Apostles should make such an invariable ordinance to the Church , and not bee verily perswaded that it was the Will of God the Father , and of God the Sonne it should bee so : whether manifested by Christs particular charge unto them ; or by comparing Christs Resurrection with the Lords rest from the workes of Creation . Otherwise in my judgement they had never called that day the Lords Day . Fourthly , he excepts against the argument drawne from Christs Resurrection ; denying that therehence it followes that that day was to bee consecrated to God. But herein hee opposeth all the ancients ; neither doe I thinke hee can alleage any one that doth not hereon build the observation of the Lords Day ; which nuiversall concurrence doth manifestly argue to be more then probable : Austin as Waleus alleadgeth him professeth not as his peculiar opinion , but as he took it generally received without contradiction : that Dies Dominicus Christianis resurrectione Domini declaratus est ; and that resuscitatio Domini consecravit nobis diem Dominicum . And Athanasius plainly takes notice of the analogy it hath to the fourth Commandement ; ( and analogy Doctor Walaeus grants , and I wonder hee takes no notice of it here ) by comparing the second Creation with the first Creation ; and so Doctor Andrewes Bishop of Winchester professeth that the new Creation requires a new Sabbath , especially seeing the old must bee abrogated as ceremoniall . But the analogy I confesse may be differently shaped ; Athanasius shapes it thus , that the Jewes Sabbath was the end of the first Creation ; and that the Lords Day is a beginning of the second Creature ; to wit , as the day of Christs resurrection ; in reference whereunto the Apostle saith , Old things are passed , behold , all things are become new . And I conceive reason to justifie Athanasius , in making the beginning of the new creature to be our Sabbath , answerable to the end of the first creation , to wit , because the second creation hath no end in this world : Againe , Adam and Eve were made but the immediate day before the seventh , and the seventh he was to spend in rejoycing in Gods works ; so Christs death was the worlds redemption ; and immediately after , to wit , with Christs rising , it was as fit we should Sabbatize with God for joy of our Redemption . Otherwise the analogie ( which Doctor Walaeus grants , but doth not explicate ) may be conceived thus . The seventh day of the weeke was the Lords rest from the worke of creation , the first day of the weeke was the Lords rest from the work of redemption , in the morning thereof rising from his grave ; and in respect of Christs resurrection on this day , what colour hath any other day of the weeke comparable hereunto , to make it fit to stand in competition with this . Yes , saith D. Walaeus , the Thursday may , and that in consideration of Christs ascension on that day ; yet Doctor Walaeus well knowes , that that day of the week was never thereupon called the Lords Day , either by the Apostles , or by the Church , as the day of our Saviors resurrection was . Againe , consider Christs resurrection and ascension are to be computed but as one compleate motion ; save that he was to stay some time by the way here on earth for the confirming of his Disciples faith , and giving them commission for preaching the Gospel , and order to wait at Jerusalem untill they were endued with power from on high to carry the glad tidings of salvation all the world over . So Christs dying and continuing under the power of death , is but one worke of Redemption . He confesseth , that Christs resurrection afforded an argument to the Church Apostolicall , to prefer this day before all others ( very well , even before the day of his ascention ) for religious assemblies , as al the ancients testifie . But it followeth not therefore , that Christ by this his fact did institute the same day to the same end . Now , this is a very strange phrase , by his fact on the day to institute the day to such an end . T is well knowne facts doe not institute otherwise than as therefrom may be concluded that such a day is to be kept ; and in this sense he doth as good as confesse , that Christ by his fact , did institute ; for the Apostolicall Church did hereupon preferre this day , as he confesseth all the ancients doe testifie . And did they not inferre this there-hence also , as most agreeable to the Will of God ? Doctor Walaeus proceedeth thus : So God in the creation of the world rested the seventh day ; but unlesse God had proposed this rest of his as an example , and confirmed it by precept , never had the Church of the old Testament beene bound as from heaven to the weekly observation thereof . To this I answer , that the like may be said of the observation of one in seven ; yet seeing God did cōmand this proportion to the Jews , without any new commandement , we can inferre that surely God requires as good a proportion of us Christians . In like manner , seeing God commanded unto them the day of his rest from creation , we without any the like commandement , may better inferre that Christs resting day from the worke of Redemption ought to be our rest , than they could , that the seventh day ought to betheir rest . 2. Man could not possibly have knowne how many dayes God was creating the world , so to know what day he rested , that they might conforme unto him in their rest ; unlesse God had revealed it unto them ; but supposing God had revealed it , and withall had called it his holy day , and it were knowne unto them that one day in the weeke must be set apart as Gods holy Day , in this case I appeal to every Christian conscience whether this were not sufficient to conclude that surely the day of the Lords rest , being his holy Day , ought to be the day of our rest , and our holy day . Now , thus the case stands with us Christians ; we know what day our Saviour rose , having finished the worke of mans Redemption ; we know the Jewes Sabbath is abrogated ; we know the proportion of one day in seven remaines still to be consecrated as an holy day to the Lord ; we know the Lord prescribed to the Jewes for their Sabbath his resting day from the creation ; which is called his holy day : And in like manner we know , that under the Gospel , the first day of the weeke being the day of our Saviours resurrection , is called by Saint Iohn the Lords Day ; as for Easter and Pentecost , the case is nothing like ; those festivalls being not of single dayes , but of whole weeks , once in a yeere , yet this proportion we find betweene them and the weekely Sabbath . There are in a yeere seven times seven weeks , and a fraction lesse than halfe a seven ; so that the memory of the creation was seven times in a yeere celebrated more than the memory either of their deliverance out of Egypt , or , of their reaping the fruits of the land of Canaan , the one farre surmounting the other , yet their Easter began the day of the yeere whereon they came out of Egypt . And Doctor Lake , Bishop of Bath and Wells , Thes . 41. de Sabbat . professeth , that God sets out the day by the worke he doth on the day , the worke I say done , doth difference a day from a day : and Thes . 43. Now then , when God doth any remarkable worke , then will he be honoured with a commemoration day for that worke . If the worke concerne the whole , by the whole Church ; and by a part , if it concerne a part : and Thes . 44. And his Will is understood often by his Precept ; but when we have not that , the practice doth guide the Church , 45. This is a Catholique rule , observed in the institution of all sacred feasts , both Divine and Humane , 46. The worke of the day is the ground of hallowing the day , whether it be weekely , monethly , or yeerely , as particulars evince in Scripture and history . The very light of nature doth give testimony unto this , as appeareth by the common practice of the heathens ; as to give some instance hereof , what is the originall of the observation of the Fryday , as a festivall day amongst Mahumetanes ? surely this ; on that day Mahumet fled from Mecha to Jethrib , and so that day is accounted the first day of his kingdom , and from thenceforth it was ordained to be the first day of their yeere and of their weeke . So then the Will of God , in the judgement of this reverend Divine , is manifested not onely by Precept , but by his Worke. And yet I know none speakes more of Precept in this particular , than Doctor Walaeus , as I have often alleged him , pag. 172. Fifthly , I grant Iunius went too farre , in affirming that Christ did observe the same every weeke betweene his resurrection and ascention ; but neither doth the contrary appeare by Scripture ; undoubtedly the two first he did , and it is not manifest that the three following he did not ; and though Cyril inferres here-hence the reasonablenesse of our Christian assemblies on this day , yet wee doe not ; but as Doctor Walaeus concludes that which hee concludes not from any one place , but from many places together , that do we ; Neither is it any thing to the purpose that Doctor Walaeus observes of Christs appearing on other dayes , as Ioh. 21. 24. once , which was at a fish meeting . And as little materiall is it , that at such other times of his meetings he spake of the kingdome of God. Sixthly , On like sort Christ sending down the Spirit on his Apostles on the day of Pentecost , hath not so much force considered alone , but onely in a conjunct consideration with Christs resurrection on that day : And like as after his death he arose on that day manifesting himselfe mightily thereby to be the Sonne of God , so after his ascension into heaven , he came downe by his Spirit on that day , the seventh , first day of the weeke after his resurrection , manifesting thereby as Peter signifieth that he had obtained the dispensation of the Spirit . We doe not say the Spirit was on the day of Pentecost sent downe , because it was the Lords day ; But being sent down on that day , as the Law is confessed to have beene delivered on that day , this tends to the marking out of that day more and more , for manifestation of the power of Christ . That day they receiving power from on high by the descending of the holy Ghost upon them , whereby they were inabled to preach the Gospel . And that day of the weeke which is set apart for Divine service as our Christian Sabbath ; as that day whereon the Holy Ghost doth ordinarily come downe upon his servants in the ministerie of his Word , and celebration of the Sacraments , and putting up of our joynt prayers unto him for the sanctifying and edifying Christ body which is the Church : and even in this respect that day hath a farre better congruitie to the day that is to be set apart for Divine service , than any other day in the week besides . The day of his ascension he departed from them as touching his presence corporall , but on the day of Pentecost he came downe upon them as touching his presence spirituall ; and so he doth still in our Sabbath exercises on the Lords day , though not in so extraordinary a manner , yet no lesse effectually to that edification and sanctification of our soules . Seventhly , And whereas some urged that if Christ himselfe had not instituted this day after his resurrection , the most Primitive Church should have beene left destitute of a certaine day of Gods worship , to wit , from the time of Christs resurrection to the first consecrating of the Lords Day , which they take to be absurd , and I confesse , it seems unlikely that the Apostles tooke upon them to order ought untill they received the Spirit on the day of Pentecost , that being the day they were to receive power from on high , to execute the commission given them , Mat. 28. 19. to teach all nations ; till which time they gathered no Churches . For the strengthning the former reason , it is added ; That the Jewes Sabbath was now abolished by Christs death and resurrection . This I doe not deny , but the Apostles might very well be ignorant hereof as yet , as not having received the Spirit as yet ; yea , & after the receiving it , we find they challenged Peter for going to the Gentiles to preach the Gospel , Acts 11. to this argument some answer , as Walaeus saith , that the daies between Christs ascension and the comming downe of the Holy Ghost upon them , were spent in continuall meetings of the Apostles and other Disciples . But from the day of Pentecost , the Lords day thenceforth observed . This answer reacheth not unto the daies interceding betweene Christs resurrection and his ascention . And when I consider Bishop Lake his discourse , grounded , as he professeth , upon universall observation ( and which I find no reason to resist ) namely , that the worke of the day commends the day : If ever any day deserved to be festivall to any , surely the day of our Saviours resurrection deserved to be festivall unto them , to rejoyce in the Lord thereon , according to that of the Psalmist , This is the day which the Lord hath made , let us be glad and rejoyce therein ; the ancient Fathers accommodating the place thereunto . The two verses immediatly preceding , carrying in the forehead of them a manifest relation unto Christ as the proprietary of their meaning . 22. The stone which the builders refused , is become the head of the corner . 23. This is the Lords doing , and it is marvellous in our eyes . Now when was this manifested , namely , that the stone which the builders refused became the head of the corner , but by Christs Resurrection from the dead , being thereby mightily declared to bee the Sonne of God. Rom. 14. and was there ever worke more marvellous in the eyes of Gods Servants , then the Resurrection of Christ , especially considering the disconsolate condition of his Disciples ? Luke 24. 21. We trusted it had beene he , that should have delivered Israel . The women departed from the Sepulcher , though with feare , by reason of the consternation receaved from Angelicall presence , their countenance being like lightning , yet with great joy by reason of the newes they heard from them of Christs Resurrection ; upon the noise whereof ( for they were commanded to carry word of it to his Disciples , ) the Apostles as it seemes were gathered together ; and in the evening after hee had shewed himselfe to his Disciples going to Emaus , Christ presented himselfe in the midst of them . Eight dayes after they were met together , and Thomas with them who being absent the time before , gave out speeches of peremptory incredulity concerning his Resurrection ; therefore then and not till then also the dores being shut , Christ came before them , and calls unto Thomas to see his hand , and to put his finger into his side . These apparitions of our Saviour twice on the first day of the weeke might well adde somewhat to the confirmation of them in the festivity of this day ; and howsoever betweene his ascension , and the day of Pentecost they had their meetings , yet how improbable is it they should put no difference ; betweene such a festivall and other dayes of the weeke . A second answer Walaeus gives , namely that others say , that from the day of Pentecost it was not necessary that the Lords Day should bee observed : but that at the first the Apostles together with the Jewes observed their Sabbath not as a ceremony of the Old Testament , but as a free circumstance of divine worship , as for a while they reteyned Circumcision and difference of meats ; which they gave over , after the Jewes were found obstinately to refuse the Gospell . So that in these mens judgements the Lords Day was no festivall to the Apostles , till by occasion of the Jewes obstinatenesse , a proper occasion for the institution of a new festivall . And give mee leave to differ from them in yoking Circumcision and difference of meats with the Jewes Sabbath , neither of them prefiguring Christ as to come , like as the Jewes Sabbath did , prefiguring his rest that day in the grave ; as the ancients have conceived it , without any contradiction that I know . Had they permitted sacrifices for a time , their comparison had beene more congruous . I see no reason to withhold me from concurring with Austin , and in him with all the ancients , for ought I know to the contrary , that Dies Dominicus Resurrectione Domini declaratus est Christianis , & ex illo coepit habere festivitatem suam , yea with the very words of Scripture Psal . 118. 22. The stone which the builders refused is become the head of the corner 23. This is the Lords doing , and it is marvellous in our eyes . 24. This is the day which the Lord hath made we will rejoyce and be glad in it . Neither is it credible to mee that the Apostles were ignorant of it or of its application , to the day of Christs Resurrection , from the very day thereof . Heresbachius upon these words , Haec dies quam fecit dominus . They are ( saith hee ) the words of the people exulting in the Kingdome of David , most of all of the glorious Resurrection of Christ , which of all others was most glorious to mankinde : as whereon Christ redeemed us in a triumphant manner , from the Tyarnny of Satan , and from everlasting death , and restored unto us everlasting righteousnesse . Arnobius interprets it of the Lords Day . Eightly , the last argument , and which hee acknowledgeth of greatest moment is that , which is taken out of Apoc. 1. 10. Where the first day of the weeke is called the Lords Day , whence they conclude , that it is of the Lords institution . And indeed Doctor Andrewes Bishop of Winchester in his Starre Camber speech professeth , that this denomination is given onely to the first day of the weeke , as called in Scripture the Lords day , and to the Sacrament of the body and bloud of Christ , as called the Lords Supper , and that to shew that the word Dominicum ( the Lords ) is to bee taken alike in both . In the same sense wee call the Prayer which our Saviour taught his Disciples the Lords Prayer . But let us heare Walaeus his answer , that we may consider it . This consequence ( saith hee ) is not necessary , for it may bee called the Lords , not onely that which is of his institution , but even that which is made to the remembrance , or in the honour of him , or for his worship , as the ancients speake , as the altar of the Lord , and feast of the Lord are often so called . And that in this sence it was taken of the ancients it appeares by this , that the ancient Fathers both Greeke and Latine , called Temples by the name of Dominica , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which wee urge is the language of the Holy Ghost , now throughout the holy Scripture , it is not the language of the Holy Ghost , to call either Altars the Lords Altars , or Feasts the Lords Feasts , but such as are of the Lords institution . Neither doe the fathers ( in my observation ) call the first day of the weeke the Lordsday otherwise then in reference to Christs Resurrection , as the cause of the festivall nature thereof . Temples indeed they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as consecrated to the Lord ; but the denomination is not to distinguish it from other Temples ; as the Lords Day hath its denomination to distinguish it from other dayes . But the day of Christs Resurrection being called the Lords Day not as such a day in the yeare , but as such a day in the weeke , this to my understanding doth manifestly inferre the succession of it into the place of the Lords day of the weeke amongst the Jewes . Both ancient and moderne Divines doe hold it lawfull to consecrate other dayes to the service of of God , such as wee usually call holy dayes . But never any man ( I thinke ) was found that durst call any of them Diem dominicum the Lords Day . Adde to this , wherefore doth our Saviour say , that the sonne of man is Lord of the Sabbath , but plainely to conclude herence , that hee can dispense with it , hee can abrogate it , and bring another into the place of it ? and none hath power for this but hee who is Lord of the Sabbath . Lastly , when he saith , pray that your flight be not in the winter nor on the Sabbath day , what is the reason hereof , but religio Sabbati ? as all confesse the religious observation of the Sabbath ; and did they understand any other religion of the Sabbath but as from Divine institution ? Now the time concerning which our Saviour delivers this , now about the destruction of the Temple by Titus , after that no other Sabbath but of the Lords Day , was generally established in the Churches . Last of all , for the third , and last conclusion , that still the Church hath power to change the day our Doctor in the 7. Section , bringeth in Bullinger , Bucer , Brentius , Ursinus , and Chemnitius , aliisque nostris with divers others not named particularly , as they are which thinke no otherwise thereof then Calvin did , and shewes by what distinction Suarez , though otherwise no friend unto the men , doth defend their Doctrine . Now as the doctrine was , such also is the practise of those men and Churches , devoid of any the least superstitious rigour , esteeming it to bee a day left arbitrary , and therefore open to all honest exercises and lawfull recreations ; by which the mind may bee refreshed , and the spirits quickened . Even in Geneva it selfe according as it is related in the enlargement of Boterus by Robert Johnson , all honest exercises , shooting in pieces , long Bowes , crossebowes , &c. are used on the Sabbath Day , and that both in the morning , before and after Sermon ; neither doe the Ministers finde fault therewithall , so that they hinder not from hearing of the word at the time appointed . Dancing indeed they doe not suffer ; But this is not in relation to the Sunday , but the sport it selfe , which is held unlawfull , and generally forbidden in the French Churches : which strictnesse as some note , considering how the French doe delight in dancing , hath beene a great hinderance to the growth of the reformed religion in that Kingdome . Exam. The Doctor indeed saith , that Calvin , Bullenger , Bucerus , Brentius , Chemnitius , Ursine and others of the reformed Churches affirme , that still the Church hath power to change the Lords Day to some other ; but hee neither cites their words , nor quotes any place out of their writings . And as for Calvin , whom this Prefacer proposeth as chiefe , and the rest as thinking no otherwise thereof , then hee did ; I make no doubt but the passage in Calvin is instit . 2. cap. 8. sect . 34. where thus he writeth , Neque sic tamen septenarium numerum moror , ut ejus servituti Ecclesiam astringerem , I doe not so regard the number of seven ; as to tie the Church to the servitude thereof ; which considered in it selfe , might intimate that in his opinion , it is indifferent whether wee keepe holy one day in seven , or one day in foureteene ; but the words immediately following doe manifest his meaning to be farre otherwise , as namely , that we are not so tied to a seventh , but that we may solemnize other dayes also , by our holy assemblies . For thus it followes , Neque enim damnavero qui alios conventibus suis solennes dies habeant . I condemne not them that keep other dayes holy : will any man suppose that some there were , well knowne to Calvin , who kept other dayes solemn , and not the Lords Day ; and that these men Calvin would not condemne ? And Gomarus , who is most opposite to us in this argument , professeth , that seeing not onely a time , but a sufficient proportion of time is to be set apart for Divine service , therefore we must now under the Gospel , allow rather a better proportion of time for Divine service than a worse . And in this also Rivetus rests , in his answer to the first argument of Walaeus , contending for one day in seven , as necessarily to be allowed to the worship of God. For Bullinger , I know not where to seeke that which the Doctor aimes at . As for Bucer , I have shewed before out of him , that the Lords Day was by the Apostles themselves consecrated to Divine actions ; which ordinance the antient Churches observed most religiously , and that one of the chief causes hereof was , that they might celebrate the memory of Christs resurrection , which fell out on the first day of the weeke ; of power to abrogate this day left unto the Church he saith nothing , but to the contrary rather , that all they who desire the restoring of Christs Kingdome , ought to labour , that the religion of the Lords Day may be soundly called backe and be of force . Yet ( saith he ) it is agreeable to our piety to sanctifie other festivalls also , to the commemoration of the Lords chiefe workes , whereby he perfected our redemption as the day of his incarnation , nativity , the Epiphany , the passion , the resurrection , ascension and Pentecast . And the place which Doctor Rivet explic . decal . pag. 189. col . 2. allegeth out of Bucer in Mat. 10. to prove that he maintained the day to be alterable , is nothing to the purpose , and as little doe they make for it which hee allegeth out of Musculus . To find out what Chemnitius saith hereupon , I turne to his Examen of the counsell of Trent , concerning festivalls ; There pag. 154. col . 2. he saith , that Christ , to show that he kept the Jewes Sabbath freely , and not of necessitie ; - against the opinion of necessity , touching the abrogation of the Mosaicall Sabbath , hee taught both by word and deed . By word , in saying , that the Sonne of man is Lord of the Sabbath ; and by his deeds , as in healing on the Sabbath day , and defending his Disciples in plucking the eares of corne . Now , hereby I take it to be manifest , and acknowledged by Chemnitius that none hath power to abrogate the Sabbath , but he that is Lord of the Sabbath . And seeing even Christians were to have their Sabbath , as appeareth by those words of our Saviour , pray that your flight be not in the winter , nor on the Sabbath day , which is delivered of the time about the destruction of the Temple by Titus ; at what time Paul had suffered martyrdome divers yeeres before , by whose writings it doth appeare that the Lords Day was kept in place of the Jewes Sabbath , both by the practice of the Apostles , and the Churches of Galatia and Achaia , as Chemnitius acknowledgeth from the force of those places , Acts 20. 7. 1 Cor. 16. 2. and Apoc. 1. 10. in the next columne it followeth , that the Lords Day was the Christian Sabbath , and so to this day continueth , and consequently , that none hath power to alter it , but hee that is Lord of the Sabbath , which is Christ himselfe , it being accordingly called the Lords Day . Therefore if any pretend that Christ hath delegated this power of his unto the Church , it stands upon them to make it good . But Chemnitius proceeds , pag. 155. col . 1. and shewes how the Apostles at the first tolerated their weak faith , who without superstition observed dayes Mosaicall , Rom. 14. and that such as were stronger in faith , after the abrogation of the old Testament , judged all dayes to be equall in themselves , and none more holy then another . We willingly grant as much , and adde the reason hereof ; to wit , because the holinesse of the day preferred before his fellowes consisted in some mysterious signification which had reference unto Christ as to come ; all which kind of shadowes , the body being come , are now vanished away . Hee proceeds , saying . The Apostles also manifested by their example that in the new Testament it was free to come together , either every day , or what day soever they thought good , to handle the Word and Sacraments , and to the publique or common exercises of piety . So the Sabbath day , and other festivall dayes they taught . All this wee willingly grant , but here-hence it followeth not , that one day of the weeke was not of more necessary observation for the exercises of piety than another . Farther ( saith he ) that they might manifest that the exercises of Ecclesiasticall assemblies were not tied to certaine dayes : they daily persevered in the doctrine of the Apostles , and in breaking bread , Act. 2. and 5. and 1 Cor. 5. Now we willingly acknowledge that we Christians are not so bound to one day in the weeke , as namely , to the Lords Day , as that we may not have our holy assemblies more often than once , but onely so , that we may not keep them lesse often , nor omit the celebration of the Lords Day : like as the Jews might not omit the celebration of their weekely Sabbath , though sometimes many dayes together besides were kept holy by them . So we Christians also having our Sabbath as our Saviour signified we should have when he said , Pray that your flight be not in the Winter , nor on the Sabbath day ; which Sabbath of ours , wee keepe on the Lords Day ; though we may keep other days holy , yet we may not omit this ; and if any shall take upon them to alter this Sabbath , we may be bold to demand of them quo warranto , by what warrant from the Lord of Sabbath ? But Chemnitius proceeds thus : Now , whereas afterwards the false Apostles did so urge those free observations of the Mosaicall Sabbath , and other feasts , as by law , and with opinion of necessity , as to condemne their consciences who observed them not . Paul forbad the observation of them . All which we willingly acknowledge , but that hereupon they began first to ordaine another day in the weeke for their Ecclesiasticall assemblies and exercises of piety , which yet Chemnitius proves not , I leave it to the indifferent to judge ; by comparing his opinion with that of Austins , who professeth , as Chemnitius well knew , that the Lords Day was declared unto Christians by the Lords resurrection , and from thence began to have its festivity , alleged by Chemnitius himselfe , p. 156. especially considering the reason moving thē hereunto , which Chemnitius confesseth to have been on that day the Lord rose from the dead . And seeing all festivals , as Bishop Lake observes , have beene observed in regard of some great worke done on such a day for the good of man ; whether ever any day brought forth a more wonderfull or more comfortable worke to mankind than the first day of the weeke , which was the day of our Saviours resurrection from the dead , let the Christian world judge . This day Chemnitius saith , seems to be called by Saint Iohn the Lords Day , which appellation all antiquity did afterwards retaine and use : yet notwithstanding ( saith he ) we doe not read that the Apostles did impose upon mens consciences in the new Testament the observation of that day by any Law or Precept , but the observation was free , for order sake . Let us duly weigh and consider this , together with the reasons following : Calvine distinguisheth the observation of a day for order sake , and the observation of a day for some mysterious signification sake : had Chemnitius thus distinguished , we would have subscribed thereunto , and confessed , that now adayes wee observe no day for any mysterious signification sake , but onely for order sake . And thus under the Gospel wee are freed from observation of daies for mysteries sake , not free from observation of one certaine day in the weeke for order sake . As for his phrase of imposing the observation of the Lords day upon mens consciences ; this phrase is most improper and unseasonable , in this case ; it is onely proper and seasonable in case the thing imposed be of a burthensome nature , like unto that Saint Peter speakes of , Acts 15. 10. saying , Now therefore , why tempt yee God to lay a yoke on the Disciples neckes which neither our Fathers nor we were able to beare ? Such indeed was the yoke of circumcision ; which provoked Zippora ( according to common opinion ) driven to circumcise her sonne to save her husbands life , to throw the fore-skin at her husbands feet calling him a bloody husband for urging her thereunto . But what burthen is it ( save unto the flesh ) to rejoyce in the Lord , to sabbatize with him , to walke with him in holy meditation ? Was it no burthen to the godly Jewes to consecrate one day in seaven to the exercises of Piety under the Law ; and shall it bee a burthen to us in the time of the Gospell ? Or can it bee conceaved to bee a greater burthen unto us to keepe our Christian Sabbath on the Lords Day , then on any other day of the weeke ? was there ever any day of the weeke markt out unto us with a more honourable or more wonderfull worke to draw us to rejoyce in the Lord thereon , then the first day of the weeke whereon our Saviour rose , by his Resurrection to bring life and immortality to light ? yet we confesse we reade of no Law nor Precept for this in the new Testament , but , we reade that ever under the Gospell wee must have a Sabbath to observe , Math. 24. 20. And wee know , and Chemnitius knew full well , that it belongs to the Lord of the Sabbath to change it , and consequently to ordaine it , and that it was changed , and the Lords Day observed generally in the Apostles dayes , none that I know makes question of ; and how could this bee , but by the Apostles ordinance ; and is it likely they would take upon them this authority without a calling ? And why should that day of the weeke ( and not that day of the yeare ) bee called the Lords Day , if not for the same use under the Gospell that the Lords Day , was of under the Law , especially that day under the Law ( which was the Jewes Sabbath ) being now abrogated ? and lastly wee finde it manifestly spoken of the day of Christs Resurrection , Psal . 118. 24. This is the day that the Lord hath made , let us rejoyce and be glad in it : yet lastly wheras Chemnitius will have it free , and hee hath already manifested that hee speakes of it in this sense , as not to be so tied to this day , but that we may observe other dayes ; wee willingly grant that in this sense it is free . Now let us consider his reason following . For saith hee , if we are freed from the Elements , which by God himselfe in the old Testament were ordained , and commanded , how should we be tyed by the decrees of men ? But alas this reason of his hath no proportion : the Elements hee speakes of were but shaddowes the body whereof is Christ , and now Christ is revealed , they were wont to bee called not onely Mortua but mortifera . Yet the observation of one day in seven still continues to bee the Commandement of God delivered not to Moses , as ceremonies were , but by word of mouth proclaimed on mount Sina ; and naturall reason suggests unto us that wee must allow unto Gods service as good a proportion of time under the Gospell , as hee required of the Jewes under the Law. Now if one day in seven must bee set apart in common reason , what day is to bee preferred for this before the Lords Day , the day of Christs rest from the worke of redemption in suffering the sorrows of death ; as the day of the Lords rest from the Creation was appointed to the Jewes for their Sabbath ; And this Resurrection of Christ bringing with it a new Creation ; Shall wee preferre the Saturday the Jewes festivall before it , shall wee preferre the Friday the day of the Turkes festivall before it ? shall wee affect power and liberty to make any other day in the weeke the Lords holy day , rather then that the Word of God commends unto us for the Lords Day in the time of the Gospell ? This I suppose may suffice for answering the rest also , whensoever their suffrages shall bee brought to light , for I presume none of them hath sayd more then Chemnitius hath done . Azorius the Jesuite professeth of two things in this argument , that they are most agreeable to reason . First , that after six worke dayes one entire day should bee consecrated to God , 2. that the Lords Day should bee it . Doctor Fulke in answer to the Remish Testament professeth that to change the Lords Day and keepe it on Munday , Tuesday , or any other day , the Church hath no authority . For it is not a matter of indifferency , but a necessary prescription of Christ himselfe delivered to us by his Apostles . This was printed in the dayes of Queen Elizabeth and dedicated unto her Majesty ; what Bishop as gouernour in this Church of England hath ever beene known to take exception against this ? Doctor Andrewes ( Bishop of Winchester ) in his starre Chamber speech in the Case of Traske professeth that the Sabbath ( to wit of the Iewes ) had reference to the old Creation , but in Christ we are new Creatures , ( As the Apostle S. Paul speakes ) a new Creation , and so to have a new Sabbath . And this he saith is deduced plainly . 1. by practise , 2. by precept , that these two onely , the first day of the weeke , and the Sacrament of the Supper are called the Lords , to shew that Dominicum ( the Lords ) is alike to be taken in both : So that give power to the Church to alter the one , and you may as well give power to the Church to alter the other . He shewes also , it was an usuall question put to Christians , Dominicum servasti ? Hast thou kept the Lords Day ? And their answer was this , Christianus sum , intermittere non possum . I am a Christian , and I cannot intermit it . Lastly , he allegeth the Synod of Laodicea , Can. 29. acknowledged in that of Chalcedon , 133. that Christian men may not Judaize , not make the Saturday their day of rest , but that they are to worke on that day , giving their honour of celebration to the Lords Day . Doctor Lake , Bishop of Bath and Wells in his Thesis of the Sabbath — 39. The Church hath received it ( the Lords Day ) not to be liberae observationis ( of free observation ) as if men might at pleasure , accept or refuse it , 40. But to be perpetually observed to the worlds end : For , as God onely hath power to apportion his time : so hath he power to set out the day that he will take for his portion . For he is Lord of the Sabbath , 46. The worke of the day is the ground of hallowing the day , whether it be weekely , monethly or yeerely , as particulars evince in Scripture and History . 47. No man can translate the works , therefore no man can translate the day . This is an undoubted rule in Theologie . Adde unto these Iunius and Piscator , who maintaine the subrogation of the Lords Day into the place of the Jewish Sabbath , to have beene made by the ordinance of Christ ; and Beza acknowledgeth it to be traditionis Apostolicae & verè divinae . Doctor Brownde in his Treatise of the Sabbath , lib. 1. pag. 47. having recited the opinion of Iunius , referring the institution of the Lords Day to Christs ordinance , as who rose from the dead on that day ; addeth hereunto after this manner . Like unto the which , because nothing can ever fall out in the world comparable unto it in glory and power ; therefore this day must continue in his first honour of sanctification unto the end of all things , and no day be set up like to it , or it changed into any other day , lest the wonderfull glory of that thing be darkned , and the infinite power of it weakned , I meane , the glorious and mighty worke of our redemption which by the sanctification of this Sabbath is commended unto us , and we by keeping that holy still , doe commend it to our posterity . And this is it that is alleged as a reason of the observation of this day in the Apostles constitutions : It is called the Lords Day , because it declares unto us Christ crucified and raised up againe , and it is worthily commended to be kept as the Lords Day , that wee might give thankes unto thee , O Lord Christ , for all these benefits : for , say they , there is that grace bestowed upon us by thee ; Qua sua magnitudine omnia beneficia obscurat , which by the greatnesse , and , as it were , by the brightnesse of it doth obscure and darken all other . So that though the day was once changed upon these considerations , nay , they being such as they be , it could , not but be changed : yet forsomuch as the like cause can never be offered unto men to move them to enter into this consideration , therefore the day must not onely not be changed any more , but it must not so much as enter in mens thoughts to goe about to change it . And therefore I doe so much the more marvell at him , who saith , That the keeping holy of the Lords Day is not commanded by the authority of the Gospel , but rather received into use by the publique consent of the Church : And a little after ; The observation of the Lords Day is profitable , and not to be rejected ; but yet it is not to be accounted for a commandement of the Gospel , but rather for a civill ordination . And that the Church might have appointed but one day in ten , or foureteene for the publique rest and Gods service . Lastly , Master Perkins maintaines the same ( not to mention Doctor Willet , ) and that by divers reasons , in his cases of conscience , which , because they are modestly answered by Doctor Rivet , in his commentary upon the Decalogue , I thinke good in this place to take them into consideration . A FOVRTH DIGRESSION MAKING GOOD M r. PERKINS his Arguments for the Divine institution of the Lords Day , against the answer made unto them by Doctor RIVETVS . THeir first Argument saith he , is taken from the appellation of the Lords Day ; I suppose , faith Master Perkins , it is called the Lords Day , as the last supper of Christ is called the Lords Supper for two causes . First , as God rested the seventh day after the creation , so Christ having finished the worke of the new creation , rested on this day from the work of Redemption . Secondly , as Christ did substitute the last supper in roome of the passeover , so hee substituted the first day of the weeke in roome of the Jewes Sabbath to be a day set apart to his owne worship . To this Doctor Rivet answereth after this manner . First , hee denies that there is the same reason of the Lords supper & the Lords Day , and that for two reasons ; first because we have a manifest institution thereof , and Christs Precept for the observing of it . Not so of the Lords Day . Secondly , if there were a Precept for keeping the Lords Day , yet were it Ecclesiasticall and so mutable . For men may choose daies for the worship of God , as touching the particularity of this day or that . But the institution of the Sacraments is of Divine authority by the consent of all . To this I replie that Doctor Rivetus corrupts Master Perkins his answer in the proposing of it ; for he sayth not the same is the reason of the Lords Supper , and of the day which wee call the Lords Day ; but supposeth , and that most modestly , that either of them being called the Lords , they are called so in the same Notion . That like as the Lords Supper is so called because he instituted it ; so the first day of the weeke is called the Lords Day , because hee instituted the observation of it . And this Doctor Thysius collegue to Doctor Rivetus maintaines as well as Master Perkins , and Doctor Andrewes Bishop of Winchester in his speech against Traske ; saying that both these , to wit the first day of the weeke , and Christ last Supper are called the Lords , to shew that Dominicum ( the Lords ) is alike to bee taken in both . For what reason can bee given why the day of Christs Resurrection , not according to the day of the yeare wherein hee arose , but according to the day of the weeke wherein hee arose , should bee called the Lords Day , but to signifie , First , that it was to succeed in the place of the Lords Dayunder the law , which was the Jewish Sabbath . 2. And that it was the good pleasure of God and not of man , onely that it should bee consecrate to his service . For consider , wee have many other dayes consecrated by the Church unto Divine service , which yet were never called the Lords Dayes ; And the Lords Day and the Lords feasts in the Old Testament , and in the language of the Holy Ghost are no other then such that are of the Lords institution . Secondly , Doctor Rivetus omits the maine force of Master Perkins his argument , or at least slightly passeth it over , which is this . As God rested the seventh day after the Creation , so Christ having ended the worke of the new Creation rested on this day from his worke of redemption . Athanasius of old considers a first and a second Creation ; and so accordingly a first and a second Sabbath : our Saviour himselfe speakes of a Christian Sabbath , Math. 24. 20. and what should that bee but the Lords Day under the Gospell ? And Beza and Iunius and Bishop Andrewes worke upon the same . And I wonder that men should thinke the Sabbath should bee altered , and another brought into the place of it by any other authority then of him who is Lord of the Sabbath . And as Bishop Lake observes in all feasts both Divine and humane that wee reade of in Scripture , the worke of the day was the ground of hallowing the day . And never was known to the World a more wonderfull worke in the way of grace , and mercy , then Christs Resurrection from the dead , manifesting thereby the redemption of the World as then wrought by him How doth Christ take upon him to alter the Sacraments but as Lord of the Sacraments ? and apparently he shewes that upon the same ground hee takes upon him power to dispense or change the Sabbath , as hee is Lord of the Sabbath . But what is his ground to deny the parity of reason here ? meerely his owne prejudicate conceit that the obligation of the Lords Day , is not so great as the observation of the Sabbath . The contrary whereunto ( saith he ) omnes refugimus we all avoyd . But who and how many are those all ? what one of the ancients can hee produce to have thought as hee thinks ? Hee may as well say according to the current of his private opinion , that wee under the Gospell are not as much bound to the observation of one day in seaven as the Jewes were under the Law. It is true , that rigorous rest enjoyned to the Jewes wee utterly disclaime as well as hee ; againe the circumstance of the day wee make no part of Gods worship nor to have any mysterious signification , as the Sabbath had to the Jewes . Wee acknowledge no other use of this day then for order and policy sake ; in which case wee judge it farre better the Lord should prescribe it , then wee unto our selves , least if there were twenty dayes in the weeke , there would bee twenty differences amongst Christians about the setting apart of one day in the weeke for Divine Service . 2. Master Perkins his second argument is this , The Church of Corinth every first day of the weeke made a collection for the poore , 1 Cor. 16. 2. and this collection for the poore in the primitive Church followed the preaching of the Word , Prayer and the Sacraments as a fruite thereof , Acts 2. 42. and Paul commands the Corinths to doe this as he had ordained in the Churches of Galatia : whereby he makes it to be an Apostolicall , and therefore a Divine Ordinance . Yea that very Text doth in some part manifest thus much , that it is an ordinance and institution of Christ that the first day of the weeke should be the Lords Day . For Paul commandes nothing but what he receaved from Christ . To this Doctor Rivetus alledgeth the answer of Doctor Prideaux , demanding how that we contend for his inferred herehence ? we answer , the generall practise of the Church in the Apostles dayes argues it manifestly , that this order was established by the joynt consent of the Apostles ; otherwise it is incredible it should have beene so universally receaved , and persevered in as it hath beene to this day . Secondly , wheras the Jewes Sabbath was by divine authority , the abrogation thereof and substituting another day in the place thereof could bee done by no lesse authority then Divine ; which also wee conceave to bee fairely represented by the denomination of our Christian Sabbath , S. Iohn calling it the Lords Day . Secondly , he sheweth what Gomarus answereth hereunto ; but this answer himselfe taketh off in this very place in part , and much more in his reply to Gomarus . But these places being granted to denote the first day of the weeke in the Apostles dayes set apart to Divine Service ; hee sayth it followes not herehence that it is called the Lords Day , as destinated to Gods Service , much lesse that so it was by Divine ordination . Yet Walaeus thinkes it his safest course to say t is called the Lords Day as destinated to Gods Service , as before wee have heard , so to avoyd ( as hee thinkes ) the implication of Divine Ordination . But to him I have answered before . And Doctor Rivetus in my opinion doth not wel consider that not the day of the yeare , but the day of the weeke , whereon Christ rose , is called the Lords Day by S. Iohn . Like as the Sabbath in the Old Testament is called the Lords Day : which which if he had , and withall considered how strange it were for us to set any day in the weeke apart for the exercises of Piety rather then the Lords Day ; I am perswaded hee would not have contented himselfe with this answer . For certainly many other holy dayes have beene and are set apart for Divine Service , yet never were called any one of them the Lords day . He talkes of a bare custome of the Church , for it ; a thing incredible that both Jewes and Gentiles throughout all Nations should so universally concurre without the guidance of some authorative constitution or some generally convincing evidence by the very light of common Christian evidence or both . And as for liberty left to the Church hereabout , it seemeth so unreasonable unto my poore judgement , that if it were , it should become us by earnest and hearty prayer to seeke unto God to take that liberty from us and bee pleased himselfe to guide us by some manifest ordinance , to prevent dissension and confusion ; yet well fare Doctor Rivetus ; hee will not have this liberty extend any further then provided that some reason and necessity should urge the changing of the day ; for in the next columne hee professeth that a sufficient cause of the change and abrogation of the day cannot bee given . — The observation of other dayes and particularly of the Sabbath as well as the Lords Day by some in the Primitive Church , is no evidence at all , that it was indifferent unto them , whether they would observe the Lords Day or no. The third argument Rivetus omits : the fourth is this . That which was prefigured , in that it was prefigured was prescribed : But the Lords Day was prefigured in the eighth day , wherin the children of the Iewes were circumcised — therefore it was prescribed to be kept the eighth day . This the ancient Fathers , by name Cyprian and Austin have reasoned and taught . To this Doctor Rivetus answers by denying the assumption and saying , that no probable reason can be brought to prove that day was prefigured by the eighth day wherein children were circumcised . And indeed that day being the eighth day after birth doth not so conveniently denote the first day of the weeke . But Master Perkins his argument hath another part farre more principall drawne from Psal . 118. 22. 23. 24. Which Doctor Rivetus relates after this menner . The day of the Resurrection was prefigured by that day , wherein the Stone which the builders refused was made the head of the Corner . But that day was the Sabbath Day , therefore by the Sabbath was prefigured the Lords Day . To this he answers , by denying that the Sabbath day was the day wherein the builders refused that stone ; For the Scribes , Pharises and rulers of the people did alwayes reject Christ , and not the Sabbath day onely . And if Austin and Cyprian before him apprehended any such figure , that was by way of accommodation onely , not that herein they acknowledged any proper figure . For answer whereunto I say first ; that Master Perkins delivers not this simply of the Sabbath day , but of the Sabbath of the new Testament , as much as to say , the first day of the weeke whereon Christ rose ; For this was the day wherein the stone which the builders refused , was made the head of the corner ; and of this day the Prophet speakes , when he saith , This is the day which the Lord hath made , let us be glad and rejoyce in it . That like as the Jewes had cause to make that day festivall and to rejoyce therein , wherein God advanced David to the kingdome , who was as a stone , refused before by the builders : in like sort , Christians had as great cause , nay , farre greater , to keepe that day festivall , and to rejoyce therein , when God raised Christ from the dead , and gave all power unto him , and making him the head of his Church , as being now manifested to be the sonne of God , who was before as a stone despised and refused of the builders , but as on this day was made the head of the corner . And not Cyprian and Austin onely , but Ambrose upon the Psalmes so understands it , and Arnobius also upon the Psalmes , as Heresh bachius observeth . And Doctor Rivetus is too blame in construing Perkins in such manner , as if he should confine the builders rejection of Christ to the Sabbath day , whereof there is no colour in Master Perkins , but that which he insists upon is this , that the day wherein Christ ( formerly rejected by the builders ) was made head of the corner , was the day of Christs resurrection , and of this day it is said by the Psalmist , This is the day which the Lord hath made , let us rejoyce and be glad in it ; Which is most remarkable for the justification of our celebration of the Lords Day , as by ▪ Divine authority . Especially considering what Bishop Lake , that learned and pious , and most rationall Divine hath observed , that alwayes the worke of the day is the ground of hallowing the day , and for proofe hereof , hee appeales to the due consideration of all festivalls in the observation thereof , whether Divine or humane . Master Perkins his words are these ( but I know not how Doctor Rivetus might be deceived by a mis-translation of them ) The day of Christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner , Psal . 118. 24. and in that it was prefigured , it was appointed by God. For then it appeared to be true which Peter said of Christ , that God had made him both Lord and Christ , Act. 2. 36. And whereas he saith the Fathers doe so construe the place by way of accommodation , that hath place onely when the Text it selfe doth not so accommodate it . But the Text it selfe in this place doth manifestly evince , that this is spoken in reference to the day of Christs resurrection . The last reason of Master Perkins is this : God is Lord of times and seasons , and therefore in all equity , the altering and disposing thereof is in his hands , and belongs to him alone , Act. 1. 10. Times and seasons the Father hath kept in his own hands . Againe , Christ is called the Lord of the Sabbath . And Antiochus Epiphanes is condemned by the Holy Ghost , because hee tooke upon him to alter times : Besides that , Daniel saith , it is God alone that changeth times and seasons , Dan. 2. 4. Now , if it be proper unto God as to create , so to determine and dispose of times , then he hath not left the same to the power of any creature ; And therefore , as the knowledge thereof , so the appointment and alteration of the same either in generall or particular , belongs not to the Church , but is reserved to him . The Church then neither may nor can alter the Sabbath Day . To this D. Rivetus answereth , that the words of Daniel touching the change of times and opportunities , are delivered in reference to the periods and changing of Kingdomes and Monarchies , as appeares by the argument of the Prophecy . And no more doth D. Rivetus deliver in excepting against his annotations : for as he acknowledgeth M. Perkins scriptorem modestissimum , a most modest writer ; so he carryeth himselfe most modestly towards him . But I hope without any breach of modesty , I may professe , that I find no accuratenesse in each of his allegations , save one , namely , that wherein Christ professeth himself Lord of the Sabbath ; and it is enough for the present , that God reserves to himself power of ordering times for his service ; yet it cannot be denied , but God hath left power to his Church , upon good occasion , to set some time apart for exercise of piety . But whereas it is apparant , that God himselfe tooke upon him the ordering of the time for the Sabbath , and accordingly Christ calls himselfe The Lord of the Sabbath ; as he constituted it , so none but he can abrogate it , and ordaine another in the place of it . Now , whereas D. Rivetus saith , that hee hath left this power unto his Church ; it stands him upon to prove it . We find our Saviour supposeth us Christians to have a Sabbath after his resurrection , Matth. 24. 20. as well as the Jewes had before : wee find that in the Apostles dayes , the first day of the weeke was set apart for this ; which could not be , but by the joynt consent of the Apostles , we find that the day of the weeke ( not the day of the yeere ) wherein Christ rose , by Saint Iohn himselfe called the Lords Day , an evident argument , that in his time it was so generally received . We find that never any worke of God did give better cause to professe , that The day thereof was the day that the Lord had made , let us be glad and rejoyce therein ; then the day wherein Christ rose from the dead , and thereby was declared to be the Sonne of God , even that stone which the builders refused to be made the head of the corner . And how strange is it , that the Church for 1500. yeeres space should no where offer to alter it ; if in no other respect , yet in this , to manifest that the Church is indued with such liberty and power , and to prevent the superstitious observation of the day as a thing necessary , if it be not necessary . Lastly , if this liberty be still in the Church ; in case they should exercise this liberty , what inconvenience would follow upon the exercising of a lawfull liberty ? But infinit inconvenience would follow hereupon : for seeing this liberty is equally communicated to each particular Church , it will follow , that it is lawfull for our English Church to institute the Munday , the French Church the Tuesday , the Hollanders the Wednesday , the Germans Thursday , the Danes Friday , the Swedes the Saturday , and the Polonians the Sunday ; what an intolerable scandall were this amongst Christians ? Thus our liberty opens way to revive the Jewes Sabbath , or to concurre with the Turks , who make Friday their holy day , nay , what scandall also to all the Heathens throughout the world ? For , suppose that as the Jewes keepe the Saturday , and the Turks their Fryday ; so other heathenish nations according to their severall religions should divide the other daies of the weeke to be hallowed between them ; each religion keeping to their own day most exactly : When they should find no agreement amongst Christians , what an intolerable scandall were this unto them , to harden them against the profession of the Gospel , when they see so little agreement among the professors of it ? And what should move us to affect liberty in this which opens a way to such dissention and confusion ; and not rather rejoyce in this , that to prevent such miserable inconveniences , God himselfe hath marked out unto us the first day of the weeke to be the Lords Day , in place of the Jewish Sabbath , which was the Lords holy day unto them , by the most wonderful and comfortable work that ever was wrought , even the resurrection of our Lord and Saviour from the dead , thereby manifesting him to be the Sonne of God , and fulfilling that prophecie of old concerning the stone which the builders refused , and making him the head of the corner on that day ; all power being given unto him both in heaven and in earth . Matth. 28. thus drawing us in the Prophets language to professe and say first , This is the Lords doing , and it is marvellous in our eyes : and secondly , to conclude there-hence in the words immediately following ; This is the day which the Lord hath made , let us be glad and rejoyce in it ; this undoubtedly is our Christian festivall ; this day of the weeke , and not this day of the yeere , ( which is remarkable ) being called by Saint Iohn , The Lords Day , the day wherein Christ appeared unto him , and gave unto him the booke of Revelation , concerning the secrets of his providence to be fulfilled upon the world for the time to come , even till his second comming to destroy the world with fire , and to blesse us with new heavens , and a new earth , wherein dwelleth righteousnesse ; the metropolis of which new world , shall be new Jerusalem . And albeit Doctor Rivetus according to his pious ingenuity which crownes his learning and cathedrall sufficiencies , professeth , that what hitherto hath beene spoken by him of the choyce and possible change of that day ; he hath not to any such end ventilated , as to favour their profanesse who on holy dayes and chiefely on that day , which by so universall a consent even from the beginning of Christianity hath beene consecrated to such use , neglecting Gods Service , not onely refuse to omit one day in prosecuting workes tending to the use of life temporall : but also by unnecessary actions , as by pleasant sports , stage playes , by intemperance also and riot profane the day , not without reason dedicated to the Lord. Yet what just occasion hereby may bee in all places and like enough is taken in most places by this doctrine of his who seeth not ? For albeit publike authority in some places hath by lawes countenanced the solemnization of the Lords Day ; for which wee of this land have cause to blesse God so as I thinke no Nation more ; in consideration of many Lawes one after another and by degrees made to restraine abuses on that day , as tending to the manifest profanation thereof ; and by none more then by that act of Parliament in the first of King Charles , wherein all men are forbidden to come out of their Parishes upon that day about any sports and pastime , evidently manifesting hereby ( as formerly hath beene proved ) that all sports and pastimes are prophanations of our Christian Sabbath observed on that day , and that in the judgement of the whole Parliament consisting of the Kings Majesty the head thereof , with his Lords spirituall ( all the Bishops of the Kingdome ) and temporal , together with the House of Commons ; yet if once it shall be receaved according to D. Rivets doctrine of the Sabbath , that it is in the power of each Church to set apart what proportion of time they thinke fit for Divine Service , and what day they thinke fit , who perceives not that they may if they will , order it in such a manner , as that twise a day they shall come to Church , and the rest of the day spend as they thinke good , either in the works of their calling , or upon their pleasures : And whence all this zeale ( so opposite to holinesse in the issue ) proceeds , I know not , save onely to uphold the credit of Calvin ; who professeth that he doth not so regard the number of seaven , as that he would tie any to the servitude thereof ; and yet I have endeavored to shew that neither this nor other passages taken out of his institutions , makes any thing for them . And withall it is a wonder to behold how this of Calvin is taken up , and obtruded upon us , by them who otherwise hate both the name and memory of Calvin . And as for Doctor Rivets honest and pious instructions as concerning the duties and our demeanors to bee performed on this day , we may easily perceive how little worth they are and how easily they vanish into smoake , after that hee hath in the doctrinall part of the Sabbath layd so unhappy a foundation , and that by so poore reasons and meane cariage of himselfe , that as I verily thinke , throughout all his writings there is not to bee found the like . For consider whether hee had any hope to set so much as a face and outward shew of probability upon his discourse , unlesse first he had manifestly corrupted the adversaries tenet , as appeares by his proposing it , p. 119. Col. 1. By these ( saith he ) and other arguments drawn from Christian liberty , it is sufficiently deduced that they who maintaine the Sabbath day not so much to be taken away as to be translated unto the Lords Day , and so changed , and doe indeed thinke it more holy ( then another day ) and that not onely in regard of ordination , and use , but in respect of signification and effect doe crosse some without Christian liberty , which is most certaine of the Papists . And indeed Walaeus makes it appeare that Calvin writes herein against the superstitious Papists . And did Rivetus opposethem onely it were well ; but it is apparant that hee disputes not so much against Papists in this argument as against Protestants , even such as himselfe . But can hee shew of any of them , that they account the Lords Day more holy then any other in respect of any mysterious signification ( for so Calvin speaks in this place ) of effect ? undoubtedly he cannot . We observe a day in the weeke only for order and policy sake Ecclesiasticall : mysterious significations in dayes were peculiar only to the Jewes . Only we thinke it fit , that to prevent dissension and confusion , God should marke out that day unto us to be observed , and not leave it unto us , and so hee hath ; the Scripture calling the first day of the weeke the Lords Day ; and that upon such a ground as a greater was never knowne to ground a festivity thereupon consecrated to the exercises of piety , even the day wherein the stone that was refused by the builders was made the head of the corner ; This was the Lords doing , and it is and ever shall be marvellous in our eyes , and gives us cause to say with the Psalmist thereupon : This is the day which the Lord hath made , we will reioyce and be glad in it . So that all the passages in the Apostles writings against difference of dayes are no more against us then against Doctor Rivetus himselfe . Now it is time to returne to our Prefacer . I doe not finde that Suarez undertakes to defend the Doctrine of Calvin and Chemnitius ( such as here is pretended to bee their Doctrine ) but rather opposeth it . If such were their doctrine as this Prefacer would faine obtrude upon us , from the authority of the D. discourse which hee translateth . For Suarez professeth , Celebritatem Dominicae diei haberi ex communi usu & sensu Ecclesiae & in ipsa scriptura Novi Testamenti commendari : that the celebrity of the day is had by the universall use and sense of the Church , and is commended unto us in the very Scripture of the New Testament ; I have endeavoured to justifie it out of the Old Testament also ; and in expresse tearmes , that it is to bee unchangeable Practicè & moraliter , practically and morally ; as Doctor Prideaux acknowledgeth , and withall expoundeth after his understanding of it ; and Doctor Rivetus also affirming this kinde of unchangeablenesse to arise from hence that no sufficient cause can be given of the change and abrogation of it . This Prefacer and such as are of his spirit may doe well to deale plainly , and to professe that it is in the power of the Church to make the Lords Day to cease to be the Lords Day . From their Doctrine pretended by him hee proceedes to their practise , professing it to bee devoyd of any the least superstitious rigour ; esteeming it to be a day left arbitrary , and therefore open to all lawfull and honest recreations by which the minde may be refreshed , and the spirit quickened ; as in Geneva all honest exercises , shooting in pieces , long Bowes , crosse Bowes are used in the Sabbath day , and that both in the morning before and after the Sermon ; And truly I doe not finde my selfe prone to censure them for any superstition in this . But this author takes liberty to censure them for superstitious , who thinke these courses unlawfull on the Sabbath Day . I make bold to call the Lords Day our Sabbath ; because our Saviour plainly gives us to understand that wee Christians should have one day in the weeke for our Sabbath , Ma. 24. 20. as wel as the Jewes had ; and secondly because the booke of Homilies professeth that Sunday is our Sabbath . Nobis non licet esse tam disertis . We may not be so elegant as to censure them for prosaning the Lords Day by these and such like courses . Yet the act of Parlament , 1. Caroli forbids any man to come out of his Parish on the Lords Day , about any sports and pastimes ; which restraint tending to this end , namely to preserve the Sabbath from profanation , doth manifestly give us to understand that to come out of a mans parish on that day about any sports or pastimes is to profane the Sabbath : and seeing as before I have shewed , that to come out of a mans parish on that day about such a worke as doth not profane the Sabbath , is not to profane the Sabbath , as to heare a sermon , or to fetch a surgeon or Physitian to a sick person in case of necessity ; but onely to come out of a mans owne Parish about such a worke as doth profane the Sabbath , such a comming out of a mans own Parish on that day , and such alone doth profane the Sabbath ; hence it followeth evidently that all manner of sports and pastimes on that day , are so many profanatious of the Sabbath in the judgement of all the Prelates of this Kingdome , and of the whole Parliament . Now let every sober Reader judge whether my selfe as an English man have not better ground from an act of Parliament to censure them of Geneva for prophaners of the Sabbath in the case here pretended then this Praefacer from the practise of Geneva by the relation of Robert Iohnson , to consure us that doe mislike them herein ( if this bee their practise ) for superstitious observers of the Sabbath ; especially considering that hee cannot fasten this censure upon such as my selfe , but withall hee must passe the same , upon all Prelates of the Kingdome , together with the Lords temporall , and the whole house of Commons . And as for the exercises here mentioned , I finde them to fall wondrously short , of that which the author avoucheth , as namely , that they esteeme the Sabbath to lie open to all honest exercises and lawfull recreations ; for I make no question but in this Praefacer his opinion there are farre more exercises , and lawfull recreations then that of shooting which alone is here mentioned ; and whereas such things are permitted in the very morning of the Sabbath , and aswell afore as after Sermon , I finde no thing answerable hereunto in the practise of our Church . Neither doe I finde that the exercises here mentioned are so much accommodated to the refreshing of the minde and quickning of the spirit ; as to make their bodies active and expedite in some functions which may be for the service of the common Wealth . And lately upon enquiry hereabout I have receaved information , that at Geneva , after evening prayer , onely the youth doth practise shooting in Guns to make them more ready , and expert for the defence of the City , which is never out of danger . They have also at foure a Clocke on the Morning both Service and a Sermon for their servants , and 2. more in every Church ; the one in the fore-noone , the other in the After-noon , beside Catechizing the youth on the Sabbath Day : And Bishop Lake wished that such a course were generall , as is in his Majesties Court , to have a Sermon in the Morning for the servants on the Sabbath day . And I see no cause to dissent from Gerardus in specifying 4. particulars whereby the Sabbath is not violated . Parva , Necessarium , Respublica , cum pietaete . Undoubtedly hunting is as commendable as , ( and more generous exercise ) then any of these , and the Kings Majesty though much delighted herein , yet never useth to hunt on the Sabbath Day Morning or Evening . And I have cause to come but slowly to the believing hereof , because it is Calvins Doctrine concerning the Sabbath , that albeit under the Gospell we are not bound to so rigorous a rest as the Jewes were , yet that still wee are obliged to abstaine from all other works , as they are Avocamenta à sacris studiis & meditationibus , Avocations from holy studies and Meditations ; and their Ministers , I should thinke doe not well if they faile to minde them hereof , unlesse both they and the people are fallen from Calvins Doctrine in this point , in which case I see no just cause why any should choake us therewith , but give us as much liberty to dissent from him in the Doctrine of the Sabbath as they of Geneva take unto themselves . Againe Beza is well knowne to have professed upon , Revel . 1. 10. that the observation of the Lords Day is , traditionis Apostolicae & vere Divinae , and consequently that the day is not left arbitrary ; neither hath this author proved that the Presbytery and states of Geneva , both Ecclesiasticall , and politicall have committed any revolt or apostacy thereto from Beza in this point . It is well hee acknowledgeth some recreation not suffered there , as namely dancing ; but this hee sayth they hold unlawfull , which simply delivered as by this author it is , is incredible unto mee , neither hath this authors word any sufficient authority to deliver mee from this incredulity : yet some manner of dancing may perhaps bee generally forbidden in the French Protestant Churches . This strictnesse - ( the Prefacer saith ) is noted by some to have beene a great hinderer to the growth of the reformed Religion ; which belike is advantaged so much the more with us in as much as it is not hindred ; but he quotes no author for that . As for the author he quotes , I have not hitherto found that hee hath arrived to any great authority or credit in the World for the truth of his relations . Neither hath the wisdome of our Church or state taken any contrary course hitherto either by Statute or Canon to promote reformation amongst us ; what they may doe hereafter I know not ; when such spirits as this Prefacer may bee so fortunate as to sit neare the sterne . Whether the French Churches have found it so as this Geographer is sayd to report I know not ; but for their judgment herein I must expect untill I heare more therof . Sect. 7. Which being so , the judgement and practice of so many men , and of such severall perswasions in the controverted point of the Christian faith , concurring unanimously together ; the miracle is the greater , that we in England should take up a contrary opinion , and thereby separate our selves from all that are called Christian ; yet so it is , I skill not how it comes to passe , but so it is , that some among us have revived againe the Jewish Sabbath , though not the day it selfe , yet the name and thing . Teaching that the commandement of sanctifying every seventh day , as in the Mosaicall Decalogue , is naturall , morall and perpetuall ; that whereas all things else in the Jewish Church were so changed , that they were cleane taken away , This day ( meaning the Sabbath ) was so changed , that it still remaineth ; and lastly , that the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming . All which positions are condemned for contrary to the Articles of the Church of England ; as in a comment on those Articles perused , and by the lawfull authority of the Church allowed to be publique , is most cleare and manifest ; which doctrinalls , though dangerous in themselves , and different from the judgement of the ancient Fathers , and of the greatest Clerks of the later times , are not yet halfe so desperate as that which followeth thereupon in point of practice : For these positions granted and entertained as orthodox , what can we else expect , but such strange paradoxes , as in the consideration of the premisses have beene delivered from some pulpits in this kingdome , as viz. That to doe any servile worke or businesse on the Lords Day , is as great a sinne as to kill a man , or to commit adultery ; that to throw a bowle , to make a feast , or dresse a wedding dinner on the Lords Day , is as great a sinne , as for a man to take a knife and cut his childs throat ; that to ring more bells than one on the Lords Day , is as great a sinne , as to commit murther . The author which reports them all , was present when the broacher of the last position was convented for it . And I believe him in the rest ; the rather , since I have heard it preached in London , that the law of Moses whereby death temporall was appointed for the Sabbath-breaker was yet in force , and that who ever did the works of his calling on the Sabbath day , was to die therefore . And I know also , that in a towne of mine acquaintance , the Preachers there had brought the people to that passe , that neither baked nor rost meat was to be found in all the parish for a Sundayes dinner throughout the yeere . These are the ordinary fruits of such dangerous doctrines ; and against these , and such as these , our Author in this following Treatise doth addresse himselfe , accusing them that entertaine the formall doctrinalls every where , of no lesse than Judaisme , and pressing them with that of Austin , that they who literally understand the fourth Commandement , doe not yet savour the Spirit : Section the third . Exam. Austin somewhere saith , that he who lookes for miracles in these dayes for confirmation of the truth , Magnum ipse prodigium est , himselfe may goe for a monster ; he doth not say ; It is a miracle that men so should doe . Men may be sottish , even to admiration , and such if this Prefacer proves ; we will not say it is a miracle : mira , wonderful things may be wrought not only by the practice of Satan , but in the very courses of men , but God is he alone that worketh miracles . He talkes of unanimous concurrence of men of severall perswasions otherwise in the controverted points of Christian faith , and that both in judgement and practice with him in his way ; he loves to speake with a full mouth , and to make a great noise , as the Hogs in Aelian did , when their owner shore them ; which gave him occasion to say , That there was a great deale of cry , but a little wooll . And let the indifferent judge whether the wooll be answerable to the noise this Prefacer makes . Now , the men of severall perswasions whom hee avoucheth are Papists , and Protestants , and amongst the Protestants , both Lutherans and Calvinists . And hitherto he hath spoken of foure particulars ; I desire the reader would take notice of the modesty of this author in each of them compared with the noise here hee makes concerning them ; as if he were as much crackt in his braine , as hee who standing upon the key at Athens , with a note booke in his hands , set downe every ship that entred into the road as his , when he was not owner of any one of them . So I shall make it appeare , that this Prefacer hath title to none of the sides he boasts of for the countenancing of his way in any one of the particulars mentioned . The first particular is about the originall institution of the Sabbath ; as whether God commanded it immediatly upon the creation . This author denies the institution of it before the promulgation of the law upon mount Sina ; And what strength of suffrages doth he bring for this amongst the Protestants , whether Lutherans or Calvinists ? Surely not one Lutherane that I know ; but of others all that he avoucheth by himselfe are but Doctor Prideaux and Gomarus , and by his assistance , Vatablus and Musculus ; on the contrary are alleged by Walaeus : 1. Luther himselfe : 2. Zuinglius : 3. Calvin : 4. Beza : 5. Peter Martyr : 6. Bullinger : 7. Zanchius : 8. Ursinus : 9. Gualterus : 10. Aretius : 11. Bertramus : 12. Mercerus : 13. Antonius Fayus : 14. Iunius : 15. Zepperus : 16. Martinius : 17. Alstedius . The same is justified by Rivetus , who voucheth no lesse than thirty Writers of note to concurre in this ; Now let the indifferent judge on whose side is the miracle this Prefacer speakes of , in his rhetoricall amplifications , on his side , or on ours . Yet not one English Divine is mentioned , either by Walaeus or Rivetus amongst this number . 2. Then as for Papists : Tostatus indeed disputes against this opinion of ours , but his reasons I have answered ; and Catarinus a Popish Prelate , as well as Abulensis , is acknowledged by this Author to oppose Tostatus in this ; neither hath he or Doctor Prideaux undertaken to answer him . Onely this Prefacer , after his bold fashion , saith , that Catarinus tooke up armes against Tostatus with ill successe , it hath beene manifest that for ought doth appeare , Catarinus hath had better successe than Tostatus ; For Pererius takes Tostatus his part , yet all the Rhemists on Apoc. 1. 10. doe manifest themselves to take part with Catarinus , and Gomarus acknowledgeth as much of Marius . And Rivetus also allegeth Augustinus Steuchus , Genebrard , Iacobus Solianus , Cornelius de Lapide , Emmanuel Sa , and Ribera , all concurring against Tostatus and all Papists , yea , many of them Jesuites . Hereby let the reader judge of the modesty of this Author ; and on whose side the feigned miracle is , on his side , or on ours . For it is manifest hitherto , that the men he speakes of , of seveverall perswasions otherwise , are by farre , more for us than for him . But it may be in this particular , his glory is , that the Fathers are rather for his opinion than for us . But upon what ground ? Is it from any evidence of Scripture ? nothing lesse , not one of them building hereupon ; and as for evidences , they bring none , save that the Scripture doth not particulate , that the Patriarches of old observed the Sabbath . Yet it was not to be held a generall rule , that Argumentum non valet ab authoritate negativè ; the argument drawne from authority doth not hold negatively in matter of fact . Secondly , not onely our Divines , as Hospinian and Walaeus , that the meaning of the Fathers is onely this , that the Patriarches did not observe it after a Jewish manner , but Iacobus Salianus a Papist affirmes the same particularly of Tertullian ; as Rivetus voucheth him in his answer to Gomarus , pag. 21. And it may be made apparant from Tertullian himselfe , otherwise hee cannot be freed from contradiction , as who plainly manifesteth his opinion in our side , as Rivetus citeth him ; pag. 23. So that the Fathers alleged by our adversaries , being rightly understood , make nothing for them ; yet we want not variety of Fathers making expressely for us , and against them ; and that grounding themselves upon expresse Scripture , Gen. 2. 3. therefore The Lord blessed the seventh day and hallowed it , which our adversaries have no other meanes to avoid , than by saying that it is spoken by anticipation ; according whereunto the meaning of Moses must be thus ; because the Lord rested the seventh day from creation , therefore he blessed the seventh day and sanctified it , but would you know when ? to wit , 2000. and 4. or 500. yeeres after . And lastly , the dividing of times into weekes , proved to be the most ancient division of times in the world , received by all nations , and made a festivall day thereupon ; as many have most learnedly proved it , doe justifie the sanctification of the Sabbath to have had its beginning and course from the very creation . So that in this particular wee have on our side both Scripture and reason , and Fathers , and the opinion of men of severall professions , as this author presseth it , both Papists and Protestants , both Lutheranes and Calvinists ; and this Prefacer can lay no just title to any one of them in this particular . The second point he hath insisted upon , is about the morality of one day in seven . For this he pretends , onely Papists in the first place , and not a Father throughout , ( and as Chrysostome to the contrary hath professed , that God from the beginning hath manifested , that on that day in the circle of the week must be consecrated unto his service ) much lesse Scripture . And it is apparant that God commanded that the proportion of one day in seven should bee allotted to his service ; and it was never to bee abrogated , nor ever did any man devise any ceremoniality therein . And to this day it hath continued in the Church of God. To Tostatus wee have opposed Azorius the Jesuite ; professing that it is most agreeable to reason after six worke dayes to consecrate one to Gods service . Adde to him Stella upon Luke , Jacobus de Valentia , & Dominicus Bannes . — As for Aquinas , that which hee accounts ceremoniall in the fourth Commandement was expressed by him to bee not one day in seven , but the particulating of the seaventh day : But whereas he goes no farther in illustrating the morality of this Commandement then in saying that some time must be set apart for Gods service , I appeale to every mans conscience , whether the very light of nature doth not suggest that not onely some time but a convenient proportion of time ought to be consecrated unto God ; and when God hath manifested this to bee one day in seaven under the Law ; doth not the very light of nature suggest , that wee should sin against God if wee should not allow unto him as good a proportion of time under the Gospell ? And further if the Lords Day , be of Divine institution amongst us Christians , is it not still the Law of God even unto us , to allow unto him one day in seven ? Now Doctor Prideaux himselfe alleageth more Papists for this opinion than for the contrary , and one of them , to wit , Silvester professeth it is the common opinion , as Azorius voucheth him . And as for Protestants to side with him herein , hee alleageth none but Gomarius and Rivet ; it may seeme by his carriage , that Vatablus ●nd Musculus also are for him in this , but that is untrue , they are alleaged by Gomarus on the first point onely as touching the originall institution of the Sabbath . Now Rivet is opposed herein by his two Collegues , Walaeus and Thysius ; and whereas he takes upon him to answer Walaeus his reasons to the contrary , and represent his owne reasons for his opinion herein ; I have taken into consideration both the one and the other ; and I trust have represented the weaknesse of his discourse throughout , though otherwise a very learned and worthy Divine . Now Waleus hath not onely alleadged amongst the Fathers Chrysostome , Clemens Alexandrinus , Eusebius , Augustine , Theodoret , but a multitude of Protestant writers , maintaining the morality of one day in seaven as Luther , Melancthon , Calvin , Beza , Bucer , Peter Martyr , Zanchius , Junius , Viretus , Danaeus , Fayus , Martinius , Ursinus , Alstedius , Lornsegius , Festus Hommius , besides English and Scottish writers , whom he might have produced more then enough : yea of Bishops in this Kingdome ; as Bishop Babington , Bishop Andrewes , Bishop Lake , yea and Master Hooker in his Ecclesiasticall policy . Now let the readers judge by this of the modesty of this Prefacer in this particular also , and whether the miracle ( as he phraseth it ) be on our side in dissenting from others unreasonably , or on his rather . The third particular is touching the celebration of the Lords Day , as whether it bee by authority humane or divine rather : wee say it is of divine ; hee will have it to be left arbitrary : yet was it never knowne , that any earthly Master did leave the proportion of service , to bee performed unto him , to the pleasure of his servant ; neither did God leave it thus from the beginning of the World-untill Christ , as hath beene proved . Yet this Prefacer will have it thus left unto us in these latter dayes ; of which the Apostle hath prophecied , that Men should be lovers of pleasure more then lovers of God. For this , he boasts of all sorts of Papists , this he begins withall ; which was not wont to bee the course of English Divines ; yet hee belies Doctor Prideaux in this ; who alleageth more Papists standing for the divine right hereof , then for the contrary ; and one of them ( as formerly I sayd ) professeth that it is the common opinion . And Azorius the Jesuite professeth that it is most agreeable to reason , that as after six dayes worke one should bee consecrate unto the Lord , so the Lords Day should be it . That many of our Protestants Divines call the observation of the Lords Day , Ecclesiae consuetudinem , and that it was left free unto the Church to choose another , after the Iewes Sabbath was abrogated , I have shewed how little all this makes for him , answering to every passage punctually , as they are alleaged by him . For it is confessed that the Church they spake of was the apostolicall Church ; and the cause moving them to choose this day was the Resurrection of Christ , and whereas some two of them call this Causam probabilem ; I have discussed that , and prooved it to be more then probable . I have shewed withall how the ancient fathers have acknowledged it , some expressely divine , some equivalently , and expressely apostolicall constitution or sanction , as Athanasius ( whose reason drawne from the congruity betweene the first creation and the second Creation by vertue of Christs death is remarkeable , and followed by many both English and outlandish Divines . Austin , Sedulius , Gregory , and others ; And with them the concurrence of our Protestant divines , Bucer , Calvin , Beza , Junius , Piscator , Wolsius , Fulke against the Remish , Doctor Andrewes bishop of Winchester , Doctor Lake bishop of Bath and Wells , in expessing it to be observationis not liberae , but necessariae , Master Fox , Walaeus , Fayus , Hyperius , Perkins , Brownde . By this let the reader judge of the modesty of the Praefacer in this particular also ; and whether the miracle bee on our side in dissenting from others in an unreasonable manner , and not on his rather . The fourth and last particular is the mutability of the day which this Prefacer stands for , we on the contrary professing it to be unchangeable . Now the resolution of this followeth upon the resolution of the former ; for this , onely names are produced both by the Prefacer and Doctor Prideaux . Yet I have endeavored to finde out Chemnitius his discourse thereon , and enter upon a discussion thereof . Bucer I am sure , alleaged by Rivet , is nothing for this purpose . Doctor Fulke directly opposeth it , Doctor Andrewes , Doctor Lake above mentioned , Doctor Brownde , Doctor Willet , Master Perkins . The Christian Church anciently being demanded whether they had kept the Lords Day , were wont to answer ; I am a Christian , I cannot intermit it . Besides I have shewed in reason the unreasonablenesse both of changing theday , and the intollerable scandall that would follow upon it , and the unreasonablenesse of not changing it , if it be not of divine institution ; considering how prone wee are through the continuall observation thereof to conceave that to be a necessary duty , and so to be plunged into superstition , ere we are aware , if it prove to be no necessary duty . In the next place hee tells us how that some amongst us have revived againe the Iewish Sabbath , though not the day it selfe , yet the name and thing . Teaching that the Commandement of sanctifying every seaventh day as in the Mosaicall Decalogue is naturall , morall and perpetuall ; that whereas all things else in the Ieuish were so changed , that they were cleane to be done away , this day ( meaning the Sabbath ) was so changed ; that it still remaineth : and lastly , that the Sabbath was not any of those ceremonies which were only abrogated at Christs comming . All which positions are condemned for contrary to the Articles of the Church of England : as in a comment on those Articles perused and by the lawfull authority of the Church allowed to be publique , is most cleare and manifest . Here wee have a distinction of a Jewish Sabbath brought in , yet not the day ; a distinction contrived with such wisedome and perspicacity as it seemes to exceed all humane discretion . For I verily thinke that from the beginning of the Primitive Church there was never heard of a Jewish Sabbath to be kept , any other then upon their day . The materialls are , first that the name Sabbath is retained ; and well may it be in my judgement ( though some entertaine sublime reaches to the contrary ) if our Saviour have any authority with us ; who adviseth his Disciples to pray that their flight be not in the Winter , nor on the Sabbath day ; which is spoken by him in reference to the time about the destruction of Ierusalem , at what time the Lords Day was come in place of the Jewes Sabbath among the Christian congregations , and that by apostolicall substitution . And in the very booke of our Homilies it is expressely sayd that the Sunday is now our Sabbath . And his Majesties briefes for collection so stile it . And in the conference at Hampton Court it was so stiled by Doctor Raynolds , and the motion he made thereabout generally yeelded unto ; so that the State hitherto seemes to be censured by this bold Prefacer . The next aspersion is , that the thing also is revived . But what thing ? the Jewes had peculiar sacrifice both morning and evening which doubled the dayly sacrifice ; this surely is not revived . There were besides two things in the Jewish Sabbath ; the one was a rest , the other was the sanctifying of that rest ; As for the rest , if that were not , it were no Sabbath . Yet our Saviour calls it a Sabbath , our Church calls it a Sabbath , our State calls it a Sabbath . And Austin calls us to such a rest on the Lords Day , as that therein we must tantum Deo vacare , tantum cultibus divinis vacare , onely rest to God , onely rest for divine worship . And Calvin , who is taken to be no friend of ours in this case , professeth , that we must rest from all our works , so farre forth as they are avocamenta à sacris studiis , & meditationibus , avocations from holy studies and meditations , but not for any mysterious signification sake , and that herein consists the difference betweene the Jewish rest and our Christians rest ; and I am exactly of his opinion for this : As for the sanctification of this rest , I trust wee are as much bound to the performance hereof , and that in as great measure , and with as great devotion under the Gospel , as ever the Jewes were under the Law ; And at the hearing of this Commandement as well as of any other , our Church hath taught us to pray , Lord have mercy upon us , and incline our hearts to keepe this Law. And I find it wondrous strange , to heare , that some should not spare to professe , that this was shuffled in they know not how ; At length wee come to the particular charges : the first is , that some should teach , that The Commandement of sanctifying every seventh day , as in the Mosaicall Decalogue , is naturall , morall , and perpetuall : and Master Rogers is quoted for this on the Article , Art. 7. hee quotes Master Doctor Bownde , pag. 7. Now truely , it cannot be denied , but that when the fourth Commandement is read unto us in our Congregations , wee are taught to pray unto God , to shew such mercy unto us , as to incline our hearts to the keeping of this law . And both master Rogers and this Prefacer are to be presumed to have subscribed as well as others , and by their subscription acknowledged that this is nothing contrary to Gods Word ; that we are as much bound to the observation of this Commandement as of any other , and consequently to keepe the Sabbath , and doe no manner of worke thereon that may hinder the sanctifying thereof . Now Master Doctor Bownds words , ( after hee had cited Chrysostome speaking thus , I am hic ab initio &c. Here now even from the beginning God hath insinuated this Doctrine unto us , teaching us in circulo hebdomadis diem unum , that in the compasse of a weeke , one whole day is to be put apart for a spirituall rest unto God , are these : Unto all which may be added , that for profe oth at this Commandement is naturall , morall , and perpetuall ; that I say may be added which was practised among the Gentiles , and all the Heathen . And now Do. Bowndes purpose unto the p. 30. is to be proved only this , that a Sabbath was from the beginning ▪ and still is to be kept , and that in the proportion of one day in seven ; and after that proceeds to prove what day the Sabbath should be kept ; his words are these p. 30. Now , as we have hitherto seene that there ought to be a Sabbath day , so it remaineth that we should heare upon what day this Sabbath should be kept ; and here he sheweth that this is not left unto the Church , but prescribed by God himselfe , as who prescribed one day unto the Jewes , and another day unto us Christians ; but still one in seven : The same was the opinion both of Bellarmine and Master Hooker in his Ecclesiasticall policy . Whereas both Master Rogers and the Prefacer so carry the matter , as if by Doctor Bowndes opinion we Christians were bound to keepe our Sabbath on the same day whereon the Jewes were bound to keepe theirs , which is most untrue , though the fourth Commandement may be indifferently accommodated to our Christian Sabbath as it was unto the Jewish Sabbath , save onely as touching the reason given , which hath expresse reference to the creation ; but our Christian Sabbath stands in reference to the worke of Redemption . Each is the rest on a seventh day after six dayes of labour , and as they were bound to sanctifie their seventh , so are we bound to sanctifie ours ; and as that was rested on , and sanctified in remembrance of Gods rest from the worke of Creation , so is ours rested on in remembrance of Christs rest from the worke of Redemption , so that our day of rest is but translated from the day of the Lord our Creators rest , to the day of the Lord our Redeemers rest . And on this ground might the Church justly teach us to pray at the hearing of this fourth Commandement ; Lord have mercy upon us , and incline our hearts to keepe this law . But like enough , both Master Rogers and this Prefacer might be of Brentius his opinion ; that it is left indifferent to the Church at this day , to content themselves with observing of one day in foureteene , if it pleaseth them . But this was not the opinion of Pope Alexand. the third , who professeth , that Tam veteris quàm novi Testamenti pagina septimam diem ad humanam quietē specialitèr deputavit . Both the old and new Testament hath appointed the seventh day for the rest of man , which Suarez thus interpreteth , That is , each Testament hath approved the custome of assigning every seventh day of the weeke for rest , which is formally to appoint a seventh day , though the same day materially be not alwayes appointed ; and thus it is true , that that seventh day in the old Law was the Sabbath day ; but in the new , it is the Lords Day : now when we say the observation of one day in seven is naturall , our meaning is not , neither was it D. Bowndes meaning , that this proportion of time is knowne by the light of nature , to be that which of duty should be consecrated unto God : herein rather it becomes us to wait upon God , and he having defined it ; now we say nothing can be devised by man more agreeable to reason than this ; Azorius the Jesuit , professing it to be most agreeable to reason ; And Doctor Field , as Master Broade voucheth him , spared not to say , that to him who knowes the story of the creation , it doth appeare in reason , that one day in seven is to be consecrated unto God ; onely let us not looke for reason demonstrative in matter of morality : Aristotle long agoe hath professed , that not demonstration , but perswasion alone hath place in Ethicks ; yet we may justly call that naturall , which from the originall was common to all nations ; and that such was the observation of the seventh day , the learned have sufficiently proved . Secondly , if it be not morall , what shall it be ? Is it judiciall , or ceremoniall ? Never any man hitherto devised any ceremoniality in the proportion of one day in seven ; well it may be positive ; yet so , as to this day , from the beginning of the world , this proportion was never altered ; and if I should live till the day be altered by any sober Christian Congregation , I thinke I should live till the comming of Christ ; which the Christians in Austins time conceived that it would be on the Lords day . I come to the second charge which is this , whereas all things else in the Iewish Church were so changed , that they were cleane taken away ; this day ( meaning the Sabbath ) was so changed , that it still remaineth ; and for this Master Rogers quotes Doct. Bownde , p. 20. onely Master Rogers saith , not that all things were changed , as the Prefacer doth , but onely that all Iewish things were changed , now judge whether Master Rogers might not have opposed Doctor Andrews as well as Doctor Bownde . For in his Catechet . doctrine , pag. 209. having proposed this question . But is not the Sabbath a ceremony , and so abrogated by Christ ? He answers it in this manner : Doe as Christ did in the cause of divorce , looke whether it were so from the beginning ; now the beginning of the Sabbath was in Paradise before there was any sinne , and so before there needed any Saviour ; and so before there was any ceremony or figure of a Saviour . And if they say it prefigured the rest that we shall have from our sinnes in Christ , we grant it , and therefore the day is not changed , but yet no ceremony proved . Hee proceeds to prove that it was no ceremony : first from the Law ; secondly from the Gospel , Eph. 2. 4. thus : All ceremonies were ended in Christ , but so was not the Sabbath ; For , Matth. 24. 20. Christ bids them pray , that their visitation be not on the Sabbath day : so that there must needs be a Sabbath after Christs death . Now , what doth Doctor Bownde affirme forty yeeres agoe , which Doctor Andrewes did not in his patterne of Catecheticall doctrine ? I come to the third and last : That the Sabbath was not any of those ceremonies which were justly abrogated at Christs comming . This very point Doctor Andrewes maintaines by divers arguments , as well as D. Bownde , which yet is rightly to be understood , to wit , not of the observation of the seventh day from the creation ; but of the observation of one day in seven . So that in M. Rogers his Brentian judgement in this particular , Doctor Andrewes , who afterwards became Bishop of Winchester , might be accounted a Sabbatarian as well as D. Bownde . All these positions the Prefacer saith , are condemned for contrary to the Articles of the Church of England ; but by whom condemned ●● by none but by M. Rogers ; and by the same reason he might say that the doctrine of Doctor Andrewes was condemned also for contrary to the doctrine of the Church of England , to wit , by M. Rogers . And consider his absurd inference from the seventh Article of the Church of England ; The Article saith that Christians are not bound at all to the observation of Iudaicall ceremonies ; Hence he inferres , that they whom he calls , Our home Sabbatarians are adversaries to this truth in part , namely , in as much as they deny the Sabbath to be a ceremony : But doth our Church affirme the Sabbath to be a ceremony ? Nothing lesse ; this M. Rogers , of his owne head , layes downe for a principle , namely , that the Sabbath was a ceremony , to obtrude upon us , as if himselfe had as much authority as a whole Convocation . And D. Andrewes takes upon him to disprove this very point ( which Rogers supposeth as a principle ) and that by various arguments : Belike D. Andrewes deserved not to be numbred amongst the greatest Clerks of these later times , nor D. Lake neither ; nor Bishop Babington ; And as for the judgement of the ancient Fathers , it appeares what skil the Prefacer hath in them , and what respect he beares unto them , by the learning he hath bewrayed in this preface . Had he found in them , how much the forbidding of dancing in their dayes , did hinder the growth of Christian Religion , we should have heard of it undoubtedly , as well as how it hath hindred the growth of the reformed Religion in France out of Heylins Geography : yet their doctrinalls ( which I have shewed to be the doctrinalls of Doctor Andrewes as well as of Doctor Bownde , yea , and could shew it to be the doctrine of divers other late Bishops in this Church ) though dangerous in themselves , not half so desperate as that which followeth thereupon in practice . Divers particulars whereof he reciteth out of the same Master Rogers his preface , to his comment upon the Articles of the Church of England . And indeed , this Master Rogers glorieth there , Pyrgopolynices-like , that he hath beene the man and the meanes that these Sabbatarian errours and impieties were brought into light and knowledge of the State ; so he speakes ; and that this is a comfort to his soule , and would be to his dying day . And in very deed , the particulars mentioned by him , are very foule ; for hee saith , It was preached in a market towne in Oxfordshire , that to doe any servile worke or businesse on the Lords Day , is as great a sinne as to kill a man , or commit adultery . Secondly , It was preached in Summersetshire , that to throw a bowle on the Sabbath day , is as great a sinne as to kill a man ; that it was preached in Norfolke , that to make a feast or wedding-dinner on the Lords Day , is as great a sinne as for a father to take a knife and cut his childs throat . I wonder the Prefacer doth not call them miracles ; Sommersetshire is a pretty large County ; and there be many market townes in Oxfordshire ; and I doe not doubt but there are many parishes in Norfolke ; But no particular is here set downe , either of person or of place ; and wee have no better authority for the proofe of these imputations than this mans word , which yet undoubtedly was not present at these Sermons : for then he would have beene very carefull to expresse that , as in the next story hee doth the like . So that in the issue , the strength of all comes but to this , that he hath heard it thus reported . Now , I have heard it preached , and that at Saint Maries in Oxford , that a man in Bunbury , or thereabouts , having broken a bone , his sonne refused to goe for a Bone-setter , because it was the Lords Day , and this Sermon , afterwards comming into print , the party finding himselfe agrieved by this scandalous report cast forth of him , repaired to the quarter Sessions holden at Oxford , and complained to the Justices of the wrong that was done unto him ; the Preacher of that Sermon being by , and the whole matter being opened , and the contrary justified ; the preacher professed , that he delivered no more than he had heard , but promised the next time that he printed that Sermon , hee would leave that story out . Doctor Hoskins of our house was present at the hearing of this businesse , and brought us word of it . But whether that Sermon ever came to be printed a second time , I know not . In like sort , I have heard it reported of Master Bolton , that when one fell into the River on the Sabbath day , he would not suffer those that were with him , being neere to runne to helpe him out : I professed at the hearing of it , I knew Master Bolton so well , that it seemed uncredible to me , but the reporter professed to deliver it upon knowledge . But if it were so , many there be that can beare witnesse thereunto in the place where he lived . Lately , it hath beene brought unto mee , that one hath beene heard to lay to my charge behind my backe , that I should say , David sinned more in dancing about the Arke , than either in deflouring Bathshebath , or killing Uriah ; though it is such a comparison that never entered into my thoughts , how much lesse to passe so prodigious a judgement upon the comparison ? In the last place , he saith , It was preached in Suffolke , ( and that he could name the man , and was present when he was convented before his ordinary for preaching the same ) that to ring more bels than one upon the Lords day to call the people unto Church , is as great a sinne , as to commit murther ; this is more particular than the rest ; and had hee added one thing more , the evidence had been compleat , namely , that as he saith , he was convented for it before his Ordinary , so he was found convicted of it ; which if it were so , I wonder he should conceale it ; if it were not so , of what credit is this his relation ? He addes , that many things to this effect he had read before in the Sabbath doctrine , printed at London for I. Porter and Tho. Man , what this booke was I could not devise , but lately have gotten into my hands D. Bowndes booke of the Sabbath . I finde by comparing it well , that this is the booke he girds at . Now I finde nothing in him to this effect , though I have gone over most of the first booke , and in the Index doe not finde any thing that can give me probability in the second booke , tending to any such effect : and I wonder he spared to quote the place where such doctrines are to be found , nothing being more convenient to justifie his criminations ( than to quote for it something that is to be seene in print ) and thereby to cleare himselfe from the suspicion of a malignant . But this Prefacer very judiciously believes him throughout , because the Relator was present when the broacher of the last position was convented for it , yet doth he not say he was convicted of it . And upon what ground he proceeds so judiciously in believing it is remarkeable , to wit , because himselfe hath heard it preached in London , that the Law of Moses , whereby death temporall was appointed for the Sabbath-breaker , was yet in force ; and that whoever did the workes of his ordinary calling on the Sabbath day , was to die therefore . Now , I professe he seemes to me a great deale more politique herein than at the first I was ware of : For , had hee not believed Master Rogers his report this way , others might have taken as great liberty to believe but their part concerning this . Therefore it stood him upon , first , to manifest his ingenuous facility in believing another , that this might be a shooing-horne to draw on others by way of the like ingenuous facility to believe him also ; yet such things may be ; for as long as the world lasts , we shall be exercised with wilde wits , and so no doubt we shall with tale-tellers too , and so much the more in all likelihood the neerer the world approacheth to an end : It hath beene so amongst Philosophers in Cicero his observation ; it hath been so amongst Schoole-divines ; it is so amongst Socinians and Arminians . But let the saddle be set upon the right horse , and let every man beare his owne burthen . Now I have made it manifest , that the doctrines which he picks out of D. Bownde , and stiles Sabbatarian doctrines , are the doctrines of D. Andrewes , afterwards Bishop of Winchester ; I could shew them to be the doctrines of many other worthy Prelates that have been of this kingdome ; and it may be that if the votes of the Bishops of this kingdom were taken , the major part would concurre with us , as touching the doctrine of the Sabbath , rather than against us . The same Master Rogers sacrificeth to his net , and burnes incense to his yarne , and magnifies the good successe of his labours . For this good , he saith , hath ensued thereupon ; namely , that the said bookes of the Sabbath , comprehending the above mentioned , and many more such fearefull and hereticall assertions , have beene both called in , and forbidden to be printed any more and to be made common , and that Archbishop Whitgift , by his letters and officers at Synods and Visitations , Anno 99. did the one , and Sir John Popham , Lord chiefe Iustice of E●gland at Bury Saint Edmunds in Suffolke , Anno 1600. did the other . For all this we have nothing but his word ; and as for the bookes he talkes of , hee had formerly mentioned , but one printed 95. at London for I. Porter and Tho. Man , of the doctrine of the Sabbath , which appeares to be D. Bowndes ; Now , was this ever called in ? Sure I am , D. Willet upon Genesis came forth the yeere after this M. Rogers his Analysis of the Articles of the Church of England . This hee dedicated to King Iames , and over and above hath a second dedication in Latine to Archbishop Bancroft and to the bishop of London then being ; wherein hee signifieth that the one of them was author , the other hortator unto him to perfect this worke of his ; and therefore undoubtedly came forth with as good approbation as the Analysis of Master Rogers upon the second Chapter of Gen. he observes that As the Sabbath kept then upon the seventh day in remembrance of the Creation was of the Lords institution , so the Lords Day , is now observed by the same authority , in remembrance of the Resurrection of Christ , and redemption by the same . And this hee delivers in opposition to the Rhemists ; who count the observation of the Lords Day but a tradition of the Church , and Ecclesiasticall institution , and having spent a whole page in folio upon this argument in the next page thus hee writeth — I doe wonder then this doctrine of the Sabbath , and day of rest now called the Lords Day having such evident demonstration out of the Scriptures and being confirmed by the constant and continuall practise of the Church , in all ages : that any professing the Gospell , specially being exercised in the Study of the Scriptures , should gainsay , and impugne these positions following as erroneous . 1. That the Commandement of sanctifying the Sabbath is naturall morall and perpetuall : For if it be not so then all the Commandements contained in the Decalogue are not morall , so should we have . 9. and not . 10. Commandements ; and then Christ should come to destroy the Law , and not to fulfill is contrary to our Saviours own words , Math. 5. 17. 2. That all other things in the Law were so changed that they were cleane taken away , as the priesthood , Sacrifices and Sacraments : this day ( namely the Sabbath ) was so changed , that it yet remaines , For it is evident by the Apostles practise , Acts 20. 7. 1 Cor. 16. 2. Apo. 1. 10. that the day of rest ( called the Sabbath ) was changed from the seventh day to the first day of the weeke : and so was observed and kept holy under the name of the Lords Day . 3. That it is not lawfull to use the seventh day to any other end , but to the holy and sanctified end , for which in the beginning it was created . 4. As the Sabbath came in with the first man , so must it not goe out , but with the last . 5. That we are restrained upon the Sabbath from works as the Jewes were , though not in such strict particular manner as they were , yet in generall we are forbidden all kind of worke upon the Lords Day , as they were , which may hinder the service of God. Now the Author that hee intimates as opposing these positions hee describes by the title , of his booke in the margent , which is this . The Catholique doctrine of the Church of England printed at Cambridge p. 37. And the author of his booke I have heard to be Master Rogers , and it seemes likely enough , especially by the 2. first positions . Doctor Willet concludes in this manner , after hee had made use of divers allegations for the confirmation of his doctrine in opposition to the fore-mentioned Author , but these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath , as it is said in the former positions , which shall be able to abide the triall of the Word of God , and stand warranted thereby , when other humane fantasies shall vanish : howsoever some in their heate and intemperance are not afraid to call them Sabbatariorum errores , yea hereticall assertions , a new Iubilee ; S. Sabbath , more then either Iewish or popish institution ; God grant it be not layd to their charge that so speake or write , and God give them a better minde . About two yeares before this , were set forth Master Perkins his cases of conscience : wherein hee manifesteth his concurrence with Doctor Bownde in the doctrine of the Sabbath . Neither doth Doctor Andrewes , in any materiall thing differ from Doctor Bownde , Master Perkins , Doctor Willet . In the next relation of his which is of a familiar nature , undoubtedly the Prefacer deserves to be believed . That in a Towne of his acquaintance the preachers there had brought the people to that passe , that neither baked nor roste meate was to be found in all the Parish for a sunday dinner throughout the yeare , and hee concludes it with such an Epiphonema . These are the fruites of such dangerous doctrines ; as if the fortunes of the Church or state were hazarded for want of bak't meate or rost meate on the sundayes . And to confesse a truth , though I never was , nor never am like to be so precise ; yet considering my meane condition , I have divers times thought thus with my selfe : why should my provision hinder any of my servants from Sermons on the Sabbath day ; so little did I feare any dangerous consequence of this practise : but since I am better informed by the suggestions of this judicious Prefacer ; I will take heede how I cherish such thoughts in my brest henceforth ; and if hee come at any time to take paines amongst us , seeing I finde hee respects bak't meate and rost meate so well ; it shall goe hard but wee will have a tith Pig for his entertainement . And so much the rather , that I may cleare my selfe from Judaisme , for Iack of Newbery my Countreyman being a great Clothier in his dayes ; and then strangers came from farre to buy Cloath at his House , and amongst the rest a company of Jewes were sometime entertained by him being a very hospitallous man and an excellent house-keeper , his house being accounted the best Inne in the Towne , to make himselfe merry , caused the table to bee furnished with all variety of Hogges flesh ; which they perceaving tooke it for a flout ; but after they had grumbled a while upon it , hee made shew as if but then hee had remembred himselfe of his errour , and not till then considered that they were Jewes ; and forthwith hee commanded all the dishes to be remooved , and other dishes already prepared to be set on the board , wherewith his table was as well furnished as it was with guests . But to returne , it is an easy matter now a dayes to accuse of any thing , as Doctor Prideaux hee saith , accuseth us of Judaisme , but si accusare sufficiat , quis innocens erit ; when hee or Doctor Prideaux shall prove their accusations , then let us be condemned ; and if wee be not condemned , till then wee care not . Yet it is untrue which hee pins upon Doctor Prideaux his sleeve ; as if hee should alleage Austin saying , that they who literally understand the fourth Commandement , doe not yet savour of the spirit , neither S. Austin speakes this of the fourth Commandement , nor is hee so alleaged by Doctor Prideaux , but of the seventh day ; Quisquis diem illum observat ficut litera sonat , carnaliter sapit . As much as to say , whosoever keeps that day which the Jew keepes , savoureth carnally . Neither did I know any of my brethren to stand for the sanctifying of the seventh day in correspondency to the seventh day , from the Creation but onely of one day in seaven ; which day must also be prescribed by God as the seventh day of the weeke was to the Jewes , which is the next thing imputed unto us , but the Lords Day is the first day of the weeke to us Christians . Sect. 8. This when I had considered , when I had seriously observed , how much these fancies were repugnant both to the tendries of this , Church and judgments of all kinde of writers and how unsafe to be admitted ; I thought I could not goe about a better worke then to exhibite to the view of my deare Countreymen this following Treatise delivered first , and afterwards published by the Author in another language . The rather since of late the clamour is encreased , and that there is not any thing now more frequent in some Zelotes mouthes ( to use the Doctors words ) then that the Lords Day is with us licentiously yea sacrilegiously profaned , Section first . To satisfie whose scruples and give content unto their mindes , I doubt not but this following discourse will be sufficient : which for that cause I have translated faithfully , and with as good propriety as I could ; not swerving any where from the sense , and as little as I could from the phrase and letter . Gratum opus agricolis : a worke as I conceave it , not unsuitable unto the present times , wherein besides these peccant fancies before remembred , some have so farre proceeded , as not alone to make the Lords Day subject to the Jewish rigour ; but to bring in against the Jewish Sabbath , and abrogate the Lords Day altogether . I will no longer detaine the reader from the benefit hee shall reape thereby . Onely I will crave leave for his greater benefit , to repeat the summe thereof which is briefely this : First that the Sabbath was not instituted in the first Creation of the World , nor ever kept by any of the ancient patriarchs who lived before the Law of Moses : therefore no morall and perpetuall precept as the other are , Sect. 2. Secondly that the sanctifying of one day in seven is ceremoniall onely and obliged the Jewes , not morall to oblige us Christians to the like observance . Sect. 3. and 4. Thirdly , that the Lords Day is founded onely on the authority of the Church , guided therein by the practice of the Apostles ; not on the fourth Commandement ( which hee calls a scandalous doctrine , Sect. 7. ) nor any other expresse authority in holy Scripture , Sect. 6. and 7. Then fourthly , that the Church hath still authority to change the day , though such authority be not fit to be put in practice , Sect. 7. Fifthly , that in the celebration of it , there is no such cessation from works of labour required from us , as was exacted of the Jewes , but that we may lawfully dresse meat proportionable to every mans estate , and doe such other things as are no hindrance to the publique service appointed for the day , Sect. 8. Sixthly , that on the Lords Day all recreations whatsoever are to be allowed , which honestly may refresh the spirits , and increase mutuall love and neighbour-hood amongst us , and that the names whereby the Jewes were wont to call their festivalls ( whereof the Sabbath was the chiefe ) were borrowed from an Hebrew word , which signifieth to dance , and to be merry , or make glad the countenance . If so , if all such ceremonies as do increase good neighbor-hood , then wakes and feasts , and other meetings of that nature . If such as honestly may refresh the spirits , then dancing , wrestling , shooting , and all other pastimes , not by law prohibited , which either exercise the body , or revive the mind . And lastly , that it appertaines to the Christian Magistrate , to order and appoint what pastimes are to be permitted , and what are not ( obedience unto whose commands is better farre than sacrifice to the Idols of our owne inventions ) not unto every private person ( or as the Doctors owne words are ) not unto every mans rash zeale , who , out of a schismaticall , Stoicisme ( debarring men from lawfull pastimes ) doth incline to Judaisme , Sect. 8. Adde for the close of all , how doubtingly our Author speakes of the name of Sabbath , which now is growne so rife amongst us , Sect. 8. Concerning which , take here that notable dilemma of Iohn Barkley , the better to encounter those who still retaine the name , and impose the rigor . Cur porrò illum diem plerique Sectariorum Sabbatum appellatis ? What is the cause ( saith he ) that many of our Sectaries call this day the Sabbath ? If they observe it as a Sabbath , they must observe it because God rested on the day , and then they ought to keepe that day whereon God rested , and not the first , as now they doe , whereon the Lord began his labours . If they observe it as the day of our Saviours resurrection , why doe they call it still the Sabbath , seeing especially that Christ did not altogether rest the day , but valiantly overcame the powers of death ? This is the summe of all ; and this is all that I have to say unto thee ( good Christian reader ) in this present businesse . God give thee a right understanding in all things , and a good will to doe thereafter . Exam. This Prefacer accounts the opinions opposite to his , to be fancies ; D. Willet on the contrary , as wee have heard , accounts this Prefacers opinion , maintained by M. Rogers , no better than fantasies , which shall vanish , however now for a time they flourish ; Sure wee are , every plant that our heavenly Father hath not planted shall be rooted out . This Prefacer professeth , those whom hee opposeth be opposite to the tendries of our Church ; and indeed , the Author whom D. Willet intimateth , intitled his booke audaciously enough , The Catholique doctrine of the Church of England ; but D. Willet on the other side , wondred , that any professing the Gospel , should gain-say and impugne the positions maintained by D. Bownde . And sure I am , Bishop Babington , Bishop Andrewes , Bishop Lake agreed with them : And it is well knowne to some , what the former Archbishop of Canterbury professed to the face of M. Broade , when he came to move for the printing of a second book concerning the Sabbath : What Bishop can our opposites name of this Church , whose praise is among the writers of these times , that hath manifested his opinion in opposition to these ? As for the judgements of all kinde of writers which he boasts of , I thinke never came a Divine to take pen in hand to vaunt so much , and performe so little . As for the unsafe condition of our Tenets which he suggests , excepting those monstrous and wild Tenets mentioned by M. Rogers , for which I know no better evidence than his word , and that in very odde manner delivered , I know nothing unsafe , nothing dangerous in any Tenet of ours , who now seeme to walke as upon the pinacles of the Temple , and indeed in this respect they are like to prove very dangerous to us ; yet I would it were not more dangerous to the Church of God , to be bereaved of so many faithfull Pastors : For , certainly it shall be honourable unto them , they cannot suffer in a more honorable cause than this , in standing for the sanctifying of the Lords Day in memory of his resurrection , who that day , being formerly a stone refused of the builders , was made the head of the corner . For what danger is it to maintaine , that from the Creation the Lord blessed the seventh day and sanctified it ; and what a shamefull course is it so to expound it as in reference to a time 2000. and 4. or 500. yeeres after , and that in spight of the ancient Fathers : And manifest reason , as appeares by division of time into weekes , even from the creation , and so continuing to the time of the Law delivered on the mount Sinai , as appeares by the story of falling of Manna , and the Jewes gathering of it on sixe dayes ; none fallingnow , being gathered on the seventh , as the day on the week whereon God rested after he had made the world in six . What danger in maintaining , that God required from the beginning , and afterwards specified so much in the Law , that one day in seven is to be consecrated unto Gods service ; and hence to inferre , that if God required so much of the Jews under the Law , it were most unreasonable and unconscionable we should not afford unto him and his service as good a proportion of time under the Gospel ? Thirdly , what danger is there in affirming , that the Lords Day is of Divine institution ? Is it not Scripture that calls it the Lords Day ? And what day was called the Lords Day before , but the day of the Jewes Sabbath ? And hath not our Saviour manifestly given us to understand , that even Christians were to have their Sabbath , as the Jewes had theirs , as Bishop Andrewes accommodates the place ? Matth. 24. 20. And was the resurrection of Christ any thing inferiour to the creation , to give a day unto us Christians ; like as Gods rest from creation , commended that day to the Jewes : Especially considering , that a new creation requires a new Sabbath ; as Athanasius delivered it of old ; And D. Andrewes of late yeeres treading in the steps of that ancient Father , or rather of all the ancient Fathers : And what danger in maintaining that the Lords Day is entire , and whole to be consecrated to Divine service ; did Austin speake dangerously , when he professeth , that thereon we must tantum Deo vacare , tantū cultibus divinis vacare ; would this Prefacer be content to be found dancing about a Maypole , or in a Morrice-dance that day that Christ should come in flaming fire , to render vengeance to all them that know not God , nor obey the Gospel of Christ Jesus ? Nay , would hee not feare to rue the danger of his doctrine , when it will be too late to correct it , and all the profanenesse that hee hath promoted by this preface of his should rise up in judgement against him ; yet now he thinkes he could not goe about a better worke than by this preface & translation to harden them in their profane and impure courses ; all his care at this time , is to prevent superstition , a wonder it is to see how zealous men of his spirit are to avoyd and shun superstition . Belike all these must be censured for Zelotes that complaine that the Lords day is with us licentiously , yea , sacrilegiously profaned ; yet these are the times whereof S. Paul prophecied , that men should be lovers of pleasure more than lovers of God ; yet Doctor Prideaux could take liberty to professe of the Jewes , that by their Bacchanalian rites , they gave the world just occasion to suspect that they did consecrate their Sabbaths unto devils rather than unto Gods service ; yet now adayes , they that oppose revels on the Sabbath day , are censured and condemned of Judaisme : Neither is D. Prideaux censured by way of scorne for a zelote in this ; but unlesse wee concurre with this Prefacer , in thinking that the forbidding of dancing in the French Churches hath hindred the growth of the reformed Religion there , and that upon the bare credit of Heylins Geography , wee must in scorne be termed zelotes . Belike Bishop Babington by this bold Prefacer , would be censured for a zelote , considering that on Exodus 16. pag. 122. hve writes in this manner : May not a good soule thus reason with himselfe ; This people of his might not gather Manna , and may I safely goe to markets , dancings , drinkings , to wakes and wantons , to Beare-baitings and Bul-baitings , and such like wicked profanations on the Lords Day ? Is this to keepe the holy day ? Can I answer this to my God ? that gives mee six dayes for my selfe , and takes but one to himselfe , of which I rob him also ? And Bishop Austin too deserves to be censured a zelote for that which hee writes in his 3. tract . upon Iohn . Observe the Sabbath Day , it is rather commanded unto us , because it is commanded to be observed in a spirituall manner . For the Jewes observe the Sabbath day servilely unto luxury , unto drunkennesse . How much better were it for their Women to spinne Wooll then to dance on that day in their new Moones , and in his 44. tract . The Jewes rest unto toyes , and whereas God commanded the Sabbath to be observed , they spend the Sabbath in such things which the Lord forbids . Our rest is from evill works , their rest is from good works . For it is better to goe to plow then to dance : but albeit hee be censured as a Zelote , yet surely there is no colour why hee should be thought to Judaize in this . And let Bishop Nazianzene passe under the same censure with them ; who as Dialericus upon the 17. Dominicall after Trinitie Sunday alleageth him , professeth that the sanctification of the Sabbath consists not in the hilarity of our bodies , nor in the variety of glorious garments , nor in eatings , the fruite wherof we know to be wantonnesse , nor in strewing of Flowers in the wayes , which we know to be the manner of the Gentiles ; but rather in the purity of the soule , and chearefulnesse of the mind , and pious Meditations , as when we use holy Hymnes in stead of Tabers , and Psalmes in stead of , wicked songs and dancings . The same Dialericus alleageth Pope Gregory out of his 91. booke of his Epistles and 3. Epistle affirming , That therefore on the Lords Day we ought to rest from all Earthly worke , and by all meanes insist on prayer , that if ought hath been committed by us negligently on the six dayes on the day of the Lords Resurrection it might be cleared by prayers . And which is yet more , out of Chrysostome 5. Homily on Mathew hee shewes , how in that Bishops judgement we should be exercised on the Lords Day , in our private Families , thus , When we depart from the Ecclesiasticall assembly , we ought not in any case intangle our selves in businesses of a contrary nature , but as soone as we come home , turne over the Holy Scriptures , and call thy Wife , and thy Children to conferre about those things which have been delivered ; and after they have been deepely rooted in our minds , then to proceed to provide for such things as are necessary for this life . So anciently is the pious exercise of repeating Sermons commended unto us by this holy Bishop , which in these dayes I have heard to bee cryed downe , by profane persons , as a cause of increase of Brownisme . And I willingly confesse that when I first came to this place , there were no lesse then tenne that partly had withdrawne themselves , partly were upon the point of withdrawing themselves from our Common Prayers ; but within a short time there was not one such to be found amongst us , and so wee have continued to this day . But to returne , Ephrem Syrus may goe for a zelote in like manner , who as hee is alleged by Rivetus treating of the Sabbath , exhorts to honour the Lords festivities celebrating them not panegyrically , but Heavenly ; not secularly , but spiritually ; not like Heathens , but like Christians ; and he shewes wherein this consists in the words following , Quare non portarum frontes coronemus , let us not hang Garlands upon the frontispice of our Gates , non choreas ducamus , let us not leade a dance , non chorum adornemus , let us not by our presence beautifie any such company ; non tibiis auditum effaminemus , let us not effeminate our Eares with their Musick or with their fidles — Nay as Doctor Prideaux complaines of the Jewes corrupting themselves to the profaning of their Sabbaths , so Polidor Virgil complaines of the like corruptions among Christians on their festivalls , lib. 6. cap. 8. not imploying their time in prayer and in the exercise of Gods Word ; for which cause such festivalls were instituted , but in all manner of evill courses tending to the corrupting of mens manners ; and that herein they imitate Heathens , though of ancient times Tertullian ( as hee sayth ) reprehended Heathens for such courses , as in his Apologeticum , speaking of the holy solemnity of their Emperours . Therefore ( saith hee ) Christians are compted enemies to the State , because they doe not dedicate vaine , lying and rash honors to their Prince . Forsooth it is a great good office , to make bonfiers and dances in publique , and to feast in every parish , to transforme the City into the habite of a Taverne ; Vino lutum cogere , which Junius sayth was a fruit of their desperate Luxury , and a signe of their madnesse and fury : he proceedes ; to strive who shall exceed one another in running about , to doe injuries , to commit impudencies , to provoke unto lust . And is the publike joy after such a manner exprest ( to wit ) by publique shame ? O how deservedly are we Christians to be condemned ( he speakes it ironically ) who by carrying our selves soberly , chastly , honestly , doe oppose the vowes made and the joyes expressed for the Emperors , to wit , when for their sober and chast and vertuous carriage on such dayes , not concurring with others to the same excesse of riot , were censured as enemies untotheir Princes . Yet even in those primitive times the manners of Christians became degenerate , as Baldwin observes in his cases of conscience , p. 479. and that out of Tertullian , as whom hee observes to have complained of it ; namely that Christans imitated the manners of the Heathen in this , yea and grew worse then they , in his booke de Idol . c. 14. O melior fides nationum in suam sectam , quae nullam Christianorum solennitatem sibi vendicat , non Dominicam , non Pentecostem ; etiam si nossent nobiscum non communicassent , ne Christiani viderentur ; nos ne Ethnici pronuntiemur , non veremur . O the fayth of the Nations better then ours towards their own sect , as who chalenge not to themselves any Christian solemnity , not that of the Lords Day , nor that of Whitsuntide . Had they known it , they would not communicate with us , lest they should seem Christians ; we Christians feare not to be accompted Heathens . O what a zelote did Tertullian shew himselfe in this ! nay what thinke wee of Leo and Anthemius Emperours ; were not they zelotes too in that decree of theirs ( alleaged by the former Baldwin ) ? Diesfestos majestati Altissimi dedicatos nullis volumus voluptatibus occupari : undoubtedly they meane hereby worldly pleasures ; such they would have no place on holy festivities ; and why ? but because they accounted those holy festivalls profaned thereby . And may not King Iames also be censured for a zelote in making that proclamation of his for the reformation of abuses in profaning the Lords Day , at his first comming into the Land , to receave this Kingdome as his rightfull inheritance ? In the Conference before his Majesty at Hampton Court , I finde mention made of it by D. Reynolds in this manner : To the former Doctor Reynolds did adde the profanation of the Sabbath day , and contempt of his Majesties proclamation made for the reforming of that abuse , of which he earnestly desired a streighter course for reformation thereof , and unto this he found a generall and unanimous assent . All these be like were zelotes . So was his Majesty also that now is , together with all the Lords both spirituall and temporall , and the house of Commons in that Act made in the first yeare of King Charles to preserve the Lords Day from profanation , wherein are forbidden expressely and by name , bearebaiting , bulbaiting , enterludes , common playes , and in generall all other unlawfull exercises and pastimes ; and over and above all meetings and assemblies or concourse of people out of their owne parishes for any sports or pastimes whatsoever ; and consequently no man ought on the Lords Day , goe forth of his owne parish to any may-game , or to see a Morrice-dance , or dancing about May-poles ; and seeing the Apostle professeth that it is good to be zealous alwayes in a good thing Gal. 4. 18. and Christ hath died for us to redeeme us from all iniquity , and to purge us a peculiar people unto himselfe , zealous of good workes , Tii . 2. 14. let them in the Name of God be such zelots still ; this zeale being a zeale of Gods Glory ; and it becomes us to be zealous of his Glory , considering how zealous hee is for our good , Esay 9. 7. & Esay 59. 17. Of the sufficiency of the following discourse , we shall by Gods helpe consider in due time . But I confesse it may be very sutable to these times whereof the Apostle prophecied , men should be lovers of pleasures more then lovers of God , and undoubtedly it will suit well with their affections like a sweete morsell to the epicure which hee roules under his tongue , but all the praise is in parting ; and I would they would but thinke of that of the Prophet , What will be the end thereof ; when wee shall give God cause to say of our Sabbath , as hee sayd of the Jewish , I have hated your Sabbaths . And if there be any such practises of Satan on foote , as to bring in the Jewish Sabbath , let it be considered in the feare of God , what doctrine doth more promote therein ; whether that which makes the celebration of the Lords Day Divine , or rather that which makes it merely of humane institution ; and who seeth not that if it be left to the liberty of the Church , they may bring in the Jewish Sabbath if it pleaseth them . Though it be notoriously untrue , ( as may be made to appeare both by Scripture , evident reason and authority humane , both ancient and moderne , both Papists and Protestants ) that the Sabbath was not ordained immediately upon the creation ; yet were that negative granted ; since God hath manifested in his Law , that he requires one day in seven to be set apart for his service , it evidently followes , even by the very light of nature , that it were most unreasonable wee should allow him a worse proportion of time for his service under the Gospell ; that consequently the observation of one day in seven is to be kept holy unto the Lord , is now become morall and perpetuall unto the very end of the world ; neither was it ever heard , that any man did set his wits on worke in devising a ceremoniality in the proportion of one day in seven . A prefiguration of Ghrist in some respect hath beene found in the Jewish rest on the seventh day of the weeke ; but of any prefiguration of ought in Christ , by an indefinite proportion of one day in seven the world dreamed not of till now ; neither doth any man offer to devise what possibly this might prefigure in Christ : As for the third , it cannot be denied , but that Christ manifested before his death , that his Christian Churches should observe a Sabbath as well as the Jewes did ; this appeares , Matth. 24. 20. Pray , that your flight be not in the Winter , nor on the Sabbath day ; and thus Bishop Andrewes accommodates that place in his patterne of Catecheticall doctrine . It is as manifest , that the day of Christs resurrection is called in the cripture the Lords Day ; as manifest that not the day of the yeere , but the day of the week , whereon Christ rose , is called the Lords Day , which few take notice of . Likewise in the old Testament is manifest that the Jews Sabbath is called the Lords holy Day . Then the congruity in reference to the reason of the originall institution is most exact . For first , Christ by his resurrection , brought with him a new creation ; and this new creation , as D. Andrewes expresseth it , treading herein in the steps of the ancients , requireth a new Sabbath ; and as the Lord rested on the seventh day from the worke of creation , so our Saviour on the first day of the weeke from the worke of Redemption : And lastly , the day of Christs resurrection , was the day whereon Christ the stone formerly refused by the builders , was made the head of the corner , and of this day the Prophet professeth of old , saying , This is the day which the Lord hath mad , let us be glad and rejoyce in it ; which can have no other congruous meaning but this ; this is the day which the Lord hath made festivall , especially considering the doctrine of Bishop Lake , which is this ; that the worke of the day is the ground of hallowing the day , as is to be seene in the institution of all festivalls , both Humane and Divine . And I have already shewed how absurd it is , that wee should expect it should be left unto the Church her liberty to appoint it , considering the great danger of dissention thereabouts , and extreme confusion thereupon ; And it cannot be denyed , but this day was established by the Apostles , and that as of authority Divine , as appeares generally by the ancients . Athanasius professing , that Dominus consecravit hunc diem ; Austin , that Apostoli sanxerunt ; and Gregory , that Antichrist , when hee comes into an humour of imitating Christ , should command the observation of the Lords Day ; and Eusebius hath as pregnant a testimony to the same purpose as any ; and Sedulius ; and that not one of the Ancients , as I know , alleged to the contrary . So that to ascribe the institution of it to humane authority , that every way were a scandalous doctrine , and so would the practice be also according thereunto . And consequently the Church hath no authority to change the day , as Doctor Fulke professeth against the Rhemists : And to say the contrary , is to say that the Church hath authority to concurre with the Jewes in keeping with them the Saturday , with the Turks , in keeping with them the Friday ; yea , that they have authority to divide the dayes of the weeke , one nation taken one day to observe , and another another , which is as much as to say , that the Church hath authority to be notoriously scandalous . In the fifth he delivers more truth than in all his preface besides : we make no question , but that workes of necessity and workes of charity may be done on this day , though the proper workes of the day are the workes of holinesse . I know none that thinkes it unlawfull to dresse meat proportionable to a mans estate on this day : some are of opinion , that this was not forbidden unto the Jewes ; and that albeit to go abroad on that day to gather Manna was forbidden , yet not the preparing or dressing of it ; though the most common opinion of our Divines is to the contrary : Some thinke a greater strictnesse was enjoyned them in the wildernesse than afterward observed by them . As in the story of Nehemiah it is said , there was prepared for his table daily an Oxe , and five chosen Sheepe ; and our Saviours entertainment by some on the Sabbath day , doth seeme to them to intimate as much ; howsoever in after times it came to passe that they grew superstitious this way ; As Austin observes of them in his dayes , that Iudaei neque occidunt , neque coquunt . Others who think it was both enjoyned to them , and practised by them with greater strictnesse , conceive that this was by reason of the mysterious signification , to wit , of some exact rest in Christ ; this was their ceremoniall rest ; we acknowledge no rest but morall , which we understand in that sense which here is expressed in part , and but in part , after a halting manner ; For hee professeth , that on the Lords Day we are to abstaine from such workes as are an hinderance to Gods service , but he delivers this onely of the publique service ; as if to spend an houre and an halfe in the morning , and an houre and an halfe in the afternoone in Gods service , were enough for the sanctifying of the day ; yet Gerardus the Lutherane observes , that God commands the day to be sanctified , not a part of the day . And let the law of this nation or of any nation of the world be judge between us , whether in case one man owe another a dayes service ; I say , let the world judge , whether in common equity this be to be interpreted of an houre and an halfe in the morning , and an houre and an halfe in the evening , or onely of a part of the day , and not rather the whole day . And what vile courses are these , that men should carry themselves so basely in dispensing unto God the proportion of his service . In the sixth and last place , we have that wherunto all the former discourse is consecrated , namely , to make way for such profane sports and pastimes , which here are glosed with the cleanely stiles of recreations to refresh the spirits , and for the increase of mutuall love and neighbourhood amongst us , as if he were ashamed to speake our , that all this tends to the countenance of May-games and morricing , and dancing about May-poles on the Lords Day . D Andrewes , sometimes Bishop of Winchester , spared not to professe , that vacare choreis , to be at leisure on that day , for dancing , is the Sabbath of the golden calfe , and hee allegeth Austin for it , though hee cannot justifie his quotation . Doctor Downeham , Bishop of Derry , calls such like courses profane sports and pastimes , which more distract , and more hinder our workes than honest labours ; and he censures also such a Sabbath , calling it , the Sabbath of the calfe , Exod. 23. 6. 18. 19. Bishop Babington , on Exod. 16. puts a Christian soule upon this meditation , Good Lord , what doe I upon the Sabbath day ? This people of his might not gather Manna , and may I safely gad to faires and markets , to dancings and drinkings , to wakes and wantons , to Bearcbaitings and Bulbaitings , with such like wicked profanations of the Lords Day ? Are these workes for the Sabbath ? Is this to keepe the holy day ? Can I answer this to my God , that gives mee six dayes for my selfe , and takes but one to himselfe , of which I rob him also ? No , no , assuredly I shall not be able to indure his wrath for these things one day , and therefore I will leave them , and regard his holy day hereafter better than I have done . And in his exposition of the Commandements by way of question and answer , p. 44. reproves expressely Summer-games on the Lords Day ; and in his Examen of conscience annexed to the fourth Commandement , he speakes against going to Church-ales and Summer-games ; nay , is it not apparent , that by the very act of Parliament , 1● Caroli , that to goe out of a mans owne parish about any sports or pastimes on the Sabbath day , is to profane the Sabbath ? For to prevent the profanation of the Sabbath , is that statute made : Now , unlesse the sports themselves be profanations of the Sabbath , it is as evident , that to goe forth of a mans parish unto such sports , is no profanation , any more , than to goe out of a mans parish walking , or to conferre in pious manner with a friend , or to fetch a Physitian or Surgeon , if need be , or to heare a Sermon . And it is very strange , that wee of the reformed Churches , shall justifie such liberty on the Lords Day , which Papists condemne on their holy dayes ; who usually complaine of dancing upon such dayes ; as Polydor Virgil upon Luke , and Parisiensis de legibus cap. 4. And of old such courses have beene forbidden by the decrees of Leo , and Anthemius Emperours ; It is condemned also in the synod of Toledo Can. 23. as Baldwin the Lutheran shewes , who also writes devoutly against such courses on the Lords Day , and gives this reason . For if the labours of our calling are forbidden in the holy day , how much more such recreations ? and p. 48. He shewed how the Sabbath was profaned by unchast dancings and any manner of wantonnesse ; what need I here to make mention of Austin ; who professeth , and that against the Jewes , that it is better to goe to plow then to dance ; and that it were better for their Women to spin Wooll , then immodestly to dance , as they did ; yet now a dayes such as oppose the same courses , as Austin did , are censured for Judaizing ; thus the World seemes to be turned upside downe . Is it not high time Christ should come to set an end to it ? Dielericus the Lutherane complaines of the like profanations of the Sabbath too much in course amongst them , in his Analysis of the Gospells for the Lords Day . p. 559. and let every Christian conscience be judge , whether to follow May-poles , May-games and Morrice dancing be to sanctifie the Sabbath as God commands ? if any man shall say , that the fourth Commandement concerned the Jewes , and not us Christians , hee must therewithall renounce the booke of Homilies . For it professeth that this Commandement binds us to the observation of our Sabbath , which is Sunday ; the words are these . So if we will be the children of our Heavenly Father , we must be carefull to keep the Christian Sabbath Day , which is the Sunday , not only for that it is Gods Commandement , but also to declare our selves to be loving children in following the example of our gracious Lord and Father . Then complaining how the Sabbath is profaned ; Some use all dayes alike — The other sort worse : For although they will not travaile , nor labour on the Sunday , yet they will not rest in holinesse , as God commandeth ; but they rest in ungodlinesse and filthinesse , prancing in their pride , pranking and pricking , poynting & painting themselves to be gorgeous and gay . They rest in excesse & superflutty , in gluttony and drunkennesse like Rats and Swin : they rest in brawling and railing , in quarrelling and fighting : they rest in want onnesse , in toyish talking , in filthy fleshlinesse ; and concludes after this manner , so that it doth too evidently appeare that God is more dishonored , and the Divell better served on Sunday , then upon all the dayes of the weeke beside . And that distinction which Calvin makes of the Jewish observation of the Sabbath , and our Christian observation of a Sabbath is , for ought I know , generally receaved of all ; and the distinction is this ; that the Jewes observed their Sabbath so strictly in the point of rest , for a mysterious signification ; but wee observe it in resting from other works so farre forth as they are Avocamenta à sacris studiis & meditationibus , avocations from holy studies , and meditations ; now it is apparant that sports and pleasures are as strong avocations from holy studies and meditations , as worldly cares ; and both equally are noted out to be such as choake the Word , Luk. 8. 14. And therefore this day is altogether appointed to this end , even to recreate our selves in the Lord ; For seeing God purposeth one day to keepe an everlasting Sabbath with us , when God shall be all in all ; to make us the more fit for this even the more meete partakers , of the inheritance of Saints in light , therefore hee hath given us his Sabbaths to walke with him , and to inure our selves to take delight in his company , who takes delight to speake unto us as from Heaven in his holy Word , and to give us liberty to speake unto him in our prayers , confessions , thanksgivings and supplications ; on other dayes wee care for the things of this World , on this day our care should be spirituall and heavenly in caring for the things of another World ; so our pleasures should be spirituall on this day ; If thou shalt call the Sabbath a delight , to consecrate it as glorious unto the Lord. Now have we not as much cause to performe this duty under the Gospell as ever the Jewes had under the Law ? And indeed there is no colour of reason against this ; but by affirming that now the setting of a day apart for Gods service is left at large to the liberty of the Church ; and albeit the Church hath set apart the Lords Day for this ; yet their meaning herein is no more then this , that they shal come to Church twise a day , and afterwards give themselves to what sports soever are not forbidden them by the Lawes of the Land : so that now a dayes wee are free from the obligation to the fourth Commandement , and yet we are taught by the Church aswell at the hearing of this Commandement as atany other to say , Lord have mercy upon us and incline our hearts to keepe this Law ; and the booke of Homilies urgeth us to the sanctifying of our Christian Sabbath ( which is Sunday , saith the booke expressely ) and that by vertue of Gods expresse Commandement . And therefore I cannot but wonder at the indiscretion of this Prefacer , who catcheth after such a superficiall advantage as the denomination of a feast amongst the Jewes , not considering how little sutable it is to the grounds of his Tenet ; For by his Tenet , after evening Prayer the Sabbath is at end , the Churches meaning being not any further to oblige them to the sanctifying of the Lords Day , but to give them liberty to use any sports or pastimes not forbidden them by the Lawes of the Land. But so was not the feast of the Jewes ended when they danced ; this being but an expression of that joy whereunto the present solemnity called them ; and they sinned no more herein then David , did when hee danced before the Arke ; as wee see Ier. 31. 12. Therefore they shall come and sing in the height of Sion , and shall flow together to the goodnesse of the Lord for Wheat , and for Wine , and for Oile , and for the young of the flock , and of the heard , and their soule shall be as a well watered Garden , and they shall not sorrow any more at all . 13 : Then shall the Virgin rejoyce in the dance , both yong men , and old together ; for I will turne their mourning into joy , and will comfort them & make them rejoyce for their sorrow . 14. And I will satiate the soule of the Priest with fatnesse , and my people shall be satisfyed with my goodnesse saith the Lord. And the like wee reade Esay 30. 19. Ye shall have a song as in the Night , when an holy solemnity is kept , and gladnesse of heart , as when one goeth with a Pipe to come into the Mountaine of the Lord to the mighty One of Israel ; so that if Morricing and May-games and Dancing about May-poles were a sanctifying of the Sabbath Day in part ( as the Lord commands the day to be sanctifyed ) then indeed these sports were as lawfull on the Lords Day , as the Jewes piping and dancing were lawfull on their feasts . But that any such piping and dancing were used and allowed in those ancient times among the Jewes on their Sabbaths , there is not the least colour of evidence . And it is evident that such sports put them to lesse rest for their bodies , then the workes of their calling ; neither is there any better evidence that any such piping and dancing were in use amongst the Jewes while they continued the people of God on every day of their solemne feasts ; for two dayes in each of them , to wit , the first day , and the last , they are commanded to keepe as Sabbaths , whereon they were to have an holy convocation ; and thereon they are expressely commanded to rest from all servile workes ; and I should thinke , the following of naturall pleasures are to be presumed as servile workes , as the workes of a mans calling . Lastly , all recreations are to this end , even to fit us to the workes of our calling ; either for the workes of our particular callings , or the workes of our generall callings , as we are Christians ; Such sports , if they fit us for the service of God , were more seasonable in the Morning then in the Evening . If for the workes of our particular calling ; then are they inferiour to the workes of our calling , the furthering whereof is their end ; and the meanes are alwayes inferiour in dignity unto the end . Now if the more noble workes are forbidden on that day , how much more such as are inferior are forbidden ? But it may be sayd , that mens minds being burthened , and oppressed with the former service of the day , therefore some relaxatiō is to be granted for the refreshing of our spirits ; As much as to say , a part of the Lords Day is to be allowed for profane sports and pastimes , to refresh us after wee have beene tired out with serving God ; can this be savoury in the eares of a Christian ? should not wee rather complaine of these corruptions , and bewaile it before God , then give our selves to such courses as are apt to strengthen it ? It is true ; such is our naturall corruption , that nothing is more tedious unto us as wee are in our selves , then to converse with God ; but should not the consideration hereof provoke us so much the more to strive against it , then give way to the nourishing and confirming of it ? And hath not our Saviour told us , that not the cares of this World onely , but voluptuous living also , is it that choaks the good seede of Gods Word , and causeth it to become unfruitfull in us ? As for the refreshing of our spirits and quickning them , and thereby making us the fitter for Gods service ; as in any modest exercise of the body in private , according to every mans particular disposition , to prevent drowsinesse and dulnesse in attending to Gods Word , in praying in singing of Psalmes , I know none that takes any exception against it . And as for the authority of the magistrate to appoint pastimes , sure I am , the high Court of Parliament with us , and that in the dayes of King Chanles , hath forbidden every man to come out of his parish , about any sports and pastimes ; a manifest evidence that in their judgement the publique prosecuting of such sports , and pastimes , is a plaine profanation of the Sabbath ; and so by this authors profound judgement , they deserve to be censured as inclining to Judaisme . Indeed the use of the very name of Sabbath is now a dayes carped at ; and why ? but because it is a sore offence unto them in their way ; for if a rest from any thing ( otherwise lawfull in it selfe ) be required on the Lords Day , it seemes most reasonable that a rest is required from sports and pastimes : undoubtedly they have neither reason nor authority to except against this ; For our Saviour useth the word even of Christian times , Mat. 24. 20. Pray that your flight be not in the winter , nor on the Sabbath Day . Doctor Andrewes , one of the greatest Prelates of this Kingdome , accommodates this place to the same purpose . All ceremonies ( saith hee ) were ended in Christ ; but so was not the Sabbath . For Mat. 24. 20. Christs bids them pray that their visitation be not on the Sabbath Day : so that there must needs be a Sabbath after Christs death ; and by this name hee commonly calls this day wee keepe weekely as holy unto the Lord. The booke of Homilies plainly tells us , that the Sunday is our Sabbath . In the conference at Hampton Court it is so called , without any dislike shewed by any one there present . And the onely reason why the ancients put a difference in this , not calling it the Sabbath day , but the Lords Day , was this , because Dies Sabbati in Latine signifieth the Saturday , which was the Jewes Sabbath . But they generally call us to a rest on this day , and that most exact , as wherein wee must Tantum Deo vacare , tantum cultibus divinis vacare , as Austin by name , not sparing to confesse that Arare melius est quam saltare ; But Barklay it seemes , is of more authority with this Prefacer then Doctor Andrewes , and the Church , yea , and of our Saviour too : yet wee calling it by that name , understand no other thing then our Christian Sabbath , and had rather it were generally called the Lords Day ; and Doctor Bownde also standeth for this denomination , and urgeth it : yet is hee accounted a Sabbatarian by Master Rogers , though wee all concurre in this , that thereon wee ought to keepe , and sanctifie our Christian Sabbath , And Iacobus de Valentia , who was no sectary in the opinion of Barklay , to distinguish the Jewish Sabbath from ours , calls it Sabbatum legale , and conclus . 4. hee saith that Christiana religio celebrat verum Sabbatum morale in die Dominica . Christian Religion keepeth a true morall Sabbath on the Lords Day ; yet I willingly confesse , this is the usuall course of Papists now a dayes , not to call the Lords Day , so much as by the name of our Sabbath . As for Barklays discourse ; hee is much fitter to write somthing answerable to Don Quixot then to reason ; we doe observe the Lords Day , as a Sabbath , not because God rested that day from the Creation ; for our Doctor Andrewes ( of somewhat more credit with us , and that not onely for his place , but for his sufficiency , then Barklay ) hath delivered it in the Starre Chamber , that It hath ever been the Churches Doctrine , that Christ made an end of all Sabbaths by his Sabbath in the Grave . That Sabbath was the last of them . And that the Lords Day presently came in place of it . And againe . That the Sabbath had reference to the old Creation , but in Christ we are a new creature , a new Creation , and so to have a new Sabbath . And this hee sayth , is deduced plainly : First by practise , then by precept . And this new Sabbath on the Lords Day , wee observe , because on that day Christ rested from the worke of redemption , which was wrought by his death . So that though the Lord began his labours in the worke of Creation on the first day of the weeke , yet the Lord Christ set an end to his labors in the worke of redemption on the same day of the weeke . As for Christs vanquishing the powers of death on that day , to wit , the first day of the weeke ; the Women that came to the Sepulchre at sun rising , found that he was risen . And what powers are these powers of death , hee rhetoricates of ? is there any positive nature in death that our Saviour had neede to take such paines to overcome them ; The Lord himselfe when hee rested , he rested onely from Creation ; he that was best acquainted with his courses hath told us saying , Pater usque hodie peratur , my Father to this day , works still , and I worke with him ; yet hee proceeds no farther in the worke of Creation , nor Christ being once risen , in the worke of redemption : S. Iude exhorts us to contend the more earnestly for the faith , because some there were craftily crept in , who otherwise were like to bereave them of it : In like sort wee had never more neede then now to contend for the maintainance of the Lords Day , as our Christian Sabbath , because too many there are whose practise it is to bereave us of the comfort of it . The Doctrine of the Sabbath considered . FIrst , I come to the Doctrine of the Sabbath translated by the Prefacer ; I nothing doubt but the Author thereof will take in good part my paines in the discussion of it , considering the present occasion urging mee hereunto ; Out of the variety of his reading , hee observes many wild derivations of the name Sabbath , and out of his judgment doth pronounce that the Jewes by their Bacchanalian rites gave the World just occasion to suspect , that they did consecrate the Sabbath unto Revells rather then Gods service . As for the rigorous keeping of the day in such sort ; as neither to kindle fire in the Winter-time wherewith to warme themselves : or to dresse meat for the sustentation of themselves ; I am so farre from justifying it , that I willingly professe I am utterly ignorant , where any such Christians live , that presse any such rigorous observation of it . The Jewes were bound to observe the rest on that day for a mysterious signification sake , and thereupon depended their rigorous observing of a rest , as many thinke , and not Lyra alone . We must know ( saith hee ) that rest from manuall works is not ( now ) so rigorously observed as in the old Law , because meate may be dressed , and other things done on the Lords Day , which were not lawfull on the Sabbath : because that rest was in part figurative , as was the whole state under the Law , 1 Cor. 10. All things befell them in figure ; Now in that which is figurative , if you take away never so little ; ( that is , if that which is figurative bee not exactly observed ) the whole and intire signification faileth , like as if you take away but one letter from the name of Lapis , the whole and intire signification is destroyed . To deale plainely , my opinion is , that all sports , and pastimes on the Lords Day , are a breaking of the rest belonging to it , and a profanation of that day which ought to be sanctified ; And I trust , herein I differ not one jot from the whole Parliament , 1 o. Caroli ; wherein was expressely prohibited , that any man should goe out of his owne Parish to any sports , and pastimes on the Sabbath day ; and this is done to prevent the profanation of it , as appeares clearely by the reasons of that Act ; which Parliament was held certaine yeares after this Lecture , concerning the Doctrine of the Sabbath was read in the University . And I nothing doubt but the censure of a Zelote will passe upon mee for this , though wee shew no more zeale in saying , that The Lords Day is by some licentiously profaned , then others doe in professing that the Lord Day is by us superstitiously observed ; nay who are the greatest zelotes in their cause , let the Christian World judge by the effects ; This is all I have to note concerning the first Section . I come unto the second . Secondly , and here in the first place concerning the institution of it ; let mee take leave to professe , that the question it selfe is not indifferenly stated , when it is stated thus , whether before the publishing of Moses Law , the Sabbath was to be observed by the law of Nature . For I am verily perswaded , that the Doctor himselfe will not affirme , that after the publishing of Moses law , it was to be observed by the law of nature ; understanding by the law of nature ( as I presume he doth ) such a law as is knowne by the very light of nature . Aristotle hath taught us in generall , that morall duties are rather wrought upon a sober conscience by perswasion , than doe carry with them any convincing evidence of demonstration . Yet it is confessed , that by the light of nature , some time ought to be set apart , even for the publike service and worship of God , and not onely so , but also it is nothing lesse cleare , that a sufficient proportion of time must be alloted to the professed service of our Creator . But wherein this sufficient proportion of time doth consist , we are to seek , being left unto our selves , and in my judgement , considering what we are , it is very fit we should be to seeke in this ; that so our eyes may wait upon the direction of our Maker . For , is it fit that servants should cut out a proportion of service to their Master at their owne pleasure , and not rather be guided herein by their Masters pleasure , especially by such a Master , to whom wee owe not onely all that wee doe enjoy , but our selves also ; who holdeth our soules in life , and in whose hands is the breath of all man-kinde . The question thus untowardly proposed , it is subjoyned that , They commonly which are more apt to say any thing , than able afterward to prove it , maintaine affirmatively that it was . Doctor Rivet having proposed this , addeth , that if it be spoken of the law of nature , properly so called , scarce any one will be found to maintaine any such thing . And indeed , the question in hand , is of the institution of the Sabbath : Now , no wise man useth to inquire of the institution of that which is written in our hearts , and knowne unto us by the very common light of nature . It is true , some fetch the originall thereof from the beginning of the world , when God first blessed the seventh day and sanctified it : And what other sense this can have , than that God commanded it to be set apart for holy uses , wee cannot devise ; For seeing Gods blessing and sanctifying of it doth undoubtedly denote some act of God , this must be either an immanent act , or an act transient ; Not an act immanent , for all such are eternall , but this was temporall , following upon Gods rest on the seventh : For therefore ( it is said ) God blessed the seventh day , and sanctified it ; and being an act transient and temporall , it must declare his will to have it sanctified , that is ( by the generall notion of the word ) set apart , that is , from profane and secular , to holy uses ; And how could this will of God be manifested but by commandement , seeing it is a will of God not so much concerning what shall be done , as concerning what shall be mans duty to doe ? And this hath both Walaeus , and after him Rivetus justified , and this latter against Gomarus , once and againe , and that by divers arguments . And thus , as we have expresse Scripture for it , so we have as evident reason to justifie it : For , no other ground can be devised for the dividing of the whole course of time into weeks , each consisting of seven dayes , than as it stands in congruity to Gods making the world in six dayes , and resting on the seventh . Which division of time was undoubtedly observed by the Israelites , and received by them from their forefathers , yea , and from the Patriarches of old , who lived before the flood , and that continued without alteration even from the Creation of the world ; For otherwise they could not have discerned what days had been answerable to the first six of the Creation , and what day to the seventh , wherein God rested , having finished the creation . But this was well known unto them , as appears by their gathering Manna , and promulgation of the 4 th Commandement , together with the rest on Mount Sinai ; Nay , this division of time into weeks , was generally observed among the heathens , as hath been shewed by great variety of reading , and that this hath beene the most ancient division of time , those other divisions into moneths and into yeeres , comming in place long after , according as the motion of the Moone and of the Sunne were found out by Astrologers , not till then , like as the denomination of the seven dayes of the weeke by the severall names of the planets , was not brought in , untill the severall motions of all the Planets , come to be discovered . As for the second reason proposed thus on our part ; If all the rest of the Commandements flow from the principles of nature , how is this excluded ? It is not fit that any man should take upon him the shaping of his adversaries arguments ; That this Commandement should be taken for a part of the morall Law , I wonder that any man should be so unreasonable as to deny ; but that this Commandement should flow from the Principles of nature ; and that delivered without distinction , I know no man that affirmes . But let us distinguish , and I make no doubt , but there will be found no difference of moment betweene Doctor Prideaux and us : For , I find no man to deny , but that some time in generall is to be set a part , as well for Gods publique worship and service , as for private , and that this is acknowledged by the very light of nature ; Only as touching the proportion of time that is to be set apart for Gods service , herein we are to seeke ; yet herein also the light of nature doth advantage us , and that sufficiently in two particulars : For the truth whereof , I dare appeale to the judgement of Doctor Prideaux himselfe . 1. The first is this , that not onely some time , but a sufficient proportion of time is to be consecrated to the exercises of piety , both publique and private . Gomarus and Rivetus are driven to acknowledge this , in answer to Walaeus about the proportion of one day in seven . And whereas we may be to seeke of agreement about what is sufficient : 2. Therefore in the next place , the very light of nature doth suggest unto us ; that it is farre more fit that the Master should prescribe unto the servant , what proportion of service he expects from his hands , than that the servant at his pleasure should cut out what proportion of service he thinks good unto his Master ; how much more fit that the Creator should prescribe unto his creature , then that the creature should prescribe unto his Creator ; considering , 1. how the dominion of God over his creature is incomparably greater than that which any other Master hath over his servant . 2. That man may become unreasonable in his demands and commands , God cannot . 3. God can give strength to his creature to performe what he commands , man cannot . 4. The more cleare and expresse the Commandement is , the more comfortable to the creature , being hereby assured , the service hee performes is in the way of obedience , not unto his owne will , but to the will of his Master . 3. May I not adde a third ? namely , that by the very equity of a naturall conscience , it is more fit to apportion unto Gods service one day in a weeke , rather than one day in a moneth ; especially considering that originally time hath beene divided into weekes , and not into moneths , untill a long time after . In all which , I am content to appeale to the judgement of Doctor Prideaux himselfe . Yet we have not done in this argument ; For in the fourth Commandement , there is enjoyned , not onely the setting apart of some time in generall for Gods service ; and the proportion of one day in seven in speciall , but also the particulating of a certaine day under this proportion ; and who seeth not , that so many different things ( though one in subordination to another ) being duly considered , it is no way fit to confound them , and to speake hand over head of the fourth Commandement without distinctions ? Now , as touching the particularity of the day , herein I confesse , wee are more to seeke by the light of nature , than for the speciall proportion of time due unto God ; Yet consider , whether herein also we are not assisted in good measure by the light of nature , and that in certaine particulars . 1. As first the decent proportion of time being observed , it is nothing materiall in it selfe , as touching the advancement of the substance of Gods service ; what day of the weeke it be performed under the duly specified proportion . For wee find by experience , that all Masters stand for a proportion of service , which they expect from the hands of their servants ; the quantity of service being a very considerable matter in the judgement of all ; but whether a man worke the first houre of the day , and rest the second , or five houres in the morning , and rest the sixth ; or in what other difference soever , so the quantity and proportion of service for that day be performed , all Masters rest satisfied . So for the service of the weeke , if it be sufficient to performe thus much service , as namely , a dayes service in a weeke , it matters not what day it be done , so the work be performed ; I say , it matters not , as touching the substance of the worke it selfe to be performed . 2. But though it matters not in this respect , on what day the service is performed ; yet it may matter much in another respect : For whereas we are all Gods creatures , and consequently his servants ; and the service wee speake of concernes us all in generall , and that equally , and all wee are reasonable creatures , 1. First it seemes fit in reason , that there should be an uniformity : For , like as we converse together by commerce and trade in the workes of our calling on other dayes of the weeke ; so it seemes most fit we should walke together with God in the performance of his service , otherwise there would be a manifest breach of society . For suppose there be in such a towne as ours , seven times foure hundred persons ( for wee have almost 2000. Communicants ; one of the three parishes in Reading hath as many ) if one 400. should keepe the first day of the weeke for their Sabbath , another 400. the second day of the weeke , and so to divide the dayes of the weeke betweene them , here were a manifest breach of society both in thinges humane , and in things Divine ; for every day in the weeke 400. would be excluded , from conversing with their brethren , in businesses temporall ; and all the rest from them whose day it is to rest unto God , in exercises spirituall , which all I presume by the very light of nature , would judge intolerable . And this order would have place not onely in particular townes among themselves , but with other also ; confidering that six dayes in the weeke wee have converse by commerce and trade , not with our neighbours onely , but with other townes also , farre and neere . Againe , another inconvenience would arise , and that a miserable one , more dangerous than the former ; For hereupon a window will be opened unto dissention , each standing for his owne way , as the manner of man is ; and what could be expected but wretched confusion should follow hereupon ? Lastly consider , should not the service of man prove more comfortable unto him , if God , as hee hath appointed him the proportion of time , so he would be pleased not to leave him to seeke of the particularity of the day under the forementioned proportion . 2. Therefore , as it is fit there should be an uniformity , for the reasons given ; so for the maintenance of uniformity , no meanes sufficient , but Gods owne prescribing of it , hereupon all just occasion of dissention will be cut off , confusion will be prevented , and the service of God , as every way , even in the very circumstance of time , according to his will , shall be the more cheerefully and comfortably performed . 3. Thirdly , consider what D. Lake writes in his Theses de Sabbato . Thes . 44. Gods Will is understood often by his Precept , but when we have not that , the practice doth guide the Church : 45. This is a Catholique rule , observeable in the institution of all sacred feasts , both divine and humane : 46. The worke of the day is the ground of hallowing the day , whether it be weekly , monethly , or yeerely , as particulars evidence in Scripture and History : 47. No man can translate the workes , therefore no man can translate the day . This is an undoubted rule in Theologie . Now , suppose God had not commanded the observation of any one day in the weeke , but left it unto man to choose ; if withall hee should observe one day preferred before another in some notable worke ; what reason is there , why man should choose any other day rather than that ? 1. This discourse proceeds upon supposition of one day in seven , to be set apart for Gods service ; and accordingly wee being upon the election of the day . Now , consider the case of Adam ; God having revealed unto him how many dayes he had spent in the creating of all things , and in what order hee created them , the last day of the six being the day wherein he created the beasts of the field , then man , and after placing him in Paradise , and after experience of his wisedome appearing in the naming of the beasts brought before him , not finding an help meet for him , casting him in a sleepe , and taking a rib out of his side , thereof made a woman to be a help meet for him . The next day , which was the seventh , God resting from his worke , what day should man have preferred for Gods service before this ; considering the proportion betweene Gods rest from his works , and mans rest from his ; and that as this day was the first of Gods rest , so it was the first of mans worke ; And the very Heathens have counted it reasonable , à Iove principium , to begin with God , especially there being no better meanes to take livery and seisin of the world made by God for the service of man , than by the service of God , man being made to this end , and accordingly after Gods image , indued with an understanding heart to know him , and with rationall affections to feare and serve him . And that with the first , as Caietan observeth , and that out of the judgement of reason , Par est ut post accepta beneficia agnoscamus benefactorem quandoque uno statim : It is fit after benefits received , wee should acknowledge our Creator sometimes , yea , forthwith : As wee reade the Angels did ; as the Booke of Iob informes us , Where wast thou when I laid the foundations of the earth ? declare , if thou hast understanding , who hath laid the measures thereof , if thou knowest ? or who hath stretched the line upon it . Whereupon are the foundations thereof fastened ? or who laid the corner stone thereof . When the morning starres sang together , and all the sonnes of God shouted for joy . The summe of all is this : 1. It is generally confessed , and that by the very light of nature , that sometime , and that in a sufficient proportion , is to be set apart for Gods service . 2. God being our great Lord and Master , it is most fit , by the very suggestion of nature , that God himselfe should set forth unto us his servants , both the proportion of time , according to which , and the particularity of the day wherein he will be served by us . 3. We judge that proportion which God hath designed , and the day also which he hath marked out to us in his Word , to be most agreeable unto reason in the consideration of his works . And in all this I am very willing to remit my selfe to the judgement of Doctor Prideaux . The next reason here mentioned followeth ; Can we conceive that this onely ceremoniall law crept in , we know not how , amongst the morall ? Or that the Prophet Moses would have used such care in ordering the Decalogue , onely to bring the Church into greater troubles ? I answer , that some time should be set apart for Gods service , was never accounted ceremoniall ; As touching the proportion of one day in seven dayes to be consecrated unto God , I never found any Divine ancient or moderne busie his wits about devising any ceremoniality therein ; neither did I observe any ancient produced to acknowledge any ceremoniality therein ; but as it is fit wee should wait upon God for designing the proportion of time , ( in which respect divers count that positive ) so God having designed unto us the proportion of time , we are bold to say with Azorius , that rationi maxime comsent aneum est , It is most agreeable to reason after six worke dayes to consecrate one unto God. As touching the particularity of the day , under the proportion of one in seven , there is to be considered , both rest and sanctification ; As for sanctification , I never read nor heard any man that constituted any ceremoniality in the sanctification of the day , but onely in the rest of the day ; yet all these are shuffled together , and usually men talke of the ceremoniality of the fourth Commandement hand over-head without all distinction : Now , it is true , the ancient Fathers generally conceived a ceremoniality in the rest of the seventh day ; but what was signified by this ceremony , I no where find expressely , neither in Master Broad , nor in this discourse . Other Divines of these dayes , had rather call it positive ; but how ? Surely in reference onely to the particular day , not to the rest of it , there being a morall rest necessarily required to the sanctification of it , namely , so farre forth in resting from our works , as they are avocamenta à sacris studiis & meditationibus , avocations from sacred studies and meditations , as Calvin expresseth it , and I know none that differ from him herein . Aquinas is of the same judgement ; but withall he confesseth , that the Jewes observed the rest of this day for a mysterious signification sake , which is as much as to say , ceremonially ; in which respect it ought to be abrogated , when the body came that was signified thereby . So that this nothing hinders the morality of one day in seven , no nor the observation of any one particular day that Gods Word shall commend unto us for our Sabbath , and that unalterable , save by that authority whereby it was introduced ; Neither had Moses any hand , that I know , in ordering the Decalogue , it being first pronounced by the mouth of God , and afterwards written in tables by the finger of God. Nor did the designing of a day expose the Church to any trouble , much lesse the designing the proportion of time ; It being most requisite , the Law-maker should designe each of these for the preventing of trouble ; and each being thus designed , we find the designation of them to be most agreeable unto reason . If Torniellus thought it hardly credible that Enosh should appart himselfe from the sonnes of Cain to call upon the Name of the Lord , without some certaine and appointed time for that performance . I doe not thinke that Doctor Prideaux conceaves it credible , that any wise man would thinke if fit that the servant , and not rather the Master should apportion out that service which is due unto his Lord and master ; or that it is more fit the servant should have the designation of the particular time rather then the master , the former reasons duly considered . Or is there any reason why Calvin should have so little authority , when hee discourseth in reason for the originall institution of the Sabbath , as from the Creation ; and so great authority when hee speakes upon his bare word against the morality of one day in seven ( as some thinke ) Septenarium numerum non ita moror , ut ejus servituti quicquam astringerem . It is an easy matter to say they conclude nothing ; though I may justly wonder any reasonable man should say so of the argument drawne from those words Gen. 2. 3. Therefore God blessed the seventh day , and sanctifyed it ; the author alleadging no other exception against it , but the interpretation of Tostatus , namely , that it is delivered by way of anticipation . For this is as good as to confesse , that to blesse and sanctify the seventh day , is all one as if hee had said that God commanded it to be sanctified . Onely they will not have it understood of that time , when the Lord rested from the works of Creation . So that the meaning of Moses must be this , In the seventh day God ended the works which he had made , and the seventh day God rested from all the workes which he had made , and because God rested on that seventh day from all the works that he had made , therefore he commanded , not then that , that day from thence forward ; but 2400. yeares after , that men should consecrate that day to divine service . Now in disputing against the unreasonablenesse of this interpretation given by Tostatus , I am very willing to make Doctor Prideaux my judge , and ( as it were ) under his moderation to proceed in this . And here I purpose not to revive the disputations of Walaeus , and Rivetus against Tostatus his anticipation ; but onely to content my selfe with the ground layd by Doctor Lake Bishop of Bath and Wells , in his Thesis of the Sabbath , Thes . 46. The worke of the day is the ground of hallowing the day , whether it be weekly , monthly or yearely , as particulars evince in Scripture and History . I make bold to lay this for my ground in this place , because it is apparant that God made his worke on the seventh day , the ground of hallowing that day , namely , because it was the day of Gods rest , therfore to make it the day of mens rest , for the sanctifying of it unto the Lord. Now I pray consider is it reasonable , that because such or such a worke hath beene done in such a day , provoking us to keepe it a festivall day unto the Lord , therefore it becomes us accordingly to sanctify it , but when ? not that day nor the same day senight , nor throughout the 52. weekes of that yeare , nor any of the 52. weekes the next yeare ; no nor for the space of a 1000 yeares , or two thousand : but after the expiration of 2500 yeares and more , then and not till then to sanctify that day , because on that day of the weeke the Lord rested from the worke of Creation , 2500 yeares before ? why might not the wisdome of our Parliament have imitated God , and in memory of our deliverance from the Gunpowder treason , on the 5. of November , ordeined that day , should bee kept festivall , so far forth as in the publique congregation to make a solemne , and thankfull commemoration of that wonderfull deliverance , to begin forsooth a thousand or two thousand yeares after . So the Jewes observed yearely the feast of Purim , in remembrance of Gods mercifull deliverance of them , from the conspiracy of Haman , but when did they ordaine this feast to begin ? not till a thousand yeares after , had they done so , who would not have said , that their wisdome herein had exceeded all humane discretion ? Or to avoid the like unreasonablenesse on their side , well they say that the case is not alike ; for as much as the fresh remembrance of the Creation , and of Gods resting on the seventh day was sufficient unto them , both for the maintaining of the division of time into weekes or seven dayes ; and of sanctifying each seventh unto the Lord ; but when the memory hereof began to be obliterated , to wit , about some 900 yeares after the flood , then it was fit the Lord should revive the observation of this day , by a particular Commandement ? But herby they shall make the fourth Commandement not only morall , but also more naturall then they are aware . Though I willingly confesse they might well conceave that after some 15 or 1600 yeares , men might grow weary of observing the seventh day , the day of Gods rest from the worke of Creation , because by experience we finde that after some 15 or 1600 yeares , Christians seem to grow weary of keeping holy the Lords day , the day whereon the Lord Christ rose from the grave , & so rested from his worke of redemption . But as not long after 1600 yeares the flood came to set an end to the World by water ; so it may be after 1600 yeares of the Gospell , there are but as few yeares to the comming of Christ , to set an end unto this World by fire : certainely , as often as some festivall day , is grounded upon some singular worke of God done , on that day ( which Doctor Lake proposeth as a generall and undoubted rule , alwayes to hold concerning festivalls ) no time more fit for the observation of such a day , then when the memory of the worke is fresh ; then is a man like to be more devout , more chearefull in Gods service , more thankefull unto him for his great goodnesse , like as the Angells immediatly upon their Creation praised God Iob. 38. 7. When the Starres of the morning praised me , and all the children of God rejoyced , which in Cornelius his language was to observe the Sabbath . Now give mee leave to enlarge this by proportion . As there are Sabbaths of rejoycing , so there are Sabbaths of mourning . And the expiatiō day commanded unto the Jewes , was an annuall feast , to inure them to this holy exercise , not onely once a yeare , but oftner , as God should minister occasion : Now this day is called by the Lord also a Sabbath , Levit. 16. 31. And Doctor Andrewes in his paterne of Catecheticall doctrine , handles the duties of such a day , in his doctrine of the Sabbath . And it is well knowne that dayes of wrath have their course , and shall have their course , as long as this World lasteth as well as dayes of mercy : And wee have cause to blesse God that hee hath inclined his Majesties heart to take notice of such dayes of wrath ; and accordingly by Proclamation , to command a generall humiliation throughout the Land , divers and sundry times . So wee reade that the Jewes observed a fast on the first moneth , ( besides the fast of the seventh which God commanded ) as wee reade Zach. 7. 3. 5. and it was observed on the tenth day of that moneth ; that being the day whereon Nebuchadnezzar burnt the house of the Lord , as wee reade , Ier. 52. 12 , 13. Now thus far had they observed the 70 yeares of their captivity Zach. 7. 5. they did not put off the observation of it till a thousand yeares after ; it being most fit , then especially to mourne , when God calleth us thereunto , and not to put it off when hee calleth us thereunto ; the Lord sore complayning of such courses , and pronouncing an heavy judgement upon offenders in this kinde , Esay 22. 12 , 13 , 14. Now like as it becomes us to mourne , when first God calleth us thereunto , so it becommeth us to rejoyce in keeping a festivall unto him , when hee calleth us thereunto ; lest otherwise it prove out of season , when it is begun a long time after , and utterly neglected upon the fresh memory thereof . Wee reade that when the Ilienses , inhabitants of Ilium called anciently by the name of Troy , sent an Embassage to Tiberius , to condole the death of his Father Augustus ; hee considering the unseasonablenesse thereof , it being a long time after his death ; requited them accordingly saying , that hee was sorry for their heavinesse also , having lost so renowned a Knight as Hector was , to wit , above a thousand years before , in the warres of Troy. Surely when in the fourth Commandement , and in the reason given it is sayd ; For in six dayes the Lord made Heaven and Earth , the Sea and all that in them is , and rested the seventh day ; therefore the Lord blessed the seventh day , and sanctified it , it stands with far better reason to conceave the meaning hereof , in reference to time past , thus ; therefore the Lord commanded the sanctification of it 2500 yeares before ; then to understand Moses words , Gen. 2. 3. Therefore the Lord blessed the seventh day , and sanctified it in reference to the time to come thus , therefore the Lord commanded that seventh day to be sanctified 2500 yeares after . And observe I pray the forme of words in the fourth Commandement , when it is sayd , Therefore the Lord blessed the Sabbath day , and sanctified it , not of the time present that hee now doth blesse it , and sanctify it , but of the time past , therefore hee did blesse it , and sanctifie it ; and when I pray but immediately from the Creation , that very day whereon hee first rested , and consequently that very day , he commanded the seventh day to be sanctified ; for to sanctifie the day is to command the sanctification of it , as is confessed ; otherwise there were no place to plead anticipation . And that the phrase of speech must signifie Gods Command for the sanctification of it , I have already proved . As for the Fathers affirming that the ancient Patriarches did not observe the Sabbath , albeit their authority is of no force to countervaile so manifest evidence both of Scripture it selfe ; and of the reason drawne from the division of time into weekes , even from the creation , and so continued unto the Jewes in the very dayes of Moses . Yet I may be bold to say , we have better authority from the ancients for justifying of our cause than our adversaries have for theirs . Walaeus hath represented Chrysostome , Theophilus , Antiochenus , Austin , Theodor . maintaining that the justification of the Sabbath hath beene from the Creation : To these Rivetus addes Tertullian as of the same mind , howsoever alleged on the adversaries part . And he also acknowledgeth the Jewes to be of the same opinion : Beda is alleged indeed by Perenius as on the part of Tostatus , but no such thing appeares in his Hexameron , but rather expressely the contrary ( his words being these of the Sabbath , semper celebrari solebat ) as I have shewed in my answer to the preface ; Sect. 1. Where also are represented the testimonies of Athanasius and Epiphanius , as maintaining the institution of the Sabbath to have beene from the Creation ; which also hath beene shewed to have beene the opinion of Philo and Iosephus , and divers of the Jewish Rabbins , and of the author of the Chaldee-Paraphrase upon the Psalms , and of divers others . Againe , concerning the passages alleged out of some Fathers to the contrary ; not onely Hospinian answereth , that those proceed of the rigorous observation of the Sabbath ; but Iacobus Salianus a Papist , in particular thus interpreteth Tentullian ; and Tertullian must be in some such sense understood , as namely , either of observation of other Sabbaths in use among the Jewes , or of the rigorous observation of the Jewish Sabbath , or of the Jewish manner in observing it by particular sacrifices appointed for that day ; for as much as he clearely professeth , that the Sabbath day was à primordio sanctus , as Rivetus sheweth , and that the other Fathers ( which are but foure ) truly alleged , are to be interpreted by some such manner , I have endeavoured to evince by divers reasons in my answer to the Preface . And though some are willing to admit that of Torniellus , that in the accomplishment of the Creation , the Angels did observe the Sabbath , provided he recompence them in this particular now in question , and adde that the observance of it here upon the earth was not till many ages after . Yet this naked authority being little worth , his reason is so weake in the former , that we have cause to suspect it will not prove any thing stronger in the latter ; though I should have beene content to afford it due consideration had it been proposed : As for the Angels singing and shouting for joy , this was performed , as Torritallus acknowledgeth , the day wherein the foundation of the earth was laid , which undoubtedly could not be after the first day of the creation . For if the foundation of the earth was not laid then , when the Lord said , that it was without forme and voyd , and the waters covered it , I cannot devise when it should be ; It is granted that it may be probably conjectured , that the sanctification of the Sabbath was before the Law , as concurring herein with Calvin , but that Calvin saith that no more , is not proved , neither is that passage exhibited wherein Calvin should deliver his mind so coldly thereof ; but Calvin in his harmony upon the foure bookes of Moses , and on the fourth Precept , is expresse , that Diem septimū sibi sumpsit Deus ac consecravit completa mundi creatione , that God assumed and consecrated the seventh day unto himselfe upon the finishing of the worlds creation . And it is enough for us , that then it was instituted ; and hereupon let every sober reader judge , whether it be not more then probable , that the holy Patriarches at least observed it . Neither doe we affect that any man should rest satisfied with our conjectures ; but let our reasons be considered , and the plaine Text of Scripture professing that because God rested the seventh day , therefore hee blessed the seventh day and sanctified it ; and let them yeeld thereunto no more in this particular , then whereof it doth convince a man in conscience . Yet who those late Writers be who are so unsatisfied in this point , I know not well , I verily thinke they are very few Protestants . Gomarus ( as I remember ) allegeth but two , Vatablus and Musculus , whereas Walaus and Rivetus between them , have alleged no lesse than thirty maintaining the contrary . As for the Papists , we shall take notice of them in the next Section . It is confessed that this proofe is good , God blessed the seventh day , and sanctified it ; therefore he commanded it to be kept holy by his people . The sanctifying of the day in the true notion thereof being nothing but Gods commanding man to sanctifie it , which yet if any man deny , I appeale to my former argument , delivered in the former Section , for the justifying thereof . Onely it is said that therence it followeth not that Then or at that time , to wit , the very day whereon God rested , he commanded it to be kept holy by his people . Now this exception also I have remooved in the former . Section . And it is very strange we should be to seeke of the time in reference whereunto this is delivered ; most of all , if spoken onely in reference to 2500 yeares after , and not the least intimation of so strange an anticipation beyond all example , as Walaeus and Rivetus have proved . When Abulensis saith that Moses spake this by anticipation rather to shew the equity of the Commandement then the Originall ; If the booke of Genesis were written before the Commandement was given on mount Sina , this interpretation must suppose that the Lord had already revealed to Moses what hee would doe on Mount Sina ; and what ground is produced for the building of so much as any conjecture hereof thereupon ? And what wise man would expect that any man should be satisfied herewith ? Doth it not concerne them who maintaine this affirmative to make it good by Texts of Scripture ? If after the Commandements were delivered on Mount Sina ; what neede of representing the equity thereof , seeing the equity , and that in this very way , is expressed in the Commandement it selfe , and that in such manner as to manifest evidently that God did not now begin to command this , but that hee commanded it of old , even from the Creation , as already I have disputed and proved . And though Abulensis were of this opinion , yet Catarinus was not ; and though Pererius the Jesuite tooke part with Tostatus , yet Rivetus hath shewed that Cornelius de lapide , Emmanuel Sa. Ribera , all Jesuites do not , but with Catarinus rather , or that Steuchus , Eugubinus , Genebrard , and Iacobus Salianus concurre with them , against the opinion of Tostatus , Gomarus acknowledgeth Marius also to be of the same minde , all Papists ; and let mee adde unto these all the Remists , as appeares in their notes upon Apoc. 1. 10. Enosh might call upon the Lord , and Abraham offer sacrifice , without relation to a set , and appointed time , oftner and seldomer as they had occasion . It was in the former Section signified to be Torniellus his reason which here is answered ; now Torniellus was of a contrary opinion to us in this particular , yet hee confesseth that it seemed hardly credible ; neither doth the Doctor deny it , onely hee saith that Enosh might so doe ; hee doth not say hee did ; yet undoubtedly many things are done that are hardly credible should be done , much more might bee done , though indeed they are not ; Yet this is none of our arguments ; but such as it is , let us not extenuate it , but take it aright as it deserves to be taken . Torniellus supposeth that Enosh did apart himselfe from the sonnes of Cain ; Now Enosh was not alone in this , for the Text saith , Then began men to call upon the name of the Lord , not Enosh alone . Now in separation , they that separate from the same company in an holy manner have reason to congregate themselves ; the same holinesse is as powerfully effectuall to the one as to the other ; and they are called the Sonnes of God , in distinction from the sonnes , and daughtes of men , Gen. 6. 2. though then the very sonnes of God began to degenerate . And that these meetings of many should be without a set , and appointed time , I cannot devise any colour of probability . 1. For that they could not all meete in one congregation . 2. that meeting in diverse , the children of God should desire that at one time their meeting might be , the prayers of many concurring in the same faith , and joyning together doe besiege Gods Eares , and worke an holy violence upon him . 3. otherwise , there would be a breach of society and mutuall commerce , that being an holy day in one place or countrey which was not in another . 4. being divided farre off it would be most difficult to make new appointments . 5. little likelihood of agreement herein if left unto themselves , without some divine direction and appointment . But to returne , the next portion of the discourse is this . And as for the not falling of the Manna on the Sabbath day , this rather was a preparation to the Commandement , then any promulgation of it . But suppose it had beene a promulgation of it , what could that hinder the discourse of Iacobs not neglecting Labans flocke upon conscience of the Sabbath , which was long before the children of Israells going downe into Egypt ; whereas Manna fell not untill their departing out of Egypt , and comming into the Wildernesse , which was diverse hundreds of yeeres after . But yet the ordering of the Manna in the falling of it six dayes , and not the seventh ; doth evidently argue that this seventh standing in just correspondency to the seventh day from the Creation , ( as appeares by the story following ) the dividing of time into weekes , and septenaries from the Creation , was exactly observed from the Creation all along untill that time : And no lesse evidently doth it manifest , that the Sabbath day was observed before the Law given on Mount Sinai ; and consequently either by light of nature directing them to the day of the weeke whereon God rested ; or by Commandement , and Commandement wee finde none before that on Mount Sinai , unlesse that in Gen. 2. 3. Goe for a Commandement from the beginning . The first mention wee reade of the Sabbath is that Exod. 16. 23. Where Moses saith , This is that which the Lord hath sayd , to morrow is the rest of the holy Sabbath unto the Lord ; and let every one judge whether there bee any forme of a Commandement in this , and whether hee doth not speake unto them of a Sabbath as of a thing formerly well knowne unto them , and v. 25. To day is the Sabbath unto the Lord ; to day yee shall not find it in the feild . This is not spoken as if the condition of a Sabbath were any new thing unto them . But let us see whether there be any great strength in that which followeth . Put the case that Iacob on the Sabbath had neglected Labans flook , and that the Israelites under Pharaoh had not made up their tale of brickes , neither had he escaped a chiding , nor they the insolent fury of their taskmasters . And now according to the principles of these Sabbatarians , what would you counsaile them to doe ? did they observe the Sabbath ? they were sure of punishment from man , did they neglect it , they were sure of vengeance from the Lord , unto such streights are they reduced , who would impose the Sabbath as a perpetuall Law of nature . As for the first of these , wee cannot be ignorant , that both flockes of sheepe , and heads of greater cattell were looked unto in the time of the most rigorous observation of the Sabbath . Our Saviour observes the Jewes practise ( notwithstanding all their rigour this way ) was to unloose their Oxe , and leade him to watering : Neither was Laban so rigorous a Lord to Iacob being from the first his unckle , and afterwards his father in Law , and one that had as good meanes to know the story of the Creation as Jacob , and how that the Lord from the beginning Blessedthe seaventh day , and sanctified it ; afterwards Iacobs posterity met with Taske-masters in Egypt . And if the Aegyptians had made conscience of setting some time apart for the service of God , according to the suggestion of that light which is confessed to extend so farre by nature , how improbable is it they would deny this unto their servants ? The Kings of Persia did not use them so hard , but promoted their sacrifices that they might pray for the King , and the Kings Children ; Traian made a Law that the Jewes should not be molested on their Sabbath . The Turkes at this day give liberty unto Christians for the free exercise of their religion . And why should wee thinke the Aegyptians more rigorous to the Israelites then the Babylonians were to the Iewes ? Or if alike ; why may not a man conclude as well of the Iewes in Babylon , as of the Israelites in Egypt that If they did observe the Sabbath they were sure of punishment from man , if they did neglect it , they were sure of vengeance from God. The Canon of Laodicea enjoyning the celebration of the Lords day hath this caution , si possint ; which is thought to be spoken in reference to servants under the tyranny of Heathen masters . And if the observation of the Sabbath may give way to the exercise of charity towards others , and of mercy towards beasts , may it not much more to the exercise of mercy towards our owne bodies ? yet what if all this were granted ? who seeth not that if there be any strength in this argument they may by as good reason dispute against the profession of Christianity under persecuting tyrants . For if they doe professe christianity under such ; they are sure of punishment from man ; if not , they are sure of vengeance from God. So that to no such straights are wee put as is devised , like as the state of the question obtruded upon us is devised also , but that I have formerly cleered , and shewed that wee are to distinguish . 1. of time in generall to be set apart for Gods service . 2. of the proportion of time in speciall . 3. of the day under that proportion of time in particular . And how farre the light of nature doth — direct us in all these . That the sanctification of the seventh day as commanded from the beginning unto man , I have already proved in the former Section , and also that reason justifieth this drawne from the division of time into weekes , as which had its course from the beginning of the World ; and how authority both ancient , and moderne doth countenance this way of ours farre more then the contrary . And Manasses ben Israel one of the ancient wise Doctors of the Jewes observes , that when the Jewes are bid to remember that they were servants in Egypt , this is as if it had beene sayd , remember how that in Egypt , where thou servedst , thou wast constrayned to worke even upon the Sabbath day . In Exod. quaest . 36. Upon the Lords blessing the seventh day and sanctifying it from the beginning of the World , and upon the fourth Commandement is founded our observation of the Sabbath ; as Chrysostome hath professed ; that God hath manifested from the beginning that one day in the circle of the weeke ought to be set apart for a spirituall rest . All confesse that there is a difference betweene . 1. Time in generall to be set apart for Gods service . 2. And the proportion of that time . 3. And the particularity of the day in that proportion . The first is generally receaved to be morall , the other two some had rather call positive , then ceremoniall , because they conceave it to have beene instituted in Paradise before the fall , when there was no neede of any ceremony . They who do most judiciously discourse of ceremony in the fourth Commandement , doe not call it ceremoniall hand over head , but with reference to the rest of the day . And herein the ceremoniality they apply to the rest on the seventh day . As for the ceremoniality to be found in the proportion of time indefinitely considered , as in one day of seaven , I never read nor heard , till now . Yet wherein this ceremoniality doth consist , I meane the thing signified thereby is not explicated at all , neither in respect of the proportion of time , as of one day in seven , nor in reference to the particular day . Yet the Jewes rest on the seventh day , is generally conceaved to prefigure Christs rest in the grave that day full and whole , and onely that day . And as Doctor Andrewes Bishop of Winchester in his Starre Chamber speech professeth , that It hath ever been the Churches doctrine that Christ made an end of all Sabbaths by his Sabbath in the grave . That Sabbath was the last of them . So Austin de Gen. ad lit . l. 4. c. 11. Beda in Hexameron on Genesis , Aquin. 2. 2. q. 121. art . 4. Piscat . on Luc. 14. And albeit the rest from workes may have a ceremoniall signification of a rest from sinne in the way of grace , as , Ezech. 20. 12. and a rest both from sin , and sorrow ; ( which is also a speciall worke of ours through sin , Ier. 2. 17. hast thou not procured this unto thy selfe because thou hast forsaken the Lord. ) and that in the way of glory , Hebr. 4. yet this is no such ceremony as to be abolished upon the fulfilling of the thing signified ; for even the Jewes under the Law had their rest from sinne ( in the way of grace ) as wee Christians under the Gospell , yet neverthelesse observed the Sabbath , and that glorious rest which shall not be accomplished till the end of the World , is commonly called an eternall Sabbath . And undoubtedly that is to be accompted as a rest morall whereunto the sanctification of the day calleth us , namely to rest from all workes , as they are Avocations from sacred studies , and meditations . But doth Abulensis accompt the rest of one day in seven ceremoniall , and not morall ? Doctor Willet relates him as of an other opinion , and distinguishing thus . There are some things which are simply morall , and some things simply ceremoniall ; and some things of a mixt kinde , as being partly morall , partly ceremoniall . Simply morall are those things which are grounded on the judgement of naturall reason , as when naturall reason doth dictate that some time is to be set apart for Gods service ; But precisely to appoint the seventh day more then any day of the weeke , is simply ceremoniall , quia non habet fundamentum à ratione , sed à voluntate condentis legem ; because it is not groundedon reason , but on the will of the law-maker . But to appoint one day of seven , and that day wholy for the space of 24. houres to consecrate to Gods service , as therein to abstaine from all kinds of worke , these things are not purely or simply ceremoniall , but partly morall as grounded on the judgement of reason , though not totally and wholy . For the first , if above one day in the weeke should be kept perpetually holy , Gravamen esset laborantibus toties vacare ; it were a grievance to labourers to rest from worke so oft ( his meaning is in this case , they could not sufficiently provide for themselves , and their families , as touching the maintenance of this life temporall ) and if but one day in a fortnight or a month should be appointed , oblivisceremur Dei per desuetudinem cultus ipsius . We should forget God through not accustoming our selves sufficiently to his service . Therefore it stands with reason that one day in seven should be celebrated to the Lord. This surely is not to deny the proportion of one day in seven to be consecrated unto the Lord , to be morall ; but to confirme it rather . Neither doe I finde that Aquinas resolves it so , as here it is pretended ; that which hee sayth to be ceremoniall , is applied by him onely to the particular day of the weeke . Indeed hee doth say that the proportion of one day in seven to be consecrated to the Lord , is morall , neither doth hee deny it ; onely hee sayth , it is morall that some time should be set apart for Gods service . And it may be under this he comprehends the proportion of one day in seven , as Zanchy doth . For albeit hee treads in Aquinas steps when hee sayth , Morale est quatenus natura docet & pietas postulat , ut aliquis dies destinetur quieti , ab operibus servilibus , quo divino cultui vacare possit Ecclesiá ; ceremoniale est quatenus septimus dies fuit praescriptus , & non alius . It is morall to have a day destinate to rest from servile workes so to be free for Gods service . It is ceremoniall , that the seventh day , and no other is prescribed for this : yet a little before hee manifesteth that by one day to be set apart , for this he meanes one day in seven , when he thus sayth . Morale est mandatum , quatenus praecipit ut è septem diebus unum consecremus cultui divino — & proinde quatenus tale mandatum est nunquam fuit abrogatum nec abrogari potest . The Commandement is morall as it commands us to consecrate one day in seven unto divine service . And so doth Dominicus Bannes 22. q. 44. art . 1. & Bellarmine de cultu Sanctorum lib. 3. cap. 11. And if no other be the opinion of Aquinas , if the schoolmen of what sect soever say the same ; it followeth that they differ no more from us then Aquinas did ; it may be they will be found to agree with us . For I doe not thinke any schooleman , being put to it will deny but that by the very light of nature , not onely sometime , but a sufficient proportion of time must be set apart for Gods service . And albeit had we beene left unto our selves without any indication of this proportion from God , wee might well have beene to seeke in the setting forth of this convenient proportion . Yet considering how God hath gone before us making the World in six daies , and resting the seventh , and considering thereupon the division of time into septenaries of dayes , reason I should thinke with Tostatus , doth dictate that the proportion of one day in seven was more convenient then any other . Or if this were not sufficient for our direction herein ; yet when God hath manifested unto us both after the Creation , and in the fourth Commandement what proportion of time hee likes best for this ( as it is in reason fit that the Master , especially such a Master should prescribe what proportion of time shall be set apart for his service ) then with Chrysostome wee have cause by the very light of nature undoubtedly to conclude ; that if in the beginning , and under the Law God required one day in seven to be consecrated to his service ; wee surely cannot allow unto him a worse proportion under the Gospell . And Iacobus de Valentia advers . Judae . q. 2. Praeceptum de Sabbato celebrando est partim morale propter primam conditionem . This first condition in respect whereof he sayth it is morall , hee professeth to be two fold . 1 in regard of the rest . 2. in regard of the sanctification of it , then hee proves it saying , probatur , Nam primo Sabbatum fuit praeceptum ad requiem hominis , & sanctificationem Dei , ut homo cessaret ab omni negotio mundano , ut facilius posset Deo servire & latriam exhibere . Then comming to specifie the proportion of time to be allowed hereunto , Oportet ( saith hee ) ut aliqua dies in septimana ad hujusmodi sanctificationem & latriam sit Deo dedicata . Et ut sic hoc praeceptum est stabile & aeternum , ut patebit . One day in the weeke must be dedicated unto God for this sanctification and worship , and thus the precept is stable and everlasting as it shall appeare . In like manner Stella upon Luke 14. In the sanctification of the Sabbath there was something morall , and something ceremoniall . It is morall to observe one day in the weeke ; but that it should be this day or that day , this is ceremoniall . Adde to these Bellarmine de cultu sanctorum lib. 3. cap. 11. Ius divinum requirebat , ut unus dies hebdomadae dioaretur cultui divino . Thus we see these are directly for us ; Aquinas and the schoolemen are not directly against us , ( as hitherto it hath appeared , ) no more then Zanchy , who yet is directly for us , as hath beene shewed . By the way , it doth not follow from any evidence , that either these or Tostatus have given , that the assigning of one day above another was ceremoniall , taking this word ( ceremoniall ) in proper speech : for 1. it may be accompted positive . 2. what have wee to doe with ceremonialls ( in proper speech ) now under the Gospell , who yet doe still observe one day in seven . 3. nay why may not that also justly be accompted morall , if God hath marked out that day wee celebrate by some notable worke , to be consecrated to the Lord , above others ? especially according to Bishop Lake his grounds , namely that the worke of the day is the ground of hallowing the day : for proofe whereof hee appeales to the institution of all feasts both humane and divine . In this case , I should thinke there is no colour for suspition of any Judaisme ; who those fathers are , who have pronounced ( as here it is said ) the fourth Commandement to be a ceremony , a shadow , and a figure only , here it is not mentioned , but delivered at large , but I finde that Isychrius rejects from the Decalogue this precept for the observation of the Sabbath , esteeming it to be only ceremoniall , opposed here in by Dominicus Bannes ; Sed profecto fallitur quoth Bannes : for the precept is morall as touching the substance of the praecept , to wit , that there be a certaine time wherein a man ought to rest unto God , although the determination of such a time be not designed : But heretofore the seventh day was designed by a Divine praecept positive ; in the Law of grace , the day of the Lords Resurrection ; so that amongst the people of God , one day in the weeke hath been determined for divine service . As for our Divines , the most generall opinion amongst them is , that the observation of one day in seven is of perpetuall observation . For albeit Brentius upon Leviticus affirmes , that the Church may in these dayes observe but one day in 14. if they will. Yet not onely Gomarus , and Rivet professe that under the Gospell wee must allow a better proportion of time for Gods service , rather then a worse , in reference to that which was allowed under the Law : But Luther tom . 5. fol. 610. professeth that ad minimum unus dies aliquis per hebdomadam , is to be chosen for Gods worship , and Baldwin in his cases of conscience . 2. c. 13. cas . 2. touching feasts . It is morall ( saith hee ) to sanctifie one day in seven . Master Hooker confesseth as much in his Ecclesiasticall policy . And if Calvin hath a way by himselfe in this ; there is no reason hee should be introduced to affront the most generall current of our owne Divines , mustered up by Walaeus as a cloud of witnesses , standing for the morality of one day in seven . Yet Walaeus hath cleared also Calvin in this point , and that in reference to more pregnant passages then are produced here ; where nothing is delivered in opposition thereunto ; the last tends to the confirmation of it . For if it be reasonable that one day in seven should be allowed for the ease , and recreation of servants ; what day shall be their Sabbath , if not the day of rest ? and if this be most reasonable , I hope in the second place it will be judged most unreasonable that there should be one Sabbath for the Master , and another for the servants : undoubtedly , now God hath gone before us in allotting this proportion of time for his service ; wee may be bold to say with Azorius ( and that incorrespondency to Tostatus his discourse ) that rationi maximè consentaneum est after six worke dayes to consecrate one unto divine service . And seeing God hath required such a proportion of time for his service under the Law : by the very light of nature it appeares to be most unreasonable wee should allow him a worse proportion under the Gospell , and Calvin professeth that Nobis cum veteri populo quoad hanc partem communis est Sabbati necessitas . We have as much neede of a Sabbath as ever the Jewes had . As touching the three particulars wherein Tostatus is vouched to affirme the fourth Commandement to bee an unstable , and alterable ceremony . First I have not hitherto found , that Tostatus confoundeth the proportion of one day in seven , with the particular day under this proportion ; as if these were equally ceremoniall . The rest on the seventh day in the judgement of the ancients prefigured the rest of Christ ( that day ) in his grave , and in that respect was accompted by them ceremoniall . But as for the proportion of one day in seven , never yet did I meete with any who set his wits on worke to devise any thing in Christ to be prefigured thereby , that so it also might be accompted ceremoniall . Yet I nothing doubt but this proportion is alterable by that power whereby it was prescribed , but not by any inferiour power ; and so it is accompted by Jacobus de Valentia , stabile & aeternum , stable and everlasting ; and most unreasonable that wee should not be bound to allow as good a proportion of service unto God under the Gospell , as the Jewes were bound to allow him under the Law. The rest of the seventh day being ceremoniall , wee hold not onely with Tostatus that it is alterable , but with Stella that it must be altered ; and I hope the word it selfe affords evidence enough for this . It is true , the fourth Commandement in the very front commands the sanctifying the Sabbath not the seventh day , but the Sabbath : and in like maner it ends with professing that the Lord Blessed the Sabbath day ( not the seventh ) & sanctified it . But when the question is made what Sabbath ? I should rather answer a rest from all servile works , then as here it is answered , The seventh day . For undoubtedly God doth not therein command us to rest the seventh day in correspondency to the seventh day from the Creation , there is commanded one day in seven , and a seventh after six dayes of worke . But wee must leave it unto God as to prescribe unto us , the Master to his servants , the proportion of time to be set apart for his service , so the particularity of the day also under the specified proportion ; least otherwise there might be as many different opinions hereabouts , and courses according thereunto amongst the people of God , as there be dayes in the weeke . Now God did appoint the seventh day of the weeke unto the Jewes for their Sabbath ; but the first day of the weeke , hee hath appointed unto us for our Sabbath ; still observing six dayes worke before , and a seventh of rest unto God , after . And thus Zanchy a learned and judicious Divine interpreteth the fourth Commandement in 4. praecept . p. 599. Col. 2. Stat sententia non sine causa factum esse , ut in substantia praecepti dictum non sit , Memento ut diem septimum , sed ut diem Sabbati . i. quietis sanctifices . Hac enim ratione nos quoque praeceptum hoc servamus , dum sanctificamus diem Dominicum , quia hic quietis dies nobis est , sicut Judaeis fuit septimus . I am still of opinion , that not without cause it is so ordered , that in the substance of the precept it is not sayd , remember the seventh day , but remember the Sabbath day , that is , the day of rest to sanctifie it . For by this meanes , wee also keepe this precept in sanctifying the Lords Day . So that this is not the opinion of Doctor Bownde onely , and of Master Perkins , but of Zanchy also , and Iacobus de Valentia advers . Iudaeos qu. 2. conclus . 4. Christian Religion celebrates a true morall Sabbath on the Lords Day , as touching the time , in as much as it celebrates it on the day , whereon it ought to be celebrated , and concludes , So the precept of the Sabbath as it is morall remaines in the new time celebrated on the Lords day . So Dominicus Bannes formerly alleaged distinguisheth the substance of the praecept , from the particular determination of the day ; and addes , that by a positive precept the seventh day was designed unto the Iewes ; but afterwards under the Law of grace was designed the day of the Lords Resurrection , So that alwayes to Gods faithfull people was designed one day in the weeke , for Divine Service . Whereas other festivities ( sayth hee ) are in course by the institution of the Church . And Doctor Andreues also sheweth out of Math. 24. 20. that there must needs be a Sabbath after Christs death , and addes , that Those which were ceremonies were abrogated : but those which were not ceremonies were changed ; as the Ministery from the Levites to be chosen throughout the World. So here the day changed from the day of the Jewes to the Lords Day , Revel . 1. 10. And accordingly interpreteth the fourth Commandement as belonging unto us Christians as bound to observe the Sabbath 1. in our judgment by a reverend esteeming of it , not as a day appointed by man. 2. in our use set downe , Esay 58. 13. not following our owne will , nor doing our owne workes . Hereupon a question is proposed thus . But is not the Sabbath a ceremony , and so abrogated by Christ ? and the answer is this , Do as Christ did in the case of divorce , looke whether it were so from the beginning ; Now the beginning of the Sabbath was in Paradise before there was any sin , and so before there needed any Saviour , and if they say it prefigured the rest we shall have from our sins in Christ , We grant it , and therefore the day is changed , but no ceremony proved . The practise of piety is a booke dedicated unto his Majesty that now is , when hee was Prince Carles in the yeere 1626. which is now 15. yeeres agoe , came forth the 10 th Edition of it ; wee have heard it highly commended by King Iames , and that it commended the author of the dedication to a Bishoprick . The author of this treatise , is large upon the Sabbath , and concurres with us in every particular wherein wee are by the Prefacer to this translation opposed . Amongst other particulars this is one , that hee interpreteth the fourth Commandement as Zanchy doth , saying , The Commandement doth not say . Remember to keepe holy the seventh day next following the sixt day of the Creation or this or that seventh day : but indefinitely , Remember that thou keepe holy a Sabbath day , and that Our Lord Iesus having authority as Lord over the Sabbath , had likewise far greater reason to translate the Sabbath day , from the Iewish seventh unto the seventh day whereon Christians doe keepe their Sabbath ; which also hee proves by diverse reasons . And the booke of Homilies whereunto all our Ministers are required to subscribe , professeth that wee Christians are still bound to the observation of the Sabbath , and that the Sunday is now our Sabbath . So then as the Jewes were tied to the observation of the Sabbath on the day prescribed too them , so are wee Christians tied to the observation of the Sabbath too , but on the day prescribed unto us ; should wee observe the same day with the Jewes , wee should fall justly under Austins censure , that every such one carnaliter sapit . And the same Austin professeth that Doctores Ecclesiae decreverunt omnem gloriam Iudaici Sabbati in illam transferre . The Doctors of the Church have decreed to transferre all the glory of the Jewes Sabbath unto the Lords Day . So that the censure following in these words . They therefore are but idly busied , who would so farre enlarge the Sabbath or seventh day in this commandement , as to include the Lords Day in it , must light not upon us onely , but upon other greater Divines , yea and upon the Church of England also ; but our comfort is , that wee finde it very weakly grounded . As for the institution of the Lords Day , I never reade nor heard any that grounded it upon the fourth Commandement otherwise , then by proportion . That Commandement containes two things 1. the sanctification of the Sabbath . 2. a designing of the time when ; both as touching the proportion of time , to wit of one day in seven ; and as touching the particularity of the day under the forementioned proportion . For in commanding a seventh , it commands one day in seven , the former inferring the latter , as well as it doth inferre the setting of some time in generall a part for Gods service , which not one ( that I know ) denies to bee the substance of this commandement . Now as the Lord designed , what should bee their Sabbath day unto the Jewes ; so hath hee designed what shall bee the Sabbath day to us Christians . This designation made to us we do not derive from the fourth commandement ; but this day being by the word of God designed unto us , still holding up the same proportion of time : the rest of this day and the sanctification thereof , this and this alone doe we derive from the fourth commandement , and also , that undoubtedly we Christians ought not to allow unto God a worse proportion of time for his Service , then did the Jewes : and the proportion is apparant betweene the Lord the creators rest , and the Lord the redeemers rest . And our rest on the day of our Lord the creators rest , being abolished as a type of Christs rest in the grave ; what is more convenient to come in the place thereof then our rest on that day , which is the Lord our redeemers rest . As touching the passage here alleaged out of Calvin , I am sorry to observe the common errour of others committed here also ; by dismembring Calvins sentence , leaving out one halfe of it , making him to deliver that absolutely , which hee utters onely conditionally . And the other halfe of the first sentence here mentioned doth manifest as much , namely that Calvin speakes only against them , who think themselves obliged to the observation of one day in 7. for some mysterious significations sake ; and accordingly Wallaeus sheweth that he opposeth none but Papists , whose course is to observe festivall dayes for some mystery sake , whereof hee gives good evidence by a passage which he allegeth out of Bellarmine , all which I have formerly represented more at large , in my answer to the Preface Sect. 4. I come to the fourth Section of the Author ; That some doe urge the words of this Commandement , so farre till they draw blood insteed of comfort , are but words : nothing of this kind hath beene hitherto made good so much as in the least colour of probabilitie : And who upon due observing of the fourth commandement may not well be brought to admire the wisedome of God , that as hee hath placed it in the morall law , which concerneth all times and persons ; so he hath ordered it after such a manner ; that howsoever the day should be altered , yet the proportion of time still to be kept ; and a Sabbath still to bee of force , whether on the seventh day which was the Sabbath day unto the Jewes , or the Lords day which should be our Christian Sabbath ; thereon to rest unto God and to sanctifie that day unto his service ; we make no doubt but the Sonne of man is Lord of the Sabbath , and so hath power to change it , and none hath power to change it , but hee that is Lord of it . It is true , this was one argument amongst many , which the Author of the Practice of Pietie useth to prove that the fourth commandement stands still in force ; because our Saviour professeth that , He came not to destroy the law , but to fulfill it : and that the least of them , should not be abrogated in his kingdome of the new Testament . In so much that whosoever breaketh one of the least of these tenne commandments and teacheth men so , hee should be called the least in the Kingdome of heaven , that is ( saith the Author ) he should have no place in his Church . To the first of these here the Doctor answereth thus , To which we say with the Apostle : Doe we destroy the Law by faith ? God forbid : We confirme it rather . 2 Christ then hath put away the shadow , but retained the light , and spreads it wider then before : shewing thereby the excellent harmony , betweene the Gospell and the Law. As touching the first part of this present answer ; that is too aliene from our present purpose ; the question betweene us , being not whether the Law be destroyed , by preaching justification by faith ; we know that as touching the ceremoniall Law , whatsoever was prefigured thereby is fulfilled by Christ ; and as touching the morall Law , Christ hath fulfilled that also partly in himselfe by perfect obedience thereunto , and making satisfaction for our disobedience ; and partly in us , by giving us more power to performe obedience thereunto through faith in him , then ever we had before since the fall of Adam . But our Saviour , Matth. 5. treats of destroying the law by abrogating it or any part thereof , which how they can avoid , who teach that Christ by his death , hath freed us from the Yoke of the fourth commandement , I cannot comprehend ; Suppose it be but one of the least commandements , yet let them looke to it , who discourse of abrogating it , and teach men that they are not obliged by it , hand over head ; least they be accompted by the Lord of Sabbath the least in the kingdome of heaven : therefore it stands them upon to confirme it rather as they professe , but how they doe performe that which they pretend , I am utterly to seeke . 2. I come therefore to the consideration of the second part of the answer consisting of two parts , 1. That Christ hath put away the shadow , 2. That he hath retained the light & spreads it further . As for the first wee have heard the proportion of one day in seven allowed unto Gods service , to be called a ceremony , and consequently a shadow ; But what this prefigured is not explaned at all , nor ever hath beene that ever I read or heard . Neither is this put away , but continueth still in the observation of the Lords day all the Christian world over ; and I doubt not but it will continue to the end of the world . The restraint of the worship to the seventh day hath beene also called a ceremony , but too too crudely and without all explication of what it figured : yet we willingly grant a faire prefiguration of somewhat concerning Christ is found in the seventh day acknowledged by the Ancients and by moderne writers , both Papists and Protestants , both Lutherans and Calvinists ; but that is not in reference to the worship restrained to that day , but in reference to the rest , fairely representing Christs rest that day in his grave ; and thereupon grounding the rigorous condition of the Jewish rest , which is the practise both of Papists & of Protestants so that the Sabbath is not taken away neither as touching some time , in generall to be sanctified unto God , nor as touching the proportion of time in speciall , as of one day in seven ; but only as touching the particular day which is changed into the Lords day : Our Saviour professing that a Sabbath still was to bee kept of Christians , as Doctor Andrewes proveth out of Matth. 24. 20. As for the second , to wit , the light that is said to be retained and spread wider then before ; this is meere darknesse unto me , for I cannot by any meanes comprehend the meaning of it : Neither is here any course taken to expound it , and bring us acquainted with the interpretation of it . Suppose by the light is meant the thing prefigured , and that is devised to bee a spirituall rest from sinne . But this I hope the Prophets and holy servants of God under the Law were partakers of , together with the rest of the Sabbath and the sanctification of it , as well as we under the Gospell ; and if the sanctification of the Sabbath ( I speak of our Christian Sabbath , according to our Saviours language , Matth. 24. 20. ) be taken from us , I doubt wee shall enjoy that spirituall rest from sinne , in farre lesse measure under the Gospell , then the Jewes did under the law . Yet neither they nor we shall enjoy it intirely , till we are brought to our rest in glory . Certainely the conscionable observation of the Sabbath ever was , and is a principall meanes to draw us to that spirituall rest from sin , and eternall rest in glory . If Saint Paul by taxing the Jewish observation of dayes & times , doth therewithall tax the observation of the Lords day in place of the Jewish : then let us turne Anabaptists , and Socinians , and utterly renounce the observation of the Lords day , as well as of the Jewish Sabbath . The same Apostle Col. 2. speakes not of the Sabbath , but of Sabbaths ; and there were dayes enough so called amongst the Jewes , and that by the Lord both of dayes and yeares , besides the weekely Sabbath ; yet we are content the rest of the seventh may be ranged amongst other Sabbaths , as prefiguring Christs rest that day in the grave . But to speake of the Sabbath hand-over-head without distinction we love not ; nor see I any cause , why men should be in love therewith unlesse withall they love confusion : and to fish in troubled waters , is many times an advantage to serve turnes . Let the rest of the seventh be in Gods name crucified with Christ upon the crosse , or at least be buryed with him in his grave , and so as never to rise with him ; but let our Christian Sabbath ( our Saviour speakes of Matth. 24. 20. ) take life together with our Saviours resurrection that brought with it a new creation , a new world , and there withall a new Sabbath , as Doctor Andrewes Bishop of Winchester delivers it in his Starre Chamber speech in the case of Trask . As reason tells us that there must be some certaine appointed time for Gods publique Service ; so as good reason tells us , wee Christians cannot without sinne , allow unto God for his publique service a worse proportion of time under the Gospell , then the Jewes were bound to allow unto him under the Law. God himselfe never having deserved so much at the hands of man as under the Gospell ; and there never being greater necessitie of observing a Sabbath , then under the Gospell , the way of truth and holinesse being so beset , and with such encombrances as the like were never knowne to the world before ; yet still from the bondage and necessitie of the Iewish Sabbath , we are delivered by the Gospell ; for neither doe we keepe their day , then called the Lords holy day ; but the first day of the weeke , the day of Christs resurrection in the new Testament , called the Lords day , Revel . 1. 10. And so willingly we come to the consideration of the right , whereby The Lords day hath succeeded in the place thereof ; Let it be the shame of the Anabaptist , Familist and Swenk feldian , to make all dayes equall and equally to be regarded , so insteed of Christian libertie to bring into the Church , an Heathenish licentiousnesse , yet surely the heathens ever had their festivalls even weekely , and that on the seventh day , which was sometimes called in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And at this day the Turkes festivall is their Friday , the first day of Mahumets kingdome , when hee fled from Maecha to Iethrib , and thenceforth constituted both the first day of their weeke and of their yeare . Let as many as by their Sabbatarian speculations , bring all to Iudaisme bee censured as they deserve ; but as for them that desire to have all the glory of the Iewes Sabbath transferred to the Lords day , take heed how you censure them , least you censure Austin also , and the Doctors of the Church mentioned by him , who have decreed this . As for the river called Sabbaticus , let such lettice serves their lips that like them . Censures of fanatick and peevish spirits , are as liberally bestowed by some ; as the Baiocchi and Bagalini , which the Pope scatters at the day of his coronation ; but who they be that deserve them , God will one day Judge . But I perceive whither this tends ; If some conceive the Lords day to be prophaned by Maygames and Morice dances , they are censured for men fanatick & of peevish spirits ; but they little think that all the Prelates of the kingdome may as well come under their lash , and the whole Parliament in the first of king Charles . But that thred which here is begun , is drawne out somewhat longer in the next Section following . 5 In this fifth Section things are so carryed , that it is an hard matter to discerne the Doctors meaning , especially in relating the different opinions , concealing the Authors of them and the place where they are to be found , and their arguments which here are only said to be derived from the sanctification of the seventh day in the first creation of the world , and from the institution of the Sabbath in the fourth commandement : For herence it is said , that they who stand for the translation of the Sabbath from the seventh day of the week , to the Lords day , as by divine authority , doe draw their arguments for the justifying of their Tenet ; which I willingly professe , doth seeme a prodigy unto me ; namely that any man should dispute thus . In the beginning of the world , the Lord commanded the seventh day to be sanctified , therefore now under the Gospell , the Sabbath is to be translated from the seventh day to the first day of the weeke . Or thus , the Lord in the fourth commandement gave in charge to sanctifie the Sabbath , and tells them , that the seventh day ( of the weeke ) was their Sabbath , therefore the translation of the Sabbath from the seventh day of the weeke to the Lords day is of divine institution : As touching the first of these deductions , that which comes nearest thereunto , is the discourse of Doctor Andrewes Bishop of Winchester , in the Starre Chamber . The Sabbath had reference to the old creation , but in Christ we are a new creature , a new creation , and so to have a new Sabbath . And Athanasius his discourse long agone upon that of Matth. 11. 27. All things are given to me of my Father , Finis prioris creationis Sabbatum , The end of the first creation , was the Sabbath day , but the beginning of the second creation is the Lords day : and of this hee discourseth there more at large . And we find manifestly this notable congruitie betweene the Sabbath day and the Lords day , that like as God on the seventh day rested from the worke of creation ; so Christ our Saviour rising on the first day of the weeke from the dead , made that the first day of his resting from the worke of redemption . But when I consider the Doctors sharp censures of weaknesse , of impudency , of ignorance ; it is not credible he should closely let flee at such as Athanaesius and Doctor Andrewes Bishop of Winchester ; Neither doe I find thoroughout this whole discourse any notice taken of this ground , whereupon their discourse runnes . It is more likely by farre that some meaner persons , and poore snakes are herein set up as markes to shoot at , and as signes to be spoken against . It is true , many doe prove herence the morality of the fourth commandement ; The author of the practice of pietie which goes under a Bishops name , takes this course of his tenne arguments to prove the commandements of the Sabbath to be morall ; this is the second ; Because it was commanded of God to Adam in his innocency . Bishop Andrewes in his Patterne of catecheticall doctrine taketh the like course , as formerly hath beene mentioned and which is more , professeth This to be a principle : that the Decalogue is the law of nature revived , and the law of nature is the Image of God : now in God ( saith he ) there can be no ceremony , but all must be eternall : and so in this Image which is the law of nature ; and so in the Decalogue , whereas a ceremony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and accordingly that one day in seven is to bee observed , and consecrated unto Gods Service , as Chrysostome long agoe hath inferred herence ; but it is nothing usuall to inferre herence the celebration of the Lords day . In like manner not one that I know , ancient or late , doe conclude from the fourth commandement , either the celebration of the Lords day , or the translation of the Sabbath from the seventh day to the first day of the weeke . But herence indeed they inferre ( and most justly in my judgement ) that if one day in the weeke were to be consecrated unto the Lord , by vertue of the morall law , in the dayes of the old Testament , much more doth it become us ( by the very light of nature ) to consecrate as good a proportion of time to Gods service under the Gospell ; And accordingly to rest from all workes , that hinder the sanctification of that day in the exercises of pietie , and so farre forth as they are found to hinder it , not for any mysterious significations sake , in which respect a very rigorous rest is most commonly conceived to bee enjoyned to the Jewes . I doe wonder the Canonists are reckoned amongst those , who doe build the celebration of the Lords day , upon the constitution of the Church and affirme this absolutely ; when in the next Section many Canonists are alleaged out of Azorius , as maintaining the divine authority of the Lords dayes : and one of them , Sylvester by name , professing it to be opinionem communem . And as for Schoole-men , it is apparant , that Dominicus Bannes , puts a manifest difference betweene the Lords day and other festivities , which are ex institutione ecclesiae . And whereas Bellarmine is alleaged as the mouth of the Schoolemen , to affirme absolutely , that the celebration of the Lords day , is by the constitution of the Church , and that in distinction from them who say it was ordered by the Apostles : I find no such matter in the place quoted , but rather the contrary , both confirming , that one day in a weeke is to be consecrated to the Lord by law divine , and whereas it was not fit , that now the Saturday should be it ; therefore the Sabbath was turned into the Lords day by the Apostles ; his words are these , Ius divinū requirebat ut vnus dies hebdomadae dicaretur cultui divino : non autem conveniebat ut servaretur Sabbatum . Itaque Sabbatum ab Apostolis in diem Dominicum versum est ; likewise Sixtus Senensis saith , that the institution of the Lords day is of the Apostles . as I have shewed in my answer to the preface S. 5. It is true that which is here reported of Brentius , as who professeth it to be left indifferent to the Church to ordain one day in seven , or on day in fourteene to be consecrated ; which whether it be not an unreasonable conceit , I am willing to appeale to the judgement of Doctor Prideaux , yet Gemardus the Lutheran will not follow Brentius in this ( as I have shewed in my answer to the preface and 5. Section ) For hee acknowledgeth the celebration of the Lords day , to be juxta Apostolorum constitutionem , And as for Chemnitius what he writes hereof , is not expressed , but for the divine authority of the celebration of the Lords day , I have represented the joynt consent of some 11. or 12. of our moderne divines in the place before mentioned ; Besides the concurrence of the ancient Fathers , not one of them being so much as pleaded for the opposite Tenet ; and lastly the generall answer of Christians in the times of persecution , when they were demanded in this manner Dominicum servasti , hast thou kept the Lords day ; for usually it was this , Christianus sum , intermittere non possum : I cannot omit it , for I am a Christian . The first opinion ( to wit of those who maintained the divine authoritie , of the celebritie of the Lords day by the old Testament ) is here censured for inclining much to Judaisine , but it is not expressed wherein . And it is apparant , they doe not maintaine the observation of the seventh day . Certainely this is delivered in reference to somewhat , that is not thought fit to be expressed ; yet the prefacer did expresse it , imputing unto them whom he opposeth , that they doe observe the Jewish Sabbath , not in respect of the Jewish day , but of the Jewish manner observing it , to wit , in the way of a rigorous rest . But I know none that maintaines any other rest from works , then as they are avocations from sacred studies and meditations : whereas the Jewes observed it for some mysterious signification sake , and thereupon were tyed to a more rigorous rest . But let them speake plainly , and say we are too rigorous in thinking sports and pastimes unlawfull on the Lords day . And herein I appeale to every Christian conscience ; whether these be not as great avocations from sacred studies and meditations , as the workes of our ordinary callings . Then againe which of us comes nearest to Judaisme herein ? Is it not against the Jewes , that Austin professeth ? Melius est orare quam saltare , Better to goe to plough then to dances ; and Foeminae vcstrae melius lanam facerent quam saltarent . Better it were your women should spin wooll then dance : as their course was in their festivalls . Againe , why should their opinion be Jewish , by maintaining it out of the old Testament ; rather then out of the new ? Then , who are they that maintaine it onely by the old Testament ? And lastly , not one that I know ( neither doe I thinke it can be justly obtruded on any ) doe maintaine the succession of the Lords day , in the place of the Jewish Sabbath , either by the originall institution of it , as from the creation , or by the fourth commandement ; yet upon these nullities is founded the imputation of both impudency and ignorance , in oppugning the received opinion of Divines : That confidently taken up for a received opinion among divines , which is in no tolerable sort proved ; not one Ancient alleaged for it , and but two Papists quoted ; the one of which I have shewed to be of a plaine contrary opinion . And of Protestant Divines , I have represented no lesse then eleven , maintaining the Apostolicall and divine constitution of the Lords day , besides Gerardus the Lutheran , to affront Brentius ; Nay , Doctor Prideaux himselfe Sect. 7. maintaines that it is of Divine authority ; and as I remember , in the vespers at the last act unalterable by the Church ; That the Priesthood being changed , there is made also a change of the law we beleeve , because the Apostle saith it Heb. 7. 12. & it is well if the Schoolemen make the word of God their principles ; but of what Law ? of the morall law , or of the tenne commandements ; or any one of them ? ( yet we willingly confesse a change of one particular in one of them ) & not rather of the law of sacrifices ; & such a change as to set an end to them . That herence the Schoolemen conclude that at this day , the morall law bindeth not , as it was published and proclaimed by Moses ; but as at first it appertained no lesse to the Gentiles then to the Iewes ; this I say is a mystery : And to confesse a truth , when I met with this , in a certaine manuscript of one Brewers , it seemed to me a very wilde discourse , from this place of the Apostle to inferre so much ; but now I meet with it in a lecture , of so judicious and learned Divine as Doctor Prideaux , I will suspend my judgement , and waite untill I heare what those Schoolemen are , and where it is that they make such inferences ; that being made acquainted with them , I may judge of them according to my capacity , as they deserve . Certainely Zanchy in the place quoted , makes no such Inference from that place , Heb. 7. 12. yet the Doctrine which he delivers is good and sound , though the instance he makes of the Sabbath , too weake to prove it , as appeares to all that acknowledge the Commandement of sanctifying the Sabbath to be given to Adam , immediatly after his creation ; who deserve to be accompted more hot spurres then they , in whom The desire of prey doth over-runne the sent ? Now what one of our Divines can be alleaged to derive the authority of the Lords day from the law of Moses ? I am verily perswaded , not one : The sanctifying of the Lords Sabbath they derive from thence , and the sanctifying of one day in seven , but not the authority of the Lords day : But if it may appeare otherwise , that the Lords day by good authority is substituted in the place of the seventh to become our Christian Sabbath , such as our Saviour fore-prophecied of Matth. 24. 20. then from the fourth commandement , they may make bold to conclude , that it ought to be sanctified . And this Zanchy himselfe justifies in the place quoted Chap. 19 , as before hath beene shewed . And our booke of homilies expresly tell us , that now Sunday is become our Sabbath . But we keepe not the seventh day , the rest on that day being ceremoniall , and prefiguring the rest of Christ that day in his grave . And as for the authority whereby wee have substituted the Lords Day in the place of the seventh , we answer , that we are not they that have substituted , but the Apostles have substituted it unto our hands ; God having marked out that day unto them by a worke nothing inferior to the worke of Creation ; to wit , the worke of Christs Resurrection , such a worke as brings with it a new Creation , and therewithall a new Sabbath , as Doctor Andrewes observes out of the ancients , and delivered as much in the Starre Chamber . And whereas under the Law the Jewish Sabbath was called the Lords Day ; Now under the Gospell the first day of the weeke is called the Lords Day in the language of the holy Ghost in the new Testament . And whereas our Saviour gives us plainly to understand , that wee are to have a Sabbath under the Gospell Math. 24. 20. as the aforementioned Doctor Andrewes doth observe in his patterne of Catecheticall doctrine , In common reason , and in the conscience of a Christian what day ought to be this our Sabbath rather then the Lords Day , so called in the language of the holy Ghost ; especially considering that not that day of the yeere , but that day of the weeke is called the Lords Day , as by most generall acknowledgement of all the ancients hath beene supposed . And to urge one place more out of the old Testament , then here is in a violent manner obtruded upon us , Psal . 118. 14. This is the day which the Lord hath made , let us rejoyce , and be glad in it , is evidently spoken of that day wherein the stone which the builders refused was made the head of the corner . Now by that stone the holy Ghost chiefely understands the Lord Christ , Mat. 21. 42. Marc. 12. 10. Luc. 20. 17. Acts 4. 11. 1 Pet 2. 7. and when was hee made the head of the corner , but in the day of his Resurrection ; the Apostle professing , that He was declared mightily to be the Sonne of God touching the spirit of sanctification by the Resurrection from the dead . And under what stile did they reject him , and condemne him as a blasphemer but for making himselfe the Son of God ? As for the rigorous observation of the rest prescribed unto the Jewes ; as from kindling of fire , and dressing of meate ; some qualifie that rigour , conceaving that kindling of fire was forbidden onely for the works to be done about making the Tabernacle . This being delivered as a preface , Exod. 35. 2. when the free will offerings were now to be receaved for the promoting of the workemanship of that which formerly was commanded . And that dressing of meate was not forbidden them , no not in the gathering of Manna , as some thinke ; if then , yet not as a generall course to be observed for ever ; And as touching the Table that Nehemiah kept , thus we reade . Moreover there were at my Table , an 150. of the Iewes and rulers which came unto us from among the Heathen that are about us . And there was prepared daily an Oxe , and six chosen Sheepe , and Birds were prepared for me — and hee was so farre from consciousnesse of profaning the Lords Sabbath herein , that hee concludes thus , Remember me O my God in goodnesse , according to all that I have done for this people . But suppose they were tied so strictly to such a rest , as from workes not servile , onely in seeking againe , ( as Zanchy instanceth the condition of a worke servile ) but even from such as tended to the refreshing of their natures ; yet the reason hereof depended upon the mysterious signification of this rest , as formerly I have represented out of Lyra , from which ceremoniality wee are absolved , and consequently freed from that rigorous rest depending thereupon , and rest onely from works so farre forth as they are avocations from Sacred Studies and meditations , as Calvin expresseth it ; and this wee accompt a morall rest , distinguished from ceremoniall . And whereas the Doctor tells us that such a like distinction is infirme , being content to say nothing to confirme it , save that the Text ( as hee saith ) affords it not : I had thought the very light of nature had beene sufficient to embolden us to conclude , that where the sanctification of the day is commanded , therewithall is commanded abstinence from all such things as would hinder the sanctification of it , And as for the text it selfe , it is apparent that neither the kindling of the fire , nor dressing of meate is particularly forbidden in the fourth Commandement . Neither doth hee so much as obtrude upon his adversaries that they derive the sanctification of their christian Sabbath from ought in the old Testament , save from Gen. 2. 3. and from the fourth Commandement . In neither of which doth he deale fairely ; but is content to confound things that differ , as if in this particular he affected to fish in troubled waters ; and we have better evidence ( and indeed it is our only evidence therence ) out of the old Testament , for the festivity of the Lords day , then he is willing to take notice of , namely out of the Psal . 118. 24. Neither is it possible he should be ignorant thereof , howsoever hee doth dissemble his knowledge of it . Yet I hope it is enough for us to finde evidence for it in the Sunshine of the Gospell ; and indeed here alone we have the originall observation of it , though that it should be observed , is as evidently prophecied in the old Testament , as that Christ is the stone which was first refused of the builders , and after made the head of the corner , adding only this unto it , that the day wherein the Lord did this , and made so glorious a worke , marvellous in the eyes of men , was the day of the resurrection , which I suppose no intelligent Christian will deny , I come unto the 6. Section . 6 Who they be that make their boast , that they have found the institution of the Lords day in the new Testament expressely , J willingly professe I know not , neither doe I thinke the Doctor knowes . It is true our Saviour oftentimes disputed with the Pharisees about their superstitious observation of the Sabbath day , which at length degenerated into voluptuous living on that day ; in so much , that Austin tells the Jewes plainly It is better to goe to plough then to dance : but if hereupon you aske , where is any the least suspicion of the abrogating of it ? I answer every one knowes , The time was not yet come for the abrogating of it . Nay , he discourseth so as if 40. yeares after his death , the observation of the Sabbath should continue , as when he exhorts them at such a time , to pray that their flight be not in the Winter , nor on the Sabbath day Matth. 24. 20. what will you conclude herence ? therefore the observation of the Jewish Sabbath was still to continue among Christians ? if you doe , who shall more deservedly be obnoxious to the censure of Judaisme , you or wee ? yet when he tells them , that the Sonne of man is Lord of the Sabbath , how few interpreters writing hereupon , doe not take notice of his power to abrogat it ? But is it not enough that Paul cryeth downe the ceremonies of the Jewes , and in speciall their holy dayes , and particularly Sabbaths ; to wit , so far forth , as they are found to be shadowes , the body whereof was Christ , such was the rest on the seventh day , as prefiguring Christs rest in the grave . But no sober man ( I trow ) will herence conclude that herewithall hee cryeth downe the setting apart of any time for Gods service , that having no colour of ceremony , or rest from such workes , as hinder us in the service of God , this being as little ceremoniall as the former . I make bold to goe one step farther , and conclude by the same reason , that neither doth he cry downe the proportion of time , to wit , of one day in seven , to be set a part for the exercises of piety , because in this particular , there is no more ceremonialitie to be found , then in any one of the former . But to proceed , what indifferent man would once expect , that in our Saviours disputations with the Pharisees about the Sabbath , mention should bee made of the Lords day instituted in the place thereof ? It is enough , wee find it instituted after our Saviours resurrection ; and sufficient I trowe it is to prove that it was instituted , and that in the best manner , namely by establishing it de facto in practise amongst the Churches ; I say , this is sufficiently proved by the observation of it ; which undoubtedly , neither was nor could be by chance . A Sowe musling in the earth , may make something like the letter A. but not Ennius his Andromacha saith Cicero . In like sort the concurrence of the Churches , in the observation hereof from the Apostles , and continuance therein unto this day , could not be by chance , but by order , and that from the Apostles . When you aske , Did not the Apostles keepe the Iewish Sabbath ? I answer , I doe not finde they did , yet I finde revelations were made unto them of what was to be done by degrees . Peter was challenged Acts 11. by the rest of the Apostles , for preaching the Gospell unto the Gentiles . They tooke indeed advantage of the Jewes Sabbath , to preach the Gospell unto them congregated together Act. 13. so did they to the same end take the oppotunity of the feast of Pentecost , Acts 18. 21. I grant the Sabbath day was observed together with the Lords day by some Christians ; Baronius imputes it to the Orientales , and gives the reason why formerly represented . If any man inferre herehence that the celebration of the Lords day , is grounded upon the constitution of the Church onely , let him make it good ; for there is no reason that words should carry it , much lesse the voyce of one Papist who here is quoted . I am sure Dominicus Bannes and Sixtus Senensis , are of another opinion , formerly produced ; and hereafter follow many Canonists that maintaine the contrary , by the relation of Azorius , and one of them , Sylvester by name , professeth that it is Communis opinio , that it is of Divine authoritie . If Brentius thinkes otherwise , yet Gerardus refuseth to tread in his steps , though both are Lutherans . And if the Remonstrants concurre with Brentius , it is nothing strange , they are so neer a kin to the Socinians and Anabaptists , who renounce altogether the observation of the Lords day . I have formerly reckoned up and produced no lesse then eleven of our Protestant Divines maintaining the ordinance thereof to be Divine and Apostolicall . Besides the Ancients who are many , and they expresse for the same , and not one that I know avouched to the contrary . Precept indeed we have not for this in the new Testament , but that w ch is better then a precept . For had the Apostles commanded it , and the Churches not practised it , their commandement had beene obnoxious to various interpretations ; but they tooke order to establish it as appeares , de facto . And D. Lake tels us , that where divine precept is wanting , practise guides the Church ; and that the worke of the day is the ground of hallowing the day ; and the worke of redemption is nothing inferiour to the worke of creation ; and I appeale to every Christian conscience , whether upon suspition that we Christians must have a Sabbath to observe , as the Jewes had , for which we have the expresse words of our Saviour , Matth. 24. 20. D. Andrewes concurring with us in this ; and that this Sabbath must be some one day in the weeke ; which from the ordinance of God immediately from the creation , that God himselfe hath declared unto us , as Chrysostome observeth , and reason concludeth as much for this , and that from consideration of the proportion of time which the Lord required of the Jewes under the law , for undoubtedly we should sinne if we should allow God a worse proportion under the Gospell ; and it is evident that no ceremoniality can be found in the sanctification of one day in seven , or in the rest of one day in seven . I say let every one judge whether in Christian reason any day in the weeke be to be preferred for this before the Lords day ; that being the day of Christs resurrection , the day wherein The Stone which the Builders refused was made the head of the corner ; and this day not of the yeere , but of the weeke being in Scripture-phrase called the Lords day ; like as the Jewish Sabbath was formerly called the Lords holy day , Es . 58. Adde unto this that D. Prideaux here justifieth their observation who maintaine the celebration of the Lords day to be by authority divine consisting in these particulars . 1. That it seemed a dangerous thing to the whole Fabricke of religion , should humane ordinances limit the necessity of Gods worship . Or that the Church should not assemble but at the pleasure of the Clergie , and they perhaps not well at one among themselves . For what would men busied about their Farms , their yokes of Oxen and domesticke troubles ( as the invited guests in the holy Gospell ) would they not easily set at naught an humane ordinance , would not prophane men easily dispense with their absenting themselves from prayers and preaching , and give themselves free leave of doing or neglecting any thing , were there not something found in Scripture which more then any humane ordinance or institution should binde the conscience ? yet it is easie to conjecture what would be answered to all this , for excommunication upon disobedience to the Church may be a bond strong enough to oblige them hereunto ; Or if men be not so sensible hereof , yet the lawes of the land and penall statutes , may provide for such restraints by such punishments ; as whereof every naturall man will be sensible enough ; we have other considerations to propose , as 1. Touching the proportion of time , to be allowed to Gods service , which concerneth the quantity of the service it selfe . 1. This is a thing very considerable and of moment . 2. We have no example , that the quantity of service to be performed to the master , was left unto the conscience , or pleasure of the servant : but rather is to be prescribed by the Master , especially by such a Master as God is . 1. Who hath made us ? 2. Who will infinitely reward us ? 3. To serve whom is our most perfect freedome and happinesse . 4. And who is able to give us strength to performe it ? 5. And who is tenderly sensible of our weaknesses , as he is most privy to them . 6. And after God hath discovered this unto us , and required the proportion of one day in seven to be consecrated to him , and that under the Law ; surely reason doth suggest , that we cannot performe lesse unto him under the Gospell . 2. As touching the particularity of the day under this proportion . 1. We read that there is one , that is Lord of the Sabbath ; Now in reason , who shall appoint this day , but he that is Lord of it ? especially considering that it is his holy day Es . 58. and such festivalls were said to be of his making Psalme 118. 24. This is the day which the Lord hath made , not of mans making : secondly , but it may be said , he may leave unto man the appointing of it , if it please him ; I answer , that in this case it stands them upon , to shew their Charter for this . Thirdly , for my part , I see no cause , we should desire any such liberty , but rather pray unto God to blesse us from it , 1. For as I am flesh , I shall bee sure to put it off to the end of the weeke ; and I may be gone out of the world ere that day comes ; and when that day comes , I shall be as loath to come to the service that day requires as ever , and assoone weary of it , and say , when will the Sabbath be gone , that I may returne to my former courses , secondly , as I am spirit , I have cause to make choyce of the first day ; for à Iove principium ; and Adam and Eve , being after the beasts of the field , made on the sixt day , and planted in Paradise , the seventh day , was the first entire day to him 4. Doctor Lake Bishop of Bath and Wells , observes that festivalls dayes have ever beene commended unto us , by some notable worke done on that day . Now what worke , like unto the resurrection of Christ , on the first day of the weeke ? 5. Bishop Andrewes observes in his Starre Chamber speech , that this resurrection brings with it a new creation , and calls for a new Sabbath ; and I find this , to have beene the observation of Athanasius , about 1300. yeeres agoe . 6. If we were left at liberty in the choyce of the day , it is to be feared , that if there were twenty dayes in the weeke , there would be twenty differences betweene us thereabouts , 7. Lastly , if left at libertie ; I find no reason why we should keepe our selves , to the observation of the same day ; this is so apt and prone to breed in us an opinion of the necessitie thereof , and so plunge us into superstition ere we are aware , and thereby make our whole service of God , on that day distastfull unto him . To proceed , the Practise of the Apostles is in Scripture , represented unto us in three severall places ; the first whereof is Act. 20. 7. upon the first day of the weeke , when the Disciples came together to breake bread , Paul preached unto them . The practise is improved thus , why is it said expressely , that the Disciples came together to heare the word preached , and receive the Sacraments , rather on this day then any other ; rather then on the Iewish Sabbath , were it not then a custome , to celebrate on that day their publique meetings , the Sabbath of the Iewes , beginning by degrees to vanish ? It is farther confessed , that the Fathers and all interpreters ( almost ) doe so conceive it . Observe , not a Father is found , to take it in any other sense , only the Magdeburgenses , and Calvin , are said to stick at the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it might signifie some one day of the weeke ; and yet in Scripture phrase , it is apparant that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Marc. 16. 9. is all one with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Joh. 20. 19. And it is Salmasius his observation , that the Pythagoreans called the first day of the weeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Doctor professeth , that from a casuall fact he seeth not , how a solemne Institution may be justly grounded ; but it is not proved , that this fact was casuall ; nay the text carryeth in the face of it manifest evidence against casualitie . For it is said that they came together to eat bread ; all then convening to a sacred action , how could this be done , if they had not agreed hereupon before ; especially it being a businesse whereabout they came , that required solemne and sacred preparation ? all which affront casualitie . Take the circumstances aright , The Disciples from divers parts came together that day about solemne and sacred action ; therefore it was ordered before , to meet together on that day ; Now this concludes only concerning them ; and therefore Wallaeus professeth , that the force of these three texts , taken apart doe not conclude , but joyntly ; Now by the next place , 1. Cor. 16. 2. it appeareth , that the same day was the ordinary day of meeting for the Corinths ; and for the Churches of Galatia also : Now how came it to passe , the same day was the day of meeting about holy exercises , in the Church of Ephesus , the Church of Corinth , and in the Churches of Galatia ? could this ordinary course ( for so much is signified , 1. Cor. 16. 2. ) of so many Churches concurring herein , come to passe by chance , or could their consent herein , so many Churches so farre distant one from another , be wrought by chance , and not rather in all reason , was wrought by authority Apostolicall ? And as for the second place , 1 Cor. 16. 2. whereas the exception is , that there it is said the Apostles ordered collections on that day , but not their meetings ; yet Doctor Andrewes in his Starre Chamber speech alleageth it , as the Apostles precept , for their meetings on that day ; and so doth Paraeus ; for though it be not expressed , yet so much is implyed , as by the reason formerly mentioned hath beene argued : especially considering the last place , Revel . 1. 10. where the first day of the weeke is called the Lords day , a notable evidence of the divine authority ; the Scripture phrase no where calling any the Lords day , or the Lords Altars , or the Lords feasts , but such as are of the Lords institution ; and in this particular , Bishop Andrewes compares the Lords day with the Lords Supper , professing the notion to be a like in both . And hereupon it is most ingenuously acknowledged , that The alteration of the name doth intimate , that the Sabbath was also altered , in relation to Gods worship , but the appointment of the tim , &c. wherein endeth this Section . And the next begins with this question , what then ? shall we affirme that the Lords day is founded on divine authority ? and the answer is , For my part ( without prejudice to any mans opinion ) I assent unto it ; how ever the arguments like me not , whereby it is supported ; well therefore , let us lovingly and candidly , as it becomes the gates of the muses , conferre about these arguments . First , this inference offends me ; That in the cradle of the world , God blessed the seventh day and sanctified it ; therefore all men are bound to sanctifie it by the Law of Nature : since I both doubt , whether the Patriarches did observe it before Moses time , and have learnt also that the Law of nature is immutable ; Doctor Andrewes in his patterne of Catecheticall Doctrine writes saying , This is a principle , that the Decalogue is the Law of nature revived , and the law of nature is the Image of God. But let us consider the argument . It is one thing to except against the antecedent , another to except against the inference made herence : As touching the Antecedent , it is one thing , what God hath ordained , and may be another thing , what the Patriarches observed ; we say God ordained it in as much as hee commanded it in these words , Therefore God blessed the seventh day and hallowed it , that is , commanded man to sanctifie it as hath beene proved : and is also confessed ; only to helpe themselves , as it were at a dead lift ; they say , those words in Genesis , are uttered by way of anticipation ; as much as to say ; because God rested on that day , therefore God commanded man to rest on the same day , and sanctifie it , but when ? 2500. yeeres after ; for the unreasonablenesse of which interpretation , and the incongruitie thereof unto the same words , repeated in the fourth commandement ; I appeale to that which I have formerly discoursed he reupon : Now if God from the beginning ordained the seventh day to be kept holy ; wee leave it to every sober conscience to judge , whether it be not most likely , that both Adam and the holy Patriarches observed it ; for we insist not in this argument upon humane observation , but meerely upon Divine institution . And though God did from the beginning command it , yet it followeth not , that all men are bound to sanctifie that day , unlesse they have some evidence of Gods command , wherewith we are made acquainted by the Scriptures . If the law of nature be meant a light of nature convincing us , we doe not infer herence or at all maintaine ( nor any that I know ) that in this sense , all or any are bound to keep the seventh , or a seventh day holy ; but onely by vertue of Gods command . Yet this wee professe , that seeing it is generally confessed that by the very light of nature some time is to be set apart for Gods service . Wee cannot devise in reason any better course , then to set one day in seaven apart for this ; considering the first division of dayes is into weekes , and if a seventh part of our time be in reason to be consecrated unto God , wee thinke it more convenient to set one intire day in seven apart for this , then the seventh part of every day , because the other businesses of every day are apt to cause distraction from the Lords service . And as I have but erst discoursed ; it is more fit the Master should appoint unto the servant what proportion of service hee shall performe unto him ; then that this should be left to the discretion or liberty of the servant . 1. both the honour of the Master requiring this . 2. and the good of the servant ; for hereby hee shall be assured of the better acceptance at the hands of his master . And so for the particular day , it is fit the Master should marke out that also unto him by some prerogative set upon the day , as hee did the seventh day , by finishing the worke of Creation , and by his rest thereon from his workes to call man to an holy rest from his , so to be more free for the service of his Creator . In which cases , both touching the proportion of the time , and particularity of the day , the Law being made , it shall continue immutable and unalterable by the will of the Creature ; but mutable , and alterable according to the will of the Creator : so that things being well distinguished , and rightly considered and stated , I see no bug-beare of inconvenience in all this . Neyther doe I see any reason why the spending of one day in Gods holy worship as a morall and perpetuall duty , should seeme distastfull to any . Since it is apparant that God commanded it unto his people of the Jewes ; and for 1600 yeares it hath beene continually observed by Christian Churches unto this day ; and I make no doubt , but it shall hold till Christs comming ; though from the beginning of the World it was never found to be so hotly opposed as at this day . And why should any man stick in acknowledging it to be morall ; when never any man busied himselfe to finde out any ceremoniality in reference to the proportion of one day in seven ? Neither doe I thinke ever any man called it judiciall , but Azorius professeth it to be rationi maximè consontaneum most agreeable to reason : and no man that I know hath at any time set himselfe to devise a proportion of time to be spent in Gods service , more agreeable to reason then this . And as for the third offence taken ( for I know not any that give it ) The fourth Commandement is brought by none that I know to prove that the Lords Day is now become our Christian Sabbath ; but supposing it to be our Sabbath , as the booke of Homilies sayth it is ; and our Saviour signified that Christians should have their Sabbath , as well as the Jewes had theirs , Math. 24. 20. wee produce the fourth Commandement to prove , that wee ought to sanctifie it , and that we may the better sanctifie it , to rest from all workes that hinder the sanctification thereof ; And indeed the Commandedement is so drawen , as to command one day in seaven to be observed , and whatsoever is that seventh prescribed by lawfull authority , to sanctifie it , and abstaine from all works whereby the hallowing of it is disturbed ; and all this we take to be morall , namely the worshipping of God in a certaine proportion of time prescribed by him , and to that purpose to rest from workes , not for any mysterious signification sake , as did the Jewes ; wee thinke the practise of the Church in the Apostles dayes is sufficient to inferre the apostolicall , and divine institution thereof ; from hence Athanasius , Cyrill , Austin , and the Fathers generally , ( for I know not one alleaged to the contrary ) so take it . And the Lords Day hath no other notion in Scripture language , then a day of the Lords institution ; and this is confirmed in that it comes in the place of the Jewes Sabbath , which is called in Scripture , the Lords holy day Esay 58. and Psal . 118. 24. of the day wherein Christ was made the head of the corner , having beene formerly refused of the builders , it is expresly said , that it is the day that the Lord hath made ; and thereupon wee are called to rejoyce and be glad in it . And it hath this congruity in the cause of its institution to the first Sabbath ; that as on the seventh day the Lord rested from his worke of Creation , so on the first day of the weeke the Lord Christ rising from the dead , then rested from his worke of redemption . And lastly Christ bringing with him a new Creation is it strange that he should bring with him a new Sabbath ? and no day so fit for this , as the day of his Resurrection . And lastly whosoever doth not rest satisfied with the bare ordinance of the Church ; must hee not be driven to acknowledge an ordination more then humane , requirable thereunto ? Of the necessity of my consequences , and evidence of expresse Scripture formerly mentioned , I leave it to the indifferent to judge ; and to none sooner then to Doctor Prideaux himselfe , none being more able to judge of consequences then hee , being so versed therein , and I am well persuaded of the indifferency of his affections , and had those writings in the canvassing of this point beene extant before this Lecture of his which hath since come to the light of the presse ; I am apt to conceave that either hee would have given way to that which seemes in my judgement to be the truth , or represented good reason of his dissenting from it . The Apostles example , nor so onely , but drawing the Churches generally to the same practise , doth argue a constitution ; yet more is brought for the confirmation of the authority of the Lords Day then example . That of searching into the veyles and shadowes of the old Testament to finde this institution is a mystery unto mee , and so farre am I from that course , that I know none guilty of it ; The ancient Fathers sometimes doe expatiate this way , for the setting forth of the honorable condition of the Lords Day ; but they build not doctrines thereupon ; which if they had done in some particular case advantageous to our adversaries , it had beene enough to have cryed us downe . As for Judaisme , I have often shewed , how little colour there is for any such imputation to be cast upon us , but rather upon our adversaries : I see no cause to range the Petrobusian with the Ebionite , but were they yoake-fellowes , whereof I finde not the least evidence ; yet should not wee draw with them under the same yoake ; Chemnitius his discourse I have formerly examined somewhat at large ; The voluntary consecration of it by Christians no man hath cause to embrace , who professeth himselfe not satisfied with the bare ordinance of the Church , as but erst the Doctor did . Of Brentius I have spoken enough ; yet well fare him that professeth the authority of the day to be so farre divine , that he who shall neglect it , or rashly breake it , doth forthwith become worse then the Jew or Infidell . As for the Arminians , what respect soever they pretend to the patterne of the primitive Church , like enough they could be very well content with the Socinians , to make all dayes equall in use , as well as they are in nature , or in respect of any mysterious signification ; I leave Azorius to refresh himselfe with the juyce of his owne distinction ; It is well that Suarez comes so farre as to professe that practically it is not alterable by the Church . As for Calvin , Bucer , Chemnitius , and the rest , who are onely sayd to affirme that still the Church hath power to change the Lords day to some other , I finde no such thing in Calvin , and Bucer : as for what Chemnitius delivers hereupon , in my judgement hee sayth no more then Calvin : though some particulars in him I have found to be weake enough , upon discussion in the 6 Section , of my answer to the Preface : having there met with the same names , named to the same purpose . It is not credible to mee they should give power to the Church to bring us backe to the Jewish Sabbath : in that case who should savour most of Judaisme ? or preferre us to the Turkes festivall day which is the Friday . To be instituted in memory of our redemption , admits an ambiguous signification ; That bringing with it a new Creation , and so requiring a new Sabbath ; as Bishop Andrewes discourseth and Athanasius 1200 yeares before him ; No day had a better marke for this to be preferred into the place of the Jewes Sabbath then the day of Christs Resurrection ; yet considering that not that day of the yeare ; but that day of the weeke is called in Scripture the Lords Day , this maketh it evidently to savour of Divine institution , yet it is well that here it is acknowledged to be expresly of traditions Apostolicall . Beza addeth , & vere Divinae , on Revel . 1. 10. I trust we shall ever give due respect , both to Law , and Gospell ; and the better concurrence wee finde of them for the maintenance of any doctrine of ours , the more cause wee shall have to rejoyce therein without feare of censure for the mixing of them , or framing any Sabbaticall Idoll out of them . It is not the first time I have read of some such aspersion in Rogers his preface to his Analysis of the Articles of the Church of England ; And the next yeere was printed D. Willet upon Genesis dedicated to King Iames , where on the. 2. ch . 3. v. he concludes his discourse on this argument after this manner ; But these allegations are here superfluous , seeing there is a learned treatise of the Sabbath already published of this argument ( meaning D. Bownds discourse thereon ) Which containeth a most sound doctrine of the Sabbath , as is layd downe in the former positions , which shal be able to abide the triall of the Word of God , and stand warranted thereby , when other humane fantasies shall vanish : howsoever some in their heate and intemperance , are not afraid to call them Sabbatarian errors , yea hereticall assertions , a new Iubily , Saint Sabbath , more then either Iewish or Popish institution ; much lesse doe wee feare the story of the Jew of Teukesbury ; Solomon hath taught us that the righteous spareth his beast , and in our Saviours dayes the Jewes themselves though very superstitious in the observation of their Sabbath , yet shewed mercy towards their beasts in leading to them to water , and helping them out of the ditch on their Sabbath day . But God can give men over into a minde voyd of all judgement , as to the destruction of their soules , so to the temporall destruction of their bodies also , and that as in the way of profanenes , wherof we have manifold experience , so in the way of superstition . Now such stories are pretty flourishes , and pleasing to the judicious , provided they are to purpose , and sound argument hath not beene wanting to justifie the doctrine they maintaine : but when they are out of season , or supply the want of better argument , they want their grace , and are pleasing only to the ignorant or partialist . At length I am come unto the last Section . For the one halfe of this Section , there is little or nothing controverted betweene us . But here we have a faire distinction as good as confessed , betweene a ceremoniall rest , and another rest , which is described by a rest from workes , as it is an impediment to the performance of such duties , as are then commanded : this I can a rest morall , the rather that the distinction may not flye with one wing : That of Saint Hierome is a quick passage on Act. 18. affirming that Saint Paul when hee had none to whom to preach in the congregation , did on the Lords day use the workes of his occupation . I will not answer , as the outlandish Priests fashion was , as Sir Thomas More reports the story , Domine novi locum , verum respondeo , sumitur dupliciter ; so gratifying his adversaries argument with one member of his distinction ; and his owne , in providing for escape out of the briers by the other : least I might be served as Sir Thomas More served the Priest , pretending to quote such a chapter of Saint Matthew , or Marke , when there were not so many in the whole Gospell , or such a verse in a certaine Chapter , when there were not so many verses at all . Therefore I desire to consult Hierome , but Hierome hath not at all written upon the Acts ; and where else to seeke it I know not . Yet I deny not , but that Dietericus the Lutheran upon the 17. Dominicall after Trinity Sunday , hath such a passage , Hieronymus ex Act. 18. v. 2. & 4. colligit , quod die etiam Dominica , quando quibus in publico concionaretur , Paulus non habebat , manibus suis laboravit . But where it is that Hierome doth collect this he doth not specifie : our Saviour was borne under the Law , and knew full well , it became him to fulfill all righteousnesse , and therefore undoubtedly he never did transgresse the fourth commandement : indeed some there are , who distaste the name of Sabbath now a dayes ; and truly the Ancients doe usually speake of the Lords day , in distinction from the Sabbath , because that denomination doth denote the Saturday ; but I doubt , that in these dayes it is distasted in another respect , even for the rest of it ; which I no where finde distasted amongst the Ancients , nor any libertie given by them for sports and pastimes on the Lords day : But our booke of Homilies speakes plainly in saying , The Sunday is our Sabbath day , And Proclamations that come forth in his Majesties name usually call the Lords day by the name of Sabbath . And in the conference at Hampton Court , Doctor Raynolds made a motion , for preserving the Sabbath day from prophanation , according to the Kings proclamation , neither have we heard of any prelate of this kingdome , that then interposed to alter that phrase ; And which is more , our Saviour calls it the Sabbath , speaking of the times of the Gospell , when the Jewish Sabbath was to bee buried with Christ , to wit , Matth. 24. 20. and Doctor Andrewes in his patterne of Catecheticall Doctrine , justifieth this interpretation of that place , and that to this end , so to maintaine the continuance of a Sabbath amongst us Christians . I doe highly approve the distinction following of things commanded , and things permitted on the Lords day , and the explication of each member ; the object of the one , all actions advancing Gods service , the object of the other , such things as are no hinderance thereunto ; As in the first place workes of necessitie ; then workes of charitie ; yet the permitting of these , is rightly to be understood ; not so as if the workes of necessity here mentioned , were in such sort permitted as left to a mans liberty , whether he will performe them or no. For undoubtedly we are bound as much as lyes in our power , to quench a dangerous fire kindled in a Towne , on the Sabbath day , it being a worke of mercy , necessarily required . For if to returne a pledge ere the poore pawner of it went to his bed , in case it were his covering , were a worke of mercy , how much more to save a mans house from burning , how much more to save a whole Towne from being consumed , whereby many might bee driven to lye without doores , void of all comfort to the body ? So to draw the ox out of the ditch , and to lead Cattells to watering , I take it to bee a worke of mercy , as tending to the preservation of life in a dum creature . In like sort the dressing of meat for the health of mans body , I take to bee a worke of mercy . So that the performing of these in reference to the end whereto they tend , I take to be of necessary duty ( as here they are called workes of necessitie ) and consequently not permitted only , but commanded also in the generall , though not in this commandement ; but in the second commandement of the second table only they are said to be permitted on the Lords day to signifie , that the fourth commandement doth not enjoyne them nor forbid them , in commanding rest from workes on that day , and the sanctifying of that rest . I doe not doubt but that charitie begins from it selfe , and the Scripture commands us to love our neighbour as our selves . And can wee performe better love to our selves in advancing our owne good , then by making The Sabbath our delight , to consecrate it as glorious to the Lord ? As for the recreations , which are here said to serve lawfully to the refreshing of our Spirits ; this appellation is very ambiguous , neither doe I know any difference betweene the recreating of our Spirits , and the refreshing of our Spirits : yet here the refreshing of our Spirits is made the end of recreation . Againe it were good to distinguish betweene recreation of the body , and recreation of the mind . I thinke the refreshing of Spirits pertaines to the recreation of the body ; mens spirits are naturall and materiall things , and they are apt to bee wasted first naturally : for as life consists in calido , in an hot matter , so heate is apt to spend and waste the matter wherein it is ; and Spirits thus wasted are recreated , that is , repaired by eating and drinking . And thus provisions of victuall are commonly called recreats . 2. Secondly they are wasted also by labour voluntarily undertaken , and these are repaired , as by the former way , so by rest also . And each way we are allowed to recreate our spirits on the Lords day ; and as to allow such rest to our servants as a work of mercy , so to our own bodies also . But now a dayes many courses are called recreations , wherein there is found little rest ; and the naturall Spirits of man are rather wasted , and his nature tyred ; farre more then the one is repaired , or the other eased . And when all comes to all , I doubt the issue will be , to stile the pleasures of our senses by the cleanly name of recreations . Now the Jewes were expressely forbidden to find their owne pleasure on the Lords holy day Es . 58. 13. yet were they not forbidden all pleasure , that belonged only to such a Sabbath as was a fast ; and therein indeed hypocrites are taxed for finding pleasure on that day Es . 58. 3. But the weekely Sabbath , was for pleasure and delight , but not for mans owne pleasure , nor for the doing of their owne wayes . But to delight in the Lord , which is spirituall pleasure , and the recreating of our souls in the Lord : this is a blessed rest , thus to rest unto him ; and the word of God is the best food of the soule ; No recreates like unto Gods holy ordinances . Of wisedome it is said , that her wayes are the wayes of pleasantnesse . I willingly confesse , that to the naturall man , as the things of God are foolishnesse , so the word of God is a reproach unto him , hee hath no delight in it . Hee delights rather in carnall pleasures ; and is it fit to humour him in such courses , and that on the Lords day ? our Saviour expresly tells us , that The pleasures of life choake the word , and make it become unfruitfull : Therefore it no way fits a man to Gods Service ; And if way be opened to such courses , though not till after evening prayer ; as many as are taken with them , will have their minds running upon them , so as to say , when will the Sabbath be gone , and the time of Divine service be over ? that so they may come to their sports , as well as covetous persons longed after the like , that they may returne to their trading . A naturall man , before his calling is discribed unto us in Scripture , to bee such a one as served lusts and diverse pleasures , and the wicked are said to spend their dayes in pleasure ; and such are they , whom the Prophet describeth after this manner , Heare now thou that art given to pleasure . As for the children of God , as they are renewed in their affections generally , so the matter of their delight is much altered ; His delight is in the Law of the Lord ; as Christ sayeth , I delight to do thy will , and Psal . 119. 16. I delight my selfe in thy Statutes , & v. 24. thy testimonies are my delight , and 47. I will delight my selfe in the commandement , and Psalme 94. 19. Thy comforts delight my soule : on the other side , the Character of the foole is this , He hath no delight in understanding . As for the reformation of such fooles , let every wise & sober Christian consider , whether it be a fit course to let the reynes loose upon their neck , and give them liberty to take their courses , and not rather to endevour to weane them therefrom by representing the vanity of them , witnessed by the experience of King Solomon , who was acquainted with the delights of the Sonnes of men as much as any , and tells us what fruit and profit hee reaped by them , saying , vanitie of vanities , all is but vanitie ; and that the end of all that discourse of his , is to promote this exhortation , Feare God , and keepe his commandements , For this is whole man ; then on the other side , the blessed , the comfortable and only profitable condition of delighting in the Lord , in the judgement of David , the Father of King Solomon , Delight thou in the Lord , and he shall give thee thy hearts desire ; to meete with the contrary iudgement of carnall men , who say , It profitteth not a man , that he should delight himselfe with God. If it be said that such sports are tolerated , to fit a man for his calling the day following ; It is very strange , that workes of our calling should not be permitted on any part of the Sabbath day , and sports and pastimes should ; And shall not the spending of our time in Gods Service , not publique only , but private also , farre better fit us to serve God in the workes of our calling , and make us more capable of his blessing upon our labours , then the exercising of our selves in sports and pastimes ? As for the maintaining of good neighbourhood , I appeale to every mans conscience , whether Christian neighbourhood be not better maintained , in meeting together in the repeating of a Sermon , the word in the originall being only Consortium , or in edifying one another in holy communication ; then in meeting together at beare-baiting , or at a play , or at a may game , or to look upon a morice dance . 2. whether on the Lords day which is our Christian Sabbath it is not fit to maintaine neighbourhood , and Communion in things spirituall ; as at other times to maintaine neighbourhood in things civill , and temporall . To conclude this , there are 3. things that in this discourse give little satisfaction . 1. that under recreations are comprehended not only such courses as recreate , and refresh the Spirits , wherby men are made more fit for labour both of body , and minde , but also , ( and that more principally intended as it semees ) the pleasing of the senses , and especially the eye and the eare , and thus mens pleasures carnall pleasures are cleanely carryed under the stile of recreations , and refreshments of the spirit , when they deserve rather to be called the tickling of the flesh . 2. here is no mention made of the end whereunto recreations tend which ought to be only to fit us either for the labours of our speciall vocations , or for the works of our generall calling , as sause is for meats . 3. Lastly under recreations lawfull there seemes to be no intention to acknowledge our conversing with God in any recreation ; yet Aristotle could take notice of a pleasure taken in this that a man knowes by curious demonstration , that a Triangle containes three angles equall to two right : such like thing was that which Archimedes rejoyced in , when he cried out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Pythagoras as I remember , sacrificed a great sacrifice upon the finding out the equality of the square of the subtendent line in a rectangle Triangle , to the squares of the two sides . So a scholar takes delight in finding out by curious demonstration the squaring of a Circle , a thing confessed by Aristotle to be knowable , but the demonstration of it hath not beene found untill about fifty yeares agoe , as Salmuth writes upon Pancirolla . Should any pleasure taken in any other worldly thing , be comparable to that which ought to be taken in the enjoying of friends , and their mutuall communication ? I have heard it accompted the best musick ; how much lesse should be all other pleasure in comparison to that pleasure which is taken in God , who hath Rivers of pleasures in his house , wherewith to entertaine us ? not to speake of that fulnesse of joy which is in his presence , and at his right hand pleasures for evermore , Gods soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes pleasure in us : why should not we take delight in him ? Is not all other rejoycing in comparison to our rejoycing in him a rejoycing in a a thing of nought ? Certainly he that loveth any pleasure or pastime in comparison to this , will in the end prove to be a very poore creature . But to proceed ; after this a rule is given , That this our christian liberty be voyd of scandall , to wit , of scandall justly given , and not vainely caught at ; but in what cases it falls out to be justly given , and in what not ; in what case it is vainly caught at , and in what not , here we find no explication ; which yet I presume will seeme necessary in every wise mans judgement ; especially to me it must needs seeme so , being as I am , in extreame despaire of devising these different cases of mine owne head . Of Christian liberty from the yoke of Jewish ceremonies I have read , but of Christian liberty unto sports , and pastimes , under the gentile notion of recreations , and that on the Lords day , I never read till now . The Jewes to this day continue their ceremonies , but not any abstinence from al sports , and pastimes on their Sabbath ; for if they did , why should Austin tell them , it were better for them to goe to plough then to dance ? In the very festivalls of the Jewes which were yearely , a difference there was in the dayes of each ; the first , and last were Sabbaths appointed for holy convocations , and thereon abstinence commanded from all servile works ; I no where finde any piping and dancing on those dayes , saving their temple musick ; how much more undecent is it to clap the weekely Sabbath , together with other festivalls , as if there were no difference : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to be moved round , and consequently it signifies , as sometimes to dance , as 1 Sam. 30. so sometimes also to stagger like a drunken man , Psal . 107. 27. And dancing was used sometimes in the festivalls of the Jewes , whereby they testified their rejoycing in the Lord , Ier. 31. and with a pipe they came to the mount of the Lord , Es . 30. and Miriam Moses sister , and other women also with Timbrells , and dances expressed their joy in the Lord for their deliverance from the hands of the Egyptians , and for their safe passage through the red Sea , wherein the enemies were drowned . But of any such course used on the first , and last day of their yearely feasts , which were set apart for holy convocations , we find no example amongst them ; much lesse as approved , while they continued the Church , and people of God , least of all on the weekely Sabbath . As for love feasts on the Sabbath untill abuse crept in , they continued without exception in great sobriety , only to quicken one another , and provoke unto love , and gracious communication for the edification of their souls . I never heard of any schismatique how rashly zealous or Stoicall soever , that tooke upon him the authority of the civill magistrate : All for ought I know , concurre in this , that it belongs onely to the magistrate out of coercitive power to command , and compell , but to the Minister of what sect soever , only to persuade , and worke upon mens consciences : so that the members of this comparison are most indecently yoaked feigning men to be of what spirit soever it pleaseth to shape them , and to doe whatsoever they thinke good , though never so unreasonably , and without all example . Of the Jewes I have read , that they count it unlawfull to kill a Flea on the Sabbath ; and such things must be pinned upon the sleeve of opposites to grace their cause , for want of better arguments to strengthen it . Infine we have a buffe givē to debauched companions in words , when under the cleanly terme of Recreations on the Lords Day , the course here taken is to sacrifice unto them indeed , and in effect . FINIS . Doctor LAKE Bishop of BATH , and Wells , Theses de Sabbato . 1. GOD at first made us not only men , but also children of God. 2. Therefore wee had a double being , or were fitted for a double Societie 1. Civill . 2. Ecclesiasticall . 3. These states are inwrapped the one in the other ; For the Ecclesiasticall presuposeth the Civill , He that is a child of God is a man , and hee must be of the Civill that is of the Ecclesiasticall society . 4. And the Civill state must be seasoned with , and moderated by the Ecclesiasticall ; for a man in his Civill state must live as a child of God , and member of the Church . 5. Notwithstanding God would that each of these states should during this World , have successively their principall imployments . 6. And for these imployments hee appointed certaine times . 7. The proportion of time allowed , the principall imployment of the civill state was six dayes ; And that which was allowed the principall imployment of Ecclesiasticall state was one day . 8. What times himselfe tooke for to work in or rest after the Creation , the same did hee assigne to men , and made his patterne a perpetuall Law ? 9. So then of our time God reserved a seventh part for his service . 10. But in this apportioning as he reserved a seventh part of time ; so was that seventh the seventh day of the weeke . 11. Whereof the ground was his rest from labour . 12. For that he would have to be the day of mans rest , because he sanctified it . 13. And though , no meane both Jewes , and Christians doubt of the beginning of this observance by man , yet I thinke it began with Adam . 14. God had a Church and a service of his owne prescript from the beginning ; and why should we doubt whether hee cloathed then his service with due circumstances of Time. Place . 15. Did he sanctifie it for his owne use ? That were absurd to thinke the Word sanctifying doth refute it ; for whom then ? surely for man. 16. And the place Exod. 16. together with the Preface to the fourth Commandement [ remember ] weigh more with me then all the weake presumptions that are brought to the contrary . 17. I conclude then , that the fourth Commandement is not an introduction , but a declaratory Law. 18 But moreover I adde , that when it was delivered to the Jewes there was superadded , a distinguishing reference to that Church . 19. For it was prescribed as a signe of Gods sanctifying residence amongst them ; and a memoriall of their freedome from Egyptian bondage . 20. But these accessories derogate not from the first institution . 21. No more doth the forme of Liturgy which was occasioned by the fall , or their freedome . 22. These things shew rather to what speciall use they did apply the time , then touch the apportionment thereof . 23. The apportionment of time ( of which I take these Questions moved ) hath two remarkable things . 24. 1. That God reserveth a seventh part of time , 2. That hee designeth which of the seven days shall be his . 25. The reserving of the seventh part I hold to be by Gods Ordinance who is not variable in his choice , as everlasting as the World , because appointed before the fall . 26. And so should the hallowing of the seventh ayfm the Creation have beene as lasting , had it not beene for sin , for what could have altered it but a new Creation ? 27. But man having sinned , and so by sin abolished the first Creation de jure , though not de facto , God was pleased to make by Christan instauration of the World. 28. Hee ( as the Scripture speakes of Christs Redemption ) made a new Heaven , and a new Earth ; old things passed then away , and so all things were made new . 29 Yea every man in Christ is a new Creature . 30 As God then when he ended the first Creation , made a day of rest , and sanctified it . 31 So did Christ , when he ended his worke , make a day of rest and sanctified it . 32. Not altering the proportion of time which is eternall , but taking the first day of seven for his portion , because sin had made the seventh alterable , Therefore . 33. This first day succeeded the seventh , and by that was this memoriall abolished . 34. And although the Apostles were indulgent to the Jewes in keeping the seventh as well as the first , when they conversed with them ; untill the destruction of the Temple . 35 Yet would they not endure , that the Gentiles should be tied to the observation thereof . 36. This first day Christ sanctified not only by his resurrection , but also by sundry apparitions before his ascension , and after his ascension by sending thereon the Holy Ghost ; this is cleare in the Gospell and Actes . 37 The Apostles directed by Christs not onely example , but spirits also , observéd the same ; witnesse in the Acts S. Paul ; S. Iohn in the Revelation . 38 And from the Apostles the Catholike Church uniformly received it ; witnesse all Ecclesiasticall writers . 39 And the Church hath received it not to be Liberae observationis , as if men might at their pleasure , accept or refuse it . 40 But to be perpetually observed to the Worlds end ; for as God only hath power to apportion his time : so hath he power to set out the day that hee will take for his portion , for hee is Lord of the Sabbath . 41 And he doth it by the worke which hee doth on the day ; the worke I say doth difference a day from a day . 42 Whereas otherwise all dayes are equall , and the same in themselves ; as the sonne of Syrach teacheth . 43 Now then when God doth any remarkeable worke , then will hee be honoured with a commemoration day for that worke ; if the worke concerne the whole by the whole Church ; and by a part if it concerne a part . 44 And his will is understood often by his precept , but when we have not that , the practise doth guide the Church . 45 This is a catholick rule observeable in the institution of all sacred feasts both Divine and Humane . 46 The worke of the day is the ground of hallowing the day , whether it be weekly monethly or yearly , as particulars evince in Scripture and History . 47 No man can translate the worke , therefore can no man translate the day ; this is an undoubted rule in Theology . 48 And no man can in reason deny due respect unto the worke , therefore hee cannot deny the hallowing of the day ; a true rule in morality . 49 Now then seeing the Lords Day hath not altered the proportion of time , but onely changed the day , though not properly , yet by analogy ; though not with the accessories , yet according to the Originall Sabbath , It may well agree with the tenor of the fourth Commandement , and the observance thereof be commanded therein . According to these Theses which I hold true , untill any of them he confuted , I will point out what I mislike in the Questions or the Answers : not every particular , but some principall points . Figure the Section of the Answers in your booke , and you shall the better fit my Theses to them . Question 1. VVHat doe you mean when you pray after the fourth Commandement , Lord have mercy upon us , &c. The 49 Theses answereth , that we meane not the Jewish Sabbath , but that which analogically to the Originall Sabbath we observe , The Lords Day . Question 2. Sect. 1. The observation of the Sabbath some say is morall , and perpetuall . ] By Sabbath you must understand the Lords Day , otherwise none but Hereticks hold this opinion . Then I thinke the proportion of time is perpetuall Thesi 15 ; though if you looke to the assiguation of the day , it is not perpetuall ; sin hath altered it occasionally , and God Causally ; absque hoc it was intended that it should be perpetuall , Thesi 26. But whether is the observation of the Lords Day morall ? Certainly this is a morall rule ; to hallow the day wherein God doth some remarkable worke . Thes . 43. & 48. But Christ did rise for the restauration of the World this day , therefore the observance thereof morall . Were it an absolute assignation of time , the appointing of the Lords Day , it might be doubted : but take this circumstance as it cloatheth the worke , then I hold it cleare , that though time be but a circumstance , yet the observance of time so understood is Morall . But there is a mutability in the observance of such times as cloath Gods works , because the works themselves are subject to mutability , and so the seventh day was changed for the first , because the first Creation needed an instauration ; and he that caused the Instauration might make the alteration . Thesi 33. Question 1. Section 1. The Text is cleare Colos . 2. that the observation of the Sabbath was ceremoniall ] As a shadow ? meane you this of the originall Sabbath or the declaratory cloathed with the accessories . Thes . 18 , 19 , &c. It is certaine the originall could be no shaddow , for it is precedent to the fall . The declaration may ; true ; as considered with his accessories , but the author of the Questions ( I thinke ) mistaketh the text of S. Paul. For the words referre to the controversie betweene the Jewes and Gentiles , both believers ; but the beleeving Jew would have put upon the believing Gentile the ceremonies , which S. Paul indureth not , either here or in the Galat. As for the place to the Rom : that tempereth the presumption , of the Gentile , who out of the conceipt of Christian liberty forgot to beare with the weake Jew . All this is nothing to the Originall Sabbath , whereunto ( I say ▪ ) the Lords Day succeedeth , and is by analogy in the fourth Commandement , which hath no mixture of those accessories , for ought I can see in the words . Question 1. Section 2. It cannot be proved , that the Apostles commanded to sanctifie the Lords day in memory of Christs Resurrection . ] No can ? what author ancient is there that doth not hold it to have had his originall from the Apostles ? he should doe well to alleage them . It is something discrepant from the doctrine of our Church . ] You alleage the words of the Homily , but streighten the tense of them ; for the Christian People that chose the first day , were those that lived in the dayes of the Apostles , all of them and their posterity successively to us . Doth it therefore follow that wee may not keepe the seventh day in memory of the worlds Creation ? It doth ; for the Lords Day succeedeth in stead of that , ut Thes . 33. Therefore they cannot consist with the purpose of the alteration , which is to note a New Creation . Ib. Constantine commanded the sixt day should be kept in memory of Christs death ] Kept as a fasting day , not as a festivall day ; and so the Church keepeth it still . Ibid. Sabbato & postridie Sabbati conveniunt . ] So doth the Church now ; but Saturday is Parasceve to the Lords Day ; and least they should seeme to Judaize , they did and do begin the Eve after noon , to note it is but a preparation to Sunday . Ibid. Saint Austin termeth the Sabbath in the fourth Commandement , Sacramentum Umbratile . ] True , as the Jewes did observe it ; So himselfe there expoundeth himselfe . Question . 1. Section 4. The observance of the Sabbath day by Christ compared to Jewish sacrifice . ] This speaketh not of the assignation of dayes , but how strictly the day must be kept , and it is as true of the Lords Day . Section 5. Hebrewes 4. mention is made of three rests . ] Or one rest rather , which is Gods rest , and the participation thereof 2 wayes Typically . Spiritually . The Typicall is the entrance into Canaan , which carried with it a cessation from labours of the Jewish servitude , and Pilgrimage . From this Typicall many ( saith the Apostle ) were excluded through infidelity , and by fayth some did partake it . But there was another participation , a spirituall , which came by Jesus , whereunto Iosuah could not bring , which is a ceasing not from corporall , but spirituall toyles and sinnes immediatly : but mediately it will bring unto a spirituall blessed rest both of body and soule in Heaven . This spirituall immediate rest or participation of Gods rest is called Sabbatismus populi Dei. If this be ( as I conceave it is ) the meaning of the place ; what is this to dayes ? Ib. Section 6. Some will have a weekely Sabbath a shaddow in regard of the strictnesse of the Rest . ] I thinke the strictnesse was not it , at least not principally : but the Accession ; of which in the Theses . But you are out of your argument , for S. Paul speakes of shadow whereof the body is Christ , Now before the fall the Sabbath was a kinde of shadow of our eternall rest ; but not of that whereof Christ is the body . And to us the Lords day is a foretast of that eternall rest , and I hold this shadow to be as lasting as the World. Ib. New Moone Et caetera shadowes in their substance not their accessories , Ergo the Sabbath . A weake collection ; for other feasts were instituted after the fall under the Pedagogy of the Law , the Sabbath before ; therefore this might be made a shadow by accessorie , these not so . Ibid. Shall I demand of them , when this Sabbath began to be a shadow . ] When after the fall it received accessions , it became such a shadow , as Saint Paul speaketh of Col. 2. otherwise it was a kinde of shadow of eternall rest in the foundation , and the Lords Day continueth so now . Ib. The Apostle Hebrew 4 speaketh of the seventh as rested upon , not sanctified . ] Reade the mistake of this place before . Ib. Section 6. The Sabbath more ceremoniall then the other Commandements : you prove it out of S. Austin . ] And it is plaine hee speaketh of the Sabbath as the Jewes observed it , and had it given in charge with his accessories , but I still call you to the Originall Sabbath . Gen. 2. Res . Respons . ad quaestion . 1. Section 1. Our words and meaning must not agree in our Prayer , Lord have mercy upon us , &c. A strange answer ; I thinke they must and doe agree ; for by analogy is the Lords Day contained in the Commandement , and the Church directeth us so to understand . The apportionment of time is everlasting , only the translation of the day is by all that have any understanding to Catechize taught to be grounded upon a new Creation succeeding the old . The personall defects I cannot reply to , but leave them to be reformed . Though the imperfections of the ignorant should not be presented , when the question is made so difficult that the learned can hardly assoile it . As the author of the questions thinketh . Question 2. How shall the fourth Commandement bind us considering the forme of words to keep any day but only the seventh ? ] I suppose in my Theses I have given a probable answer . Seeing the apportionment of time is eternall , which I thinke cannot justly be denyed , I hold the translation of of the feast from the seventh to the first day is grounded upon Analogy . For seeing God was pleased that the day of the Creation should be commemorated ( as appeareth by the Letter of the Commandement ) and the first Creation being by sin dissolved jure , & restored againe by Christ upon the first day ; where we find the rest after the new Creation , there we must fix the feast ; And this is perswaded by the drift of the Law. Except we lay this for a ground ; God will have the day of Creation observed . Observed after the rule of the first Creation it cannot be , for then we doe not acknowledge the dissolution thereof , I meane still merito . In testimony of that , and Christs restitution , we keepe the day of the new Creation , and we are guided to it by the fourth Commandement . Question 3. How shall it appeare to be the Law of nature to sanctifie one day every weeke ? Surely here the Author of the questions makes a strange answer . For he looseth himselfe in his distinction of the Morall Law and the Law of nature which he seemeth not to understand well . He would have the Law of nature to prescribe circumstances to actions , and not the morall Law , whereas the morality stands in observing the circumstance of actions , as the Ethicks will teach , and this in the phrase medium rationis . Secondly , hee thinketh that all the Lawes morall are as he calleth them of nature , doe represent the Image of God , and are unalterable even by God himselfe . Not considering that there is a morality that concerneth man as he is Animal rationale , and reason moderateth the sensuall part , which commeth not within the compasse of the Image of God. And in many particulars is mutable , and dispensable in cases of necessity ; as it is held against the Law of Nature that brothers and sisters should marry , but God dispensed with it , but I should wade into a large argument if I should rippe up these two Errors . I rather note , that hee understandeth not the ground of a Festivall day , that maketh no other ground of it than Omnia siant ordine & decenter . The Lords Day had a higher ground , which I opened in the Theses , and that is Christs Resurrection , and thereby a new Instauration of the World. Which wee are bound to observe upon the grounds set downe in the Theses . And in a word ; Hee that doth not let Gods Word be the guide directing to sanctifie a Festivall day , I thinke hee squareth not his opinion according to truth , neither hath he any president from Gods Word . FINIS . Defensio Thesium de Sabbato . 13 I Take notice of Tertull , Iustin Martyr : ] true ; but they alter not my judgement : And why ? I finde in them onely a bare assertion , and that of a thing so remote from their times , that they could not know it otherwise then by relation . From the Scripture they had none ; happily they had it from some Jewes . Galatinus alleadgeth some . But I oppose Jewes to Jewes . Philo Iudaeus de opificio Mundi not onely is of a contrary opinion , but holdeth also that it was a feast common to all Nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And peradventure some such thing is meant by Hesiod his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And it is not unlikely that God made the observation of the day a memoriall of the Creation . But I will not enlarge that discourse . It shall suffice that Philo Iudaeus , and Aben Ezra also and others thinke otherwise , whose judgement our Orthodox Divines doe , if not all , yet for the most part follow . Read them upon the second of Genesis . 14 What the Patriarks did in point of religion , I thinke they did it by Divine direction . Yee know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did never please God ; wherefore the Mosaicall Lawes ( other then those that had reference to the Church as nationall , and delivered out of the Egyptian bondage ) are to be thought not introductory , but declaratory . Out of question those that concerned the substance of the service which stood in sacrifices , and I thinke concerning the circumstance of time , and place . The place ; for there where God appeared , there did they erect their altars : yea , and in the story of Rebecca it is plaine that shee went to a set place to consult the Lord. And why shall not the time come under the same condition ? 15 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must receive an answer from that which is added in confirmation of the 13 Thesis . It is but an ungrounded conjecture . 16 Where had Rhenanus that opinion ? his varying from those whom I answered on the 13 Thesis sheweth that hee was not of Iustin Martyr or Tertullian his opinion , and yet giveth no reason that may move to credit him , or countervaile what I have alleadged for my opinion . 18 Yes , there is more , if you compare Deut. c. 5. with Exodus c. 20. but I meant not onely that , but other passages which make the Sabbath a signe of Gods residence sanctifying the Jewes , &c. which I expressed in the next thesis . 19 Bedes conceipt may passe for an allegory built upon a witty accommodation of the literall sense which other fathers observed before him . But that cannot be the literall sense of the Commandement . You will not deny it , if you grant that the Sabbath was instituted before the fall , which I thinke more then probable , though the Broughtonists hasten the fall before the Sabbath . And I cannot without good reason yield that the patriarchs had no set time for divine service , I meane a weekely time . 31 True it is , that Christ did rest from suffering upon the seventh ; but the last enemy death was not apparently overthrowne untill the reunion of his soule , and body , till he rose againe for our justification , &c. Therefore did the apostles make that the consummation of redemption in Christs Person . 35 You cannot finde in all the 14. to the Romans that the Apostle is positive in the doctrine of dayes , he expresseth a mutuall indulgence untill men had attained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the liberty from Moses Law. Neither doth he beare out the Gentiles against the Jewes , but qualifie rather the destempered zeale of the Gentiles that were too hot against the Jewes ; Sensus dictorum sumendus est ex causis dicendorum , It is plaine that there was a questiō , whether the Christian gentile should be pressed to observe the ceremonies whereunto the christian Jewes were pertinaciously addicted ? but never was there ( for ought I read ) a question whether the Jewes should keepe the Lords day ? for I think they never refused it . Had there been such a quarrell , I would enlarge the sense of that Chapter , as you doe , to our question , but seeing there was not , I see not how it should be reasonably done . 36 I say not that the Apostles imprinted any holinesse upon the first day of the weeke ; It was Christs resurrection that honoured that day , which ( I say ) the Apostles were to respect , not arbitrarily , but necessarily . You may perceive the reason in my Theses . You cannot observe from the beginning of the world any other inducement to the institution of feasts , but Gods worke done on the day ; If it were not a continued worke , as the dwelling in Tabernacles . But you thinke the Apostles did not prescribe the observation of that day ; No ? you confesse they made choice of it , and were moved so to doe by the reason which I alleage , And were they not scattered over all the world ? & where they came did they not all give the same order for the sacred assemblies ? And shall we thinke that this could be done without an apostolicall prescript ? 37. & 43. I conjoyne them , because one answer will cleare both ; Let us then first agree , what it is for a thing to be Liberae observationis . The Questionist in his interpretation , which commonly is received , leaveth a possibility for an alteration by humane auctority , if any reason shall perswade a conveniency so to doe ; though so long as publike auctority commandeth it , he will have it dutifully observed . Whereupon will follow a Consectary or two . First , that this Law doth not immediately bind the conscience , because Merè humani Iuris positivi . Secondly , that Extra scandalum , a man may transgresse it . For example , a Tradesman may worke in his Chamber , if no body bee privy to it . If this be the Commentary upon Libera observatio ( and if it be well inquired into , you will finde that I doe not mistake the meaning ) then I professe I cannot like of such a Libera observatio . For I am perswaded that if all Christendome should meete , and have never so plausible a ground , they cannot alter the day de jure , though de facto they may ; but it is worse then p●evishnesse so to doe . And why ? they cannot alter the first ground , Christs rising upon that day . Secondly , they cannot alter the uniforme order that upon that undenyable ground was set down by the Apostles themselves , which were infallibly guided by the Holy Ghost . And out of these grounds I deduce , that the Law doth immediately bind their conscience . And that it is to be observed , even where it may be transgressed without any scandall . Christ and the Apostles were not absolutely bound to lay such a foundation of the Lords Day , and so it was Liberae institutionis ; but they having layd it , I deny that it is now Liberae Observationis ; so that under God I know no power that can alter it . The Fathers speake of the Jewish Sabbath , and Allegorize that as it was carnally used by the Jewes . But we shall wrong the Fathers , if we thinke they held that there was no Morality in the Letter of the Commandement . For though there were a mystery figured in it , yet they doe not deny that there was a morall proportioning of time for Divine Service prescribed therein , which is the seventh part of the weeke . It is one thing to say that all our life time we must be religious in our conversation , and keepe a spirituall Sabbath ; anotherthing to affirme that we must not have a solemne weekely day , wherein to intend onely Divine worship . This last point the Fathers doe not say , the former they doe , and to argue from their Omission , is to extend their words beyond their meaning ; at least , their meaning is not adaequate to the sense of the Commandement . No nor to their practise ; For they did constantly observe a seventh part of the weeke , which I say is the first principle contained in the fourth Commandement . Though I deny not but there is moreover a limitation to the seventh day from the Creation exprest , which Christ and his Apostles altered ; but this alteration cannot overthrow the first principle ; they may both well goe together . To the particular allegations out of the Fathers I will answer no more then , that what they say is true , but doth not contradict what I hold . For the mysticall sense doth not overthrow the literall of the Commandement . And they understand the seventh day precisely from the Creation , which we confesse altered , and speake not of the divine Ordinance , for the apportioning of time , but the carnall observation of the Jewes . And your answer to the first Question grounded on the Fathers words may passe for good ; but there is more in the Commandement then so . Your Answer to the second I cannot so well approve , because it is Exclusive . As for your third answer , That the fourth Commandement is not the Law of nature , but a positive law ; take the Law of Nature for Morall Reason , then I think there is more then meere positivenesse in it . For morall reason teacheth to honour the day whereon the work is done ; and that morall reason which gave this in charge was Apostolicall , and so of a commanding power in both . And then you see that it is neither meerely positive , nor meerely naturall , but mixt , and so binding accordingly , ut supra ad Thesin . 37. & 43. You adde two Questions . 1 Whether seeing the Lords day succeeds the Jewish Sabbath , wee are to keepe it in the same manner , and with the same strictnesse ? First I hold in my Theses , that our Lords day doth properly succeed the Sabbath instituted at the Creation . Whereupon I separate all the Accessories from Moses Law. Secondly , The Jewes did misconsture the stricknesse of their Sabbath , as appeareth by the many corrections of our Saviour in the Gospell , and his Generall Rule : The Sabbath was made for man , not man for the Sabbath . Thirdly , They held that they might not so much as kindle a fire , or dresse Meat upon that day , grounding their conceipt upon the Texts that are Ex. 35. & cap. 16. But both Texts seeme to be wrested ; for that Exod. 35. about kindling a fire , must be limited by the verse going before , and is not to be understood of any other kindling of fire , then for following of their Trades or Servile workes , as they are called . And so Munster , Vatable , and others upon that place censure their mistake . And that it is a mistake against the meaning of the Commandment , I gather from hence : For the Jewes that will not put their owne hands to kindle a fire , will hire Christians to doe it for them ; as if the Commandment did not reach Servants and strangers within their gates ; and they offend as much in doing it by others , as if they did it by themselves . But so doe they use to abuse the Scripture , and confute their Glosses by their owne practice . As for the 16. Chapter of Exod. which seemeth to forbid the dressing of Meat , I hold that mistaken also . Read the Chapter and mark whether you can finde that upon the sixth day they were to dresse any more then served for that day , and to lay up the rest undressed untill the Sabbath ; at what time ( I hope ) they were to dresse it before they did eat it . And indeed only the providing of Manna is there forbidden , and a promise ( whereof they had experience ) that it would not putrifie upon the Sabbath , though they kept it till then , whereas upon other dayes it would . And in this sense doe I understand the severe punishment of him that gathered sticks upon the seventh day , it was because he then made his provision , and did it , it should seeme , with an high hand . Numb . cap. 15. As for recreations I can say nothing , but that seeing the Lords day is to be the exercise of that life which is spirituall , and as a foretast of that which is eternall , it were to be wisht that wee did intend those things as farre as our frailty will reach . But Vivitur non cum perfect is hominibus , and wee must be content to have men as good as we may , when it is not to be hoped they will be as good as they should . Yet we must take heed that we doe not solemnize our feast vainly as either the Iewes or Gentiles did . Against whom Nazianzene is very tart , & Tertul. in his Apolog. In the Civill Law we finde a dispensation for Husbandmen in case of necessity , contrary to the Jewish policy , Exod. 34. Which is followed by our Law. Edward . the 6. Wee may in apparrell and diet , be more liberall and costly on feasts then on other dayes . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Corporall feasts joyned to the Eucharist , wherein the rich did feed the poore . Which afterward for inconvenience was removed out of the Church . I meane the Corporall feast ( although in Saint Austins confessions you shall find , that in Saint Ambrose days there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the Toombs of Martyrs which Saint Ambrose tooke away . But though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were taken out of the Church , yet upon those dayes the rich relieved their poore Brethren . Which they little thinke of , that for feare of breaking the Sabbath have taken away Hospitality . Some men are over-nice in this point , more nice then Christ himselfe , Luc. 14. who on the Sabbath went to a feast , and that was to a wedding feast . And why not ? seeing the Sabbath is Symbolum Aeternae , not only quietis , but Laetitiae ; therefore resembled to a feast without the toyle of Acquisition . So that the Sabbath is not violated by feasts , if wee exceed not Necessitatem Personae , though Natura wee doe . Now Necessitas Personae requireth that more be imployed in providing feasts ; as a Kings diet then a Subjects , a Noble then a Common mans , a Colledge then a single Person : But we must take care Ne quid nimis in victu , joy &c. Alogia which S. Austin reproves Epist. 86. ad Casulanum must not be used . And we must keepe the Apostles rule ; Whether wee eat or drinke , we must doe all to the glory of God. And it were to bee wished , that the old practice , whereof there is a Patterne in the Kings house , & some Cathedrall Churches , were every where in use . That at six a Clock in the Morning Prayers , were every where appointed for Servants and such as were to prepare dinner , to goe then to Church , at whose returne the Masters might goe with the rest of their familie . As for other recreations , if they be not opposite or prejudiciall to Piety , they may well stand with the solemnizing of the Sabbath and other feasts . Too much Austerity doth rather hurt then good ; especially in those dayes , wherein Indulgence , where of we have Patternes in Gods Synchoreticall Lawes , is extorted from those that are in Authoritie , by the generall corruption of the time . Wherefore I would distinguish in such cases betweene the Precept and permission . The Precept sheweth whereunto men should tend and be exhorted ; and it were to be wished they would follow , and keepe the Lords Day , as they are directed by the Canon and Injunction . The Permission sheweth what must be tollerated for the hardnesse of mens hearts . Vacation from bodily labour is required both Perse ; for it is a figure of our freedome from those Animall toyles in the Church Triumphant , and also Propter aliud , that we may the better intend our spirituall life . To conclude all , seeing all agree that it must be observed , and differ onely upon what ground and how farre ; seeing to fetch the authority from God , and to keepe it with all reasonable strictnesse maketh most for Piety , in a doubtfull case , I incline thither , though I condemne not them that are otherwise minded , wishing that sobriety of judgement to all in such disputes , which Saint Paul commendeth Rom. c. 14. FINIS . An Errata . IN the preface p. 8. li. 22. 23. it is so far to be accompted morall , In the treatise , p. 3. l. 20. report , read repent . p. 7. l. 28. to seale , reade to steale , p. 36. l. 35. a new Father , r. a new master , p. 37. l. 31. Mockel . p. 38. l. 6. blot out and p. 39. l. 32. wee , r. who r. 41 l. 8. would read could , p. 48. l. 2. ●●loponus , p. 50. l. 39. rather then p. 53. l. 31. unto . p. 56. l. 3. from sins , read for sins , p. 59 l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 33. purse , read purpose . p. 110. l. 10. 6toh read both p. 110. l. 16. and by sending the holy Ghost , p. 122. l. 2. read Rom : 1. 4 p. 122. l. the last , now read was , p. 129. l. 4. read because on that day , p. 133. l. 9. Qua , read quae , page 137. l. 5. his read is , p. 144. l. 23. some without , read shins with our p. 151. l 26. yet read yea p. 152. l. 6. walaeus , that , read walaeus say that p. 152. l. 27. & made read & the seventh made , line last , that on that day read , that one day . p. 158. l. 11. is to be proved , read is , to prove only . p. 162. l. 18. read Banbury , p. 165. l. 7. Rogers upon . read Rogers . Vpon , l. 26. is contrary read it contrary p. 167. l. the last , dele which the Jewes keepe , read as the letter soundeth , p. 168 29. against , read againe , p. 170. l. 16. be , read to be , l. 171. l. 115. dele now being , read to be , p. 180. l. 6. though he read though I. p. 180. l. 27. that , read and that , p. 187. l. 12. peratur read● operatur , p. 195. l. 5. uno read imo , p. 196. l. 32. well , rea● 〈◊〉 p. 198. l. 6. observed the , read observed it in the p. 20. 27. saith that no more , read saith no more , p. 205. l. 20. as read was p. 207. l. 24. he doth say , read he doth not say , p. 222. l. ●● . Gerardus , p. 230. li. I. read supposition l. 6. that God , dele that , & read God p. 233. l. 14. of Ephesus , read of Troas p. 240. l. 4. I can , read I call . Thes . de Sabbat . Thes . 26. the seventh day from 27. Christ an . 37. Spirit . Notes, typically marginal, from the original text Notes for div A64001-e270 Pa. 78. Pa. 70. Notes for div A64001-e1520 Exod. 19. 10. 11. 17. 18. Exod. 20. 18. Deut. 4. 32. 33. 36. Deut. 33. 2 , 3 , 4 , 5. Gen. 2. 3. Eth. 1. c. 3. a Hos . 11. 9. Prov. 8. 31. Gen. 28. 16 , 17. Deut. 33. 3. Es . 66. 23. a De civit . Dei. lib. 22. c. 30. b Quaest . supra Exo. quaest . 173. 1 Cor. 15. 24. 28. Part. 2. lib. 1. cap. 2. 2 Iohn . 8. Notes for div A64001-e3140 Preface . Sect. 1. Gal. 4. 10 , 11. See August . de Haeres . & Epiph. Sermon . de tem . serm . 154. “ Theodoret. “ and by inquiry I find it true * people . 2 ▪ Pet. 3. " Math. 12. 10. 12. Mar 3. 4. Luk. 6. 9. Exod. 35 3. Luke 33. 23. ●ast . Luk , 23. 56. Gen. 2. 2 , 3. Eccles . Hist . lib. 1. cap. 4. Lib. 4. cap. 30. Fid. Orthod . lib. 4. cap. 24. Dissert . de 4. praecep . p. 44. August . epist . 86. ad Casulanum . Matth. 11. 27. Iren. l. 4. cap. 31. Preface . Anno 1201. Pag. 309 , 310. Fol. 448. pag. 2. Act. & Mon. fol. 114. col . 2. & fol. 715. col . 1. & 2. Preface . Instit . lib. 2. sect . 33. Ibid. sect . 34. Instit . lib. 2. c. 8. sect . 34. Calvin . in 1. ad Corin. cap. 16. Lib. 2. c. 8. sect . 34. In 1. ad . Cor. ca. 16. Cyrill . in Ioan. li. 12. This is to bee understood of one day in seven indefinitly considered . For as for the rest of the seventh precisely that is acknowledged to have beene mysterious . Sect. 32. Comment in 1. ep . ad cor . cap. 16. Preface . Inistitut . part . 2. l. 1. cap. 2. Wallae , dissert . de Sabbato . In Apoc. 1. 10. * They meane the third , but indeed it is the fourth . Ier. 9. 24. Sum Pt. 1. q. ●2 . art . 6. in . corpor . Iob. 8. 44. Tom 6. in Gen. c. 2. v. 3. * 1. Cor. 2. 14. Hist . lib. 1. 4. 5. 6. 2 * In Apoc. 1. 10 ▪ ●nvestig . ● ab . cap. 5. sect . 4. Sect. 5. Explicat . de calog P. ●4 . 86. Resp . 1. Respon . 1. Resp . Respon . Rivet . 1. Respon . Rivet . 2. Resp . 1. 3. Institut . par . 2. l. 1. f. c. 2. Respon . Rivet explicat . dec . p. ●86 . col . 2. Preface . Athan. on that of Mat. 11. 27. All things are given to me of my Father . In his speech in the Starre Chamber , against Traske . These Theses of his were written as it seemes in opposition to Broade . Baron . tom . 1. pag. 517. Baron . tom . 1. pag. 148. Azorius institut . part . 2. l. 1. c. 2. Rom. 1. 4. Rom. 1. 4. Acts 24. Biblioth . lib. 7. p. 603. Col. ● . Psalm . 118. 24. Pref. De reg . Chr. lib. 1. cap. 11. Const . Apost . l. 7. c. 37. Perkins . Rivet . Answ . Repl. Perkins . Rivets Ans . Reply . Perk. Rivet . Answ . Reply . Perk. Rivet . Answ . Reply . Perkins . Dan. 7. 25. Rivet . Answ . Reply . Pref. 1 Tim. 3. 4. Pref. Paren . l. 1. c. ult . Neb. 5. 18. Patterne of Catech. p. 244 , 245. on the Con. Esay 58. 13. Notes for div A64001-e31220 In Psalm . 29. Sect. 1. Ezr. 6. 10. Zan. in 4. praecep . p. 599. Ibi. l. p. 595. Con. 1. Conclus . Ad 1. & 2. 22. q. 44. art . 1. Harm . in 4. lib. Mosis in praecep . 4. Bannes 22. 4. 44 art . 1. August . de . Tem. Ser. 251. 22. q. 44. art . 1. Rom. 1. 4. Nehem. 5. 17. 18. Girded at by Mr. Rogers . Pro. 3. 17. 1 Cor. 2. 14. Ier. 6. 10. Luc. 8. 14. Tit. 3. 3. Iob. 36. 11. Es . 47. 8. Psal . 1. 2. Psal . 40. 1 : Psal . 18. 2. Eccles . 2. 8. Ps . 37. 4. Job 34. 9. Psal . 36. 8. Psal . 16. 11. Amos 6. 13. Prov. 21. 17. Notes for div A64001-e39550 Gen. 2. Notes for div A64001-e42100 Thes . 1. In Decalog . 2. Geu . 25. Thes . 49. 
A59693	----	Theses Sabbaticæ, or, The doctrine of the Sabbath wherein the Sabbaths I. Morality, II. Change, III. Beginning. IV. Sanctification, are clearly discussed, which were first handled more largely in sundry sermons in Cambridge in New-England in opening of the Fourth COmmandment : in unfolding whereof many scriptures are cleared, divers cases of conscience resolved, and the morall law as a rule of life to a believer, occasionally and distinctly handled / by Thomas Shepard ... Shepard, Thomas, 1605-1649. 1650 Approx. 773 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A59693 Wing S3145 ESTC R31814 12259168 ocm 12259168 57760 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. 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Sabbath. 2003-02 TCP Assigned for keying and markup 2003-04 SPi Global Keyed and coded from ProQuest page images 2003-05 John Latta Sampled and proofread 2003-05 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THESES SABBATICAE . OR , THE DOCTRINE OF THE Sabbath : WHEREIN The Sabbaths I. Morality . II. Change. III. Beginning . IV. Sanctification . are clearly discussed . Which were first handled more largely in sundry SERMONS in Cambridg in New-England in opening of the fourth COMMANDMENT . In unfolding whereof many Scriptures are cleared , divers Cases of Conscience resolved , and the Morall Law as a rule of life to a Believer , occasionally and distinctly handled . By THOMAS SHEPARD , Pastor of the Church of Christ at Cambridge in New England . What evill thing is this that ye do , and prophane the Sabbath day ? did not your fathers thus , and did not our God bring all this evil upon us , and upon this City ? yet ye bring more wrath upon Israel by prophaning the Sabbath . Nehem. 13 17 , 18. If ye hallow the Sabbath to do no work therein , then shall there enter into the gates of this City Kings and Princes . Jer. 17.24.25 . London , Printed by T. R. and E. M. for Iohn Rothwell . Sun and Fountain in Pauls Church-yard . 1650. THE Preface OF THE AUTHOR To the READER . THat a seventh part of time hath been religiously and universally observed both under the Law and under the Gospel , is without all controversie ; the great doubt and difficulty which now remaines concerning this Time , is the Morality of it , whether it was thus universally observed in the Christian Churches by unwritten Tradition , or by Divine Commission ; Whether from the Churches Custome or Christs Command . Whether as a Moral Duty , or as a Humane Law ; for although some would make ●he observation of such a portion of time the soure fruit of the Ebionites superstitious Doctrines , yet all the Ancient and best Writers in the purest times do give such honour to it , that whoever doubts of it must either be utterly ignorant , or wilfully blinded in the knowledge of the Histories and Doctrines of those times ; and must desire a Candle to shew him the Sunne at noone day : Clemens onely seemes to cast some staine upon it by making all dayes equall , and every day a Sabbath ; but upon narrow search , his meaning may appeare , not to deny the observation of the day , but onely to blame the froth and vanity of sundry Christians , who , if they externally observed the day , they cared not how they lived every day after : nor is it to be wondred at , if Origen turne this day sometime into an Allegory and a continuall spirituall Rest-day , who miserably transformes ( many times ) the plainest Scriptures into such shapes , and turnes their substance into such shadowes , and beating out the best of the Kernels , feeds his guests with such chaffe and husks ; and although many other Festivals were observed by those times , which may make the Sabbath suspected to be borne out of the same womb of humane custome with the rest , yet we shall finde the seventh dayes Rest to have another Crowne of glory set upon the had of it by the holy mēn of God in those times then upon those which superstition so soone hatcht and brought forth , so that they that reade the Histories of those times in observing two Sabbaths in some places , Easter , Whitsunday , yea divers Ethnick and Heathenish dayes , will need no other comment on those texts of Paul , wherein he condemnes the observation of Dayes ; which beginning to flie abroad in the day light of the Apostles , might well out-face the succeeding ages , and multiply with more authority in darker times ; yet so , as that the seventh dayes rest ( call it what you will ) still kept its place and ancient glory , as in the sequell shall appear . When therefore the good will of him who dwelt in the burning bush of the afflicted Primitive Churches , gave Princes and Emperours to be their nursing fathers ; pious Constantine among other Christian Edicts , injoynes the observation of the Lords Day : wherein ( if he was bound by his place to be a nourishing father ) he went not beyond his Commission , in swadling and cherishing this truth and appointment of Christ , and not suffering it to dye and perish through the wickednesse of men ; the power of Princes extending to see Christs Lawes observed , though not to impose any humane inventions and Church constitutions of their own . It s true indeed that this Princely Edict was mixed with some imperfection and corruption , it following too short in some things , and extending too far in others ; but there is no just cause for any to stumble much at this , that knowes the sick head and heart by the weak and feeble pulse and crasie temper of those clouted , though otherwise triumphing times . The Successours of this man-child ( borne out of the long and weary throwes of the poore travelling Church ) were inlarged generally in their care and conscience to preserve the religious honour due to this day , untill the time of Charles the Great , who in the latter end of his reign observing how greatly the Sabbath was profaned ( especially by the continuance and leaudnesse of Church-men ) did therefore call five Nationall Councels ( which I need not here mention ) in all which the Sabbath is advanced to as strict observation to the full , as hath been of late yeers condemned by some in the Sabbatarian Reformers : that it is a wonder how any man should cast off all shame , and so far forget himselfe , as to make the Sabbath a device of Fulco , or Peter Bruis , Eustachius , or the Book at Golgotha , and put the Visor of Novelty upon the aged face of it , as if it were scarce known to any of the Martyrs in Queen Maries time , but receiving strength and growth from Master Perkins , was first hatcht and received life from under the wings of a few late Disciplinarian Zelots . And it cannot be denied but that the Sabbath ( like many other precious appointments and truths of God ) did shake off her dust , and put on her comely and beautifull garments , and hath been much honoured and magnified since the times of the Reformation ; the doctrine and darknesse of Popery ( like that of the Pharisees ) not only obscuring the Doctrine of Faith , but also of the Law and obedience of Faith , and so hath obscured this of the Sabbath ; only herein they did excell their forefathers the Scribes and Pharisees , for these added their own superstitious resting from things needfull and lawfull to their meerly externall observation of the day ; but they ( unto their eternall observation of the name of the Day ) added their abominable prophanations to it , in May-games and May-poles , in sports and pastimes , in dancing and revellings , and so laid it level , and made it equall ( in a manner ) to the rest of their Holy dayes ; that as they came to shuffle out the second Commandment almost out of the Decalogue , so in time they came to be blinded with that horrour of darknesse , as to translate the words of the Commandment into some of their Catechismes , Remember to keep the Holy Festivals , and therefore those Worthies of the Reformation who have contended for all that honour which is due to this day , are unjustly aspersed for pleading for a jewish and superstitious strictnesse , when the cause they handle is no other in truth , then to vindicate the Sabbath both in the Doctrine and observation of it from Papists prophanesse ; and therefore all the world may see that under pretence of opposing in others a kinde of Iudaizing upon this day , the adversaries of it do nothing else but maintain a grosse point of practicall Popery , who are by Law most ignorant and grosse prophaners of this day , and therefore when many of Christs servants are branded and condemned for placing so much of Religion in the observation of this day , and yet Bishop White and some others of them shall acknowledge as much as they plead for , if other ▪ Festivals be taken in with it ordained by the Church , ( as that they are the Nursery of Religion and all vertue , a meanes of planting Faith and saving knowledge , of heavenly and temporall blessings , and the prophanation of them hatefull to God and all good men that feare God ▪ and to be punished in those which shall offend ) they do hereby plainly hold forth ▪ what market they drive to , and what spirit acts them in setting up mans posts by Gods Pillars , and in giving equall honour to other Festivals and Holy dayes , which those whom they oppose do maintaine as due to the Sabbath alone , upon better grounds . The Day star from on high visiting the first Reformers in Germany enabled them to see many things , and so to scatter much , yea most of the Popish and horrible darknesse which generally overspread the face of all Europe at that day ; but diverse of them did not ( as well they might not ) see all things with the like clearnesse , whereof this of the Sabbath hath seemed to be one : their chiefe difficulty lay here ; they saw a Morall command for a seventh day , and yet withall a Change of that first seventh day , and hence thought that something in it was Morall in respect of the Command , and yet something Ceremoniall because of the Change : and therefore they issued their thoughts here , that 〈◊〉 was partly Morall and partly Ceremoniall , and hence their observation of the day hath been ( answerable to their judgments ) more lax and loose ; whose arguments to prove the day partly Ceremonial , have ( upon narrow examination ) made it wholly Ceremoniall ; it being the usuall unhappinesse of such arguments as are produced in defence of a lesser Errour , to grow big with some man-child in them , which in time growes up ; and so serve onely to maintaine a farre greater ; and hence by that part of the controversie they have laid foundations of much loosnesse upon that day among themselves , and have unawares laid the corner stones of some grosse points of Familisme , and strengthned hereby the hands of Arminians , Malignants and Prelates , as to prophane the Sabbath , so to make use of their Principles for the introduction of all humane inventions under the name and shadow of the Church ; which if it hath power to authorize and establish such a day of worship : let any man living then name what invention he can , but that it may much more easily be ushered in upon the same ground : and therefore though posterity hath cause for ever to admire Gods goodnesse for that abundance of light and life poured out by those vessels of glory in the first beginnings of Reformation , yet in this narrow of the Sabbath it is no wonder if they stept a littele beside the truth ; and it is to be charitably hoped and beleeved , that had they then foreseen what ill use some in after ages would make of their Principles , they would have been no otherwise minded then some of their followers and friends especially in the Churches of Scotland and England , who might well see alittle farther ( as they use to speake ) when they stood upon such tall mens shoulders . It s easie to demonstrate by Scripture and argument as well as by experience , that Religion is just as the Sabbath is , and decays and growes as the Sabbath is esteemed : the immediate honour and worship of God which is brought forth and swadled in the three first Commandments , is nurst up and suckled in the bosome of the Sabbath : if Popery will have grosse ignorance & blind devotion continued among its miserable captives , let it then be made ( like the other Festivals ) a merry and a sporting Sabbath ; if any State would reduce the people under it to the Romish Faith and blinde obedience againe , let them erect ( for lawfull pastimes and sports ) a dancing Sabbath ; if the God of this world would have all Professours enjoy a totall immunity from the Law of God , and all manner of Licentiousnesse allowed them without check of Conscience , let him then make an every-day Sabbath : if there hath been more of the power of godlinesse appearing in that small inclosure of the British Nation then in those vast continents elsewhere , where Reformation and more exact Church-Discipline have taken place , it cannot well be imputed to any outward meanes more , then their excelling care and conscience of honouring the Sabbath and although Master Rogers in his Preface to the 39. Articles injuriously and wretchedly makes the strict observation of the Sabbath the last refuge of lies by which stratagem the godly Ministers in former times being drivē out of al their other strong holds , did hope in time to drive out the Prelacy and bring in againe their Discipline ; yet thus much may be gathered from the mouth of such an accuser that the worship and government of the Kingdome and Church of Christ Iesus is accordingly set forward as the Sabbath is honoured ; Prelacy , Popery , Prophanesse must down and shall down in time , if the Sabbath be exactly kept . But why the Lord Christ should keep his servants in England and Scotland to cleare up and vindicate this point of the Sabbath , and welcome it with more Love then some precious ones in forraigne Churches , no man can imagine any other cause then Gods own Free Grace and tender Love , whose wind blowes where and when it will ; Deus nobis haec otia fecit , and the times are coming wherein Gods work will better declare the reason of this and some other discoveries by the British Nation , which modesty and humility would forbid all sober minds to make mention of now . That a seventh dayes rest hath ( therefore ) beene of universall observation is without controversie ; the Morality of it ( as hath been said ) is now the controversie ; in the Primitive times when the Question was propounded Servasti Dominicum ? hast thou kept the Lords Day ? their answer was generally this , Christianus sum , intermittere non possum ; i. I am a Christian , I cannot neglect it : the observation of this day was the badge of their Christianity . This was their practise ; but what their judgment was about the Morality of it is not safe to enquire from the tractates of some of our late Writers in this controversie ; for it is no wonder if they that thrust the Sabbath out of Paradise , and banish it out of the world untill Moses time , and then make it a meere ceremony all his time till Christs Ascension , if since that time they bring it a peg lower , and make it to be a humane Constitution of the Church , rather then any Divine Institution of Christ Iesus ; and herein , those that oppose the Morality of it by dint of argument , and out of candor and conscience propose their grounds on which they remaine unsatisfied , I do from my heart both highly and heartily honour , and especially the labours of Master Primrose and Master Ironside , many of whose Arguments and Answers to what is usually said in defence of the Morality of the day , who ever ponders them , shall finde them heavie ; the foundations and sinewes of whose discourses I have therefore had a speciall eye to in the ensuing Theses , with a most free submission of what is here returned in answer thereto , to the censure of better minds and riper thoughts , being verily perswaded that whoever finds no Knots or Difficulties to humble his spirit herein , either knows not himselfe , or not the Controversie : but as for those whose chiefe arguments are reproaches and revilings of embittered and corrupt hearts , rather then solid reasons of modest minds ; I wholly decline the pursuit of such creatures whose weapons is their swell , and not any strength , and do leave them to his tribunall who judgeth righteously , for blearing the eyes of the world , and endeavouring to exasperate Princes , and make wise men beleeve that this Doctrine of the Sabbath is but a late Novelty , a Doctrine tending to a high degree of Schisme , a phanatick Iudaizing , like his at Tewksbury Sabbata sancta colo . i. e. a peece of Disciplinary Policy to advance Presbytery , a superstitious seething over of the hot or whining simplicity of an over-rigid , crabbed , precise , crack-brain'd Puritanicall party : the righteous God hath his little dayes of judgment in this life to clear up and vindicate the righteous cause of his innocent servants against all gainsayers , and who sees not ( but those that will be blinde ) that the Lord hath begun to do something this way by these late broyles ? the controversie God hath with a Land , is many times in defence of the controversies of his faithfull Witnesses , the sword maintaines argument , and makes way for that which the Word could not ; those plants which ( not many yeers since ) most men would not beleeve not to be of Gods planting ) hath the Lord puld up : the three innocent Fire-brands so fast tyed to some Foxes tayles , are now prety well quencht , and the tayles almost cut off ; this cause of the Sabbath also the Lord Iesus is now handling ; God hath cast down the Crownes of Princes , stained the Robes of Nobles with dirt and blood ; broken the Croziers , and torne the Miters in peeces for the controversie of his Sabbath , Jer. 17.27 . he hath already made way for his Discipline also ( which they feared the precise Sabbath would introduce again ) by such a way as hath made all hearts to ake , just according to the words never to be forgotten , of Mr. Udal in his Preface to the Demonstration of Discipline . The Councel of Matiscon imputed the irruption of the Goths into the Empire , to the prophanation of the Sabbath . Germany may now see , ( or else one day they shall see ) that one great cause of their troubles is , that the Sabbath wanted its Rest , in the dayes of their quietnesse . England was at rest , till they troubled Gods Sabbath . The Lord Iesus must reign ; the Government of his House , the Laws of his Kingdom , the Solemn days of his worship must be established ; the cause of his suffering and afflicted servants ( not of our late religious scorners at Ordinances , Lawes and Sabbaths ) who are now at rest from their labours , but in former times wept , and prayed and petitioned , and preacht and writ , and suffered , and dyed for these things , and are now crying under the Altar , must and shall certainly be cleared before men and Angels : Heaven and earth shall passe away , before one tittle of the Law ( much lesse a whole Sabbath ) shall perish . But while I am thus musing , me thinks no measure of tears are sufficient to lament the present state of times , that when the Lord Iesus was come forth to vindicate the cause and controversie of Sion , there should rise up other Instruments of spiritual wickednesses in high places , to blot out the name and sweet remembrance of this Day from off the face of the earth ; the enemies of the Sabbath are now not so much malignant time-servers , and aspiring brambles whom preferment principally byassed to knock at the Sabbath ; but those who have eaten bread with Christ , ( a generation of professing people ) do lift up their heel against his Sabbath : so that what could not formerly be done against it by Angels of darknes the old Serpent takes another course to effect it by seeming Angels of light ; who by a new device are raised up to build the sepulchres of those who persecuted the Prophets in former times , & to justifie all the books of sports , & the reading of them yea all the former & present profanations , yea scoffs & scorns against the Sabbath day . For as in former times they have Ceremonialized it out of the Decalogue , yet by humane constitutiō have retained it in the Church ; so these of later times have spritualized it out of the Decalogue , ye out of of all the Churches in the world . For by making the Christian Sabbath to be only a spirituall Sabbath in the bosome of God out of Heb. 4. they hereby abolish a seventh dayes Sabbath , and make every day equally a Sabbath to a Christian man. This I hope will be the last , but it is the most specious and fairest colour and banner that ever was erected to fight under against the Christian Sabbath ; and is most fit to deceive not only some sudden men of loose and wanton wits , but especially men of spirituall , but too shallow minds . In times of Light ( as these are reputed to be ) Satan comes not abroad usually to deceive with fleshly and grosse forgeries , and his cloven foot , ( for every one almost would then discerne his haltings ) but with more mystical , yet strong delusions , and invisible chaines of darknesse , whereby he bindes his captives the faster to the judgment of the great day . And therefore the watchword given in the bright and shining times of the Apostle , was , to Try the Spirits ; and , Believe not every Spirit ; And take heed of Spirits , who indeed were only fleshly and corrupt men , yet called Spirits , because they pretended to have much of the Spirit , and their doctrines seemed only to advance the Spirit ; the fittest and fairest cobwebs to deceive and intangle the world in those discerning times , that possible could be spun out of the poysonfull bowels of corrupt and ambitious wit. The times are now come , wherein by the refined mysticall divinity of the old Monks , not only the Sabbath , but also all the Ordinances of Christ in the New-Testament are allegorized and spirituallized out of the world : And therefore 't is no marvel when they abolish the outward Sabbath because of a spirituall Sabbath in Christ , if ( through Gods righteous judgment blinding their hearts ) they be also left to reject the outward Word , because of an inward wo●d to teach them ; and outward Baptisme and Lords Supper , because of an inward Baptisme by the Holy Ghost and spirituall Bread from Heaven the Lord Christ Iesus ; and all outward Ordinances , Ministries , Churches , because of an inward Kingdome and Temple : and the Argument will hold strongly , that if because they have an inward Sabbath of Rest in the bosome of Christ ( which I deny not ) that they may therefore cast away all externall Sabbaths , they may then very well reject all outward Baptisme , Lords Supper , all Churches , all Ordinances , because herein there is also the inward Baptisme , spirituall feeding upon Christ and inward Kingdome and Temple of God. But thus they wickedly separate and sever what God hath joyned and may well stand together , through the madnesse of which hellish practise I have long observed almost all the late and most pernicious errours of these times arise ; and those men who have formerly wept for Gods precious Sabbaths and Ordinances , and have prayed for them , and pleaded for them , and have offered their lives in sacrifice for them , and fought for them , yea , that have felt perhaps the comfort , sweetnesse , and blessing of Gods Sabbaths , yea the redeeming and saving-power of Gods Ordinances to their owne soules ; yet through pretences of more spirituall enjoyments above , and beyond , and without all these , they can part with these their old friends without weeping , and reject them as polluted rags , and fleshly formes , and dark vailes and curtaines which must be drawne aside , that so they may not hinder the true Light from shining in them . This therfore is the reason why the love of man● at this day is grown cold toward the external Sabbath ; because the internall and spirituall Sabbath is now all in all : And therefore many men walk either with bold consciences , and will observe no Sabbath ; or else with loose consciences , thinking it lawfull to observe it ( if men will injoyn it ) but no● thinking that they are tyed and bound therunto from any precept of God. That place of Hebrews 4. which they so much stick to ▪ wants not light to demonstrate that the Sabbatisme there may well agree not onely with the internall , but the outward Christian Sabbath : but some of the ensuing Theses will serve to cleare up these things . This onely I feare ; that because of these indignites done thus to Gods Sabbaths even by the under-workings of some of Gods owne people , that the time hastens , wherein if no man should speake , yet the right hand of the sore displeasure of a provoked God by plagues and confusion upon the glory of all flesh , will plead for his own Name , and for that in speciall which is engraven upon the forehead of his holy Sabbaths . Jerusalem remembred with regret of heart , in the dayes of her affliction and misery , all her pleasant things , and especially this of the Sabbath , Lam. 1.7 . If the dayes of our rest and quietnesse cannot make us to relish the good things of his Temple in the fruition of our Sabbaths ; then doubt not of it , but that the dayes of our affliction shall make a remnant to remember that they were pleasant things : of all the mercies of God to Israel , this is reckoned to be one of the greatest , that he gave his Lawes to Israel , Psal. 147.19 , 20. And of all Lawes , this of the Sabbath ; ( For so the remnant of the Captivity acknowledged it , Nehem. 9.14 . who perhaps had far lower thoughts of it before their bondage . And if the very making of it known be such a sweet mercy , what then is the rest and peace of it , the blessing and comfort of it ? for which I doubt not but many thousands are admiring God in heaven at this day . And shall a shady imagination of an Every-day-sabbath , make us sell away for nothing such a heavenly and precious season , and make it common ? The Lord Iesus wisht his Disciples to pray that their flight from Jerusalem might not be in winter , nor on the Sabbath-day , Matth. 24.20 . accounting it a great misery , that his people should lose the publike benefit ( through the disturbance of any ) of one Sabbath-day ; ( for be it Iewish or Christian Sabbath , I now dispute not ; sure I am it was a Sabbath-day , which it seemes was to continue after Christs Ascension to the Father , and therefore not wholly ceremonial ) And shall we account it no affliction or misery to fight or flie , to ride or go , to work or play , to heare the Word in publike , or stay at home upon the Sabbath-day ? Is it no mercy in these dayes to injoy many Sabbaths , which was so sore a misery in Christs account , and in the Apostles dayes to lose but one ? if mans heart be lost in the necessary cumbers of the weeke , ( upon the Sabbath ) the Lord is wont to recall it again to him ; if any feare that the time of Grace is past , the continuance of the Sabbaths , ( the speciall seasons of grace ) confutes him ; if a mans soul be wearied with daily griefs and outward troubles , the bosome of Iesus Christ ( which is in speciall wise opened every Lords day ) may refresh him ; and shall we have and professe so little love to such a time , ( more precious then gold to humbled hearts ) as to cast away such a rich portion of precious time , and make it common under a pretence of making every day a Sabbath , which is either impossible to do ▪ or sinfull : the loudest voice ( one of them of the love of Christ , which now sounds in the world continually in the yeers of his people , is this , Come into my bosome ye weary sinners and enjoy your rest ; and the next voice to that is this of the Sabbath to call us off from all occasions , and then to say to us , Come to me my people , and rest in my bosome of sweetest mercy all this day : Which call would not be a mercy , if it were every day ; for then our owne occasions must be neglected , which the wise and fatherly providence of God forbids ; and spirituall work onely minded and intended , which God did never command : Nor should any marvel that the voyce of the Law should containe such a voyce of Love , and therefore should not think that this controversie about the Law ( or for this one law of the Sabbath is unfit and unsutable to these Evangelicall and Gospel times : for although the Law is dreadfull and full of terrour as considered without Christ , and is to man fallen a voyce of words and a voice of terrour and feare , which genders unto bondage ; yet as it is revealed with reference to Christ , and a people in Christ , so every Commandment doth spirare amorem ( as he speaks ) and breaths out Christs love , for which the Saints cannot but blesse the Lord with everlasting wonderment that ever he made them to know these heart-secrets of his good will and love , especially then when he writes them in their hearts , and thereby gives unto them the comfort thereof . And verily if it be such a sweet voice of love to call us in to this Rest of the day , certainly if ever the Enlish Nation be deprived of these seasons ( which God in mercy forbid ) it will be a black appearance of God against them in the dayes of their distresse , when he shall seeme to shut them out of his Rest in his bosome by depriving them of the Rest of this day . What will ye do in the solemne day , in the day of the feast of the Lord ? For lo they are gone because of destruction ; Egypt shall gather them , Memphis shall bury them , their ●ilver shall be desired , nettles shall possesse them ; thorns shall be in their Tabernacles ; the dayes of visitation are come , the dayes of recompence are come , Israel shall know it ; the Prophet is a foole , the spiritual man is mad , for the multitude of thine iniquity , and the great hatred . Hos. 9.5 , 6 , 7. But let men yet make much of Gods Sabbaths , and begin here ; and if it be too tedius to draw neere to God every day , let them but make conscience of trying and tasting how good the Lord is but this one day in a week , and the Lord will yet reserve mercy for his people , Jer. 17 , 24 , 25.26 . for keep this , keep all ; lose this , lose all : which lest I should seeme to pleade for out of a frothy and groundlesse affection to the Day , and lest any in these times should be worse then the Crane and the Swallow who know their times of returne , I have therefore endeavoured to cleare up those foure great difficulties about this Day in the Theses here following . 1. Concerning the Morality . 2. The Change. 3. The Beginning . 4. The Sanctification of the Sabbath . Being fully perswaded that whosoever shall break one of the least Commandements , and teach men so , shall be called least in the Kingdom of God. I do therefore desire the Reader to take along with him these two things . 1. Suspending his judgment concerning the truth and validity of any part or of any particular Thesis , untill he hath read over the whole ; for they have a dependance one upon another for mutuall clearing of one another ; and lest I should bis coctum apponere , and say the same thing twice , I have therefore purposely left out that in one part , and one Thesis which is to be cleared in another , either for proofe of it , or resolution of objections against it ; and although this dependance may not so easily appeare ( because I have not so expressely set downe the method ) yet the wise-hearted I hope will easily finde it out , or else pick out and accept what they see to be of God , in such a confused heap ; for it was enough to my ends if I might lay in any broken pieces of timber to forward this building , which those that are able to wade deeper into this controversie , may please to make use of ( if there be any thing in them , or in any of them ) in their owne better and more orderly frame ; for it hath been , and still is my earnest desire to heaven that God would raise up some or other of his precious servants to cleare up these controversies more fully then yet they have beene , that the zeale for Gods Sabbaths may not be fire without light , which perhaps hath hitherto been too little through the wickednesse of former times , encouraging the books one way , and suppressing those of most weight and worth , for the other . 2. To consider that I do most willingly give way to the publishing of these things ; which I could in many respects have much more readily committed to the fire then to the light ; when I consider the great abilities of others ; the need such as I am have to sit down and learn ; the hazards and knocks men get only by coming but into the field in Polemical matters , and the unusefulnesse of any thing herein for those in remote places where knowledge abounds , and where to cast any thing of this nature , is to cast water into the Sea ; I confesse I am ashamed therefore to be seene in this garment ; and therefore that I have thus farre yeelded , hath beene rather to please others then my selfe , who have many wayes compelled me hereunto ; the things for substance contained herein were first preached in my ordinary course upon the Sabbath dayes in opening the Commandments ; the desires of some Students in the Colledge , and the need I saw of resolving some doubts arising about these things in the hearts of some ordinary hearers among the people , occasioned a more large discussing of the controversie ; to which I was the more inclined , because one among us ( who wanted not abilities ) was taken away from us , who had promised the clearing up of all these matters ; when therefore these things were more plainly and fully opened and applyed to the consciences of some more popular capacities as well as others , I was then put upon it to reduce the Doctrinall part of these Sermons upon the fourth Commandment , into certaine Theses for the use of some Students desirous thereof ; when being scattered and coming to the view of some of the Elders in the Country , I was by some of them desired to take off some obscurity arising from the brevity and littlenesse of them by greater enlargements and a few more explications of them which promising to do , and then coming to the bearing of many ; I was then desired by all the Elders in the Country , then met together to commit them to publike view ; which hitherto my heart hath opposed , and therefore should still have smothered them , but that some have so farre compelled me , as that I feared I should resist and fight against God , in not listning to them ; in which many things are left out , which perhaps might be more usefull to a plaine people , which then in the application of matters of Doctrine were publikely delivered ; and some few things are added , especiall in that particular wherein the directive power of the Moral Law is cleared against the loose wits of these times . We are strangers here ( for the most part ) to the books and writings which are now in Europe , but it s much feared that the increase and growth of the many Tares and Errours in England , hath been by reason of the sleepinesse of some of the honest husbandmen ; and that those who are best able to pluck them up , have not seasonably stood in the gap , and kept them out by a zealous convicting and publike bearing witnesse against them by word and writing , and that therefore such as have with too much tendernesse and complyance tolerated Errours , Errour will one day grow up to that head that it will not tolerate or suffer them to speak truth ; We have ● Proverb here , That the Devil is not so soon risen but Christ is up before him ; and if any of his precious servants have slept and lien longer a be● then their Master hath done , and have not spoke● or printed soone enough for Iesus Christ in other matters , yet oh that in this matter of the Sabbat● God would betimes awaken ; and that these weak●nesses might stirre up their strength : for I muc● feare and foresee that if it be not done , there is a● houre and a nick of temptation in such a juncture 〈◊〉 times approaching , wherein the enemy will come 〈◊〉 like a flood , and rise up from all quarters against the Doctrine of the Sabbath , and then farewell all the good dayes of the son of man , if this be lost , which then men shall desire to see and shall not see them . I have therefore been the more willing to let my owne shame and weaknesse appeare to the world ( if so it be found ) if this might be any meanes of doing the least good for keeping up the price of Gods Sabbaths in the hearts of any ; I have therefore spent the more time about the Morality of the Sabbath , because the clearing up of this , gives light to all the rest . The generall CONTENTS of the Theses concerning the Morality of the Sabbath . 1. GOD is the superiour disposer of mans time . Thes. 1 2. Man who is made next to God , and to return to his rest at the end of the larger circle of his life , is to return to him at the end of the lesser circle of eve●y week . Thes. 7 3. What a Moral Law is not . 10 , 11 4. How a Divine Law may be said to be Moral 14 5. What a Moral law is strictly taken . 16 6. A Moral Law considered in a strict sense is not good meerly because commanded , but is therefore commanded because it is good . 17 7. What is that goodnesse in a Moral Law for which it is commanded . 21 8. By what Rules may that goodnesse be known , which are foure . 24 , 25 9 Divers consectaries flowing from the description of a Moral Law. 1. That Divine determination of something in a Law doth not alway take away the morality of it . 26 2. That those are not Moral laws only , which are known to all men by the light of corrupt nature . 29 3. That the whole Decalogue in all the parts of it is the Moral Law of God : Thes. 30. where Objections are answered to . 38 10. Three sorts of Laws which were among the Jewes , Moral , Ceremonial , Judicial . 38 11. The true state of the Question whether the Sabbath be a Moral or Ceremonial Law. 43 12. The agreement on all hands how far the Law of the Sabbath is Moral . 44 13. Something general is agreed on , and whether it lies under this general , viz. a seventh day . 46 14. The chief means of resolving this controversie in opening the meaning of the fourth Commandment . 47 15. The things which are Moral in the fourth Commandment , are either primarily or secundarily moral . 48 16. Those things which are primarily & generally moral in the forth Commandment , are 3. 1. A time of worship . 2. A day . 3. A 7th day determined . 17. Not the worship it self , but only the solemne time of it is required in the fourth Commandment . 53 18. How holy duties are for time . 56 19. Instituted worship is not directly required in the fourth , but in the second Commandment , wherein the meaning of the second Commandment is occasionally cleared against Wallaeus . 59 20. If the moral worship it self be not required herein , much lesse is the whole ceremonial worship . 63 21. Neither the publike worship only , nor Jewish holy dayes required in this fourth Commandment 64 22. Not a part of a day , but a whole day is moral by the fourth Commandment . 65 23. Gods wisdome did rather choose a whole day together for special worship then borrow a part of every day . 66 24. The sin of Familists and others who allow God no special day , but make all dayes equal . 68 25. How any day is said to be holy , and that though all places are alike holy , yet all dayes are not therefore alike holy . 69 , 70 26. Answer to such Scriptures as seem to make all dayes alike holy under the New Testament . 72 , 73. to 79 27. The chief reason why some abolish the day of the Sabbath in the fourth Commandment , is because they abandon the whole Decalogue it self as any Rule of life unto his people . 79 28. An inward Sabbath may well consist with a Sabbath day . 80 29. The great controversie whether the Law be a rule of life to a beleever , discussed in sundry Theses . 81 30. The Spirit is not the rule of life . 86 31. Not the will of Gods Decree , but the will of his command is the rule of life . 91 32. The fundamental Errour of Antinomians . 93 33. The rule of the Law is kept in Christ as matter of our justification , not sanctification . 94 34. How Christ is our Sanctification as well as our Justification . 95 35. Duties of Christian thankfulnesse to God were not performed by Christ for beleevers under that notion of thankfulnesse , but by way of merit . 97 36. Whether a beleever is to act in vertue of a command . 98 37. The sin of those who affirme that Christian obedience is not to be put forth by vertue of a command . 100 38. To act by vertue of a Commandment , and by vertue of Gods Spirit , are subordinate one to another . 101 39. Whether the Law is our rule as given by Moses on mount Sinai , or only as it is given by Christ on mount Sion . 102 40. How Works and Law-duties are sometime commended and sometime condemned 105 , 106 41. The new creature how it is under the Law. 107 42. How the children of God under the Old Testament were under the Law as a Schoolmaster , and not those of the New. 108 43. How the Gospel requires doing , and how not , and about conditional promises in the Gospel . 110 44. Various motives to obedience from the Law and Gospel , from God as a Creator , and from Christ as a Redeemer , do not vary the Rule . 111 45. Unbelief is not the only sin . 112 46. Three evils arising from their Doctrine who deny the Directive use of the moral Law. 113 47. The sin of such as deny the humbling work of the Law under Gospel ministrations . 114 48. Their Errour who will not have a Christian pray for pardon of sin , or mourn for sin . 115 49. Whether Sanctification be a doubtful evidence , and may not be a just evidence , and whe●●er the Gospel and all the promises of it belong to a sinner as a sinner , and whether sight of corruption be ( by the Gospel ) the setled evidence of salvation as some plead for . 117 50. Whether the first evidence be without the being , or only the seeing of grace . 118 51. The true grounds of evidencing Gods love in Christ , cleared . 119. 52. Not only a day , nor only a Sabbath day , but a seventh day determined is the last thing generally moral in the fourth Commandment . 120.122 53. That which is particularly moral herein , is this or that particular seventh day . 123 54. The morality of a Sabbath may be as strongly and easily urged from the Commandment of observing that particular seventh day from the creation , as the morality of a day . 125 55. It is not in mans liberty to take any one of the seven dayes in a week to be the Christian Sabbath . 126 56. A determined time is here required , but not what nature , but what counsel shall determine , and consequently this or that seventh day . 130 57. The force of Gods example in resting the seventh , and working six dayes , how far it extends . 132 58. No reason that God must have a seventh yeer , because he will have a seventh day 134 59. How a circumstance of time is capable of morality . 137 60. The Law of the Sabbath is a Homogeneal part of the Moral Law , and is therefore Moral : and whether it be Moral in respect of the letter . 138 61. Whether the Decalogue is said to be the Moral Law in respect of the greater part only . 139 62. The Law of the Sabbath hath equal glory with all the other nine Morals , and hath therefore equal morality . 140 63. The Sabbath was given as a moral law to man in innocency . 151 64. The Sabbath said to be sanctified , Gen. 2 not meerly in a way of Destination or Anticipation . 162 65. Adam in innocency might need a Sabbath . 174 66. No types of Christ given to man in innocency . 177 67. The Sabbath was no type in respect of its original institution . 178 68. The Heathens by the light of corrupt nature had some kind of knowledge of the Sabbath . 189 69. The Law of nature diversly taken , and what it is . 194 70. No argument to prove the Sabbath ceremonial , because Christ appointed no special day for the Lords Supper . 198 71. No argument to prove the Sabbath ceremonial , because it is reckoned among the ceremonials . 199 72. Christ is not said to be the Lord of the Sabbath , because it was ceremonial . 200 73. Though the Sahbath be made for man , yet it is not therefore ceremonial . 201 74. A fond distinction of the Sabbath in sensu mystico & literali . 202 75. Although we are bound to rest every day from sin , yet we are not therefore to make every day a Sabbath . 203 76. The Sabbath was not proper to the Jewes , because they only were able ( as some say ) to observe the exact time of it . 204 77. An answer to M. Carpenters and Heylins new invented argument against the morality of the Sabbath . 206 FINIS . PART . I. The Morality of the Sabbath . Wherin the chief Arguments used by Gomarus , Mr. Primrose , Mr. Ironside , Mr. Broad , with sundry others against it , are briefly answered , the reasons for it more fully cleared : Wherein also the great Controversie , whether the whole Moral Law contained in the Decalogue be a Rule of life to a Beleever , is occasionally and distinctly handled . THE MORALITY OF THE SABBATH . Thesis 1. TIme is one of the most precious blessings , which worthlesse man in this world enjoyes , a jewell of inestimable worth , a golden stream dissolving , and as it were , continually running downe by us , out of one eternity into another ; yet seldome taken notice of untill it is quite passed away from us ; Man ( saith Solomon ) knowes not his time , Eccles . 9.12 . It is therefore most just and meet , that he who hath the disposing of all other things lesse precious and momentous , should also be the supreme Lord and disposer of all our times . Thesis 2. He who is the disposer of all our times , is the soveraigne Lord of our persons also , and is therefore the utmost and last end of both : for if our persons and all our times bee of him , they are then to be improved for him , as he sees most meer . Thesis 3. Now although all creatures in the world , are of God , and for God , so that being of him , they receive their being from him as their first efficient , and being for him , are therefore * preserved and governed by him , as their utmost end ; yet no other inferiour visible creature is set so near to God , and consequently is not in that manner for God , as man is . Thesis 4. For although all inferiour creatures are made lastly for God , yet they are made nextly for man ; but man havin● nothing better than himselfe , between him and God , therefore made , both lastly and nextly for God , and hence is , that no inferiour Creature , which comes out and issu●eth from God , hath such a reflux and returne againe bac● unto God , as man hath ; because , in and by this reflux an● returne into him , mans immortall being is eternally pre●served , like water running into the Sea againe , from whence it first came . Thesis 5. For whatever is set next , and as it were contiguous to e●ternall , is eternall ; Omne contiguum ae●erno spirituali est a●ternum ( say some ) and hence it is that the soule is eternall because it is made nextly for God , and as it were con●tiguous to him . The body also shall bee eternall , be●cause contiguous to the eternall soule : But no other in●feriour Creatures are thus eternall : For although they b● made nextly for man , yet so , as that they are firstly for th● body , which is of it selfe mortall , and not eternall , an● therefore not being contiguous to that which is spirituall● eternall , are not so themselves ▪ and the reason of this i● because all inferiour Creatures , as they come out from God , so their motion is toward man , for whom they a●● nextly made , and they go out strait forward from God as it were in a strait line toward man , to the last end an● terme of which strait line when they are come , in the ser●vice of man , they then cannot proceed any further , and d● therefore perish and cease to be , without reflecting , or re●turning back againe immediately unto God. But ma● being made immediately and nextly for God , hath therfor● his motion so toward God , as that he returnes immediatel● unto him againe , and is not led in a strait line , but led ( 〈◊〉 it were ) about in a circular motion , and hence returning immediately to him , he is hereby eternally preserved i● him , for whom he is immediately made , and unto whom h● is nextly contiguous , as hath been said . Thesis 6. Now although in this returne of man to God , ( suppo●sing it to be internall , regular and spirituall ) mans blesse● being once lost is hereby recovered and preserved in God yet when man is left unto himselfe , the motions of his soul out of this circle , in straying from God , are innumerable and would be endlesse , if God who set him next unto him selfe , did not some time or other , recall , returne , and ●ead him back again ( as it were in a heavenly circle ) into himself . Thesis 7. Look therefore as when man hath run his race , finished his course , and passed through the bigger and larger circle of his life , he then returnes unto his eternall rest ; so it 〈◊〉 contrived and ordered by divine wisdom , as that he shall ●n a speciall manner returne unto and into his rest once ●t least within the lesser and smaller circle of every week , ●hat so his perfect blessednesse to come might be foretasted every Sabbath day , and so be begun here : that looke as man standing in innocency , had cause thus to returne ●rom the pleasant labours of his weekly paradise imployments , ( as shall be shewn in due place ) so man fallen , much more from his toilsome and wearisome labours , to this his rest again : And therefore , as because all creatures were made for man , man was therefore made in the last place after them ; so man being made for God and his worship , thence it is that the Sabbath ( wherein man was to draw most neare unto God ) was appointed after the creation of man , as * Peter Martyr observes : For although man is not made for the Sabbath meerly in respect of the outward rest of it , as the Pharisees dreamed , yet hee is made for the Sabbath in respect of God in it , and the holinesse of it , to both which then the soule is to have its weekly revolution back againe , as into that Rest , which is the end of all our lives , labour , and in speciall of all our weekly labour and work . Thesis 8. As therefore our blessed rest in the fruition of God at the end and period of our lives , is no ceremony , but a glorious privilege , and a morall duty , it being our closing with our utmost end to which we are called : so it cannot be that such a Law which cals and commands man in this life to returne to the same rest for substance every Sabbath day , should bee a ceremoniall , but rather a Morall and perpetuall Law : unlesse it should appeare that this weekly Sabbath like the other annuall Sabbath , hath been ordained and instituted principally for some ceremonious ends , rather than to be a part , and indeed the beginning of our rest to come ; there being little difference between this and that to come , but onely this , that here our rest is but begun , there it is perfected ; here it is interrupted by our weekly labours , there it is continued , here we are led into our rest by meanes and ordinances , but there we shall bee possessed with it , without our need of any helpe from them ; our God who is our rest , being then become unto us immediately All in All. Thesis 9. Were it not for mans worke and labour ordained and appointed for him in this life , he should enjoy a continuall Sabbath , a perpetuall Rest. And therefore wee see , that when mans life is ended , his sunne set , and his worke done upon earth , nothing else remaines for him , but only to enter into his perpetuall and eternall Rest : All our time should be solemne and sacred to the Lord of time , if there were no common worke and labour h●re , which necessarily occasions common time ; why then should any think that a weekly Sabbath is ceremoniall , when , were it not for this lifes labour , a perpetuall and continuall Sabbath would then be undoubtedly accounted morall . It s hard for any to thinke a servants awfull attendance on his Lord and Master at certaine speciall times not to bee morally due from him ; who but for some more private and personall occassions allowed him to attend unto , should at all times continually be serving of him . Thesis 10. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and no Scripture phrase , and therfore not proper , fitly and fully to expresse the question in controversie , to wit , whether the fourth Commandment bee a morall precept . The best friends of this word finde it slippery , and can hardly tell what it is , and what they would have to be understood by it , and hence it is become a bone of much Contention , a fit mist , and swampe , for such to fight in , who desire so to contend with their Adversaries , as that themselves may not bee known , either where they are , or on what ground they stand : Yet it being a word generally taken up , and commonly used , it may not therefore be amisse , to follow the market measure , and to retaine the word with just and meet explications thereof . Thesis 11. They who describe a morall law , to bee such a law as is not typically ceremoniall , and therefore not durable , doe well and truely expresse what it is not , but they doe not positively expresse what it is . Thesis 12. Some describe and draw out the proportions of the morall law , by the law of nature , and so make it to bee that law , which every man is taught by the light of nature . That which is morally and universally just ( say some ) which reason , when it is not mis-led , and the inward law of nature dictateth , by common principles of honesty , or ought to dictate unto all men without any outward usher : It is that ( say others ) which may be proved not only just but necessary , by principles drawne from the light of nature , which all reasonable men , even in nature corrupted , have still in their hearts , which either they doe acknowledge , or may at least bee convinced of without the Scriptures , by principles still left in the hearts of all men . But this description seems too narrow : For 1. Although it be true that the law naturall is part of the law morall , yet if the law morall be resolved into the law of nature only , and the law of nature bee shrunke up and drawne into so narrow a compasse , as what the principles left in corrupt man onely suggest and dictate ; then it will necessarily follow , that many of those holy rules and principles are not the law of nature , which were the most perfect impressions of the law of nature , in mans first creation and perfection , but now by mans apostacy are obliterated and blotted out , unlesse any shall thinke worse than the blinde Papists , either that mans minde is not now corrupted by the fall , in losing any of the first impressions of innocent nature ; or shall maintaine with them , that the Image of God ( of which those first impressions were a part ) was not naturall to man in that estate . 2. It will then follow that there is no morale discipline , ( as they call it ) that is , nothing morall by discipline informing , or positively morall , but onely by nature dictating , which is crosse not onely to the judgements , but solid Arguments of men judicious and most indifferent . 3. If that onely is to be accounted morall which is so easily knowne of all men , by the light of nature corrupted , then the imperfect light of mans corrupt minde must bee the principall judge of that which is morall , rather than the perfect rule of morality contained in the Scripture , which Assertion would not a little advance corrupt and blinde Nature , and dethrone the perfection of the holy Scripture . Thesis 13. They who define a morall law , to be such a law as is perpetuall and universall , binding all persons in all ages and times , doe come somewhat nearer to the marke , and are not far off from the truth , and such a description is most plaine and obvious to such as are not curious : and in this sense our adversaries in this cause affirme the Sabbath not to be morall , meaning , that it is not a Law perpetuall and universall . Others on the contrary affirming that it is morall , intend thus much , that it is perpetuall and universall , a law which bindes all persons , all times , and in all ages , and herein lies the chiefe matter of controversie at this day . Now in what respect and how far forth the law of the Sabbath is perpetuall , shall be hereafter shewn ; mean while it may not be amisse to enquire more narrowly into the nature of a morall law . For though a Law primarily morall is perpetuall , yet perpetuity seems to bee an adjunct rather than of the essence of a morall law , and the difficulty will still remaine untouch'd , viz. to know when a law is perpetuall , and what is internall and intrinsicall to such a law as makes it perpetuall or morall ; whereinto I would not search , lest I should seem to affect curiosity , but that our criticall adversaries put us upon it , with whom there is nothing lost in case we● gaine nothing by wrastling a little with them upon their owne grounds , where for a while we shall come up to them . Thesis 14. A divine law may be said to be morall two wayes , 1. More largely and generally morall . 2. More strictly and specially morall . Thesis 15. A law generally morall is this , that the whole soveraign will of the Lord be done and submitted unto by every creature ; and in this large sense every law of God whether ceremoniall , judiciall , or for speciall triall , may be said to be morall , because the soveraigne will of God is in all these lawes to be adored : It is a morall duty that Gods will be done , and hence it is that so far forth as the will of God is in them , so far forth to yield obedience to them is a morall duty , but the question is not about this morality , nor what things are thus morall . Thesis 16. A law more strictly and specially morall , which concernes the manners of all men , and of which wee now speake , may bee thus described , viz. It is such a Law , which is therefore commanded because it is good , and is not therefore good meerly because it is commanded . Thesis 17. This is Austins description of it long since , whom most of the Schoolmen follow , which learned * Cameron with sundry late Wri●●● confirme , and which our adversaries in this controversie plead hard for , and unto which the evidence of Scripture and reason seemes to incline : for laws meerly judiciall and ceremoniall are good lawes , Deut. 6.18 , 24. but this was meerly because they were commanded , and therefore it had been simply evill to burne Incense , offer Sacrifice , or performe any ceremoniall duty in the worship of God , unlesse they had been commanded . What is there therefore in morall lawes which is not in those lawes ? verily this inward goodnesse in them which others have not , and because of which goodnesse they are therefore commanded : For to love God , to honour parents , to preserve the life of man , to be mercifull and bountifull and just in all our dealings , &c. are inwardly good , and are therefore commanded , and are therefore morall laws : and hence we see that when the Apostle would set forth the glory and excellency of the morall law ( for of no other law can he speake , Rom. 7.7 , 12. ) he gives these titles to it , that it is holy , just and good : which holines , justice and goodnesse , he opposeth to his owne morall ( not ceremoniall ) wickednesse : I am carnall ( saith he ) but the law is holy , just and good . And look as it was evill in it selfe for to have a nature contrary to the law , so the Law which was contrary to that nature , was good in it selfe and was therefore commanded , and therefore in this thing , morall lawes are in a higher degree good , than such as were onely ceremoniall , which were therefore good meerely because commanded . The Prophet Micah therefore perceiving how forward many were in ceremonial duties & sacrifices , in opposition hereunto , he tels them , The Lord hath shewed thee , O man , what is good ( speaking of morall duties , of shewing mercy , and walking humbly with God , Micah 6.8 . ) Was not Sacrifice and Offerings good , as well as mercy and walking humbly ? Yes verily , but herein lies the difference ( as our most Orthodox generally make it ) Sacrifice and Offerings were not per se and in themselves good , but onely as commanded for higher ends , and to further morall obedience , Ier. 7.22 , 23 , and 6.19 , 20. Isa. 1.14 , 16 , Psal. 50.13 , 14 , 15. but such morall obedience as th● Prophet mentions , viz. to shew mercy and to walk humbly , were good in themselves , and were therefore commanded of God , and here called by the Prophet good . The summe of morall obedience is love to God and man , Matth. 22. But what love is this ? surely t is in such things ●● are in themselves lovely , and consequently in themsel●●● good , for otherwise ceremoniall obedience should be a part of morall obedience , because in performing such obediences is meerely ceremoniall , wee shew our love to God also , It being a branch of love to have respect unto all Gods Commandments , Deut. 6.1 , 2 , 3. with 5 , 6. Onely herein our love toward God appeares in ceremoniall duties , because these lawes are commanded , our love appeares in the other , because the things commanded are also lovely in themselves ▪ The Image of God is good in it selfe , as God himselfe is good in himselfe , now the morall law is an exact rule of nothing else but Gods Image , as is evident , Eph. 4.24 . where the Image of God is made to consist in holinesse and righteousnesse , the first Table being the rule of the one , the second Table being the rule of the other ; and hence it followes undenyably , that morall lawes , respecting onely Gods Image , have respect onely to such things as are good in themselves , and wherein we resemble and are made like unto God. Some things ( saith Cameron ) are good in themselves , viz. such things wherein Gods Image shines forth , as hee is holy , just and good , Colos. 3.10 . Ephes. 4.24 . Some things are indifferent , neither good nor bad in themselves , but meerely as commanded or forbidden , which also bear not Gods Image , unlesse it be sub ratione entis , but not sub ratione boni moralis , i. e. they resemble God as he is a being , but not as he is holy , just and good in himselfe , the rule of which resemblance is the morall law , which therefore commands things because they are good . Thesis 18. God out of his absolute soveraignty could have made lawes binding all persons in all ages ( and in this respect morall ) without having any more goodnesse in them , then meerely his owne will , but it is his will and good pleasure to make all lawes that are morall to be first good in themselves for all men , before he will impose them upon all men . And hence it is a weaknesse for any to affirme , that a morall law is not such a Law which is therefore commanded because it is good , because ( say they ) t is not the goodnesse of the thing , but the soveraigne will of God which makes all things good ; for it is the soveraigne will of God ( as is proved ) to make every morall law good , and therefore to command it , rather than to make it good by a meer commanding of it . Thesis 19. The will of God is indeed the rule of all goodnesse , and consequently of all morall lawes , but we know there is voluntas decreti , and voluntas mandati , the first of which , viz. the will of Gods decree ( as it appeares in the execution of it ) makes a thing to be good , whether it bee creature or law : the second of these , viz. the will of Gods command , enjoynes the practise of such a duty , the rule and law to guide which is first made good ( if it bee a morall law ) by the wisdome and power of the will of Gods decree ; so that the will of God appearing in both these ( viz. Gods decreeing and commanding will ) is the compleat rule of every morall law : So that as no law is morally good meerly because it is commanded , so neither is it thus good unlesse also it be commanded . Gods will in all morall laws , is first to make them good , and then to command them , when they are thus far made good ; both which together make up a morall law . Thesis 20. T is true that sin is the transgression of Gods law ; there is nothing therefore sinfull but it is the transgression of some law , and hence there is no obedience good , but what is conformable unto some law . But wee must know that as transgression of any law doth not make a thing morally sinfull ( for then to breake a ceremoniall law would be a morall sinne ) so also obedience to every law doth not make a duty morally lawfull and good ( for then obedience to a ceremoniall law , must be a morall obedience ; ) morall transgression therefore is a breach of such a law , which forbids a thing because it is evill , as morall obedience is our conformity to such a law which commands a thing because it is good : not that anything is morally evill in it selfe before it be forbidden , for then there should bee a morall sinne before , and without any law to forbid it , which is most absurd , but because a thing is evill in it selfe , and is therefore forbidden , it is therefore morally evill : God may and doth make it fundamentally evill before it be forbidden , but it is not morally evill untill it be forbidden . The like may be said concerning moral obedience according to any morall law : No man should therefore thinke , that this description given of a morall law , should give occasion to any to imagine , that some things are morally good or evill , before any law passe upon them , and that therefore there are some duties , and some sinnes , which are so without and before any law of God. For wee see that things good in themselves must be commanded , else they are not morall duties , yet withall they are therefore commanded because they are good in themselves . It s true that by the verdict of some of the Schoolemen , some duties are morally good , before any law commands them ( as to love and magnifie God ) and that some sinnes ( as to curse and blaspheme God ) are morally evill , before any law forbids them : but ( to omit other answers ) if such suppositions may bee rationally made ( which some deny ) yet it may bee upon good grounds denyed , that any duty can be morally good , or any sinne morally evill , untill some law passe upon them either to command or forbid the same . 'T is indeed sutable and meet in nature for man to love God , and unsutable and unmeet to blaspheme and hate God ; but such sutablenesse or unsutablenesse , as they make things fundamentally good or evill , so they cannot make any thing morally good or evill , unlesse we suppose some Law ; for it would be in this case with man as 't is in brute creatures , who doe many things unnaturall ( as to eate up and destroy their owne young ) which yet are not morally sinfull , because they are not under any morall law ; and * one of the most ancient and best of the Schoolemen , though he thinks that the observance of the Sabbath before Moses time was not secund●m rationem praecepti , or debitè fieri , i. was not actually commanded ; yet that it was secundum rationem honesti , hoc est dignè steri . i. It was congruous , and a thing meet and worthy to bee observed even from the first creation : But will any of our Adversaries hence say , that because it was meet and worthy to bee observed , that therefore it was a morall law from the beginning of the world , while it had no command ( as is by them supposed ) to be observed ? For it must be something meet and congruous , and worthy to be observed of man , which when it is commanded makes it to be a morall law , for then the Law commands a thing that is good , and because 't is good i● is therefore commanded , which goodnesse wee must a little more narrowly now enquire into . Thesis 21. If it be demanded therefore , What is that goodnesse in a morall law for which it is therefore commanded ? The Answer is given by Vasques , Suarez , Smifinga , and most of the Schoolemen , and sundry of our owne Writers , that it is nothing else , but That comely sutablenesse and meetnesse in the thing commanded unto humane nature as rationall , or unto man as rationall , and consequently unto every man. When I say , as Rationall , I understand as Master Ironside doth , viz. as right reason neither blinded nor corrupted doth require . When I say as sutable to man , and consequently to every man , I hereby exclude all lawes meerely Judiciall and Evangelicall from being morall , the first of which are sutable to some men onely , the other are not sutable to men as men , but to man as corrupt and fallen ; and therefore binde not all men , but onely those among whom they are sufficiently and actually promulgated , as is evident , Rom. 10.14 Iohn . 15.22 . But morall lawes are sutable to all men , and have an inward meetnesse and congruity to be observed of all men : For look as when the Lord gives Laws to any particular nation , whether immediately by himself , or mediately by man , he ever makes them sutable to the peoples peace and good of that nation ; so when he makes lawes binding all mankinde in all Nations , he makes them sutable to humane nature or all mankinde therein . And look as nationall Lawes binde not meerly by the meere will of the Law-giver , but from the * goodnesse and sutablenesse in the thing unto their common good ; so here morall lawes which concerne all Nations , bind not meerly because of the will of God ( which of it selfe is sufficient to binde all men , if he had pleased to put no more in morall lawes ) but also because of some goodnesse in the things commanded , which is nothing else but such sutablenes as is mentioned unto the common good of man. What this sutablenesse to humane nature is , we shall shew , in due place ; meane while , I doe not understand by sutablenesse to humane nature , the inclination of humane nature now corrupted by sinne ; for infused and supernaturall vertues and graces ( to which therefore humane nature is not inclined ) are ( as Vasquez truly and strongly maintaines ) in some sense naturall and good in themselves , not because humane nature is inclined to them , but because they are very congruous and consentaneous thereunto , and perfecting humane nature , as such , and consequently sutable thereunto : A good is said to be utile & delectabile in respect of some profit or delight which comes to man by it , but bonum honestum in genere moris ( as Suarez and his fellowes call it ) consists in a kinde of decency , comlinesse and sweet proportion between such an act , and such a nature as acts by right reason ; to which nature it is exceeding comely and suitable , whether any profit or delight come thereby yea or no. As now in the divine nature , it 's exceeding beautifull and comely for it ( and therefore good in it selfe ) to bee bountifull and mercifull , and to doe good unto the creature , although no profit could come to him thereby : It is Gods nature , as I may so say , so to doe ; so 't is in humane nature , it 's a comely thing to honour parents , reverence Gods Name , to bee loving and mercifull to all men , in heart , word and deed ; to give God a fit and the most meet proportion of time for solemne service of him , who allowes us many dayes to serve our owne good ; this is good nature , and being thus seemly and suitable to it , this and such like things are therefore good in themselves , though perhaps neither profit or pleasure should come unto man hereby : And hence it 's well observed by some of the Schoolemen , that right reason doth not make a thing morall , but only judgeth and discerneth what is morall ; for right reason doth not make a thing suitable , but onely seeth whether it be so or no , a thing may bee suitable before right reason see it , yet when 't is presented to reason it sees it suitable , as the wall is white before the eye see it , yet when the eye doth see it , it appeares white also : It may bee a meet and comely thing to give God a seventh part of our time , though no mans reason can of it selfe find out such a meet proportion , yet when reason sees it , it 's forced to acknowledge a comlinesse of equity , and suitablenesse therein , as shall hereafter appeare . Thesis 22. But here let it bee observed , that although all morall lawes are thus suitable to mans nature , yet they are not all alike suitable thereunto , and consequently not equally good in themselves ; for some lawes are more immediately suitable and good , others mediately : And as Wallaeus well observes out of Scotus , that there is a double morality , the first is de lege naturae strictè sumpta , i. e. such laws as are so deeply engraven upon nature , as that these principles cannot bee blotted out , but by abolishing of nature . The second is , de lege naturae latè sumpta , and these lawes doe much depend upon the will of the Law-giver , but yet they are very congruous and suitable to humane nature , even from the light of those principles of nature . And hence I suppose it will follow , that the law for a seventh part of time to be dedicated to God , may well bee a morall law , although it depends much upon the will of the Law-giver , and is not so immediately written upon mans heart , nor so equally suitable to humane nature , as the law of love and thankfulnesse to God our Creator is : For ( as Cameron well observes ) that some things which are good in themselves have more of Gods Image stamped upon them , some have lesse of it : and hence it is that though all morall lawes are good in themselves , yet not equally so ▪ there is more unsuitablenesse to hate and curse God , than to lust after another mans house or servant , and yet both are evill in themselves and breaches of morall rules . Thesis 23. Hence therefore it followes , that because morall precepts are of such things as are good in themselves , they are therefore perpetuall and unchangeable , and because they are in this respect good in themselves , to wit , because they are suitable and comely to mans nature as rationall ; hence also they are universall : so that perpetuity and universality seem to be the inseperable adjuncts , rather than the essence of a morall law : yet when they are called perpetuall and unchangeable , wee must understand them in respect of Gods ordinary dispensation ; for hee who is the great Law-giver , may and doth sometime extraordinarily dispense with morall lawes . Abraham might have kill'd his Sonne by extraordinary dispensation : Adams Sonnes and Daughters did marry one another by speciall Commission , which now to doe ordinarily would bee incestuous , and consequently against a m●●●ll Law , as is evident , Leviticus 18. Onely let it bee here remembred that when I call morall Lawes perpetuall and universall , that I speake of such lawes as are primarily morall , which doe firstly and originally suit with humane nature : for lawes as are at second hand morall and as it were accidentally so , may be changeable as hereafter shall appeare . Thesis 24. How these things may evince the morality of a seventh part of time , will be difficult to conceive , unlesse further enquiry be made , to wit , when and by what rules may it be knowne that any law is sutable and agreeable unto humane nature , and consequently good in it selfe ? For resolution of which doubt , there is great silence generally in most Writers : Bishop White endeavours it by giving three rules to cleare up this mist ; but ( pace tanti viri ) I much feare that he much darkens and obscures the truth herein , and muds the streames . For 1. Because the Sabbath is not simply morall , but hath something positive in it , he therefore makes it temporary , as appeares in his conclusion of that discourse : when as 't is evident by his own confession , that some lawes positively morall are generall and universall . For lawes positively morall ( he saith ) are either personall onely , as was Abrahams comming out of his owne Countrey , Gen. 12.1 . Some are for one Nation or Republick onely , Exod. 22.1 , 3●7 . Some are common and generall for all mankinde , as the law of Polygamy . 2. Hee seemes to make lawes simply and intirely morall to bee such as are in their inward nature morally good , before and without any ex●ernall imposition of the Law-giver : Now if by externall imposition he meanes the externall manner of Mosaicall administration of the law , there is then some truth in what he affirmes ; for doubtlesse before Moses time the Patriarchs had the law revealed after another manner ; but if by externall imposition bee meant externall Revelation , whether immediately by God himselfe unto mans conscience , or mediately by man , then it 's most false that any thing can be morally good or evill , much lesse entirely and simply so , before and without some such law : for though it may be good and sutable to man before a law pas●e upon it , yet nothing can be morally good or evill without some law , for then there should bee some sinne which is not the transgression of a law , and some obedience which is not directed by any law , both which are impossible and abominable . 3. He makes morall lawes by externall imposition and constitution onely , to be such , as before the externall imposition of them , are a diaphorous , and good or evill onely by reason of some circumstance . When as we know that some such lawes as are most entirely morall , yet in respect of their inward nature generally considered , they are indifferent also : for not to kill and take away mans life is a morall law intirely so , yet , in the generall nature of it , it is indifferent , and by circumstance may become either lawfull or unlawfull ; lawfull in case of warre or publick execution of justice ; unlawfull out of a private spirit and personall revenge . In one word , the whole drift of his discourse herein , is to shew that the Sabbath is not morall , and this he would prove because the Sabbath is not simply and entirely morall , ( which is a most feeble and weake consequence ) and this hee proves , because the Sabbath day hath ( in respect of its inward nature ) no more holines and goodnes than any other day , all the dayes of the week being equally good by creation . But he might well know that the day is not the law of the fourth Commandment , but the keeping holy of the Sabbath day , which is a thing inwardly good , and entirely morall if wee speak of some day : Nay , ( saith the Bishop ) the law of nature teacheth that some sufficient and convenient time bee set apart for Gods worship ; if therefore some day be morall , although all dayes by creation be indifferent and equall , according to his owne confession , what then should hinder the quota pars , or the seventh part of time from being morall ? will he say because all dayes are equally holy , and good by creation ? then why should hee grant any day at all to bee entirely morall in respect of a sufficient and convenient time to bee set apart for God ? If hee saith the will and imposition of the Law-giver abolisheth its morality , because he bindes to a seventh part of time ; then we shall shew that this is most false and feeble in the sequell . Thesis 25. There are therefore four rules to guide our judgments aright herein , whereby we may know when a law is sutable and agreeable to humane nature , and consequently good in it selfe ; which will bee sufficient to cleare up the Law of the Sabbath , to be truely morall ( whether in a higher or lower degree of morality it makes no matter ) and that it is not a law meerly temporary and ceremoniall . 1. Such lawes as necessarily flow from naturall relation , both between God and man , as well as between man and man ; these are good in themselves , because sutable and congruous to humane nature : for there is a decency and sweet comlinesse to attend to those rules to which our relations binde us . For from this ground the Prophet Malachy cals for feare and honour of God as morall duties , because they are so comely and seemly for us , in respect of the relation between us , If I be your Lord , and Master and Father , where is my feare ? where is my honour ? Mal. 1.6 . Love also between man and wife is pressed as a comely duty by the Apostle , from that near relation betweene them , being made one flesh , Ephes. 5.28 , 29. there are scarce any who question the morality of the duties of the second Table , because they are so evidently comely , suitable and agreeable to humane nature , considered relatively , as man stands in relation to those who are or should bee unto him as his owne flesh ; and therefore he is to honour superiors , and therefore must not kill , nor steale , nor lye , nor covet , nor defile the flesh , &c. but the morality of all the rules of the first Table is not seen so evidently , because the relation between God and man , which makes them comely and suitable to man , is not so well considered : for if there be a God , and this God be our God , according to the first Commandement , then it 's very comely and meet for man to honour , love , feare him , delight , trust in him , &c. and if this God must be worshipped of man , in respect of the mutuall relation between them , then 't is comely and meet to worship him with his owne worhsip , according to the second Commandment , and to worship him with all holy reverence according to the third Commandment ; and if he must be thus worshipped , and yet at all times ( in respect of our necessary worldly imploiments ) cannot be so solemnly honoured and worshipped as is comely and meet for so great a God , then 't is very fit and comely for all men to have some set and stated time of worship , according to some fit proportion , which the Lord of time onely can best make , and therefore a seventh part of time which he doth make , according to the fourth Commandment . 2. Such lawes are drawne from the imitable Attributes and Works of God , are congruous and suitable to mans nature : For what greater comelinesse can there be , or what can be more suitable to that nature , which is immediately made for God , then to be like unto God , and to attend unto those rules which guide thereunto ? Hence to be mercifull to men in misery , to forgive our enemies and those that doe us wrong , to be bountifull to those that be in want , to be patient when we suffer evill , are all morall duties , because they are comely and suitable to man , and that because herein hee resembles and is made like unto God : Hence to labour six dayes and rest a leventh is a morall , because a comely and suitable duty , that because herein man followes the example of God , and becomes most like unto him . And hence it is that a seventh yeare of rest cannot be urged upon man to be as much morall as a seventh day of rest , because man hath Gods example and patterne in resting a seventh day , but not in resting any seventh yeare ; God never made himselfe an example of any ceremoniall duty , it being unsuitable to his glorious excellency so to doe , but onely of morall and spirituall holinesse ; and therefore there is somewhat else in a seventh day that is not in a seventh yeare : and it is utterly false to thinke ( as some doe ) that there is as much equity for the observation of the one as there is of the other . And here by the way may bee seen a grosse mistake of Mr. Primrose , who would make Gods example herein not to be morally imitable of us , nor man necessarily bound thereunto , it being not naturally and in respect of it selfe imitable , but onely because it pleased God to command man so to doe : as also because this action of God did not flow from such attributes of God as are in their nature imitable , as mercy , bounty , &c. but from one of those attributes as is not imitable , and which wee ought not to imitate , viz. his omnipotency . But suppose it did flow from his omnipotency , and that wee ought not to imitate his omnipotency , and that wee who are weaknesse it selfe cannot imitate omnipotent actions , yet its obvious to common sense , that such acts which arise from such attributes as cannot be imitated of us , in respect of the particular effects which are produced by them , yet in the actings of such attributes there may be something morally good which is imitable of us . As for example , though wee are not to imitate God in his miraculous works ( as in the burning of Sodome and such like ) yet there may bee that justice and wisedome of God shining therein which wee ought to imitate , for wee ought to see before we censure and condemne , as God did in proceeding against Sodome : So 't is in this extraordinary worke of making the Word , wherein although we are not to goe about to make another world within that time as God did , yet therein the labour and rest of God was seene , which is imitable of man ; which labour and rest as they are morall duties , so they are confirmed by a morall example , and therefore most seemly and comely for man to imitate from such an example : And whereas hee affirmes that this example was not morall , because it was not it self imitable , being grounded onely upon Gods free will : The reason is weake ; for to labour in ones Calling is without controversie a morall duty ( as idlenesse is a morall sin ) yet if one would aske why man is to labour here , and not rather to lead a contemplative life in the vision and fruition of God immediately ? I suppose no reason can be given , but the good pleasure of God , who in his deepe wisdome saw it most meet for man to spend some proportionable time in labour for himselfe , and some in rest for God , whereunto he gave man such an eminent example from the beginning of the world . Master Primrose cannot deny but that a convenient time for labour and rest in generall , is morall : But ( saith he ) if God had not declared his will by a Commandment particularly to labour six dayes and rest the seventh , the Jewes would not have thought themselves bound to this observation from Gods example onely ; which shewes that there is no morality in it to bind the conscience for ever . But it may be as well doubted whether acts of bounty and mercy ( to which hee thinks wee are bound meerely from Gods example ) in respect of the particular application of these acts , to enemies of God and of our selves as well as to friends , be of binding vertue meerly by Gods example , unlesse we had a commandment thereunto : for in morall precepts , as the thing is commanded because it is good , so 't is not morally good * unlesse it be commanded : but suppose that Gods example of labour six dayes and rest the seventh , should not have been binding as other examples , unlesse there had been a commandment for so doing , yet this is no argument that this example is not morall at all , but onely that it is not so * equally morall and knowne to be so , as some other duties bee ; for man may spend too much time in labour , and give God too short or too little time for rest , if therefore hee wants the light of a commandment or rule to direct and guide him to the fittest and most meet proportion of time for both , is hee not apt hereby to break the rule of morality , which consists ( as hath been shewne ) in that which is most suitable , comely and convenient for man to give to God or man ? The commandment therefore in this case measuring out and declaring such a proportion , and what time is most convenient and comely for man to take to himselfe for labour , or to give to God for rest , it doth not abolish the morality of the example , but doth rather establish and make it : It sets out the most comely and meet proportion of time for labour and rest , and therefore such a time as is most good in it selfe , because most comely and proportionable , which being therefore commanded is a morall duty in man , and the example hereof morally binding in God. 3. Such lawes which mans reason may see , either by innate light , or by any other externall helpe and light to bee just and good and fit for man to observe , such lawes are congruous and suitable to humane nature . I say by any external helpe , as well as by innate light , for neither internall nor externall light doe make a thing just and suitable to man , no more than the light of the Sun or the light of a Lanthorne doe make the Kings high-way to the City , but they onely declare and manifest the way , or that which was so in it selfe before : Hence it comes to passe that although mans reason cannot see the equity of some lawes , antecedenter by innate light , before it bee illuminated by some externall light , yet if by this externall light the minde sees the equity , justice , and holinesse of such a law , this may sufficiently argue the morality of such a law , which was just and good , before any light discovered it , and is now discovered onely , not made to be so , whether by internall or externall light : And hence Aquinas well observes , that morall lawes ( which hee makes to be such as are congruous to right reason ) sometimes are such , as not onely command such things which reason doth , readily see to bee comely and meet , but also such lawes about which mans reason may readily and easily erre and go astray from that which is comely and meet . And hence it is , that although no reason or wit of man could ever have found out the most just and equall proportion of time , or what proportion is most comely and suitable , or that a seventh part of time should have been universally observed as holy to God ; yet if any externall light and teaching from above , shall reveale this time , and the equity and suitableness of it , so that reason shall acknowledge it equall and good , that if we have sixe dayes for our selves , God should have one for himselfe , this is a strong argument that such a command is morall , because reason thus illuminated cannot but acknowledge it most meet and equall : For though reason may not by any naturall or innate light readily see that such a division of time is most suitable , and yet may readily erre and misconceive the most suitable and convenient proportion and division of time , it 's then a sufficient proof of the morality of such a command , if the congruity and equity of it be discerned consequenter only ( as we lay ) and by externall light . 4. What ever law was once writ upon mans heart in pure nature is still suitable and congruous and convenient to humane nature , and consequently good in it selfe and morall . For whatever was so writ upon Adams heart , was not writ there as upon a private person , but as a common person , having the common nature of man , and standing in the roome of all mankinde : Hence as nothing was writ then but what was common to all men , so such things thus writ were good for all men and suitable to all men , it being most injurious to God , to think that any thing evill should be imprinted there : if therefore it bee proved that the law of the Sabbath was then writ upon mans heart , then it undenyably followes that it is meet and suitable to all men still to observe a Sabbath day ; and indeed to the right understanding of what is suitable to man as man , and consequently morall , there is nothing more helpfull , than to consider of our primitive estate and what was suitable to our nature then ; for if that which is morall in marriage is to be searched for , in the first and ancient records of our first creation by the appointment of our Saviour ; I then know no reason ( whatever others object ) but morality in all other lawes and duties is there to bee sought also ; for although our originall perfection is now defaced and lost , and in that respect is a merum non ens , ( as some call it ) yet it had once a being , and therefore in this controversie we may lawfully enquire after it , considering especially that this being which once it had , may be suffiently knowne by the contrary being of universall corruption that is in us now , as also by the light of the Scriptures , in which the searcher and maker of all hearts declares it unto us , and indeed there are many morall duties which will never appeare good and suitable to man , but rather hard and unreasonable ( because impossible ) untill we see and remember from whence we are fallen , and what once we had . Thesis 26. If therefore a morall law command that which is suitable to humane nature , and good in it selfe , then it followes from hence , ( which was toucht before ) that divine determination of something in a law , doth not alway take away morality from a law , for divine determination is many times no more but a plain and positive declaration of that which is suitable , just and good and equall for man to observe : now that which points out and declares unto us the morality of a law , cannot possibly abolish and destroy such a law . For a morall law commanding that which is suitable and good ( as hath been shewne ) it is impossible that the Commandment which determineth and directeth to that which is good , that by this determination it should overthrow the being of such a good law , nay verily particular determination and positivenesse ( as some call it ) is so farre from abolishing , as that it rather addes to the being , as well as to the clearing up and manifestation of such a law . For if it be not sufficient to make a morall law , that the thing be good in it selfe , but that also it must be commanded ; then the Commandment which many times onely detemines to that which is good ( and consequently determination ) doth adde unto the being of a morall law . Thesis 27. There is scarce any thing but it is morally indifferent , untill it falls under some divine determination : but divine determination of twofold . 1. Of such things which are not good , fit or needfull for man to observe without a command , as Sacrifices and Sacraments , and such likes : now herein , in such lawes , positive determination may be very well inconsistent with morality ; and it may bee safely said that such a law is not morall , but rather positive , and thus the learned sometimes speak . 2. Of such things as are equall , good in themselves , needfull and suitable for man ; and here particular determination and morality may kisse each other , and are not to be opposed one to another : and hence it is that if Gods Commandment positively determines us to observe any part of instituted worship ( suppose Sacraments or Sacrifices ) yet such lawes are not morall ( although it bee morall in generall to worship God after his owne will ; ) because the things themselves are not good in themselves nor needfull : but if God shall determine us to observe a Sabbath day , this determination doth not take away the morality of the command ; because it being good in it selfe to give God the meetest and fittest proportion of time for holy Rest , and the commandment declaring that this seventh part , or so , is such a time , hence it comes to passe that this time is good in it selfe , and therefore determination by the commandment in this case , doth not abolish the morality hereof . It is a morall duty to pay tribute to Caesar , to give to Caesar that which is Caesars : hence because a man may give too much or too little to him , that determination which directs us to that particular which is Caesars due and most meet for him to receive , and us to give , that is best in it selfe , and is therefore morall ; so prayer is a morall duty , but because a man may bee tempted to pray too oft , or else too seldome , hence determination of the fittest and this fittest season , makes this or that morall . So 't is here in the Sabbath . I doe willingly and freely professe thus farre with our Adversaries of the morality of the Sabbath ; that it is a morall duty to give God some time and day of holy Rest and worship , as 't is morall to give Caesar his due , and to pray to God : but because we may give God too many dayes , or too few , hence the determination of the most meet and fittest proportion of time , and particularly of this time , makes this and that to be also morall . If no day at all in generall was good and fit for man to give to God , and God should notwithstanding command a seventh day , then the commandment of such a day with such positive determination could not bee morall any more then the determination of sacrrifices and such like . But every day ( say some of our Adversaries ) some day ( say others of them ) being acknowledged to be equall , just and good , and most meet to give to God , hence it is that determination of a seventh day doth not abolish but clear up that which is morall , because it points out unto man that which is most meet and equall : Hence therefore it follows , that a seventh day is therefore commanded because it is good , and not good meerly because commanded . Determination also , declaring what is most meet , declareth hereby that this commandment is also morall , and not meerly positive and ceremoniall : which not being well considered by some , this fourth commandment ( having some more positivenesse and determination then divers of the rest ) hath therefore been the chiefe stumbling stone and rock of offence to many against the morality of it , by which they have miserably bruised themselves , while they have endeavoured to destroy it , upon so grosse a mistake . Thesis 28. It is true that God out of his absolute soveraignty and good pleasure of his will , might have determined us to observe a fourth , a ninth , a twentieth part of our time in holy rest more or lesse , as well as to a seven●h ; yet let us consider of God as acting by counsell , and weighing and considering with himselfe , what is most meet and equall , and what proportion of time is most fit for himselfe ; and then ( with leave of better thoughts when I see better reason ) I suppose no man can prove ( unlesse hee bee made privy to the unknowne secrets of the wisdome of God ) that any other proportion had been as meet as this now made by the actuall determination of God ; there was not therefore the meer and soveraigne will of God which thus determined of this seventh part of time , but also the wisedome of God , which considering all things saw it most mee● and suitable for man to give , and God to receive from man , and therefore being commanded , and thus particularly determined , becomes morall . Thesis 29. If that commandment be morall which is therefore commanded because it is good , then hence it followes in the second place , that such lawes onely are not morall lawes , which are known to all men by the light of corrupt nature : For as hath been already said , a law may bee holy , just , good , suitable and meet for all men to observe , whether the light of corrupt nature , by awakening or sleeping principles ( as some call them ) know it or no , and such a comelinesse and suitablenesse in such a law is sufficient to make it morall . There were many secret morall sinnes in Paul which he never saw , nor could have seene by the light of corrupt nature , untill the law fell upon him with mighty efficacy and power , Romans 7. for God is not bound to crook his morall lawes to what our corrupt mindes are actually able of themselves to see , any more than to what our corrupt wils are actually able to doe : If the light of nature be imperfect in us since the fall ( which no wise man doubts of ) then there may be many things truely morall , which the light of nature now sees not , because 't is imperfect , which in its perfection it did see , and this consideration of the great imperfection of the light of nature , is alone sufficient for ever to stop their mouthes and silence their hearts , who goe about to make an imperfect light and law of nature , the perfect rule and onely measure of morall duties ; and who make so narrow a limitation of that which is morall to that which is thus imperfectly naturall : 't is not now lex nata , but lex data , which is the rule of morall duties : The holy Scriptures containe the perfect rule of all morall actions , whether mans corrupted and imperfect light of nature see them or no. It is a common , but a most perilous , and almost groundlesse mistake of many in this controversie , who when they would know what is morall and what is not so , of such things as are set downe in the Scriptures , they then ●lye to the light of corrupt nature , making it to bee the supream Judge hereof , and there fall to examining of them , whether they are seen by the light of nature or no , which is no lesse folly than to set up a corrupt and blinde Judge to determine and declare that which is morall , to make the perfect rule of morality in Scripture to bow downe its back to the imperfection and weaknesse of nature , to pull out the Sunne in heaven from giving light , and to walke by the light of a dim candle , and a stinking snuffe in the socket almost gone out ; to make the horne-book of naturall light , the perfection of learning of the deepest matters in morall duties ; to make Aristotles Ethicks as compleat a teacher of true morality , as Adams heart in innocency ; and in a word to make man fallen and in a manner perfectly corrupt and miserable , to bee as sufficiently furnished with knowledge of morall duties , as man standing , when he was perfectly holy and happy : Imagine therefore that the light of nature could never have found out one day in seven to bee comely and most meet for man to give unto God ; yet if such a proportion of time be most meet for man to give to God , and it appeares so to be when God reveales it , it may and should then be accounted a morall law , although the light of nature left in all men could never discerne it . The Schoolmen , and most of the popish generation not considering these things ( which notwithstanding are some of their owne principles ) have digged pits for themselves , and made snares for some of their followers , in abolishing the fourth Commandment from being ( in the true sense of it ) morall , because they could not see how such a speciall part of time , viz. a seventh part , could be naturall , or by the light of corrupt nature discernable ; which things so discernable they sometimes conclude to be onely morall . But how farre the light of corrupt nature may discerne this proportion , shall be spoken to in its proper place . Thesis 30. If lastly , those things which are thus commanded because they are good , be morall , then the whole Decalogue may hence appeare to be the morall law of God , because there is no one law in it , which is therefore good onely because 't is commanded , but is therefore commanded , because it is good and suitable to humane nature : When I say , suitable to humane nature , I doe not meane humane nature considered absolutely , but relatively , either in relation to God , or relation unto man : for not onely the light of nature , but of common sense also , beare witnesse that every precept of the second Table , wherein man is considered in relation to man , is thus farre good : for how comely and good is it to honour Parents , to be tender of other mens lives and comforts , to preserve ones selfe and others from filthy pollutions , to doe no wrong but all the good we can to other mens estates ? &c. Nor doe I thinke that any will question any one Commandment of this Table to bee good and suitable to humane nature , unlesse it be some Nimrod or Brennus ( that professed he knew no greater justice than for the stronger , like the bigger fishes of the Sea , to swallow up the lesser in case they bee hungry ) or some Turkish Tartar or Caniball , or some surfetted Professor , transformed into some licentious opinionist , and so growne Master of his owne Conscience , and that can audaciously out-face the very light of nature and common sense , through the righteous judgement of God blinding and hardning his heart : And if the Commandments of the second Table be thus farre good in themselves , are not those of the first Table much more ? Is love to man ( when drawne out into all the six streames of the second Table ) good in it selfe , and shall not love to God , drawn out in the foure precepts of the first Table , as the Spring from whence all our love to man should flow , much more ? Are the streams morally sweet , and is not the spring it self of the same nature ? Love to God , and love to man are the common principles ( saith Aquinas truely ) of the law of nature ; and all particular precepts ( saith hee perhaps unawares ) are conclusions flowing from these principles , out of Matth. 22. And are the principles good in themselves , and suitable to humane nature , and doe not all the conclusions participate of their nature ? For what are all particular precepts , but particular unfoldings of love to God , and love to man ? If all the precepts of the second Table be morall , which doe onely concerne man , why should any of the first fall short of that glory , which doe immediately concerne God ? Shall man have six , and all of them morally good , and God have but foure , and some one or more of them not so ? Is it comely and good to have God to be our God in the first Commandment , to worship him after his owne minde in the second , to give him his worship with all the highest respect and reverence of his Name in the third , and is it not as comely , good and suitable , that this great God and King should have some magnificent day of state to be attended on by his poore servants and creatures , both publikely and privately , with speciall respect and service , as oft as himselfe sees meer , and which we cannot but see and confesse to be most equall and just , according to the fourth Commandment ? If mans life must bee divided into labour and rest , is it not equall and good if wee have six dayes , that God should have a seventh ? If the bruit beasts could speake they would say that a seventh dayes rest is good for them , Exod. 23.12 . and shall man ( who hath more cause and more need of rest , even of holy rest ) say that it is not good for him even to rest in the bosome of God himselfe , to which he is called this day ? Take away a Sabbath , who can defend us from Atheisme , Barbarisme , and all manner of Devilisme and prophanesse ? And is it evill thus to want it , and shall it not be good to have it ? I confesse if God had commanded a perpetuall Sabbath , it had not then been good but sinfull to observe any set Sabbath : but if God will have man to labour for himselfe six dayes , and this labour be morally good being now commanded ; why is it not then as good to observe a seventh in rest to God , being also commanded of him ? Thesis 31. It is therefore at least an indigested assertion of those who affirme that the Decalogue sets out the precepts of the law of Nature , and yet withall doth superad certaine precepts proper to the Jewish people ; in which last respect they say all men are not bound to the observance thereof ( and they produce the fourth Commandment for proof ) but in respect of the first they are : But although in the application of a law , something may bee proper to the Jewish people , yet ( with leave of the learned ) there is never a law in it but it is morall and common to all : for to make any law in the Decalogue proper , is an assertion springing from a false and blinde principle , viz. That that law onely is morall which is naturall ; not naturall , as suitable to humane nature , but which is seene and knowne by the common light of corrupt nature without the helpe of any externall usher or teacher . If also any lawes in the Decalogue be proper , how will any finde out and discerne morall lawes which concerne all , from proper laws which appertaine onely to some ? For if God hath made such a mingling , and not severed morall lawes by themselves , then man hath no law or revelation by any dictinct and severed lawes left unto him to discerne lawes proper and peculiar , from laws morall and common , which how pernicious it may bee to mens soules to bee left to such uncertainty , as also how injurious to God and crosse to his maine ends in discovering morall lawes , let the wise consider ; for if they say that wee must flye for help herein to the light of corrupt nature , then as hath been shewn , an imperfect light , and a blinde guide , and a corrupt judge must be the chief rule of discerning that which is morall , from that which is peculiar and proper , for doubtlesse such a kinde of light is the light of corrupt nature . Thesis 32. Some thinke that those commandments onely are morally good , which the Gospel hath declared and confirmed to be so : and by this shift they thinke to avoid the absurdity of flying to the blinde guide of corrupt nature to judge of these colours , viz. what is morall and what is not , Mr. Primrose therefore excludes the fourth Commandment from being morall , the other nine being ratified by the light of the Gospell , which this ( he saith ) is not : but if his meaning be that there must be a generall ratification of lawes morall by the verdict of the Gospell , then the fourth Commandment cannot be excluded from being morall , because it hath a ratification in generall from the Gospell : for therein wee read that the morall law is holy , just and good , Rom. 7. and that Christ came not to destroy the least jot or tittle of the law , Matth. 5. much lesse a whole law of the fourth Commandment . In the Gospel also God promiseth to write his Law upon our hearts , wherein the fourth Commandment is not excepted . But if his meaning be● this , that the Gospell must particularly mention , and so make a particular ratification ( as it were ) by name of every morall law , then his assertion is unsound ; there being many judiciall lawes of Moses , of which some are wholly morall , others containing in them something of common and morall equity , which we have no expresse mention of in the blessed Gospell : and let him turne over al the leaves of the Gospell , hee shall not finde that proportion of time which himselfe affirmes to be morall in the fourth Commandment , to bee expressely and particularly mentioned in the Gospell ; and therefore that also must be excluded from being morall upon his owne principles , as well as what we contend for in this Commandment so to bee . Thesis 33. Some of those who maintaine the law of the Sabbath to be ceremoniall , affirme that every Law in the Decalogue is not morall upon this ground , to wit , because the Law is called Gods Covenant , which Covenant they shew from sundry instances , not only to comprehend moralls , but also ceremonialls : for they make it the excellency of the Decalogue to comprehend , as a short epitome , all Gods Ordinances , both morall and ceremoniall , which epitome is more largely opened in the writings of Moses , where not onely morall , but also ceremoniall lawes are expressed and dispersed . And hence they thinke that as the other nine are the summary and epitome of all morall Ordinances , so the fourth Commandment which was kept with the practise of Ceremonies , was the summary and epitome of all the ceremoniall ordinances , and hence the fourth Commandment becomes ceremoniall . But for answer to this wily notion , unjustly father'd upon Austin and Calvin by some , it may thus farre be granted , that as the word Law is sometimes taken more strictly for the Decalogue onely , Rom. 3.20 . Iames 3.8 . and sometimes more largely , for the whole doctrine contained in all the writings of the Old Testament , wherein the Gospel also is comprehended , Psal. 19.7 . Psalme 119.1.51 , 55. so the word Covenant is sometime taken more strictly for the covenant of works , which is contained compendiously in the Decalogue onely , writ by the finger of God , in two Tables , Deut. 4.13 , 14 Exod. 34.38 . and sometime more largely for all the holy writings of Moses , Exodus 24.7 , 8. and 34.10 . Levit. 26.14 . Ier. 34.13 . Now although all the writings of Moses may be called the Covenant , as it is largely taken ; and so the covenant comprehends not onely morall , but ceremoniall lawes ; yet they are never called That Covenant which was writ by the finger of God in two Tables of stone , and given to Moses : and in this strict sense the word Covenant comprehends no other lawes but morall , nor can the places and texts which they alleadge evince the contrary , for in that place of Exodus 24.7 . it is not said that the Tables of the Covenant , but the Booke of the Covenant was read in the audience of all the people ; which Booke , we readily acknowledge to comprehend ceremonials as well as morals , but not the Tables of the Covenant , of which the question now is : so also when the Lord saith , Exod. 34.10 . that he will make a Covenant , his meaning is that he will revive his Covenant by writing ( as it is there set downe in the same chapter ) in which writing it is very true that there is mentioned made of many ceremoniall lawes ; but suppose this covenant written by Moses comprehends sundry ceremoniall lawes , will it therefore follow that the Tables of the Covenant written with the finger of God did the like ? No such matter , and therefore there is an * expresse difference put in the same chapter , verse 27 , 28. between the covenant written by Moses , and the ten Commandments written by the finger of God. But secondly , Let it be granted that the Decalogue comprehends summarily all the lawes which are particularly dispersed here and there in the writings of Moses , yet it doth not follow that there must bee one ceremoniall law written by the finger of God , and lifted up in the Decalogue to be the epitome and summarie of all ceremoniall lawes elsewhere explained in the writings of Moses : For all lawes , whether ceremoniall or judiciall , may be referred to the Decalogue as appendices to it or applications of it , and so to comprehend all other lawes as their summary . But such a summary will no way enforce a necessity of making any one of them the epitome of ceremonialls , and the other nine of them of the morals , for we know that many judiciall lawes are comprehended under morall lawes , being referred as appendices thereunto by Calvin , Martyr , Chemnitius , Ames , and sundry others , and yet it will not follow from hence that one of the lawes in the Decalogue must be a judiciall law as the summary of all judicials , which are branches of the Covenant as well as Master Primrose his ceremonials . Thesis 34. It should not seem strange that that law which in the generall nature of it is moral , may in the particular application of it be unto a thing ceremoniall , and in this respect it cannot be denyed but that the morall law may comprehend all ceremoniall lawes ; but it will not hence follow ( as Mr. Primrose inferres ) that one law in the Decalogue must be ceremoniall as the head and summary of all ceremoniall lawes , because we say ceremoniall lawes may bee comprehended under some morall law , as speciall applications thereof : ex gr . It is a morall law to worship God according to his owne will , and not after mans inventions , as the second Commandment holds it forth : Now in the application of this law the Lord points out his owne instituted worship in sundry significant ceremonies , sacrifices , sacraments , &c. which particular institutions ( though ceremoniall ) are to be referred unto , and are comprehended under the second Commandment which is a morall law : for if God will be worshipped with his owne worship according to this Commandment , then its necessary for the Lord to shew ( and that under his Commandment ) what those institutions be , wherein he will bee worshipped , many of which are ceremoniall , which are therefore directly comprehended here . Thesis 35. There is therefore no necessity of making one law in the Decalogue to bee ceremoniall , that it may be the summary head of all ceremonials , viz. because ceremonialls are branches of the covenant , which is the Decalogue ; for upon the like ground there must bee one judiciall law also as the summary of all judicials , nay one Evangelicall law also as the head of all Evangelicals , sprinkled here and there in Moses his writings , of which we read Iohn 5.43 . Rev. 10.6 , 7 , 8. with Deut. 30.12 , 13. Gal. 3.8 . with Gen. 12.3 . for judicials and Evangelicals are branches of the Covenant , as well as ceremonials , if Mr. Primrose his principle be true ; but if by his owne confession nine of them are morals , and one of them only the head of ceremonialls , how shall judiciall and Evangelicall summaries come in ? which either he must make room for in the Decalogue , or acknowledge his foundation to be rotten , upon which he hath built up one ceremoniall law among the nine moralls . Thesis 36. It is true , that among men , the same body of Lawes may be framed up of divers articles , as Mr. Primrose pleads , but that the Decalogue was such a body as had ceremonials mixt with morals , it can never be made good by any colour of proof , except it be that which we have shewn will as strongly enforce an introduction of some one judiciall and another Evangelicall law into the Decalogue , as well as one ceremoniall ; but such a confusion of Law and Gospell , Evangelicals and judicials , ceremonialls and morals , the blessed God abhorres : for it neither suits with Gods wisedome and end in giving the law , nor yet with mans weaknesse ( which God pitties ) to make such a jumbling and confusion of things together : for who can then tell what law is morall and what Evangelicall , and what ceremoniall , unlesse it be ( as was shewn ) by flying for light to the dictates and instinct of nature , to shew unto poore deceitfull man , what lawes are morall and what not , wherein the remedy would have been as bad as the disease ? Thesis 37. If there must be one law in the Decalogue , ceremoniall , that so the more Authority may bee procured hereby ( as Mr. Primrose pleads ) unto all Gods Ordinances , and therefore one of the ceremonials was written in the Decalogue with Gods owne finger , and honoured with the like prerogatives as the morall lawes were , which were immediately spoken by God himselfe : Then ( if this reasoning be solid ) why was not one judiciall and another Evangelicall precept alike honoured also ? For was there not as much need to procure Authority to this as well as to ceremonials ? and yet wee see their Authority was sufficiently procured without being shusted into the Decalogue , and so might ceremonialls also . Thesis 38. There were three sorts of laws which are commonly knowne , and which were most eminently appearing among the Jewes , 1. Morall . 2. Ceremoniall . 3. Judiciall . Thesis 39. The morall respected their manners as they were men , and are therefore called morall . The ceremoniall respected them as a Church , and as such a kinde of Church . The judicial as a Common wealth , and as that particular Common-wealth . Morall laws were to govern them as an human society . Ceremoniall as a sacred society , Judiciall as a civill society : Thus the Learned speak , and being candidly understood , are true . Thesis 40. The morall law contained in the Decalogue , is nothing else but the law of nature revived , or a second edition and impression of that primitive and perfect law of nature , which in the state of innocency was engraven upon mans heart , but now againe written upon Tables of stone , by the finger of God. For man being made in the Image of God , he had therefore the law of holines , and righteousnes , in which Gods Image consisted , written in his heart : but having by his fall broken this Table , and lost this Image , neither knowing or doing the will of God through the law of sinne now engraven on it : Hence the Lord hath in much pitty made knowne his law again , and given us a faire copy of it in the two Tables of stone , which are the copy of that which was writ upon mans heart at first , because the first Table containes Love to God in holinesse ; the second , Love to man in righteousnesse : which holinesse and righteousnesse are the two parts of Gods Image which was once engraven upon mans soule , in his primitive and perfect estate , Ephes. 4.24 . Nor indeed doe I see how that popish Argument will be otherwise answered , pleading for a possibility in man to keep the law perfectly in his lapsed and fallen estate in this life , for , say they , God makes no lawes of impossible things , it being unjust for God to require and exact that of a man which hee is not able to doe : to which it is commonly and truely answered , That man had once power to keep the law in his innocent estate , and hence though man be not able to keep it now , yet God may require it , because hee once gave him power to keep it ; and that therefore it is no more unjust to exact such obedience which hee cannot performe , than for a creditor to require his money of his broken debtor , or spend-thrift , who is now failed ( as they say ) and not able to repay . Man therefore having once power to keep the law , and now having no power , this argues strongly that the law of the Decalogue contains nothing but what was once written as a law of life upon his heart in his innocent estate : for I see not how Gods justice can be cleared if he exacts such obedience in the Decalogue which is impossible for man to give , unlesse the very same law and power of obedience was written upon his heart at first : and therefore it is a wilde notion of theirs who thinke that the Covenant of works which God made with Adam , is not the same for matter with the Covenant of works exprest in the morall law ; for wee see that there is the same Image of holinesse and righteousnesse required in the Tables of stone , as the condition of this Covenant , which was once written upon mans heart , and required in the same manner of him . Now this law thus revived and reprinted is the Decalogue , because most naturall and suitable to humane nature , when it was made most perfect , therefore it is universall and perpetuall ; the substance also of this law being love to God and man , holinesse toward God , and righteousnesse toward man , Matt. 22.37 , 39. Luke 1. Hence also this law must needs bee morall , universall and perpetuall , unlesse any should bee so wicked as to imagine it to be no duty of universall or perpetuall equity , either to love God , or to love man , to performe duties of holinesse toward the one , or duties of righteousnesse toward the other : Hence again , the things commanded in this law are therefore commanded because they are good , and are therefore morall , unlesse any shall think that it is not good in it selfe to love God or man , to be holy or righteous ; and which is still observable , there is such a love required herein , and such a lovelinesse put upon these lawes , as that by vertue of these all our obedience in other things , which are not moral , becomes lovely ; for there were many ceremoniall observances , in which and by which the people of God exprest their love to God , as Mr. Primrose truely concludes from Deut. 6.1 , 2 , 3 , 4 , 5 , 6. and Matth. 22.37 , 38 , 40. but yet this love did arise by vertue of a morall rule , for therefore it was love to worship God in ceremoniall duties , because it was lovely to worship God with his own worship ( of which these were parts ) which is the moral rule of the second Commandment . And hence Master Primrose may see his grosse mistake in making one law of the Decalogue ceremoniall , because the summary of the Decalogue being love to God and love to man , and our love to God being shewne in ceremoniall as well as in morall duties , because our love is seen & shewn in our obedience to all the Commandments of God , ceremonial as well as moral . For though there be love in ceremonial dutys , it is not so much in respect of themselves , as in respect of some morall rule by vertue of which such duties are attended . Thesis 41. The ceremoniall law consisting chiefly of types and shadowes of things to come , Heb. 8.5 . and therefore being to cease when the body was come , Col. 2.17 . was not therefore perpetuall ( as the law morall ) but temporary , and of binding power onely to the nation of the Jewes and their proselytes , and not putting any tie upon all Nations , as the morall law did . Every ceremoniall law was temporary , but every temporary law was not ceremoniall ( as some say ) as is demonstrable from sundry judicials , which in their determinations were proper to that Nation , while that Jewish polity continued , and are not therefore now to be observed . Thesis 42. The Iudiciall lawes some of them being hedges and fences to safeguard both morall and ceremoniall precepts , their binding power was therefore mixt and various , for those which did safeguard any morall law ( which is perpetuall ) whether by just punishments or otherwise , doe still morally binde all Nations : For as Piscator argues , a morall law is as good and as precious now in these times as then , and there is as much need of the preservation of these fences to preserve these lawes , in these times , and at all times , as well as then , there being as much danger of the treading downe of those lawes by the wilde beasts of the world , and brutish men ( sometimes even in Churches ) now as then ; and hence God would have all Nations preserve these fences for ever , as hee would have that law preserved for ever which these safeguard : but on the other side these judicialls which did safeguard ceremoniall laws , which wee know were not perpetuall , but proper to that Nation , hence those judicials which compasse these about are not perpetuall nor universall ; the ceremonialls being pluckt up by their roots , to what purpose then should their fences and hedges stand ? As on the contrary the morals abiding , why should not their judicials and fences remaine ? The learned generally doubt not to affirme , that Moses judicials binde all nations , so farre forth as they containe any morall equity in them , which morall equity doth appeare , not onely in respect of the end of the law , when it is ordered for common and universall good , but chiefely in respect of the law which they safeguard and fence , which if it bee morall , it 's most just and equall , that either the same or like judiciall fence ( according to some fit proportion ) should preserve it still , because 't is but just and equall , that a morall and universall law should bee universally preserved : from whence by the way , the weaknesse of their reasonings may bee observed , who that they may take away the power of the civill Magistrate in matters of the first Table ( which once he had in the Jewish common-wealth ) affirm that such civill power , then , did arise from the judiciall , and not from any morall law : when as it 's manifest that this his power in preserving Gods worship pure from Idolatrous and prophane mixtures , according to the judiciall lawes , was no more but a fence and safeguard set about morall Commandments ; which fences and preservatives are therfore ( for substance ) to continue in as much power and authority now , as they did in those dayes , as long as such lawes continue in their morality , which these preserve : the duties of the first Table being also as much morall as those of the second , to the preserving of which later from hurt and spoil in respect of their morality , no wise man questions the extent of his power . Thesis 43. If therefore the question be now made , whether the law of the fourth Commandment be morall or no , we must then remember that the true state of the question is not in this , to wit , Whether the law of the Sabbath be a principle of the light of nature , knowne and evident of it selfe , or at least such as every man that hath the use of reason may readily finde out , without some externall revelation ( as Mr. Ironside injuriously states it wrastling herein with his own shadow , with many others of his fellowship in this controversie . ) For morality ( as hath been declared ) is of larger extent then such naturality . But the question is , whether it is one of those lawes which is therefore commanded , because it is holy , just and good in it selfe , whether man see it by any previous light of corrupt nature , I or no ; and being thus commanded as such a law , whether it be not therefore of perpetuall and universall obligation , binding all Nations and persons in all ages , in their hearts , lives , manners , to the observance thereof , as a part of that holinesse we owe to God , and which God requires of all men according to rules of morall equity : or on the contrary whether it be not rather a typicall , ceremoniall , figurative and temporary precept , binding onely some persons , or that one Nation of the Jews for some time , from the obedience of which law , Christians ( in respect of any law of God ) are now exempted ? Thesis 44. For clearing up whereof , it may not be amisse to take notice of the agreement ( at least in words ) herein , on all hands , even by those who oppose that morality of the Sabbath which we plead for . All sides agree in this , viz. That the law of this fourth Commandment concerning the Sabbath , is morall . But as the differences about the meaning of Tu es Petrus are many , so here the difficulty lies to know , how , and in what sense and respect it may bee called morall ; for Master Ironside expressely consents in this , viz. That all the Commandments of the Decalogue are morall , but every one in his proportion and degree , and so ( saith he ) is that of the Sabbath , it is morall for substance , but not for circumstance . Master Primrose also ( when he is awake ) expressely confesseth thus much , viz. That the Sabbath is morall in its foundation , end , marrow and principall substance ; and that a stinted time is morall , and grounded on the principles of nature ; and therefore the Gentiles ( saith he ) had their set dayes of religion : and this ( he tels us ) is ratified by the Gospel , which commendeth to the faithfull the Assembling of themselves together for Word and Sacraments , and consequently that they have appointed times to attend upon them , wherein the word of God be read and preached as under the old Testament every Sabbath day : nay he yields yet more , viz. That not onely stinted times , but that also there should be a convenient proportion and suitable frequency of time for Gods service , now under the Gospell , as under the Law ; and therefore affirmes , that the Jewish annuall Feasts , and new Moons , being but once a yeare or once a moneth , and so being rare and seldome , could not teach us the convenient and most suitable frequency of Gods publick service , as the Sabbath did , which returned weekly , and therefore he saith that the Commandment runs not thus , viz. Remember to keep the new Moons , but Remember to keep holy the Sabbath day . So that by Mr. Primrose concession , not onely a time , but a stinted time , not onely a stinted , but also such a convenient proportion and suitable frequency of time , as is once in seven dayes , is morally holy by vertue of the fourth Commandment . Gomarus also concludes that the publick worship of God required in the fourth Commandment , cals for observation , not onely of certain , but also of sufficient dayes for worship ; and what these sufficient dayes bee , is to bee gathered from the fourth Commandment , viz. that they bee not more rare and lesse frequent , then the weekly Sabbaths of the Israelites , because , if God ( as he shewes ) challenged a weekly Sabbath of a stiffe-necked people laden with the burden of many other Festivals and Ceremonies , how then should Christians , freed from their yoaks and burdens , have them lesse frequent ? Master Breerwood also to the like purpose professeth , That Christians should no● bee lesse devout and religious in celebrating the Lords day , then the Jews were in celebrating their Sabbath , and his reason ( labouring with some spice of a contradiction ) is this , viz. because the obligation of our thankfulnesse to God is more then theirs , although the obligation of his Commandment to us in that behalfe is lesse : for I confesse it s beyond my shallownesse to conceive , how the thankfulnesse should bee more and the Commandment lesse ; unlesse he will imagine some such popish work , as exceeds the command . Wallaeus comes almost quite over the threshold unto us , and maintains upon solid arguments , that by the force and analogy of this fourth Commandment , all the true worshippers of God , are bound to the exact observation of one day in the circle and compasse of seven ; and then he produceth a cloud of witnesses , both ancient Fathers , and the chief of our late reformers , testifying to th● same morality of one day in seven , which himself maintaines ; that whoever shall read him herein , would wonder how it should ever enter into the hearts of learned men ( as White , Rogers , Dow , the * Historian , and many others ) to imagine and go about to befoole the world , as if the morality of a seventh day was the late and soure fruit growing out of the crabbed and rigid stock of some English Puritans and reformers , wherein they are forsaken of all their fellowes , whom in all other things they so much admire in other Reformed Churches . It being therefore confessed on all hands that the Sabbath is morall ( though I confesse at other times our Adversaries unsay this at least in their Arguments ; ) the Controversie therefore onely lies in this , viz. How and in what respect it should be so ? Thesis 45. The generall consent herein also is this , to wit , That the morality of the Sabbath chiefly is in respect of some generality , or in respect of something which is more generall in this Commandment , rather then in respect of that particular day which the Commandment doth also point at : for if the morality of it did lie in observing that particular day only , how could there bee a change of that day to another ? For if the morality of a Sabbath was limited unto a particularity , or to that one particular day , it is then impossible that any other day to which that first is changed , should be morall by vertue of the same Commandment : but wee shall shew in fit place , that the day is lawfully changed and morally observed , and therfore that which is in this Commandment firstly morall , must of necessity be somewhat more generall . Thesis 46. The generall which we acknowledge to be morall in this command ( rightly understood ) is a seventh day . Our adversaries would make it more generall , and resolve it into a day or some day for solemne worship , yet when they are forced to see and acknowledge by the dint of argument , that this is too generall , because thus the Commandment may be observed , if one day in a thousand , or once in ones life it be sanctified ; they doe therefore many times come nearer to us , to somewhat lesse generall then a day , viz. to a stinted , fixed and appointed day , and to such an appointed day as containes a sufficient proportion of time for God , with convenient frequency , no lesse frequent then theirs in the old Testament , which was every seventh day , as may be seen Thesis 44. and truly thus much being acknowledged by them , one would think that the controversie ( with this sort of men ) was brought unto a comfortable and quiet issue and full agreement , but it is strange to see how contrary the language is of these men sleeping , from what it is when they are awake : They strike fiercely at a seventh day , and a determined time , as impossible to be morall , when they meet with them in the darke , and yet we see , acknowledge them ( in effect ) to be morall , when they meet with them sometimes in the light . Thesis 47. But because a seventh day may be accounted convenient by some , and morall by others , and because the determination of it may bee made by some , either more lax or narrow , viz. either to any day in seven , which man or the Church may appoint ; or to such a seventh day as God shall determine , It is therefore needfull for the clearing up of this controversie , to seek out with an impartiall and sober mind , the true meaning of the fourth Commandment , and to enquire more particularly and exactly what is required it it , and what is commanded by vertue of it , which some able men not taking a right observation of in the dark and tempestuous times of controversie , have therefore made miserable shipwrack , not onely of the truth , but also of themselves , and souls of others . Thesis 48. The things which are morally enjoyned in this Commandment , are these two , 1. Some things are Primariò ; i. Primarily , firstly and more generally morall . 2. Some things are secundariò ; i. Secondarily , derivatively and consequently morall . A time , a day , a seventh day of rest are in the first respect moral , but in the other respect this or that particular seventh day may be said to be morall : Things primarily morall are perpetuall ; things secondarily morall are not necessarily so : As for example , To honour superiors and fathers , whether of Common-wealth or family , is primarily morall , but to honour these or those particular superiors is secondarily morall , because our honouring of them ariseth from that primary and generall law of morall equity , viz. that if our fathers are to be honoured , then in the second place it followes , that these and those particular persons being our lawfull fathers , are to be honoured also : To honor our fathers whom God hath set over us , is perpetuall ; to honour these or those particular fathers , is not perpetuall , because themselves are not perpetuall but changeable . It was a morall duty to honour this particular King David , but it was not perpetuall , for when David was taken away , they were not bound to honour King David any more , when King Solomon his sonne became his successor : nor was it a ceremoniall duty to honour this or that particular King , because it was changeable from one to another , but it was a morall duty so to doe ; wherein the law and rule is not changed ( it being primarily morall ) but onely the object , which wee are bound to honour secondarily in respect of the generall rule : So 't is in this law of the Sabbath ; To keep a day , a seventh dayes Sabbath , is perpetual , it being primarily morall , but to observe this or that particular day , is of it selfe changeable being secondarily morall : For if it bee a morall duty to sanctifie a seventh day which God shall appoint , then it 's morall ( as it were ) in the second place to sanctifie this or that seventh interchangeably which God doth appoint , and yet it doth not follow that this or that particular seventh is in it selfe ceremoniall , because it is changeable● for in such a change the morall rule is not changed , but the morall object onely to which it is morally applyed ; the duty is not changed , but onely the day : and in this respect it should not seem hard to make somethings morall which are not perpetuall ; for lawes primarily morall are properly perpetuall , but lawes secondarily morall , not necessarily so , but changeable , because , as hath been said , herein there is no change of the rule , but onely of the object or application of the rule , which may be variously and yet morally observed . Thesis 49. This distinction of things primarily and secondarily morall is taken from the truth of things , and which those who study this controversie will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein ; the Commandments of God are exceeding broad according to Davids measure , Psalme 119 96. and very comprehensive , and hence the generals include many particulars , and sometime the particulars have a speciall respect to things more general , as is evident in the second and fifth Commandment , which Synechdoche , Master Broad acknowledgeth to bee in all other commands except the Sabbath , wherein he wil have no generall understood , but onely a commandment to observe that particular day onely , that so he may go one step further then some of his betters , and utterly abolish the morality of this command : but whether this Commandment is so narrowly restrained , will appeare more fully in shewing the truth of this distinction out of the Cōmandment , more particularly . Thesis 50. Those things first which are primarily and more generally morall , and morally commanded , are these three , 1. That there be some solemne convenient time set apa●t for Gods worship . 2. That this time be not any small pittance of time , but a solemne day of worship , bearing the most meet proportion to those dayes man hath for himselfe . 3. That this day be not any day indefinitely which man sees meet , but ( as 't is in the Commandment ) the Sabbath or Rest day , which God himself interprets and determines to a seventh day . Some of our Adversaries in this Controversie , will not acknowledge any set time or day to be morall by vertue of this Commandment , because they think that That particular seventh day from the creation is onely commanded but now abolished under the Gospel ; and it onely is commanded ( they say ) because it is onely expressed and made mention of in the Commandment ; I confesse that That particular seventh is expressed and pointed at , but not onely expressed ( as wee shall shew in fit place ) but suppose it were granted , that That seventh onely is expressed , yet it will not follow that therefore a seventh day , and consequently a day , and consequently a time of worship is excluded : for look as 't is in the second Commandment , we see the worship of a graven Image is particularly forbidden , and yet that which is more generall , is also herein forbidden , viz. the worship of God by humane inventions : and why may not the like generall bee enjoyned by commanding that particular seventh in the fourth Commandment ? Others of our adversaries , on the contrary , acknowledge therefore , that in this particular seventh ( which they make ceremoniall ) something more generall and morall is herein required , but this generall they limit to a time or some day of worship , but a seventh day which is more generall then that particular seventh , yet lesse generall then a day or time , they fly from this as from some serpent or bugbear , and will not admit it as any thing generally morall in this Commandment : But it is very observeable in this Controversie , that upon the same grounds on which they would exclude this generall of a seventh from being morall , they may as well exclude their owne generals , viz. a time or a day from being morall : for if they thinke it irrationall , that because a particular seventh day is required , that therefore a seventh day more generall cannot be commanded ; why is it not as irrationall upon the same ground to exclude a time , a day also ? Surely a seventh day lyes nearer the bosome of a particular seventh , and is of nearer kin to it then a day . And I marvaile that they should gather a solemne time and day of worship , which is more generall , rather then a seventh out of that particular day , as not possibly to be intended , although in a manner expressed in the Commandment it selfe . I know there are some who thinke that there is nothing generally morall in this Commandment , but a seventh day ; which unlesse it bee well and warily explicated , I then crave leave to concur thus farre with our adversaries , viz. That a solemne time , and a day of worship are generally morall in this command , but not onely morall , but that a seventh day also which God shall determine is generally , yea principally morall also in this Commandment . Thesis 51. First therefore , That which is most generally morall in this command , is that which is called Tempus cultus or the time of worship ; now this time must either be indeterminate time , which necessarily attends all acts of worship , and duties of piety , or else determinate and solemne time . Indeterminate time is not required here , because to make a speciall commandment about such a time , would be both needlesse and ridiculous , for if it bee impossible that any duty should bee performed without such time , then where-ever that duty is required , the time which necessarily attends it must bee supposed and enjoyned in the same commandment : Some determinate and solemne time is therefore herein generally , though not onely commanded . Thesis 52. T is a scruple to some to know to what commandment solemne time should be referred ; to which the answer is easie ; that the same things may bee referred in severall respects unto severall commandments , and so may this : Solemne time may be referred to the second Commandment , where solemne worship ( in respect of the meanes of worship ) is required , in some respect to the first Commandment , which requiring us to acknowledge God as our soveraigne Lord and happinesse , he would have us therefore to have some full scope of time to be serlous and solemnly taken up in the worship of him : But it 's referred to this fourth Cōmandment as it stands in a generall reference and relation to a seventh dayes Sabbath , wherein this generall of solemne time is swallowed up and preserved ; and verily if the six days labour be required in the fourth Commandment , in case it be done in reference to the seventh days rest , much more all solemne time of worship , as it stands in reference to a Sabbath day . Thesis 53. The worship it selfe therefore is not required in this Commandment , if only the time of worship be enjoyned : and if ignorance or prejudice did not by asse and sway mens judgements from the naked and genuine meaning of each Commandment , it would soon appear that the whole worship of God it selfe , is contained in the three first Commandments , and therefore nothing left that could possibly be enjoyned by the fourth , but onely the time : I know a time of worship may in some respect be called worship , but the worship it selfe in all other respects is not required in this but in other Commandments ; for in the first Commandment we are to have God to be our God , by love of him , trust to him , delight in him , &c. ( which nature , as it were , cals for , if God be our God ) then all that which we call naturall worship , is required here : and if devised formes of worship bee forbidden in the second Commandment , which are of humane invention and institution , then all Gods instituted worship must bee commanded herein : and if vaine and irreverent manner of worship be forbidden in the third Commandment , then all common worship as some call it , or rather all that holy and reverend manner of worship which we owe to God is required in the same command ; and if all naturall , instituted and common worship or holy manner of worship be required in the three first commands , I marvaile then how any worship ( any further then as a time of worship , may be called worship , ) can be required in this fourth command , The time therefore , and not the worship it selfe is required herein : for if any worship be required , it 's either the whole worship of God , or some speciall kinde of worship ; if the whole worship , then there should be no worship of God required directly in the three first Commandments , but the very same which is commanded in the fourth also , which grosse Tautology is most absurd to imagine in the short summe of these ten words ; but if any speciall kinde of worship should be required and not the whole , then the Sabbath day is sanctified to some one kind of worship , rather then to the exercise of all kind of worship , which is most false and prophane : for who will affirme that the Sabbath is to bee sanctified , suppose by that kinde of worship which is publick , and not private also , by externall , and not by internall worship also ; by naturall worship in love and fear God , &c. and not with instituted in the use of all Gods Ordinances , and that with all holy preparation and reverence also ? Thesis 54. The exercise of worship is one thing , the worship it selfe is another ; 't is most true that the holy exercise of all worship is here required , but most false that the worship it selfe is so : The worship it self is required in the three first commands , but the speciall exercise of all this worship at such a time , is required in the fourth Command : the exercise of holinesse and holy duties is here required as the end , and a holy rest as a meanes thereunto , and in this respect it is true which Wallaeus observes , viz. That it is not a bare and naked circumstance of time , but the rest it self from labour , and the application of the day to holy uses which is here enjoyned ; but doth it therefore follow that the worship it self , and the holy duties themselves are here directly commanded ? which he seemes to maintain : no verily , no more then that works of mercy in the second Table , are required in this fourth Command of the first Table , because the exercise of mercy and love as well as of piety and necessity is required also in this Command . Thesis 55. It is generally and frequently affirmed by those who seek to support the morality of the Sabbath , to wit , that the exercise of worship and holy duties at this time , is required for the duties sake , as at other times , the time is required for the times sake ; by which words they seem to make the bare circumstance of time to bee required here ; but this assertion had need be understood with much candor , and the true explication of it ; for in some sense its most true which our Saviour affirms , that man is not made for the Sabbath or the time of it , Mark 2.27 . Thesis 56. This time therefore may be considered two wayes , 1. Abstractly . 2. Concretely . 1. Abstractly , for the bare circumwance of time , abstracted and stript from all other considerations , and so it is very absurd to imagine all the holy duties of the Sabbath to be for the time , as if God and all his holy worship should give homage unto , and attend upon a naked empty circumstance : Time in this respect is rather for the worships sake . 2. Concretely , as it is wholly sanctified and set apart for God , or as it is a holy time ; set a part for holy rest , that so man might attend upon God : and in this respect all holy duties are for this time , because in this respect they are for God who is all in all in holy time : And therefore Wallaeus need not put us upon search to see whether the holy rest of the day be required in the second or any other Command , for 't is not affirmed by any , that the naked circumstance of time is here onely required , without any holy rest ; but that a holy time of rest is herein commanded , and therefore to bee referred to this command : hence also it is most false which some affirme , viz. That the rest from ordinary labours on this day , as it is connected with holy duties of worship without which they cannot be performed , is as necessary now , as when the Jewish Sabbath was in being ; but otherwise out of these duties there is no holy time of rest commanded . For such a restraint of time to holy duties as makes the time holy for the duties sake , so that no time is holy but in the performance of holy duties , and these duties ( upon narrow examination ) onely publick duties , doth but open a gap for licentiousnesse , voluptuousnesse , sports , May-poles and Dog-markets , and such like prophanesse , out of the time of holy publick worship ; or what private worship each man shall think most meet . For in this sense holy duties are for the time , because the whole day being sanctified , holy duties are therefore to attend , and in this respect are for this time ; and not the time for them , viz. That when the time of the exercise of some holy duties doth cease , the time of holy rest or holy time must then cease also . Thesis 57. Nor should it seeme strange that holy duties should attend holy time , and be for the sake of such time ; because , although it bee true that this time is sanctified , that man may performe holy duties , yet man is now called to the performance of all holy duties , that he may lastly honour God in all holinesse in such a speciall time : Which time if any humane power onely should put any holinesse in , and it therefore should be attended on , what would it bee else but an observing of dayes and times , condemned by the Apostle , Romans 14. Gal. 4. which dirty ditch of observing times , they unawares fall into who plead against a determined Sabbath , sanctified of God , and yet would have some time and day observed by the appointment of men : For the observation of such dayes which God shall appoint , cannot be condemned as an observing of times : but the observation of dayes which humane wisedome shall think fit may be quickly reduced to such a transgression . Thesis 58. If any think that there is a peculiar manner of holinesse , and of worshipping God herein required , which is not required in any other Commandment ; it may bee readily granted , if by peculiar manner of sanctification , be meant a more speciall degree and manner of exercising the whole worship of God , in respect of such a time : but it doth not therefore follow , that any new kinde of worship ( which Wallaeus hence pleads for ) is required herein : for this higher degree and speciall manner of worship is not the substance of any new worship , it being onely a peculiar degree of worship , and therefore varies not the kinde : And if the three first Commandments enjoyne the worship it selfe , then they doe command the highest measures and degrees also severally , for where any duty is required , the highest degree and extension of it is also therewithall required . Hence therefore it still followes , that this peculiar manner of exercising holy duties upon this day , is chiefely with reference and relation to the time which God hath sanctified , that herein hee might be in a speciall manner worshipped and served : And verily Wallaeus foreseeing the blow , had no other way to expedite himselfe from making the three first Commandments , either to be meere cipers , or the fourth Commandment from labouring with a needlesse Tautology , but by flying for refuge to this peculiar manner of holines which he thinks is required herein , and not in any of the rest ; but what hath been said may be sufficient to clear up the ungroundednesse of this mistake . Thesis 59. A little errour is a great breeder , and begets many more ; and hence it is that Wallaeus among many others , that he might make the worship it selfe to be required in the fourth Commandment , disputes therefore against those who place the instituted worship of God ▪ directly under the second Commandment , which if hee could make good , he had then the fairer probabilities to shew that the worship it selfe was required directly in the fourth Command ; which principle if it was granted , would expose the morality of the Sabbath to sorer blowes and bruises then perhaps appears at first blush : It may not therefore be amisse , but bee rather of speciall use for the clearing up both of the meaning and morality of the fourth command , to demonstrate , that the instituted worship of God , ( which Wallaeus cals , Cultus externus & instrumentalis salutis nostrae , per auditum verbi & sacramentorum usum , &c. ) is directly required in the affirmative part of the second command . Thesis 60. The clearing up of this , depends much upon a right and true understanding of two things in the second Commandment ; 1. What the graven Image and likenesse is . 2. What is meant by those words . [ Love me and keep my Commandements . ] Thesis 61. First , Graven Images , after which the whole world almost hath been enticed , and gone a whoring from the true worship of God ; were worshipped two wayes : 1. Terminativè , i. When people terminated their worship upon the dumb Idols themselves , as if they were gods , without looking any further to any God more supreame and glorious : This is the sinne of many of the ignorant sort of Papists by Bellarmine's owne confession , as also many of the brutish sort of the blinde heathens : And this kinde of worship and Idolatry is directly forbidden , not in the second , but in the first Commandment ; and that appeares upon this undenyable ground , to wit , that if the first Commandment expressely enjoynes us to have no other God but Jehovah , to trust in , pray to , love , feare no other God but Jehovah , then for any to have and worship such Images as their gods which are not Jehovah , is directly forbidden here : Hence therefore it undenyably follows , that by the making to our selves a graven Image , in the second Commandment , somewhat else must be understood then the worshipping of Images terminatively as gods . 2. Or else they were worshipped relativè , i. Relatively or in reference to the true God , as meanes and helps , In which , At which , and by which , the true God was worshipped : And thus the learned and well instructed Papists maintaine their abominable worship of Images , whether graven or painted , crosses , crucifixes , &c. to be good and lawfull ; for say they , we doe not worship , nor are wee so senselesse as to honour the Image , or Crucifix it self , but onely as helps to devotion , to carry our hearts to God and Christ , resembled by these Images : Thus also the Jewes of old , they did never worship the Images themselves , but God in them and by them : They were not growne so soon , so extreamly sottish , as to thinke that the golden Calfe was the true God himself which brought them a few weeks before out of the land of Egypt , but it was a visible help to carry their hearts to God onely , and therefore the Feast was proclamed to Iehovah , Exod. 32.4 , 5. Micha's Idolatrous mother professeth that shee had dedicated the eleven hundred shekels of silver to Iehovah to make a molten Image , Iudg 17.3 . she was not simple ( no not in those confused and blinde times ) to thinke that the Image was Iehovah , nor did her son Micah think so , and therefore he doth not say , Now I know that the Teraphim will blesse me , but that Iehovah will now blesse me , having set up an Image for his service . Nay verily , the wisest and best instructed among the Heathens did never think that the Idols and Images themselves were God , but they only worshipped God by them ; which if any doubt of , let him but read Doctor Rainolds , who by pregnant and most evident proofs demonstrates , that neither the Iewes , nor the Heathens in their deepest apostacies , did ever worship their Images any other wayes then relatively , as helps and meanes of the worship of the true God ; and hereby sets forth the abominable Idolatry of the Romish Church , for such a worship of their Images , which even themselves condemne in the Idolatrous Iews and Heathens , who had as much to say for their Image worship as the Papists have : Hence therefore it followes , that if the graven Image in the second Commandment , was not worshipped as God , but onely as a means devised and invented by man to carry the heart unto God , then ( by a usuall Synechdoche in every command ) all humane inventions and institutions , and devised meanes of worship , or of carrying the heart better unto God , are forbidden in this Commandment ; and if all humane institutions and devised meanes of worship , be herein directly forbidden , then certainly All divine institutions and meanes of worship , and consequently All Gods instituted worship , in Ministry , Sacraments , &c. is directly commanded in the affirmative part of this second Command ; and consequently not in the fourth Command : And if all Orthodox Divines condemn the Popish relative worship of Images , as directly crosse and contrary to the second Command , I then see no reason why any should question , but that all the instituted meanes of worship ( Images as it were of Gods owne devising ) should belong to the affirmitive part of the same Command . The second thing to be explained in this Commandment is , What is love to God and keeping of his Commandments , which we read of in the close of the Commandment ? Love to God is here opposed to Hatred of God , and those that Love him , to those that Hate him : Now this Hatred is not hating of God at large ( for there is a hatred of God in every sinne , Prov. 1.29 . and 8.36 . ) but in particular , when it appeares in this particular sin of setting up of Images and mens inventions , forbidden in this Commandment , which therefore sets down the proper punishment for this sin : So by love of God , is not meant love of God at large ( which is seen in keeping every Command ) but in particular , when we love God in his owne Ordinances and institutions . Look therefore as hatred of God in setting up mans inventions and institutions ( which superstitious persons thinke to be much love to God ) is here condemned in the negative part of the Commandment ; so on the contrary , love to God in closing with him and seeking of him in his owne Institutions , whether Word or Sacraments , &c. is here enjoyned in the affirmative part of this Command , and consequently not ( as Wallaeus would have it ) in the affirmative part of the fourth Command , Keeping my Commandments being set downe as a fruit of this love , and both together being opposed to hatred of God : Hence by Commandments , cannot be meant in generall , all the ten Commandments ( as some imagine upon miserable weake grounds , which I lift not to mention ) but in speciall , Gods Institutions and Ordinances commanded in speciall by him , to which humane inventions and Images of mens heads and hands , are commonly in Scripture opposed , and are therefore condemned , because not commanded , or because none of his Commandments , Ier. 7.31 . Deut. 12.30 , 31. Matth. 15.9 . If therefore ( againe ) Gods Institutions and Commandments are here enjoyned in this second Commandment , they cannot bee directly required in the fourth Command . These things being thus cleared , the objections of Wallaeus are easily answered : For first , he saith , That from the negative part of this second Commandment cannot be gathered such an affirmative part as this is , viz. That God will be worshipped by the Word and Sacraments . But that this assertion thus barely propounded , but not proved , is false , appeares from what hath been said concerning the true meaning of the negative part of this Command : For if humane inventions , under the name of graven Image bee forbidden , then Divine Institutions , such as Word and Sacraments bee , are here commanded , and from that negative any ordinary capacity may readily see what the affirmative is . Hee saith again secondly , That if instituted worship was contained under the affirmative part of the second Commandment , then this Commandment is mutable , because God was thus worshipped one way before Christ , and another way since Christ ; but ( saith he ) the second Commandment is morall , and therefore immutable , and therefore such mutable worship cannot be enjoyned herein . But we have * formerly shewne that although this Commandment be morall and immutable in respect of it selfe , yet in respect of the application of it to this or that object or thing commanded , it may be in that respect mutable : For it is an immutable law that God must be worshipped with his owne worship , such as hee shall institute ( and this is the summe of the second Commandment it selfe ) yet the things instituted ( wherein there is onely an application of the command ) may be mutable : the second Commandment doth not immutably binde to the observance of this or that particular instituted worship onely : But to observe Gods instituted worship , and to attend his appointments , which is the onely morall law and rule in the affirmative part of this Command . Hee thirdly objects , That the worshipping of God in Word and Sacraments , &c. is never opposed in all the Scripture to the worshipping of Images . But this is false ; for Gods Institutions ( of which Word and Sacraments are a part ) are frequently opposed to humane inventions , the worship appointed by God to the worship devised by man : Images of Gods devising , are oft opposed to Images of mens owne inventing ; the voice of God which was onely heard with the eare , is opposed to an Image or similitude which might bee seen , Deut. 4.12 . A graven Image , a teacher of lies , is opposed to the Lords teaching of truth , and also to his presence in his Temple , which was the seat of instituted worship , Habak . 2.18 , 19 , 20. The worship of Images which God would have abolished , is opposed to the worship of God by Sacrifices and Ceremonies , in the place which God should chuse , Deuter. 12.1 . to 20. but yet he tels us , That to worship God in Images , and to worship him in Spirit and Truth ( which is inward worship ) are opposite : as also the lifting up of pure hands in every place , John 4.28 . 1 Tim. 2.8 . Hee tels us also that acknowledging of God in his Immensity and Infinite Majesty , are opposed to Image-worship , Rom. 1.20 , 21 , 22. Isa. 40.22 . Bee it so : But will it therefore follow , that to worship God according to his own Institutions ▪ is not to worship him in Spirit and in Truth ? Is it rather a carnall than a spirituall worship , to attend on God in Word and Sacraments ? May we not lift up pure hands in the use of Gods own institutions ? Is not Gods Immensity and Majesty acknowledged and seen in the use of his owne Ordinances , as well as creatures and providences ? I confesse the blinder sort of Heathens might worship stocks and stones and Images of creeping things , and four-footed Beasts , in the place of God himselfe terminatively , and God might account of all their Image-worship as such , though used relatively , and hence the opposition may well bee made between worshipping them as God , and an infinite God ; and this worship ( as was said ) fals then under the first Commandment : but assuredly this Image-worship which the Apostle condemnes , Rom. 1.21 , 23. in debasing the infinite Majesty , and limiting it to this and that Image wherein they did worship it , is forbidden ( being only relative worship ) in the second Command : For I think the Apostle in Rom. 1. hath an eye principally at the most lascivious Idolaters in the world , viz. the Egyptians , among whom principally we read of those Images of creeping things and foure-footed beasts , in their Hier●gliphicks : and yet we know that all that base worship did set out something or other of the Deity , which therein ( and so relatively ) they did worship . But I must not enter into the Discourse of these things here : sufficient is said to cleare up this point , viz. That Gods instituted worship fals directly under the second , not fourth Command . Thesis 62. It is true , that the exercise of publick worship of many together , is to be at this time upon the Sabbath , but doth it follow that therefore this publick worship it self falls directly under this command ? For if publick Assemblies bee ( as some think ) a part of naturall worship , so as that the light of nature directs all men dwelling together as creatures , to worship God together publickly as Creator , then this worship fals directly under the first ( not fourth ) Commandment , where natural worship is directly commanded ; but if publick Assemblies be considered as distinct Churches politically united and combined , publickly to worship God ; then such Churches considered thus as politicall , not mysticall Assemblies , do fall directly under the second Command , as parts of instituted worship : for as all devised formes of Churches , whether Diocesan , Provinciall , Nationall , Universall ( being the inventions of man to further the worship of God ) are condemned directly in the second Command : 〈◊〉 all such Churches as are framed into a spituall policy , after the fashion and patterne of the Word and primitive institution , are ( with leave of Erastus and his disciples ) enjoyned in the same Commandment , and therefore not in the fourth . Gomarus and Master Primrose therefore do much mistake the mark , and scope of the fourth Commandment , who affirme , That as in the three first Commandments , God ordained the inward and outward service , which hee will have every particular man to yeeld to him in private and severally from the society of men every day , so in the fourth Commandment he enjoyneth a service common and publick , which all must yeeld together unto him , forbearing in the mean while all other businesse . But why should they think that publick worship is more required here than private ? Will they say that the Sabbath is not to bee sanctified by private and inward worship , as well as by publick and externall worship ? Is not private preparation , meditation , secret prayer and converse with God , required upon this day , as well as publick praying and hearing the Word ? If they say that these are required indeed , but 't is in reference to the publick , and for the publick worship sake , it may be then as easily replyed , that the publick worship is also for the sake of the private , that each man secretly and privately might muse and feed upon the good of publick helps ; they are mutually helpfull one to another , and therefore are appointed one for another , unlesse any will thinke that no more holinesse is required upon this day than while publick worship continues ; which we hope shall appeare to bee a piece of professed prophanesse : In the meane while , looke as they have no reason to thinke that private worship is required in this command , because the exercise of private worship is at this time required ; so they have as little reason to thinke that the publick worship it selfe is herein enjoyned , because the exercise of it is to be also at such a time . It is therefore the time , not the worship it self , either publick or private , which is here directly commanded : although it be true that both of them are herein indirectly required , viz. in relation to the Time. Thesis 63. If therefore the morall worship it self , whether publick , externall or private , be not directly required in this fourth Command , much lesse is the whole Ceremoniall worship here enjoyned , as Master Primrose maintaines , for the whole Ceremoniall worship , both in Sacrifices , Ceremonies , Type● , &c. was significant , and were , as I may so say , Gods Images , or media cultus , meanes of worship , by carrying the minde and heart to God , by their speciall significations , and therefore were instituted worship , and therefore directly contained under the second , and therefore not under the fourth Command : And if there bee but nine Commandments which are morall , and this one ( by his reckoning ) is to bee ceremoniall , and the head of all ceremonials , and that therefore unto it all ceremoniall worship is to appertaine , then the observation of a Sabbath is the greatest Ceremony , according as wee see in all other Commandments , the lesser sinnes are condemned under the grosser , as anger under murder , and lust under adultery ; and inferiour duties under the chief and principall , as honouring the aged and Masters , &c. under honouring of parents ; and so if all Ceremonialls are referred to this , then the Sabbath is the grossest and greatest ceremony one of them ; and if so , then 't is a greater sinne to sanctifie a Sabbath at any time , than to observe new moones and other festivals , which are lesse Ceremoniall , and are therefore wholly cashiered , because ceremoniall ; and if so , why then doth Master Primrose tell us , That the Sabbath is morall for substance , principall scope and end , and that its unmeet for us to observe fewer dayes than the Iewes , in respect of weekly Sabbaths ? Why is not the name and memoriall of the Sabbath abandoned wholly and utterly accursed from off the face of the earth , as well as new moones and other Jewish festivals , which upon his principles are lesse ceremoniall than the weekly Sabbath ? It may be an audacious Familist , whose Conscience is growne Iron , and whose brow is brasse , through a conceit of his immunity from , and Christian liberty in respect of any thing which hath the superscription of law or works upon it , may abandon all Sabbaths together with new Moones equally : but those I now aime at , I suppose dare not , nor I hope any pious minde else , who considers but this one thing , viz. that when the Lord commands us to Remember to keep the Sabbath holy , hee must then ( according to this interpretation ) command us , that above all other Commandments wee observe his Ceremoniall worship ( which they say is here enjoyned ) rather than his morall worship which they acknowledge to be enjoyned in all the other nine Commands , at the gate of none of which Commands is written this word Remember ; which undoubtedly implyes a speciall attendance to bee shewne unto this , above any other ; for as wee shall shew , keepe this , keep all , break this , slight this , slight all ; and therefore no wonder if no other Command hath this word Remember writ upon the portall of ●t , which word of fence , denotes speciall affection and action in the Hebrew Language : but I suppose it may strike the hardest brow and heart with terrour and horrour , to go about to affix and impute such a meaning to this Commandment , viz. That principally above all other duties we remember to observe those things which are ceremoniall : for although the observation of Ceremonies bee urged and required of God , as Master Primrose truely observes from Psalme 118.27 . Ieremiah 17.26 : Ioell 19.13 . Malachy 1.7 , 8 , 10 , 13 , 14. yet that God should require and urge the observation of these above any other worship , is evidently crosse to reason , and expresly crosse to Scripture , Isaiah 1.11 , 12 , 13 , 14 , 15. Isaiah 66.3 . Psalme 50.13 . Ieremiah 6.20 . Amos 3.21 . Micah 6.7 . To remember therefore to keepe the Sabbath , is not to remember to observe Ceremoniall duties . Thesis 64. Nor should it seem strange , that Jewish holy dayes are not here enjoyned , where a holy time , a Sabbath day is commanded : for those Jewish holy dayes were principally instituted ( as Wallaeus well observes ) for signification of Christ and his benefits ( as may appeare from ● Cor. 5.7 . Luke 4.19 . Hebrewes 10.5 . ) and therefore being significant were parts of instituted worship , belonging to the second , not fourth Command , but the Sabbath day ( as shall be shewn ) is in its originall institution and consecration of another nature and not significant : yet this may bee granted , that ceremoniall holy dayes may be referred to the fourth Command , as appendices of it ; and if Calvin , Vrsin , Danaeus and others aim● at no more , it may bee granted , but it will not follow from hence that they therefore belong to the second command indirectly , and directly to the fourth ( which Master Primrose contends for ) but rather directly to the second , and reductively and indirectly , as appendices to the fourth : which appendices , as they may be put to , so they may be taken off againe , the morall Commandment remaining entire : even as we know Calvin referres many ceremoniall duties as appendices to such Commands , concerning the morality of which Master Primrose doubts not : and therefore for him to thinke that the Sabbath comprehends all Iewish Festivall dayes , upon this ground , viz. because the Sabbath is joyned with , and put in among the reckoning of such Festivals , Leviticus 23. Isaiah 1.13 , 14. hath no more force in it , than by retorting the argument , and upon the like ground prove it to be morall , because it is joyned with Morall Commandments , as honouring of Parents , Leviticus 19.3 . and prayer , Isaiah 1.19 . and by his owne confession with the other nine which are all of them morall also . Thesis 65. Secondly , not onely a solemne time , but more particularly a solemne day , a whole day of worship is here also required by vertue of this fou●th Command ; and the Lord gives us good reason for it , that if he gives us many whole dayes for our owne work , then ( not some part of a day ) but a day , a whole day , according to the reason and expresse words of the Commandment , should bee marked out and set apart for his work and service : if that place , Isaiah 56.6 , 7. will not demonstrate a seventh dayes Sabbath under the new Testament , yet ●●sufficiently and fully clears the point in hand , viz. that a Sabbath day is to be observed by the sonnes of the stranger or Gentiles who are called strangers to the Common-wealth of Irsael , Ephesians 2.12 . and indeed Wallaeus freely confesseth and proveth that a whole day is here required ; and if a whole day , I hope none will think that the time out of publick Assemblies is common and prophane , if a whole day be holy : and therefore Mr. Primrose tels us , that the Gentiles having no other law but the light of nature , have appointed set dayes , for the exercise of their religion , and that as the Jews had their set days , ( which we know were whole dayes ) so should Christians have theirs , for their publick Assemblies under the Gospel ; which I hope must be therefore whole dayes also : it is also considerable that if the three first Commandments requiring Gods worship , do consequently require some time for that worship ( as being a necessary adjunct to all actions whether morall or civill , and without which they cannot be performed ) then the fourth Command , must require somewhat more particularly than a time of worship : and therefore they that place the morality of the fourth Command in requiring onely a time of worship ( because say they a time of worship is necessary , ) may upon this ground wholly and perfectly abolish the fourth Command as superfluous and needlesse , because such a time of worship is required in all other Commandments necessarily . They may also imagine as great a morality in the command of building the Temple the place of worship , because a place of worship is necessary as well as a time : it is not therefore a time , but such a time as is preserved in a day even in a whole day for worship which is here commanded . Thesis 66. The wise God could have appointed some part of every day to be kept holy rather than a whole day together ; but his wisdome saw this proportion of time every day to be more unmeet , in respect of mans daily cumbers , which doe so easily intangle mans thoughts and affections , so as within some smal piece of a day he cannot ordinarily nor so easily recover and unloose himselfe to find the end of a Sabbath service , which is most sweet and full rest in the bosome of his God , as he may within the compasse of a whole day set a part for that end : or suppose he could so doe in a piece and part of a day , yet Gods Name should lose by it , if he should not have the ho●●ur of some solemne day , which wee see doe serve to adv●●ce the names of idoll gods , and men on earth : it 's meet and just that Gods Name should be magnified by us commonly every day , by setting a part some time which we may well spare ( as whet to the sithe ) out of our callings for God , and this doth honour him , but a day , much more . Thesis 67. They therefore who maintaine that a seventh day is not morall , because it is but a circumstance of time , may as well abolish time to be morall , or any day to be morall , because a day ( let it fall out when it will ) is but a circumstance of time ; which notwithstanding they account to be morall in this command ; but we know that much morality lyes in circumstances , and why a day sanctified may not bee as much morall as a duty , I yet see not . Thesis 68. The Familists and Antinomians of late , like the Manichees of old , do make All dayes equally holy under the Gospel , and none to bee observed more than another by vertue of any command of God , unlesse it be from some command of man to which the outward man they think should not stick to conforme , or unlesse it be pro re nata , or upon severall occasions , which speciall occasions are onely to give the Alarums for Church meetings and publick Christian Assemblies : an audacious assertion , crosse to the very light of nature among the blind heathens , who have universally allowed the deity whom they ignorantly worshipped , the honour of some solemn dayes ; crosse to the verdict of popish Schoolmen and Prelatists , whose stomacks never stood much toward any Sabbath at all ; crosse to the scope of the Law of the Sabbath , which if it hath any generall morality ( not denyed scarce to any of Moses Judicials , ) surely one would think it should lie in the observation of some day or days , though not in a seventh day , for which now we do not contend . Crosse also to the appointment of the Gospel , foretold by Isaiah and Ezekiel , Isa. 56.4 , 6. Ezek. 43.27 . made mention of by our Saviour to continue long after the abolishing of all ceremonies by his death , Mat. 24.20 . who therefore bids them pray , that their flight may not be in the winter , nor on the Sabbath day , which whether it be the Jewish or Christian Sabbath , I dispute not , only this is evident , that he hath an eye to some speciall set day , and which was lastly ordained by Christ , and observed in the Primitive Churches , commonly called the Lords day , as shall be shewn in due place , and which notion under pretence of more spiritualnes in making every day a Sabbath ( which is utterly unlawfull and impossible , unlesse it be lawfull to neglect our own work all the week long and without which there can be no true Sabbath ) doth really undermine the true Sabbath , in speciall set days ; and look as to make every man a King & Judge in a Christian Common-wealth , would be the introduction of confusion , and consequently the destruction of a civill government , so to crown every day with equall honour unto Gods set dayes and Sabbaths which he hath anointed and exalted above the rest , this anarchy and confusion of dayes , doth utterly subvert the true Sabbath : to make every day a Sabbath , is a reall debasing and dethroning of Gods Sabbath . Thesis 69. 'T is true , that every day considered materially and physically , as a day , is equally holy , but this is no argument to prove that therefore every day is morally and theologically holy ; for those things which of themselves are common , may by divine appointment superadded to them become holy , witnesse the dedicated things of the Temple , and so 't is in dayes and times ; under the old Testament we see some dayes were more holy by Gods appointment then others , and yet all dayes then were materially and alike holy . Thesis 70. 'T is true , that under the new Testament , all places ( in a safe sence ) are equally holy ; but it doth not follow from h●nce ( as our Adversaries would inferre ) that therefore all times are so ; and Wallaeus himself confesseth the argument to be invalid : for it was not easie nor meet , but very dissonant from divine and heavenly wisdome , to appoint in his word all particular places where his people should meet , their meetings being to bee in so many thousand severall Countries , and various situations , which places are indeed for their generall nature commanded and necessary , but in respect of application to circumstances of this and that place and countrey , the variation of them is almost endlesse , and therefore very incongruous and uselesse to set them downe in the word : but it was not so in respect of solemne time , or a solemne day of worship , for herein the Lord might easily appoint a particular day to be observed , according to the rising and setting of the Sunne proportionably throughout all the world : and the Scripture hath expressely fore told in respect of place , that neither in Ierusalem , Iudea , nor Samaria , but that in every place incense should bee offered up to God , Malach. 1.11 . but it hath not so spoken , but rather the contrary in respect of time . Thesis 71. Nor is any time morally holy , in this sense , viz. instrumentally holy , or as an instrument and meanes by which God will convey any spirituall and supernaturall grace ( as Sacraments now doe , and sacrifices of old did ) but being sanctified of God , they are holy seasons , in which , God is pleased to meet and blesse his people rather then at other times and dayes of our owne devising , or of more common use ▪ reserving onely the Lords prerogative to himselfe , to work at other times also more or lesse as he sees meet . Indeed it 's true , that by our improvement of our time , and of such times , the Lord sweetly conveyes himself to us , yet still 't is not by time it self , nor by the day it self , but as he conveyes himself to us by holy things , and at holy places ( as the Ark and Temple ) so in holy times . Thesis 72. There are indeed sundry Scriptures , which to one who is willing to have all dayes equall , may carry a great bredth , and make a specious shew ; and I ingeniously confesse , that upon a rigidum examen of them , they are more weighty and heavy than the disputers in this controversie usually feele them , and therefore they doe more lightly cast them by and passe them over : and it is to bee wished , that those who doe not think that all dayes are equall , yet will not acknowledge a seventh day to be morall , had not put weapons unawares into the hands of others , strengthening them thereby to destroy the morality of any day , and so to lay all dayes levell , for I scarce know an argument or Scripture alledged , by any Germane writer , against the morality of a seventh day , but it strikes directly against the morality of any day , which yet they acknowledge to be morall . Thesis 73. The fairest colour and strongest force from Gal 4.10 . and Col. 2.16 . lies in the gradation which some suppose to be intended in both those places . Ye observe ( saith the Apostle ) dayes , and moneths , and times , and yeares , Gal. 4.10 . Wherein the Apostle seemes to ascend from the lesser to the greater , from dayes ( which are lesse then moneths , and therefore weekly Sabbath dayes ) to moneths , from moneths or new moones , to times , which are higher then moneths , and by which is meant their annuall feasts and fasts , ordered according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fittest seasons of the yeare ; and from times he ascends yet higher to yeares , viz. their Sabbaticall yeares , because they were celebrated once in many years , sometime seven , sometime fifty years : by which gradation it seems evident , that the observation of dayes ( which are lesse than moneths ) and therefore of weekly Sabbaths , are hereby condemned . The like gradation is urged from Col. 2.16 . where the Apostle seems to descend from condemning the greater to the condemnation of the lesser : Let no man judge you ( saith the Apostle ) in respect of a holy day , new moon , or Sabbath dayes : there holy dayes seem to bee their annuall or Sabbaticall dayes , their new moones are lesse than them , being every moneth ; and therefore by Sabbath days ( they inferre ) must needs be meant the weekly Sabbaths , lesse than new moones : Indeed some understand by dayes and times ( in Gal. 4. ) heathenish dayes , but hee speaking of such dayes as are beggerly rudiments , under which not the Heathens , but the Children of the old Testament were in bondage , verse 3. hee must therefore speak not of Heathenish but of Iewish dayes . I know also that some understand that of Col. 2.16 . to be meant of Iewish and ceremoniall Sabbaths , which were annuall , but this , the Apostles gradation seems to overthrow . Thesis 74. To both these places therefore , a threefold Answer may bee given : First , Admit the gradation in them both , yet by dayes , Gal. 4.10 . is not necessarily meant , all weekly Sabbath dayes , for there were other dayes Ceremoniall which the Iewes observed , and which the Iewish teachers urged , besides the Sabbath ; to instance onely in Circumcision which they zealously prest , Gal. 5.3 . which we know was limited unto the eighth day , and which they might urge as well as Circumcision it selfe . However , look as the Apostle when he condemnes them for observing times , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Fit seasons , he doth not therin condemn them for observing all fit seasons ( for then wee must not pray nor heare the word in fit seasons ) but hee condemnes the Iewish Ceremoniall times and seasons ; so when he condemnes the observation of dayes , the Apostle doth not condemne the observation of all dayes ( for then dayes of fasting and feasting must be condemned , as well as dayes of resting , under the new Testament ) but the observation of Ceremoniall dayes , which the Iewes observed , and false teachers urged : and indeed the Apostle speaks of such dayes as were beggerly elements and rudiments : now Iames speaking of the morall law , which comprehends Sabbath dayes , hee doth not call it a beggerly law , but a roiall law , Iam. 2.8.12 . nor doth hee make subjection thereunto , to be the bondage of servants ( as that was , Gal. 4.9 . ) but the liberty of children , and therefore called a royall law of liberty . Secondly , Suppose the weekly Sabbath bee here comprehended under dayes , as also that by Sabbaths is meant weekly Sabbaths , Col. 2.16 . yet hereby cannot be meant the Christian Sabbath , but the Iewish Sabbath : for the Apostle condemnes that Sabbath and those Sabbath dayes , which the Iewish teachers pleaded for , among the Colossians ; now they never pleaded for the observation of the Christian Sabbath , but were zealous and strong procters for that particular seventh day from the creation , which the Iewes their fore-fathers for many yeares before observed , and for the observation of which , some among us of late begin to struggle at this day : Now , as was said , admit the gradation ; we doe not observe the Iewish Sabbath , nor judge others in respect of that Sabbath , no more than for observing new moones , or holy dayes , we do utterly condemne the observation of that Sabbath : If it bee said , why , doe we not observe new moones and holy dayes as well , by substituting other dayes in their roome , as we doe a Christian Sabbath in the room of that Iewish Sabbath ? wee shall give the reason of it in its proper place , which I mention not here , lest I should bis coctam apponere . These places therefore are strong arguments for not observing that seventh day which was Iewish and ceremoniall , but they give no sufficient ground for abandoning all Christian Sabbaths under the Gospel . Thirdly , there is a double observation of dayes ( as Wallaeus and Davenant well observe ) 1. Morall . 2. Ceremoniall . Now the Apostle in the places alledged , speakes against the Ceremoniall and Pharisaicall observation of dayes , but not morall : For dayes of fasting are to be observed under the Gospel ( the Lord Christ our Bridegroom being now taken from us , when our Saviour expressely tels us that then his Disciples , even when they had the greatest measures of * Christs spirituall presence , should fast , Matth. 9.15 , 16. ) But wee are to observe these dayes , with morall , not ceremoniall observation , such as the Iewes had , in sackcloth , ashes , tearing haire , rending Garments , and many other Ceremoniall trappings ; we are to rend our hearts , and cry mightily unto God upon those dayes , which is the morall observance of them : So 't is in respect of the Sabbath , no Sabbath day under the Gospel is to bee observed with ceremoniall or pharisa●call observation , with Jewish preparations , Sacrifices , needlesse abstinence from lawfull worke , and such like formalities ; but doth it hence follow that no dayes are to bee observed under the Gospel with morall observation , in hearing the Word , receiving the Sacraments , singing of Psalms ? &c. There was no morality in the new moons , by vertue of any speciall commandment , and therefore it is in vaine to aske , why new moons may not be observed still , as well as Sabbaths ? provided that it be observatione morali , for there is a morality in observing the Sabbath , and that by a speciall command , which is not in new moons and holy dayes ; and therefore as we utterly abandon all that which was in the Sabbath ceremoniall , so we doe and should heartily retaine and observe that which is morall herein , with morall observance hereof . Thesis 75. There were among the Jews , dayes ceremonially holy , as well as meats ceremonially uncleane , now in that other place which they urge against the observation of any dayes under the Gospel , Rom. 14.5 . therein dayes ceremoniall are compared with meats ceremoniall , and not morall days with ceremoniall meats . It is therefore readily acknowledged that it was an errour and weaknesse in some , to think themselves bound to certaine ceremoniall dayes , as well as it was to abstain from certain ceremoniall meats ; but will i● hence follow that it is a part of Christian liberty & strength to abandon all dayes as ceremoniall ? and that it is a part of Christian weaknes to observe any day under the Gospel ? this verily hath not the face of any reason for it from this Scripture , wherein the Apostle ( doubtlesse ) speaks of ceremoniall , not morall dayes , as ( shall appear ) our Christian Sabbaths be : And look as it is duty ( not weaknesse ) sometime to abstaine from some meats , as in the case of extraordinary humiliation , as wee see in Daniel , Dan 9. and 11. so it may be duty ( not weaknesse ) still to observe some dayes ; I say not the seventh day , for that is not now the question , but some dayes are or may be necessary to bee observed now . Thesis 76. If any man shall put any holinesse in a day which God doth not , and so think one day more holy than another , this is most abominable superstition , and this is indeed to observe dayes ; and of this the Apostle seems to speak , when he saith , Ye observe dayes : But when the Lord shall put holines upon one day more then upon another , we do not then put any holines in the day , but God doth it , nor doe we place any holines in one day more then in another , but God placeth it first , and this is no observation of dayes , which the Apostle condemns in those that were weak ; but of the will of God which he every where commands . Thesis 77. There is ( as some call it ) Sabbathum internum & externum , i. an internall and externall Sabbath ; the first ( if I may lawfully call it a Sabbath ) is to be kept every day in a speciall rest from sin ; the second is to bee observed at certaine times and on speciall days ; now if that other place , Isa. 66.23 . ( which is much urged for the equality of all days ) be meant of a continuall Sabbath , so that those words , from Sabbath to Sabbath , if they signifie a constant continuall worship of God indefinently , then the Prophet speaks of an internall Sabbath , which shall in speciall be observed under the Gospel ; but this doth not abolish the observation of an externall Sabbath also , no more then in the times before the Gospel , when the people of God were bound to observe a continuall Sabbath and rest from sin , and yet were not exempted hereby from externall Sabbaths , onely because more grace is poured out upon the people of God under the new Testament then under the old , and under some times and seasons of the new Testament , and some people , more then at and upon others : hence this prophesie points at the times of the Gospell , wherein Gods people shall worship God more spiritually and continually then in former times : But if by this phrase From Sabbath to Sabbath , be meant , succession , i. one Sabbath after another successively , wherein Gods people shall enjoy blessed fellowship with God from Sabbath to Sabbath , successively in the worship of him , one Sabbath after another ; then this place is such a weapon in their owne hands against themselves , as that it wounds to the heart that accursed conceit , that all dayes should be abandoned by those under the new Testament : But suppose that by Sabbath , is not meant the weekly Sabbath ( for then , say some , what will you understand by new moons which are conjoyned with them ? ) yet these two things are evident , 1. That Sabbaths and new moons were set times of worshipping God under the old Testament . 2. That it is usuall with the Prophets to vaile , ( and not alway to type out ) the worship , and so the times of worship which were to be under the new Testament , under the Ordinances of God observed in the old , as may appeare Isa. 19.19 . Mal. 1.11 . as also by Ezekiels Temple , and such like : hence then it followes , that although this place should not evict a seventh dayes Sabbath , yet it demonstrates at least thus much , that some let times and dayes shadowed out under the name of new moons and Sabbaths , are to be observed under the new Testament , and this is sufficient to prove the point in hand , That all daies are not equall under the Gospell . Thesis 78. The Kindome of heaven indeed doth not consist in meat and drink , as the Apostle saith , Rom. 14.17 . i. in the use of externall indifferent things , as those meats and drinks , and some kind of dayes were , or if in some sense it did , yet not chiefely in them , as if almost all religion did chiefely consist in them : but doth it from hence follow , that it consists not in things commanded , nor in any set dayes of worship which are commanded ? If because the kingdom of God consists in internall peace and righteousnesse , and joy of the holy Ghost , that therefore all externall observances of times and duties of worship are not necessary to be attended by Gospel-worshippers ( as some secretly imagine ) then farewel all externall Preaching , Sacraments , Profession and Confession of the Name of Christ , as well as Sabbaths : and let such artists of licentiousnesse bring in all prophanesse into the world again , by a law from heaven , not condemning the acts of the outward man , though never so abominable , in abstinence from which ( by this rule ) the kingdome of heaven doth not consist . Is it no honour to the King of glory ( as it is to earthly Princes ) to be served sometimes upon speciall Festivals , in speciall state , with speciall and glorious attendance by his people , as well as after a common and usuall manner every day ? We have seen some who have at first held community of dayes onely , to fall at last ( through the righteous judgment of God blinding their hearts ) to maintaine community of wives ; and that because the kingdome of God hath ( as they have thought ) consisted no more in outward relations ( as that is between Husbands and Wives ) than in the observation of externall circumstances and dayes . Thesis 79. But this is not the ordinary principle by which many are led to maintaine an equality of dayes under the Gospel : but this chiefely , viz. that the morall law is not to bee a Christians rule of life ; for we aknowledge it to be no Covenant of life to a Beleever , that either by the keeping of it he should be justified , or that for the breach of it he should be condemned ; but they say that when a Believer hath life by the Covenant of grace , the law is now not so much as a rule of life to such a one ; and then 't is no wonder if they who blow out the light of the whole morall law from being a light to their feet and a lamp to their paths , if they hereby utterly extinguish this part of it , viz. the Commandment of the Sabbath : This dashing against the whole law , is the very mystery of this iniquity , why some doe cashier this law of the Sabbath : and they doe but hide themselves behinde a thread , when they oppose it by their weapons , who therefore abandon it , because it alone is ceremoniall , above any other law . Thesis 80. The Sabbath ( saith one ) is perpetuall and morall , but not the Sabbath day , the Sabbath ( which some make continuall and inward onely ) is perpetually to be observed , but not the Sabbath day ; a Sabbath is by Divine ordination , but a Sabbath day is to be observed onely as a humane constitution . But they should doe well to consider , whether that which they call an inward continuall Sabbath be inconsistent with a speciall day ; for I am sure that they under the old Testament were bound equally with us to observe a continuall Sabbath in resting from all sinne , and resting in God by Iesus Christ , Heb. 4.1 , 2. yet this did not exempt them from observing a speciall day : A speciall day is a most powerfull meanes to Sabbatize every day ; Why then may not a Sabbath and a Sabbath day consist together ? An every day Sabbath is equally opposite to a time occasionally set , as to a set day , which the Commandment enjoyns ; and therefore if it exempts a Christian from observing a set day , it sets him free also from all observation of any such set time ; for if because a Christian Sabbath ought to bee continuall , and that therefore there ought to bee no set dayes , then there should not bee any occasionally set times for the worship of God , because these neither can be continuall ; and if there ought to be no such set times , we may then bid good night to all the publick worship and glory of God in the world , like the men with one eye to him who put his other eye quite out : And if any here reply that there is not the like reason , because holy time and days are not necessary , but holy duties are necessary , and therefore require some occasionall set time for them : I answer , That let the difference be granted , yet that which I now dispute on is , this ground and supposition onely , viz. That if all set dayes are to bee abandoned , because a Christians Sabbath ought to bee continuall and inward , then all occasionall set times also are to bee abandoned upon the same ground , because these cannot bee continuall and inward no more than the other : as for them who think no holy day necessary , but holy duties lawfull every day , we have already and shall hereafter cleare up more fully in its proper place : Mean while it is yet doubtfull to me , whether those who follow Master Saltmarsh and some others , will acknowledge the lawfulnesse of any occasionall set times for publick worship , of hearing the word and prayer , &c. For he makes the bosome of the Father to bee the Christian Sabbath , typified in the seventh day of the first Creation , and he makes the six dayes of worke to be a type , not onely of the Lord Iesus in his active and fulfilling administrations while he was in the flesh , but also to be a figure of the Christian in bondage , or ( to use his own words ) of a Christian under active and working administrations , as those of the law and Gospel are , as all formes of worship , Duties , Graces , Prayer , Ordinances , &c. From whence it will follow ( from his principles , for I know not his practice ) that all formes of worship , Duties , Graces , Prayer , Ordinances , are then to cease , as types and shadowes and figures , when once the substance is come , to wit , when they come in this life to the highest attainment , which is the bosome of the Father , which bosome is the true Sabbath of a Christian man. Now I confesse that the bosome of God in Christ is our rest , and our All in All in heaven , and our sweet consolation and rest on earth , and that we are not to rest in any meanes , Ordinances , Graces , Duties , but to look beyond them all , and to be carried by them above them all , to him that is better than all , to God in Christ Jesus ; but to make this bosome of God a kinde of canker-worme to fret and eat out the heart and being not only of all Sabbaths and Ordinances of worship , but also of all duties and graces of Gods Spirit , nay of Christ Jesus himself , as he is manifested in the flesh , and is an externall Mediator , whom * some lately have also cast into same box with the rest , Being sent onely ( as they think ) to reveale , but not to procure the Fathers love of delight , and therefore is little else than a meere forme , and so to cease when the Father comes in the room of all formes , and so is All in All , This I dare say is such a high affront to the precious bloud of Christ , and his glorious Name and blessed Spirit of grace , that he who hath his Furnace in Zion , and his fire in Ierusalem , will not beare it long , without making their judgements and plagues ( at least spirituall ) exemplary and wonderfull , and leading them forth in such crooked wayes , with the workers of iniquity , when peace shall be upon Israel : Are these abstracted notions of a Deity ( into the vision and contemplation of whose amazing glory ( without seeing him as he is in Christ ) a Christian ( they say ) must be plunged , lost , and swallowed up , and up to which hee must ascend , even to the unaproachable light ) the true and onely Sabbath ? Are these ( I say ) the new and glorious light breaking out in these dayes , which this age must wait for ? which are nothing else ( upon narrow search ) than Monkish imaginations , the goodly cob-webs of the brain-imagery of those idolatrous and superstitious hypocrites the Anchorites , Monks and Fryers ; who to make the blinde and simple world admire and gaze upon them , gave it out hereby , like Simon Magus , that they were some great ones , even the very power and familiars of God. Surely in these times of distraction , warre and bloud , if ever the Lord called for sackcloth , humiliation , repentance , faith , graces , holinesse , precious esteem of Gods Ordinances , and of that Gospel which hath been the power of God to the salvation of thousands , now is the time ; and must Gods people reject these things as their A. B. C ? and must the new light of these times be the dreames and visions and slaverings of doting and deluded old Monks ? Shall the simplicity of Gospel-ministery bee rejected , as a common thing , and shall Harphius his Theologia Mystica , Augustinus Elutherius , Iacob Behmen , Cusanus , Raimundus Sebund , Theologia Germanica , and such like Monk-admirers , be set up as the new lights and beacons on the mountaine of these elevated times ? Surely ( if so ) God hath his time and wayes of putting a better relish to his precious Gospel , and the crosse of Christ , which was wont in Pauls time to be plainly preached , without such popish paintings , and wherein Gods people knew how to reconcile their swe●● rest in the bosome of the Father , and their Sabbath day . Thesis 81. If sinne ( which is the transgression of the law ) bee the greatest evill , then holines ( which is our conformity to the law ) is our greatest good . If sin be mans greatest misery , then holinesse is mans greatest happinesse : It is therefore no bondage for a Christian to be bound to the observance of the law as his rule , because it onely binds him fast to his greatest happinesse , and thereby directs and keeps him - safe from falling into the greatest misery and woe : and if the great designe of Christ in comming into the world , was not so much as to save man from affliction and sorrow ( which are lesser evils ) but chiefely from sinne ( which is the greatest evill ) then the chiefe end of his comming was not ( as some imagine ) to lift his people up into the love and abstracted speculation of the Father above the law of God : but into his owne bosome onely , where only wee have fellowship with the Father above the Law of sinne . Thesis 82. The bloud of Christ was never shed to destroy all sense of sin and sight of sinne in Beleevers , and consequently all attendance to any rule of the law , by which means chiefely sinne comes to be seen : but he dyed rather to make them sensible of sinne , for if he dyed to save men from sin ( as is evident , 1 Iohn 3.5 . Tit. 3.14 . ) then hee dyed to make his people sensible of sinne , because hereby his peoples hearts are chiefely weaned and sever'd from it and saved out of it ( as by hardnesse and unsensiblenesse of heart under it , they chiefely cleave to it and it to them ) and therefore we know that godly sorrow workes repentance , never to be repented of , 2 Cor. 7.10 . And that Pharaoh's hardnesse of heart strengthened him in his sin against God unto the last gasp , and hence it is also that the deepest and greatest spirit of mourning for sin is poured out upon Beleevers , after God hath poured out upon them the spirit of grace , as is evident , Zach. 12.10 , 11. because the bloud of Christ which was shed for the killing of their sinne , now makes them sensible of their sinne , because it 's now sprinkled and applyed to them , which it was not before , for they now see all their sins aggravated , being now not onely sinnes against the law of God , but against the bloud and love of the Son of God : It is therefore a most accursed doctrine of some Libertines , who imagining that ( through the bloudshed and righteousnes of Christ in their free justification ) God sees no sinne in his justified people , that therefore themselves are to see no sinne , because now they are justified and washed with Christs bloud ; and therefore lest they should be found out to bee grosse liars , they mince the matte● , they confesse that they may see sinne by the eye of sense and reason , but ( faith being crosse to reason ) they are therefore to see the quite contrary , and so to see no sinne in themselves by the eye of faith ; from whence it followes that Christ shed his bloud to destroy all sight and sense of sin to the eye of faith , though not to the eye of reason , and thus as by the eye of faith they should see no sin , so ( it will follow ) that by the same bloud they are bound to see no law , no not so much as their rule , which as a rule is index sui & obliqui , and in revealing mans duty declares his sinne . I know that in beholding our free justification by the bloud of Christ , we are to exclude all law from our consciences as a covenant of life , not to see or feare any condemnation for sinne , or any sinne able to take away life : But will it hence follow that a justified person must see no sinne by the eye of faith , nor any law as his rule to walke by , to discover sinne ? and is this the end and fruit of Christs death too ? Surely this doctrine , if it be not blasphemous , yet it may be knowne to be very false and pernicious , by the old rule of judging false Doctrines , viz. if either they tend to extenuate sinne in man , or to vilifie the precious grace of Jesus Christ , as this Doctrine doth . Thesis 83. If sinne be the transgression of the law ( which is a truth written by the Apostle with the beams of the Sunne , 1 Iohn 3.4 . ) then of necessity a Beleever is bound to attend the law as his rule , that so he may not sinne or transgresse that rule , Psalme 119.11 . for whoever makes conscience of sinne , cannot but make conscience of observing the rule , that so he may not sinne , and consequently whoever make no conscience of observing the rule doe openly professe thereby that they make no conscience of committing any sinne , which is palpable and downe-right Atheisme and prophanesse ; nay it is such prophanesse ( by some mens principles ) which Christ hath purchased for them by his bloud ; for they make the death of Christ the foundation of this liberty and freedome from the law as their rule ; the very thought of which abominable doctrine may smite a heart , who hath the least tendernesse , with horrour and trembling . Porquius therefore a great Libertine , and the Beelzebub of those flies in Calvins time , shuts his sore eyes against this definition of sinne , delivered by the Apostle , and makes this onely to be a sinne , viz. to see , know , or feele sinne , and that the great sinne of man is to thinke that he doth sinne , and that this is to put off the old man , viz. Non cernendo amplius peccatum , i. by not seeing sinne . So that when the Apostle tels us that sinne is the trangression of the law , Porquius tels us , That sinne is the seeing and taking notice of any such transgression ; surely if they that confesse sinne shall finde mercy , then they that will not so much as see sinne shall finde none at all : A Beleever indeed is to dye unto the Law , and to see no sinne in himselfe in point of imputation ( for so he sees the truth , there being no condemnation to them in Christ Jesus ) but thus to dye unto the law , so as to see no sinne inherent in himselfe , against the law , this is impious ( for so to see no sinne and die unto the law is an untruth , if the Apostle may be believed , 1 Iohn 1.10 . ) Those that so annihilate a Christian , and make him nothing and God all , so that a Christian must neither scire , velle or sentire any thing of himselfe , but he must be melted into God , and dye to these ( for then they say he is out of the flesh ) and live in God , and God must bee himselfe , and such like language , which in truth is nothing else but the swelling leaven of the devout and proud Monks , laid up of late in that little peck of meale of Theologia Germanica , out of which some risen up of late have made their cakes , for the ordinary food of their deluded hearers : I say these men had need take heed how they stand upon this precipice , and that they deliver their judgements warlly , for although a Christian is to bee nothing by seeing and loathing himselfe for sinne , that so Christ may bee all in all to him ; yet so to bee made nothing , as to see , know , thinke , feele , will , desire nothing in respect of ones selfe , doth inevitably lead to see no sinne in ones selfe , by seeing which the soule is most of all humbled , and so God and Jesus Christ is most of all exalted ; and yet such a kind of annihilation the old Monks have pleaded for , and preached also ( as I could shew abundantly from out of their own writings ) insomuch that sometime they counsell men not to pray , because they must be so farre annihilated , as nihil velle ; and sometimes they would feigne themselves unable to beare the burthen of the species of their own pitchers in their cels from one end of them unto another , because forsooth they were so farre annihilated ( as neither to vel●● so neither to scire or know any thing beside God , whom they pretended to be all unto them , and themselves nothing , when God knowes these things were but braine bubbles , and themselves in these things as arrand hypocrites as the earth bore , and the most subtle underminers of the grace of Christ , and the salvation of mens soules . Thesis 84. A true Beleever , though he cannot keep the law perfectly , as his rule , yet he loves it dearely , he blames his owne heart when he cannot keep it , but doth not find fau●l with the law as too hard , but cries out with Paul , The law is holy and good , but I am carnall : hee loves this Coppy though hee can but scribble after it ; when therefore the question is made , viz. Whether a Beleever be bound to the law as his rule ? the meaning is not whether he hath power to keep it exactly as his rule , or by what meanes hee is to seek power to keep it ; but the question is , whether it bee in its self a Beleevers rule ; for to be a rule is one thing , but to be able to keep it , and by what meanes we should keep it , whether by our own strength or no , or by power from on high , is another . Thesis 85. If the Apowle had thought that all Beleevers were free from this directive power of the law , he would never have perswaded them to love , upon this ground , viz. because all the law is fulfilled in love , Gal. 5.13 , 14. for they might then have c●st off this argument as weak and feeble , and have truely said ( if this principle were true ) what have wee to with the law ? Thesis 86. There is the inward law written on the heart , called the law of the Spirit of life , Rom. 8.2 . and there is the outward law revealed and written in the holy Scriptures , now the externall and outward law is properly the rule of a Christian life , and not the internall and inward law ( as some conceive ) for to outward law is perfect , in that it perfectly declares what is Gods will and what not ; but the inward Law ( as received and writ in our hearts ) is imperfect in this life , and therefore unfit to bee our rule : The inward law is our actuall ( yet imperfect ) conformity to the rule of the law without , it is not therfore the rule it selfe : The law within is the thing to bee ruled , Psal. 17.4 . Psalme 119.4.5 . The outward law therefore is the rule : The law of the Spirit of life ( which is the internall law ) is called a law , not in respect of perfect direction ( which is essentiall to the rule ) but in respect of mighty and effectuall operation , there being a power in it as of a strong law effectually and sweetly compelling to the obedience of the law : For as the law of sinne within us ( which the Apostle calls , the law of our members , and is contrary to the law of our mindes , or the law of the spirit of life within us ) is not the rule of knowing and judging what sinne is , but the law of God without , Romans 7.7 . and yet it is called a law , because it hath a compulsive power to act and encline to sin , like a mighty and forcible law ; so the law of the spirit of life , the law of our mindes , is called a law , not that it is the rule of a Christians life , but that it compels the heart , and forceth it like a living law to the obedience of that directing rule ( when it ●s made known to it ) from without : It is therefore a great mistake to thinke , that because God translates the law without into a Beleevers heart , that therefore this heart-law is his only or principall rule of life , or to imagine that the spirit without the externall law is the rule of life ; the spirit is the principle indeed of our obedience , whereby we conforme unto the rule , but it is not therefore the rule it selfe . It is true indeed , 1. That the spirit inclines the heart to the obedience of the rule ; 2. It illuminates the minde also many times to see it by secret shinings of preventing light , as well as brings things to their remembrance , which they knew before : 3. It acts them also sometime , so as that when they know not what to pray , it prompts them , Romans 8.26 . When they know not what to speake before their Adversaries , in that day it 's given to them , Matth. 10.19 . When they know not whither to goe nor how to goe , it 's then a voice behinde them , and leads them to fountaines of living waters , Isaiah 30.21 . Revel . 7.17 . But all these and such like quickning acts of the spirit , doe not argue it to be our rule , according to which wee ought to walke , but only by which or by meanes of which we come to walke , and are enclined , directed and inabled to walke according to the rule , which is the law of God without . For the Pilot of the ship is not the compasse of the ship , because that by the Pilot the ship is guided : nor doth it argue that the Spirit is our rule , because he guides us according to the rule : It is not essentiall to the rule to give power to conforme unto it , but to be that according to which we are to be conformed : And therefore it 's a crazy argument to prove the law of the Spirit to be the rule of our life , because it chiefly gives us power to conforme unto the rule ; for if the law be that according to which are to bee guided , although it should give us no power , yet this is sufficient to make it to be our rule . Thesis 87. The Spirit of God which writ the Scriptures , and in them this rule of the holy law , is in the Scriptures and in that law , as well as in a Beleevers heart ; and therefore to forsake and reject the Scriptures or this written rule , is to forsake and reject the holy Spirit speaking in it as their rule ; nay , 't is to forsake that Spirit which is the supreme Judge , according to which all private spirits , nay all the actings , dictates , movings , speakings of Gods owne Spirit in us , are to be tried , examined and judged . To the law and the testimony , was the voice of the Prophets in their dayes , Isa. 8.20 . The Lord Christ himselfe referres the Jewes to the searching of Scriptures concerning himself , Iohn 5.39 . The men of Bereah are commended for examining the holy and infallible dictates of Gods Spirit , in Pauls Ministery , according to what was written in the Scriptures of old . It is therefore but a cracking noise of windy words for any to say that they open no gap to licentiousnesse by renouncing the written and externall law as their rule , considering that they cleave to a more inward and better rule , viz. The law of the spirit within : for ( as hath beene shewne ) they doe indeed renounce the holy Spirit speaking in the rule , viz. the law without , which though it be no rule of the Spirit ( as some object ) yet it is that rule according to which the Spirit guides us to walke , and by which we are to judge whether the guidance bee the spirits guidance or no. Thesis 88. Some say , That the difference between the old Testament dispensation and the new , or pure Gospel and new Covenant , is this , to wit , That the one , or that of Moses was a Ministery from without , and that of Christ from within : and hence they say that the meer Commandments or letter of Scripture , is not a law to a Christian why he should walke in holy duties , but the law written on our hearts , the law of life . But if this bee the difference between the old and new Testament dispensation , the ministery of the old , and the ministery of the new , then let all Beleevers burn their Bibles , and cast all the sacred writings of the new Testament & old , unto spiders and cobwebs in old holes and corners , and never be read , spoken or meditated on , for these externall things are none of Christs Ministery , on which now Beleevers are to attend : and then I marvaile why the Apostles preached , or why they writ the Gospel for after times ( for that was the chiefe end of their writing , as it was of the Prophets in their times , Isaiah 30.8 . ) that men might beleeve , and beleeving have eternall life , and know hereby that they have eternall life , Iohn 20.31 . 1 Iohn 5.13 . For either their writing and preaching the Gospell was not an externall and outward Ministry ( which is crosse to common sense ) or it was not Christs Ministery , which is blasphemous to imagine : and it is a vain shift for any to say , That although it was Christs Ministery , yet it was his Ministery as under the Law and in the flesh , and not in meere glory and spirit : for its evident that the Apostles preachings and writings , were the effect of Christs ascension and glory , Ephes. 4.8.11 . when hee was most in the spirit , and had received the spirit that hee might poure it out by this outward Ministery , Acts 2.33 . and it is a meer New-nothing and dream of Master Saltmarsh and and others , to distinguish between Christ in the flesh and Christ in the Spirit , as if the one Christ had a divers Ministery from the other : For when the Comforter is come ( which is Christ in the Spirit ) what will he doe ? he will lead ( it s said ) unto all truth , Iohn 16.13 But what truth will he guide us into ? Verily no other ( for substance ) but what Christ in the flesh had spoken , and therefore it 's said , that he shall bring all things to your remembrance , whatsoever I have said unto you , John 14.26 . and therefore ( if I may use their phrase ) Christ in the Spirit leads us to what Christ in the flesh said ; inward Christ leads the faithfull to the outward Ministery of Christ ; Christ in the Spirit to Christ speaking in the letter , the Spirit of truth to the Word of truth , the Spirit within to the Word without , by which we shall be judged at the last day , Iohn 12.48 . and therefore certainly are to be regulated by it now . Thesis 89. It is true , that the faithfull receive an unction or an anoin●ing of the Spirit , which teacheth them all things ; but is this teaching immediate or mediate ? If immediate , why doth Iohn tell them that he writ to them that hereby they might know they had eternall life , 1 Iohn 5.13 . but if it be mediate , viz. by the word externally preacht or writ , then the externall word still is to be our rule , which the anointing of the Spirit helps us to know : It is true , the Apostle saith , 1 Iohn 2.27 . that they being taught of the Spirit , did not need that any man should teach them ; what then ? was their teaching therefore immediate ? No verily , for the Apostle explaines his meaning in the words following , viz. otherwise , and after another way and manner , then as the Spirit taught them , for so the words runne , You need not that any man should teach you , but as the anointing teacheth you all things , and is truth . For if Ministers are to preach and write in demonstration of the Spirit , then those that heare them and are taught by them , need no man to teach them otherwise , than as the same Spirit in the same demonstration teacheth them all things : It might bee truely said that the men of Bereah did need no man to teach them otherwise than as the Spirit in comparing and searching the Scriptures did teach them the things which Paul spake . And Calvin well observes upon this place , that the scope of the Apostle in these words , is to confirme his Doctrine which he writ to them , it being no unknowne thing , but a thing known to them by the anointing of the Spirit , which either they had received by former Ministery of the word , or which now they might receive by this writing : As therefore the Spirit leads us to the Word , so the word leads us to the Spirit , but never to a spirit without and beyond the word , I meane so farre forth as that the outward administration of Christ in the flesh or in the word or letter must cease , and be laid aside , when the inward administration of Christ in the Spirit comes . Thesis 90. It 's as weak an argument to imagine , That wee are not to be led and guided by any outward commands , in our obedience unto God ( because God is to worke all our workes for us , and because we are not to live , but Christ is to live in us ) as to thinke that we are not to look to any promises without us to direct and support our faith , because Christ is also to fulfill and accomplish all the promises for us : For if the question be , by what are we to live ? The Apostles answer is full , Gal. 2.19 , 20. that as hee did not live but by the faith of the Son of God , so are we : But if the question be , According to what rule are we to live , and wherein are wee to live ? The answer is given by David Psalme 119.4 , 5. Thou hast commanded us to keep thy precepts diligently , Oh that my heart were directed to keep thy Statutes . Deal bountifully with thy servant that I may live and keep thy word , ver . 17. Let thy mercy come to me that I may live , for thy law is my delight , vers . 27. So that if the question be , What is the rule of faith by which we live ? The answer is , the Gospel , Phil. 3.16 . But if the question be , What is the rule of life it self ? The answer is , the morall law ; and of this later is the controversie . Thesis 91. The commanding will of God , called Voluntas mandati , is to be our rule , and not the working will of God , Voluntas decreti , or the will of Gods decree : for we cannot sinne by fulfilling the one , but wee may sin in fulfilling the other . Gods secret and working will was fulfilled when Iosephs brethren sold him into Egypt , and when Nebuchadnezzar afflicted Gods people seventy yeares , as also when the Scribes and Pharisees caused Christ to bee crucified : yet in all these thing● they sinned and provoked Gods wrath against them ; How ? Was it in crossing and thwarting Gods working will or the will of Gods Decree ? No verily , for it 's expressely said , that Christ was crucified according to the determinate counsell and will of God , Acts 4.28 . It was therefore by crossing Gods commanding will. It is therefore a hellish device of Libertines to exempt men from all Law , and from the sense of all sinne : Because ( say they ) all things good and evill come from Gods will , and all things that are done are wrought by him , and all that he doth is good , and therefore all sinfull actions are good , because God workes them ; for what have we to doe to take the measure of our wayes by his working will ? Gods will is his owne rule to work with , not our rule to worke by : Our actions may bee most sinfull when his working in and about these may bee most just and holy , for though God purposeth to leave the creature to fall and sin , yet he so purposed it , as that it should be onely through their owne fault that so they sinne : And although a Christian is to submit humbly to the just dispensations of God when he leaves it to any evill , yet Gods working will in all such dispensations must not be our rule , for then wee must will not onely our owne sinne , but our owne affliction and perdition for ever , for all these are contained under his working will : It is therefore a most subtle and pernicious practice in many , who when they are overtaken with any sin , or hampered with sinne , they wash all off from themselves , and lay all the blame ( if any be ) upon God himself , saying , The Lord left mee and he doth not helpe mee , and he must doe all , and hath undertaken to doe all , if therefore I sin , upon him be the blame , or if there be any upon them it is but little : But why should any judge of the evill of their sinne by Gods working will , for that is not your rule , but the commanding will of God , according to which Samuel convinced Saul ( when he was left of God to spare Agag ) that his disobedience against the commandment was rebellion , and as the sinne of Witchcraft in the eyes of God , 1 Samuel 15.23 . Thesis 92. It is a great part of Christs love to command us to doe any thing for him , as well as to promise to doe any thing for us : When the King of glory hath given us our lives by promise , it s then the next part of his speciall grace and favour to command us to stand before him and attend upon his greatnesse continually . They that see how justly they deserve to bee forsaken of God and given over to their owne hearts lusts , and to be for ever sinning and blaspheming God in hell , where God will never command them to think of him , speak of him , doe for him , pray to him more , cannot but account it a high and speciall favour of Jesus Christ to command them any thing , or bid them doe any thing for him ; a poore humbled prodigall will account it great love to bee made a hired servant ; Iohn Baptist will count it a high favour if he may but untie Christs shoe-latchet , and bee commanded by him to doe the meanest worke for him : David wondred at Gods grace toward him , that God should command him , and in some measure enable him to offer willingly , Lord , ( saith he ) what are wee ? I doe therefore marvaile how any can pretend that they are acted by the love of Christ , and not by the law of commands , considering that there is so much love in this for Christ to command , and how they can professe their relish of preaching Gods free grace and love , and yet cannot away with sweet and gracious exhortations pressing to holinesse and holy duties , in the revealing and urging of which there is so much free-grace and heart-love of Christ Jesus ; surely if the love of Christ is to lead us , then the commands of Christ ( wherein hee discovers one chiefe part of his love ) are to guide us and be a rule of life unto us , The man who in his cool and deliberate thoughts imagines that a Christian under the rule of the law , is a Christian under bondage , may be justly feared that himself is still under the bondage of sin and Satan , and never yet knew what the true love of Christ Iesus is to this day . Thesis 93. The fundamentall errour of Antinomians ariseth from this , in imagining the great difference between the law and Gospell to be this , viz. That the law requires doing , but the Gospel no doing , and that all beleevers being under the Gospell are therefore under no law of doing : but wee must know that as the Gospell exacts no doing that thereby we may be just , so it requires doing also when by Christ Iesus we are made just : For if the Gospell command us to be holy as God is holy , 1 Pet. 1.15 . and perfect as our heavenly Father is perfect , Matth. 5.48 . then the Gospel doth not onely require doing , but also as much perfection of doing as the Law doth ; the Law and the Gospell require the same perfection of holinesse , onely here is the difference ( which many have not observed ) the Gospel doth not urge this perfection nor require it of us as the Law doth ; for the law calling and urging of it that so hereby we may be made just , it therefore accepts of nothing but perfection , but the Gospell requiring it because wee are perfectly just already in Christ , hence though it commands as much as the Law , yet it accepts of lesse , even the least measure of sincerity and perfection mixed with the greatest measure of imperfection . Thesis 94. The Law ( say some of the Antinomians ) is to bee kept as an eternall rule of righteousnesse , but their meaning then is , That beleevers are thus to keep it in Christ who hath kept it for them , and if they meant no more but that Christ hath kept it for righteousnesse to their justification , they speak truely : but their meaning herein is not only in respect of their justification , but also in respect of their sanctification , for they make Christs righteousnesse to bee materially and formally their sanctification : hence they say , A beleever hath repented in Christ , and mortified sinne in Christ , and that mortification and vivification is nothing but a beleeving that Christ hath mortified sinne for them , and beene quickned for them , and that That sanctification which is inherent in Christ , and not that which is inherent in us , is an evidence of our justification . But this principle which confounds a Christians justification , and sanctification , as it casts the seed of denying all inherent graces in a Beleever , so it layes the basis of refusing to doe any duty , or conforme to any law in our owne persons : for if this principle bee true ( which no Orthodox writer doubts of ) viz. That we are to seek for no righteousnesse in our selves to our justification , because wee are perfectly just and made righteous for that end in Christ , then it will undenyably follow that wee are not to seek for any holinesse and sanctification in our selves , because we are perfectly sanctified also in Christ Iesus , who hath repented , and beleeved , and mortified sinne perfectly for us in his owne person ; Look therefore as the perfection of Christs righteousnesse to our justification , should make a Christian abhorre any personall righteousnesse of his owne to his justification , so if wee bee perfectly sanctified in Christ , then perfection of Christs holinesse to our sanctification should make a beleever not onely renounce the Law , but to abhor all personall holines through the Spirit to our sanctification , and then a Beleever must abhor to seek any love or feare of God in his heart , which is not painted but professed prophanesse , and the inlet not per accidens but per se , to all manner of loosenesse and wickednesse in the world . Thesis 95. Wee deny not but that Christ is our sanctification as well as our righteousnesse , 1 Cor. 1.30 . but how ? not materially and formally , but virtually and meritoriously , and ( with meet explications ) exemplarily : our righteousnesse to our justification is inherent in him , but our sanctification is inherent in our selves , yet it is derived from him , and therefore it is virtually and meritoriously onely in him : and hence it is that wee are never commanded to justifie our selves , unlesse it be instrumentally and sacramentally , when as we are commanded by faith to wash our selves , Isa. 1.16 . and as Paul at his baptisme was commanded to wash away his sinnes , Acts 22.16 . but wee are frequently and abundantly exhorted to repent , beleeve , mortifie our affectiions upon earth , to walke in newnesse of life , to be holy in all manner of conversation , &c. because these things are wrought by Christ in us to our sanctification , and not wrought in Christ for us as our righteousnesse to our justification . Thesis 96. They that are in Christ are said to be compleat in Christ , Col. 2.10 . and that they receive all grace from his fulnesse , Iob. 1.16 . so that is seemes that there is no grace in themselves , but it is first in him , and consequently that their sanctification is perfected in him : but wee must know that though the perfection and fulnesse of all grace is first in Christ , yet that beleevers have not all in him after one and the same manner , nor for the same end : for our righteousnesse to our justification is so in him as never to be inherent in us , in this or in the world to come , but our righteousnesse to our sanctification is so farre in him , as that it is to be derived and conveyed unto us , and hence it is formally in our selves , but meritoriously and virtually onely in him : even as our resurrection and glorification at last day , are not so in Christ as never to bee derived to us ( for then the resurrection were past already ) but they are so in him as that they are to bee conveyed to us , and therefore they are meritoriously and virtually in him , and we are meritoriously and virtually risen in him : a Christian therefore may be compleat in Christ , and yet not be perfectly formally sanctified in Christ , our sanctification being compleated in him after another manner , and for other ends than our justification . Thesis 97. The chiefe end of Christs first comming was to lay down his life a ransome for many in way of satisfaction and merit , Phil. 2.8 . Matth. 20.28 . now by this satisfaction hee did two things , 1. He brought in such a righteousnesse before God as might merit mercy and make us just : now this is wholly in Christ out of our selves ; but because there was a righteousnesse of new obedience and thankfulnesse to be wrought in us for this love , therefore , 2. By the same satisfaction hee hath merited ( not that this new obedience might justifie us or make us accepted ) but that it might be accepted though imperfect and polluted with sinne , 1 Peter 2.5 , 6. as also that it might bee crowned and recompenced : Now hence it followes that the Lord Jesus hath not performed our duty of thankfulnesse and new obedience for us ( sub hoc formali ) or as of thankfulnes ; for though Christ was thankfull and holy for us , yet it was not under this notion of thankfulnesse for his owne love to us , for this is personally required of us , and it sounds very harsh to say that Christ walked in all holy thankfulnesse to himselfe , for his love to us ; but hee was thus thankfull for us , sub ratione meriti , or in way of merit , it being part of that satisfaction which justice exacted . All that which might satisfie justice , and merit any mercy , Christ did for us in himselfe ▪ but he did not beleeve and repent , and performe duties of thankfulnesse for us , because these and such like are not to satisfie justice , but follow as fruits of that satisfaction , and therefore are wrought within us , and so are personally required of us , and therefore when a Christian findes a want of these things in himselfe , he is not to comfort himselfe with fond thoughts of the imputation of these in Christ onely unto him , but he is to look up to Christ Jesus for derivation of these out of Christ into himselfe ; otherwise by making Christ his sanctification , onely in way of imputation , he doth really destroy Christ from being his sanctification ; for if Christ be our righteousnesse onely by imputation , then if Christ be our sanctification , it must be by derivation from him , which they must needs destroy who make him their sole sanctification by meere imputation . Thesis 98. Spirituall errours like strong wine make mens judgements reele and stagger , who are drunken therewith : And hence the Antinomians speake so variously in this point that we know not where to finde them , or what they will stand to : for sometime they will say that a Beleever is free from the law in all its authority and offices , but this being too grosse , at other times they speake more warily , and affirm that a Christian is to observe the law as his rule personally , thus farre forth , viz. To doe what is commanded , but not in vertue of a command : the spirit , say they , will binde and conforme their hearts to the law , but they are not bound by any authority of the law to the directions thereof ; the spirit , they say , is free , and they are under the government of the spirit , which is not to be controled and ruled by any law . Now if by vertue of a command they meant , by vertue of our owne naturall strength and abilities looking to the command , so it 's true that that a Beleever is not so bound to act by vertue of the law , for then he was bound to conforme to the law pharisaically , for what is our strength but weaknesse and sinne ? but if by vertue of a command they meane thus much , viz. that a Beleever is not bound by the commanding power of any law to conforme thereunto , onely the spirit will conforme his heart thereunto , so that hee shall doe the things ( perhaps ) which the law requires , but not because the law requires or commands them to be done : If this , I say , be their meaning ( as surely it seemes to bee ) then the mystery of this iniquity is so plain , that he that runnes may read it : For hence it undeniably followes , that in a case a Beleever fall into any sinne , of whordome , murder , theft , witchcraft , &c. These wicked acts though they be sins in themselves ( because they are against the law ) yet they are not sinnes unto him , because he is now set free from the law , and not bound to the obedience of it by vertue of any command : for where there is no law , there is no transgression ; and if there bee no law which bindes him , there is no transgression then at least unto him : They are sinnes indeed in themselves , but not unto him , they are sinnes ( as some say ) to sense , but not to faith , sinnes in the conversation , but not to conscience , sinnes before men ( because they may crosse their lawes ) but not sinnes before God , who exempts them from all law : And it is in vaine here to reply , that they may bee sinnes To him , because they may be against the law of the Spirit which is his rule ; for we have already shewn , that although the spirit be the principle by which we obey , yet it is not our rule according to which we are to obey : Indeed it is an high aggravation of sinne when it is against the spirit , but to crosse the spirit doth not firstly make these things sinfull , nor could they be sinnes unlesse they crosse such a spirit as speakes in and by some holy law , the very essence of sinne lying in the transgression ( not of any law ) but of the law , i. the known morall or Evangelicall law . Againe , if these and such like be sinnes , because they are onely against the law of the spirit , then it is no sinne to bow downe before an Image , to commit filthinesse , theft , &c. supposing that the Spirit shall suspend his act and not restraine ; nay then it will follow that sinnes of ignorance ( of which the spirit hath not convinced a Christian ) are no sins , nor to be repented of , which is expressely crosse to the holy practice of David , Who knowes his errours ? Lord cleanse me from my secret sinnes . If sinne therefore be the transgression of the law ( whether the Spirit worke upon a Christian or no ) then certainely , if he be under no commanding power of the law , hee cannot be guilty or be said to commit any sinne , and then the conclusion is this , That every Beleever neither hath sin , or should say he doth sin , no not when he commits murder , adultery , and the foulest enormities in the world : Which Doctrine , though so directly and expressely against the light of Scripture , the confessions of all the Saints , yea of the light of nature and common sense , and is the very filth of the froth of the sume of the bottomlesse pit ; yet some there are who are not ashamed to owne it , the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and depth of a perfect Familist consisting in this , viz. when a man can sinne and never feele it , or have any remorse or sorrow for it , and when one hath attained to this measure , He is then Deified , and then they professe the Godhead doth petere fundum animae ( as they call it ) when beleeving that he hath no sinne , he can therefore neither see it or feele it . From which depth of darknesse the God and Father of mercies deliver his poore people in these corrupting times , and I with that those who defend this kinde of a Beleevers immunity from the law , did not lay this corner stone of hell and perdition to their followers ; I am sure they lead them hereby to the mouth of this pit , who upon this principle , refuse either to mourne for sinne , or pray for pardon of sinne , or to imagine that God afflicts for sin , being now freed from the mandatory power of any law of God , they being now not bound to act by vertue of any command . Thesis 99. If God did worke upon Beleevers as upon blo●ks or brute creatures , they might then have some colour ●o cast off all attendance to the directive power of the law , and so leave all to the Spirits Omnipotent and immediate acts , as the Starres who being irrationall and uncapable of acting by any rule , they are therefore acted and run their course by the mighty word of Gods power , and therefore attend no rule ; but Beleevers are rationall Creatures , and therefore capable of acting by rule , and they are also sanctified and delivered from the power of their corrupt nature , and therefore have some inherent power so to act , for if they be not now dead in trespasses and sinnes , they have then some new life , and therefore some inherent power to act , according to the rule of life ; the Image of God renewed in them , is ( in part ) like to the same Image which they had in the first creation , which gave man some liberty and power to act according to the will of him that created him : And if the first Adam by his fall conveyes to us , not onely condemnation , but also an inherent power of corruption , then the second Adam , the Lord Iesus , much more conveyes unto all his posterity , not onely justification , but also some inherent power of grace and holinesse , which is begun here and perfected in glory , for as sinne hath abounded , so grace aboundeth much more : and yet suppose they had no inherent power thus to act , yet they have an adherent power , the Lord Christ Iesus , by faith in whose Name they may and shall receive power to act : And therefore , although God works in us , both to will & to do of his good pleasure , yet this hinders not , but that we are to work out our salvation with feare and trembling , by attending the rule , by vertue of which we are bound to worke , both by putting forth that power which we have already received from God , as also in fetching in that power we have not yet received , but is reserved daily in Christs hands for us , to enable us thereunto . Thesis 100. If they that say a Beleever is not to act by vertue of a command , do mean this only , viz. That he is not to act by vertue of the bare letter and externall words and syllables of it , they then speak truely , for such kinde of acting is rather witchery than Christianity , to place power and vertue in bare characters and letters , which though mighty and powerfull by the spirit , yet are empty and powerlesse without it : But if their meaning be that wee are not to act by vertue of any command in any sense , then the assertion is both pernicious and perilous , for the Lord Iesus being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first subject of all grace and gracious efficacy and power ; hence it s true , wee are not to make the command of God the first principle of our obedience , for this is proper unto Christ by the Spirit , Iohn 5.40 . Iohn 16.13 , 14. 2. Tim. 2.1 . Ephes. 6.10 . Rom. 8.2 . But because the Lord Iesus conveyes by his Spirit vertue and efficacy through his word , not onely words of promise , but also words of command ( as is evident , Ier. 3.22 . Acts 2.38 , 41. Mat. 9.9 . Psalme 19.8 . ) Hence it is that a Beleever is bound to act from a command , though not as from a first , yet as from a second principle , though not as from the first efficient , yet as from an instrument in the hand of Christ , who in commanding of the duty works by it , and enables to it ; and therefore we see Abraham comes out of his owne Countrey , because called and commanded of God to follow him he knew not whither , Heb 11.8 . And Peter cast his net into the 〈◊〉 , meerely because he was commanded , Luke 5.5 . And David desired , Oh that my heart were directed to keep thy precepts , because God had commanded , Psa. 119.45 . There is a vertue , a vis or efficacy in the finall cause , as well as in the efficient to produce the effect , and every wise agent is bound to act by vertue or for the sake of his utmost and last end . Now the naked commandment of the Lord , may bee and should be the chiefe motive and last end of our obedience to his highnesse ; for whatever is done meerely because of Gods command , is done for his glory ( which glory should be our utmost end in all our obedience : ) And hence it is that that obedience is most absolute and sincere ( whether it be in doing or suffering the will of God ) which is done meerely in respect of commandment and will of God ; when the soule can truely say , Lord , I should never submit to such a yoke but meerely for thy sake , and because it 's thy will and thou dost command it : What is it to love Christ ? but to seek to please him and to give contentment to him ; What is it to seek to give contentment to him , but to give contentment to his heart or his will ? and what is his will , but the will of his commandment ? If therefore it bee unlawfull to act by vertue of a command , then it is unlawfull , 1. To love Christ , 2. To be sincere before Christ. 3. Or to act for the glory of Christ. And hence it is that let a man do the most glorious things in the world out of his owne supposed good end ( as the blind Papists doe in their will-works and superstitions ) which God never commanded , nay let him doe all things which the law of God requires , give his goods to the poore , and his body to bee burnt , and yet not doe these things because commanded , let him then quit himselfe from hypocrisie and himselfe from being a deep hypocrite in all these if he can : Surely those who straine at this gnat , viz. not to doe a duty because commanded , will make no bones of swallowing down this camell , viz. not to forsake sinne , because 't is forbidden , and whosoever shall forsake sinne from any other ground , shewes manifestly hereby that hee hath little conscience of Gods command ; I know the love of Christ should make a Christian forsake every sin , but the last resolution and reason thereof is because his love forbids us to continue in sinne ; for to act by vertue of a command , is not to act onely as a creature to God considered as a Creator , but by vertue of the will and commandment of God in a Redeemer , with whom a Beleever hath now to doe . Thesis 101. To act therefore by vertue of a command , and by vertue of Christs Spirit , are subordinate one to another , not opposite one against another● , as these men carry it . This caution being ever remembred , that such acting bee not to make our selves just , but because we are already just in Christ ; not that hereby wee might get life , but because we have life given us already ; not to pacifie Gods justice , but to please his mercy , being pacified toward us by Christ already ; for as Iunius well observes a great difference between placare Deum , and placere Deo , i. between pacifying God and pleasing God , for Christs bloud onely can pacifie justice when it is provoked , but when revenging justice is pacified , mercy may be pleased with the sincere and humble obedience of sons , Col. 1.10 . Heb. 13.21 . When a Beleever is once justified hee cannot be made more just by all his obedience , nor lesse just by all his sins in point of justification , which is perfected at once : but he who is perfectly justified is but imperfectly sanctified , and in this respect may more or lesse please God or displease him , be more just or lesse just and holy before him : It is I confesse a secret but a common sinne in many , to seek to pacifie God ( when they perceive or feare his anger ) by some obedience of their own , and so to seek for that in themselves chiefely which they should seek for in Christ , and for that in the Law which is onely to be found in the Gospel ; but corrupt practises in others should not breed ( as usually they doe ) corrupt opinions in us , and to cast off the law from being a rule of pleasing God , because it is no rule to us of pacifying of God : For if wee speak of revenging ( not fatherly ) anger , Christs bloud can onely pacifie that , and when that is pacified and God is satisfied , our obedience now pleaseth him and his mercy accepts it as very pleasing , the rule of which is the precious law of God. Thesis 102. They that say the law is our rule as it is given by Christ , but not as it was given by Moses , doe speak niceties , at least ambiguities ; for if the Lord Christ give the law to a Beleever as his rule , why should any then raise a dust , and affirme that the law is not our rule ? For the Law may be considered either materially , or in it selfe , as it containes the matter of the Covenant of works : and thus considered , a Beleever is not to be regulated by it , for he is wholly free from it as a covenant of life ; or it may be considered finally , or rather relatively , as it stood in relation and reference unto the people of the God of Abraham , who were already under Abrahams Covenant , which was a Covenant of free-grace , viz. To be his God and the God of his seed , Gen. 17.7 . And in this latter respect the law , as it was given by Moses , was given by Christ in Moses , and therefore the rule of love toward man ( commanded by Moses ) is called the law of Christ , Gal. 6.2 . For the law as it was applyed to this people , doth not run thus , viz. Doe all this , and then I will be your God and redeemer ( for this is a Covenant of workes ) but thus , viz. I am the Lord thy God ( viz. by Abrahams Covenant ) who brought thee out of the land of Egypt , and house of bondage , Therefore thou shalt doe all this . If therefore the law delivered by Moses , was delivered by Christ in Moses , then there is no reason to set Christ and Moses together by the eares , in this respect I now speake of , and to affirme that the law , not as delivered by Moses , but as given by Christ , is our law and rule . Thesis 103. The law therefore which containes in it selfe absolutely considered ( which Luther cals Moses Mosissimus ) the Covenant of works , yet relatively considered as it was delivered by Moses to a people under a Covenant of grace ( which the same Author cals Moses Aaronicus ) so it is not to bee considered onely as a Covenant of workes , and therefore for any to affirme that the law is no Covenant of works , as it is delivered on Mount Sion , and by Jesus Christ , and that it is a Covenant of works onely , as it is delivered on Mount Sinai and by Moses , is a bold assertion both unsafe and unsound : For if as it was delivered on Mount Sinai , it was delivered to a people under a Covenant of grace , then it was not delivered to them onely as a Covenant of workes , for then a people under a Covenant of grace , may againe come under a Covenant of works , to disanull that Covenant of grace , but the Apostle expressely affirmes the quite contrary , and shewes that the Covenant made with Ahraham and his seed ( which was to be a God to them , Gen. 17.7 . ) and which was confirmed before of God in Christ , the law which was foure hundred and thirty yeares after ▪ cannot disanull , Gal. 3.17 . Now that the people were under a Covenant of grace when the law was delivered on Mount Sinai , let the Preface of the ten Commandments determine , wherein Gods first words are words of grace , I am the Lord thy God , &c. and therefore thou shalt have no other Gods but mee , &c. I know Paraeus , Zanchy and others affirme , that the law is abrogated as it was in the hands of Moses , but not as it is in the hand of Christ , but their meaning is at sometime in respect of the manner of administration of the Law under Moses , and when they speake of the morall law simply considered , yet it never entred into their hearts , that the law as delivered on mount Sinai was delivered onely as a Covenant of works , as some would maintain . Thesis 104. But there is a greater mystery intended by some in this phrase , as given by Christ , for their meaning is this , to wit , As Christ by his Spirit writes it in our hearts , not any way a rule as written by Moses : A Beleevers heart ( saith Master Saltmarsh ) is the very law of Commands , and the two Tables of Moses , and in this respect it becomes not ( saith he ) the glory of Christ to be beholding to any of the light upon Moses face . It seemes then that the law written is not to be a Christians rule , but onely so farre as it is written in the heart , a most accursed assertion ; for how and why did Christ Jesus himselfe resist temptation to sinne ? was it not by cleaving to the written word ? Matth. 44.10 . and was not this done for our imitation ? why did David and Christ Iesus delight to doe Gods will ? was it not this , because it was written of them that so they should doe ? Psa. 40.7 , 8. Did not the law in their hearts make them thus cleave to the written law without ? Why did Paul perswade Children to honour their parents ? was it not , because this was the first Commandment with promise ? Ephes. 6.2 . had it not been more Evangelically spoken to perswade them rather to look to the law of Moses written on their hearts within , to direct them hereunto , rather than to be beholding for any light upon Moses face to direct them herein ? how comes it to passe that Paul preacheth no other thing but what was in the old Testament of Moses and the Prophets , who were onely the Interpreters of Moses ? Acts 22.20 . How is it that Christ himselfe borrowes light from Moses , Psalmes and all the Prophets , to cleare up his resurrection and suffering , Luke 24.27 , 32 ▪ if no light must bee borrowed from the face of Moses ? if indeed wee were perfect in this life as wee shall bee in heaven , there would then bee no need of the writings of the Apostles , Prophets , or Moses , of Law or Gospell , but we being but imperfectly enlightned , it 's no lesse than extreame ingratitude and unthankfulnesse to preferre our owne imperfect and impure light , before that perfect , spotlesse and heavenly Law and counsels of God without us : which when the most perfect beleever doth see he may cry out with Paul , The Law is holy but I am carnall : what is this but painted Popery , to make the spirit within to be the supreame Iudge and superiour to the Spirit of God in the written word without ? onely they shrine it up in the Popes private Conclave and Kitchin , or somewhat worse , but these in a company of poore , imperfect , deluded , and perhaps corrupted men : it 's true the Covenant of grace ( strictly taken ) in the Gospel , needs not to borrow any light from the Covenant of works in the Law , but yet for all this the grace of God appearing in the Gospel , will have us to walk worthy of God unto all well pleasing according to the Law , Tit. 2.12 , 13. and to mourne bitterly that we are so unlike the will and image of God revealed in the Law , Rom. 7.23 , 24. Thesis 105. The Apostle Paul as he sometimes condemnes works and sometime commends them , so he sometimes rejects the Law , and sometimes commends the Law , sometime hee would have Beleevers dye to the law , and sometime hee exhorts them to live in all holy obedience to it ; the Apostle therefore must speak of the Law under various considerations , or else must speake Daggers and flat contradictions , and therefore of necessity wee are to consider the Law not alway under one respect , but variously ; for consider the law as a Covenant of workes , or as the way unto or matter of our justification , and so works are condemned and the Law is rejected and abrogated , and so we are to die to the Law , but consider the Law as a rule of life to a person justified already , and so the Law is to be received , and works are to bee commended , and we are to live thereunto . Thesis 106. When the Gospel nakedly urgeth Beleevers to good workes and obedience to the Law , it is then considered onely as a rule of life , but when wee meet with such Scriptures as set the Law and Christ , the Law and grace , the Law and promise , the Law and faith , &c. at opposition one against another , then the Law in such places is ever considered as a Covenant of life , from which we are wholly freed , and unto which we should be wholly dead , that we● may be married unto Christ , Rom. 7.4 . hence therefore their arguings are feeble and weak , who would prove a Christian to be wholly free from the directive power of the Law , because a Christian is said not to be under the law but under grace , Rom. 6.14 . and because the Law was given by Moses , but grace and truth came by Jesus Christ , Iohn 1.17 . and because the inheritance is not by the law , but by promise and by faith , Gal. 3.12.18 . for these and such like Scriptures speake of the law as standing in opposition to Christ , and therefore speake of it as of a Covenant of life , by which men seek to be justified : from which ( we grant ) a Beleever is wholly freed , and unto which hee is not bound , nay hee is bound to renounce it , and cast out this bond-woman , but all this doth not prove that he is free from it as his rule of life . Thesis 107. The Law and mans sinfull heart are quite opposite one to another , Rom. 7.9 , 10 , 11 , 13. but when ( through the grace of Christ ) the heart is changed , so as there is a new nature or new man in a beleever , then there is a sweet agreement between this new nature and the Law , for ( saith Paul ) I delight in the Law of God in my inner man : it is therefore a most false assertion to say , that the old man of a Beleever is to be kept under the law , but the new man or new nature is above all Law , for though the new nature bee above it as a legall covenant , yet it never comes to be willingly under it as a rule untill now : an imperfect new nature is infinitely glad of the guidance of a holy and most perfect law . Psalme 119.140 . Thesis 108. It is very evident that the children and sonnes of God under the new Testament are not so under the Law as the children and sonnes of God were under the old Testament , for the Apostle expressely tels , Gal. 3.23 . that before the faith came , we ( i. the children of the Old Testament ) were shut up and kept under the Law , and were under it as under a Schoolmaster , verse 24. and these of whom the Apostle thus speaks are not onely wicked and carnall Jewes , but the deare children of God and heires of eternall life in those times , as is evident from Gal. 4 1 , 2 , 3. but the Apostle speaking of the sonnes of God in Gospel-times , since faith is come and revealed , speakes as expresly that we are now no longer under the law as under a Schoolmaster , Gal. 3 25. and that now when the fulnesse of time is come , God sent his sonne , to redeem them that were under the law , that we might receive the Adoption of Sonnes , Gal. 4.3 , 4 , 5. which though it bee true of all men by nature , viz. that they are under the law , yet an impartiall cleare eye will eas●ly discerne that the Apostles dispute is not of our being under the Law by nature meerely , but of being under the Law by peculiar dispensation , which was the state not only of the Jewish Church , but of the children of God , heires of the promise ( and consequently such as were beleevers ) in this Church , in those old Testament times ; wee are not therefore now in these new Testament times under the law as they were , the great difficulty therefore remaines to know how we are not under the law as they were . Those who say we are not under the Ceremonial law as they were , doe speak truely , but they doe not resolve the difficulty in this place ; for certainly the Apostle speaks , not onely of the Ceremoniall law , but also of that law which was given because of transgressions , Gal. 3.19 . and which shut up ( not onely the Jewes ) but all men under sinne , verse 22. which being the power of the morall law chiefely , the Apostle must therefore intend the morall law , under which the old Testament Beleevers were shut up , and we now are not : The doubt therefore still remaines , viz. How are we not now under the morall law ? Will any say that we are not now under the malediction and curse and condemnation of it , but the Jewes under the old Testament were thus under it , even under the curse of it ? This cannot be the meaning , for although the carnall Jewes were thus under it , yet the faithfull ( whom the Apostle cals the heire and Lord of all , Gal. 4.1 . ) were not thus under it , for Beleevers then were as much blessed then with faithfull Abraham , as Beleevers now , cap. 3.9 . How then are we not now under it as they were ? Is it in this , that they were under it as a rule of life to walk by , and so are not we ? Thus indeed some straine the place , but this cannot bee it ; for the Apostle in this very Epistle presseth them to Love one another , upon this ground , because All the Law is fulfilled in love , cap. 5.13 , 14. and this walking in love according to the law , is walking in the Spirit , verse 16. and they that thus walke in the spirit , according to the law , are not ( saith the Apostle ) under the law , which cannot , without flat contradiction , be meant of not being under the rule or directive power of it ; and it would bee a miserable weake motive to presse them to love , because all the law is fulfilled in love , if the law was not to bee regarded as any rule of life or of love ; for they might upon such a ground easily and justly object , and say , What have we to doe with the law ? If we therfore as well as they , are thus under the law as a rule of life , how are wee not under it as they were ? Is it because they were under it as a preparative means for Christ , and not wee ? They were under the humbling and terrifying preparing worke of it , but not we : There are some indeed who think that this use of the law under the Gospel is but a back-doore , or an Indian path , or a crookt-way about , to lead to Jesus Christ ; but certainly these men know not what they say , for the text expressely tels us , that the Scripture hath concluded ( not onely the Jewes ) but All under sinne , that so the promise by faith , might be given to them that beleeve , Gal. 3.22 . So that the law is subservient to faith and to the promise , that so hereby not onely the Jewes , but all that God saves might hereby feele their need , and fly by faith to the promise made in Iesus Christ ; and verily if Christ be the end of the law to every one that beleeves , Rom. 10.4 . then the law is the meanes ( not of it selfe , so much as by the rich grace of God ) not onely to the Iewes , but to all others to the end of the world , to lead them to this end Christ Iesus : If therefore the faithfull under the new Testament , are thus under the preparing worke of the law , as well as those under the old , How were they therefore so under the law , as we are not , and wee not under it as they were ? I confesse the place is more full of difficulties than is usually observed by writers upon it , onely for the clearing up of this doubt , omitting many things , I answer briefely , That the children of the old Testament were under the law and the pedagogy of it , two wayes , after which the children of the new Testament are not under it now , but are redeemed from it . 1. As the morall law was accompanied with a number of burdensome Ceremonies , thus wee are not under it , thus they were under it ; For we know this law was put into the Ark , and there they were to look upon it in that type , if any man then committed any sinne against it , whether through infirmity , ignorance or presumption , they were to have recourse to the Sacrifices and High Priests yearely , and to their bloud and oblations : They were to pray ( which was a morall duty ) but it must bee with incense and in such a place : They were to be thankfull ( another morall duty ) but it must bee testified by the offering up of many Sacrifices upon the Altar , &c. They were to confesse their sinnes ( a morall duty also ) but it must be over the head of the Scape-goat , &c. Thus they were under the law , but we are not : And as 't is usuall for the Apostle thus to speak of the law in other places of the Scripture , so surely hee speakes of it here , for hence it is that in the beginning of this dispute , cap. 3.19 . hee speaks of the morall law which was given because of transgressions ; and yet in the close of it , Gal. 4.3 . he seemes to speak only of the ceremoniall law , which he cals the elements of the world , under which the children were then in bondage , as under Tutors and Governours ; which implies thus much , that the children of the old Testament were indeed under the morall law , but yet withall as thus accompanied with ceremoniall rudiments and elements fit to teach children in their minority : But now in this elder age of the Church , although we are under the morall law in other respects , yet wee are not under it as thus accompanied . 2. In respect of the manner and measure of dispensation of the morall law , which although it had the revelation of the Gospel conjoyned with it ( for Moses writ of Christ , Iohn 5.46 . and Abraham had the Gospell preached to him , Gal. 3.8 . and the unbeleeving Jewes had the Gospel preached , Heb. 4.2 . ) yet the law was revealed and pressed more clearely and strongly , with more rigour and terrour , and the Gospel was revealed more obscurely and darkly in respect of the manner of externall dispensation of them in those times ; there were three things in that manner of dispensation , from which ( at least ex parte Dei revelantis ) we are now freed . 1. There was then much law urged , externally , clearly , and little Gospel so clearely revealed , indeed Gospel and Christ Iesus was the end of the morall law and the substance of all the shadowes of the ceremoniall law , but the externall face of these things was scarce any thing else but Doing and Law , by reason of which there is a vaile spread over the hearts of the lewes in reading the old Testament unto this day , as is evident 2 Cor. 3.13 . so that the inside or end of the morall law being Gospel , and the out-side and meanes appointed to this end being law , hence the Gospel was then lesse clearly , and the law was more clearely revealed in those times ; to say that Iesus Christ and his benefits , or eternall life were then dispensed under a Covenant of works , or sub conditione perfectae obedientiae ( as some eminent Worthies affirm ) is such an errour which wise and able men might easily fall into by seeing how much law was revealed and urged in those times ; for though the law simply considered in it selfe contained the matter of the Covenant of works , yet considered relatively in respect of the people of God , and as they were under Abrahams Covenant of grace , so it was given to them as a rule of perfect righteousnesse , by both which they might the better see their owne weaknesse and unrighteousnesse ●nd flye to Christ ; and therefore the Apostle , Gal. 3.17 . cals the promise which was made to Abraham , the Covenant , and gives not this title to the Law , but calls it the law which ( he saith ) could not disanull the Covenant , confirmed in Christ : and although it be propounded to them in way of Covenant , Exod. 19.5 . yet this is to be understood ( as some thinke ) of Evangelicall keeping Covenant , not of legall ; or if of legall , yet then it is not propounded simply as a Covenant of works , to convey Christ to them , but ex hypothesi or upon supposition , that if they did think to be Gods people and have him to be their God , by doing ( as Iunius observes the carnall Jewes did thinke and hope so to have him , and as that young man thought , Mat. 19.17 . ) as Chamier observes ) that then they must keep all these Commandments perfectly , and to bee accursed if they did not continue therein : I dare not therefore say , that Christ and eternall life were dispensed in a Covenant of works , under which Covenant the Iewes were shut in old Testament times : but rather this , that the law was more strongly pressed as a yoke upon their shoulders , and that this law which containes the Covenant of works was more plentifully revealed and insisted on , and the Gospel more sparingly and darkly : but now in Gospel times the day-starre is risen ( though in few mens hearts ) yet in the doctrine and cleare revelation of it therein , and therefore the Gospel is called the mystery hidden from ages and generations past , but now is made manifest to his Saints , Col. 1. ●6 . which cannot bee meant as if they had no knowledge of it , for Abraham saw Christs day , and there is a cloud of witnesses in the Old Testament who dyed in faith , Heb. 11. but not such cleare knowledge of it as now : they were therefore then under the Law as servants ( because so much working and doing was urged and chiefely revealed ) but indeed were sonnes and heires : but wee now are not so under it , but are as sonnes having the Lord Iesus and our fathers face in him clearely revealed , and faith in him chiefely and most abundantly urged in his blessed Gospel : and thus the Apostle tels us in this Text , Gal. 4.1 . with 4.5 . that the heires of the Promise under the Old Testament were as servants , but by Christ● comming we are now as sonnes ; look also as they are said to be under the Law , not as if they had no Gospel revealed or no use of the Gospel , but onely because the Gospel was more darkly revealed , and the Law more plentifully urged , so we are said not to be under the Law , not as if there was no Law or no use of the Law belonging to us , but because now the Gospel is more clearely revealed , and the Law not externally so proposed and imposed as it was upon them . 2. The Law was a Schoolmaster , Tutor and Governour to lead them unto Christ to come , for so the Apostle tels us in this place , Gal. 3.23 . that before faith came , we were shut up under the Law , unto the faith , which should afterward be revealed : Thus the Ceremoniall law pointed to Christ to come , the morall law discovered mans sinne and misery , and need of Christ who was to come ; nay , all the promises were made with reference to Iesus Christ to come : but now the fulnesse of time being come , that the Sonne of God is come , now we are no longer under the Law after this manner , neither ceremoniall or morall law are of any use to us to lead us unto Christ to come , for Christ is already come : and hence it is that Beleevers now are said to be rather under the Gospel than under the Law , and Beleevers under the Old Testament to be rather under the Law than under the Gospel : because although these had the efficacy of Christs Redemption , yet they were not yet actually redeemed , because the Redeemer was not yet come into the flesh , and in this respect they were under the rigour of the law , and hence it was fit that they should bee handled as servants , and the law and curse thereof principally revealed : but now Christ being come , and having actually redeemed us , having been ( not onely virtually but actually ) made righteousnesse and a curse for us : now therefore is the time that we should see Christ Iesus with open face , and hear principally concerning faith and the fathers love in him : now Christ is revealed chiefely ( being come ) the end of the Law , then the Law was revealed chiefely ( Christ being not yet come ) as the meanes to this end : looke therefore as the promise before Christ , of which the Apostle speaks , Gal. 3.17 , 18 , 19 , 21 , 22. was fulfilled in Christ being come ( as Divines speak ) rather than abolished , and yet abolished as it was a promise of grace to come : so the morall law is rather fulfilled than abolished in Christ being come , and yet as it did lead unto Christ to come , it is abolished to us now under the Gospel . 3. The law being principally revealed , and yet so revealed as to lead unto Christ Jesus to come , hence ariseth a third thing of the law from which we are now delivered , viz. they were therefore under more terrour and feare of the Law than we are ( on Gods part revealing the Gospel more clearely ) in these times ; and therefore saith the Apostle , Gal. 4.4 , 5 , 6. that when the fulnesse of time came , God sent his Sonne to redeeme us from under the Law , that wee might receive the adoption of Sonnes , and thereby the Spirit of Sonnes crying , Abba , Father : could not they who were Sonnes under the Law call God Father ? yes verily , doubtlesse thou art our Father say they , Isaiah 63.17 . but they having lesse light they had more feare and lesse of the Spirit of Adoption , I say still ( ex parte Dei revelantis ) than we have in these dayes : We are not therefore so under the law , i. the feare and terrour of the law as they were : the summe of all this is , that although we are not so under the law , 1. so accompanied , and 2. so dispensed , as they were under the Old Testament , yet this hinders not but that we are under the directive power of the Law as well as they . Thesis 109. The Apostle speakes of a law written and engraven on stones , and therefore of the morall Law , which is now abolished by Christ in the Gospel , 2 Cor. 3.6 , 7 , 11 , 13. Is the morall law therefore abolished as a rule of life now ? no verily , but the meaning of this place is ( as the former , Gal. 3.25 . ) for the Apostle speaking of the morall Law by a Synecdoche , comprehends the ceremoniall law also , both which the false Teachers , in those times urged as necessary to salvation and justification at least together with Christ , against whom the Apostle here disputes : the morall Law therefore is abolished first as thus accompanied with a yoke of Ceremonies , secondly , as it was formerly dispensed , the glorious and greater light of the Gospel now obscuring that lesser light under the Law , and therefore the Apostle , vers . 10. doth not say that there was no glory shining in the Law , but it had no comparative glory in this respect , by reason of the glory which excelleth : and lastly the Apostle may speak of the morall Law considered as a Covenant of life which the false teachers urged , in which respect he cals it the Ministry of death and the letter which killeth , and the ministers of it ( who were called Nazarei and Minei as Bullinger thinks ) the Ministers of the letter , which although it was virtually abolished to the beleeving Jews before Gospell times ( the vertue of Christs death extending to all times ) yet it was not then abolished actually untill Christ came in the flesh , and actually undertooke to fullfill this Covenant for us to the utmost farthing of doing and suffering which is exacted , and now it is abolished both virtually and actually , that now we may with open face behold the glory of the Lord as the end of the law for righteousnesse to every one that doth beleeve . Thesis 110. The Gospell under which Beleevers now are , requires no doing ( say some ) for doing is proper to the Law ; the Law promiseth life , and requires conditions : but the Gospell ( say they ) promiseth to work the condition , but requires none , and therefore a beleever is now wholly free from all Law : but the Gospell and Law are taken two waies . 1. Largely , the Law for the whole doctrine contained in the Old Testament , and the Gospell for the whole doctrine of Christ and the Apostles in the New Testament . 2. Strictly , the Law pro lege operum ( as Chamier distinguisheth ) and the Gospell pro lege fidei , i. for the Law of faith : the Law of works strictly taken is that Law which reveals the favour of God and eternall life upon condition of doing or of perfect obedience : the Law of faith strictly taken is that doctrine which reveals remission of sins , reconciliation with God by Christs righteousnesse onely apprehended by faith : now the Gospell in this latter sence excludes all works , and requires no doing in point of justification and remission of sins before God , but only beleeving : but take the Gospel largely for the whole doctrine of Gods love and free grace , and so the Gospel requires doing ; for as 't is an act o● Gods free grace to justifie a man without calling for any works thereunto ; so 't is an act of the same free grace , to require works of a person justified , and that such poor sinners should stand before the Son of God on his throne , to minister unto him , and serve him in righteousnesse and holinesse all the daies of our lives , Tit. 2.14 . and for any to think that the Gospell requires no conditions , is a sudden dream against hundreds of Scriptures , which contain conditionall yet evangelicall promises , and against the judgement of the most judicious of our Divines , who in dispute against Popish writers cannot but acknowledge them , only thus , viz. conditions and promises annexed to obedience are one thing ( saith learned Perable ) and conditions annexed to perfect obedience are another : the first are in the Gospel , the other not : works are necessary to salvation ( saith Chamier ) necessitate praesentiae not efficientiae ; and hence he makes two sorts of conditions , some antecedentes which work or merit salvation , and these are abandoned in the Gospel , other● ( he saith ) are consequentes which follow the state of a man justified , and these are required of one already justified in the Gospell : there are indeed no conditions required of us in the Gospel , but those onely which the Lord himselfe shall or hath wrought in us , and which by requiring of us he doth worke will it therefore follow that no condition is required , in us : but because every condition is promised ? no verily , for requiring the condition is the meanes to worke it ( as might be plentifully demonstrated ) and meanes and end should not be separated . Faith it selfe is no antecedent condition to our justification or salvation , take antecedent in the usuall sence of some Divines for affecting or meriting condition , which Iunius cals essentialis conditio : but take antecedent for a means or instrument of justification , and receiving Christs righteousnesse , in this sence it is the only antecedent condition which the Gospel requires therein , because it do●h only antecedere or go before our justification ( at least in order of nature ) not to merit it but to receive it , not to make it but to make it our own , not as the matter of our righ●eousness or any part of it , but as the only means of apprehending Christs righteousnesse , which is the only cause why God the Father justifieth , and therefore as Christs righteousnesse must go before , as the matter and moving cause of our justification , or that for which we are justified ; so faith must go before this righteousnesse as an instrument or applying cause of it , by which we are justified , that is , by meanes of which we apply that righteousnesse which makes us just . 'T is true God justifies the ungodly , but how ? not immediately without faith , but mediately by faith , as is most evident from that abused text , Rom. 4.5 . When works and faith are opposed by the Apostle in point of justification , affirming that we are justified by faith not by works , he doth hereby plainly affirm and give that to faith which he denies to works ; look therefore as he denies works to be antecedent conditions of our justification , he affirms the contrary of faith , which goes before our justification , as hath been explained : and therefore as doe and live hath been accounted good Law , or the Covenant of works , so beleeve and live hath been in former times accounted good Gospel , or the Covenant of grace , untill now of late this wilde age hath found out new Gospels that Paul and the Apostles did never dream of . Thesis 111. A servant and a son may be set to do the same work , and have the same rule given them to act by ; but the motives to this their work , and the stripes and punishments for neglect of their work , may be various and divers ; a son may be bound to it , because he is a son and beloved ; a servant may be bound to do the same work , because he is hired and shall have wages ▪ if the son neglect his work , his punishment is only the chastisement of a father for his good ; if a servant be faulty , he is turned quite out of doors : So although Beleevers in Christ , and those that are out of Christ haue divers and various motives to the obedience of the law of God , yet these do not vary the rule ; the law of God is the rule to them both , although they that be out of Christ have nothing but fear and hope of wages to urge them , and those that are in Christ should have nothing but the love of a Father , and the heart-bloud mercy of a tender Saviour and Redeemer to compell them : the one may be bound to do , that so they may live , the other may be bound to do , because they do live ; the one may be bound to do , or else they shall be justly plagued , the other may be bound to do the same , or else they shall be mercifully corrected : It is therefore a meer feeblenesse to think ( as some do ) that the law or rule is changed , because the motives to the obedience of it , and punishment for the breach of it , are now ( unto a beleever ) changed and a●t●ed ; for the Commandment urged from Ch●ists love , may binde strongly yea most strongly to doe the same thing which the same Commandment propounded and received in way of hi●e , may binde also unto . Thesis 112. Some think that there is no sin but unbelief ( which is a sin against the Gospel only ) and therefore there being no sin against any law ( Christ having by his death abolished all them ) the law cannot be a rule to them . An adulterous and an evill generation made drunk with the cup of the wine of the wrath of God , and strong delusion , do thus argue : Are drunkenesse , whoredom , lying , cheating , witchcraft , oppression , theft , buggery , no sins , and consequently not to be repented of , nor watcht against , but only unbelief ? Is there no day of judgement , wherein the Lord will judge men ( not only for unbelief ) but the secrets of all hearts , and whatever hath been done in the body , whether good or evil , according to Pauls Gospel ? Rom. 2.16 . 2 Cor. 5.10 . How comes the wrath of God to be revealed from heaven , not only against unbelief , but against all unrighteousnesse and ungodlinesse of man ? Rom. 1.18 If there was no sin but unbelief , how can all flesh , Jews and Gentiles become guilty before God , that so they may beleeve in the Gospel ( as 't is , Rom. 3 21 , 12 , ●3 , 24 ) if they are all guiltlesse untill unbelief comes in ? There is no sin indeed which shall condemn a man in case he shall beleeve ; but will it follow from hence that there is no sin in a man but only unbelief ? A sick man shall not die in case he receive the Physick which will recover him ; but doth it follow from hence that there is no sicknesse in him , or no such sicknesse which is able to kill him , but only his wilfull refusing of the Physick ? surely his refusing of the Physick is not the cause of his sicknesse which was before , not the naturall ( for that his sicknesse is ) but only the morall cause of his death . Sin is before unbelief comes , a sick sinner before a healing Saviour can be rejected ; sin kils the soul , as it were , naturally , unbelief morally ; no sin shall kill or condemn us if we beleeve ; but doth it follow from hence that there is no sin before or after faith , because there is no condemning sin unlesse we fall by unbelief ? No such matter , and yet such is the madnesse of some prophets in these times , who to abandon , not only the directive use of the law , but also all preparing and humbling work of the law , and to make mens sinning the first foundation and ground of their beleeving , do therefore either abolish all the being of any sin , beside unbelief , or the condemned estate of a man for sin , yea for any sin , untill he refuse Christ by unbelief ; for publishing which pernicious doctrines it had been well for them if they had never been born . Thesis 113. One would wonder how any Christians should fall into this pit of perdition , to deny the directive use of the law to one in Christ , if either they read Ps. 119. with any savour , or the Epistles of Iohn & Iames with any faith ; in which the law is highly commended , and obedience thereto urged as the happinesse and chief evidence of the happinesse of man ; but that certainly the root of this accursed doctrine is either a loose heart , which is grown blind and bold and secretly glad of a liberty , not so much from the law of sin , as from the law God ; or if the heart be sincere in the main , yet it slights the holy Scriptures at present , and makes little conscience of judging in the matters of God according unto them ; for if it did , it could hardly fall into ●his dirty ditch , out of which the good Lord deliver , and out of which I am perswaded he will deliver in time all those that are his own : for I much question the salvation of that man , who lives and dies with this opinion : and as every errour is fruitfull , so this is in speciall ; for from this darkning the directive use of the morall law , arise ( amidst many others ) these ensuing evils , which are almost , if not altogether deadly to the souls men ; they are principally these three . Thesis 114. The first is a shamefull neglect ( in some affecting foolishly the name of new Testament Ministers ) of a wise and powerfull preaching of the law , to make way by the humbling work of it , for the glorious Gospel , and the affectionate entertainment thereof : for through the righteous judgement of God , when men once begin to abandon this use of the law as a rule , they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ : I know there are some who acknowledge this use of the law to be our rule , but not to prepare ; but how long they may be orthodox in the one ▪ who are heterodox in the other , the Lord only knows ; for I finde that the chief arguments against the one , do strike strongly against the other also : It 's an easie thing to cast blocks before the blinde , and to cast mists before the face of the clearest truth , and to make many specious shews of new Testament Ministry , free-grace and Covenant , against this supposed legall way and preparing work ; but assuredly they that have found and felt the fruit and comfort of this humbling way ( for which I doubt not but that thousands and thousands are blessing God in heaven that ever they heard of it ) do certainly and assuredly know , that these men ( at least doctrines in this point ) are not of God : The word in these mens mouths being flat contrary to the mercifull , and the for ever to be adored work of God in their hearts : When the Spirit comes , his first work ( if Christ may be beleeved ) even when he comes as a Comforter , is , To convince the world of sinne , Iohn 16.9.10 . which we know is chiefly by the law , Rom. 3.20 . and shall the Ministers ( not of the letter but of the Spirit ) refuse to begin here ? Especially in these times of wantonnesse , contention , confusion , famine , sword and bloud , wherein every thing almost cries aloud for sackcloth , and therefore not for tiffany and silken Sermons : As if this corrupt and putrifying age stood only in need of sugar to preserve and keep them sweet from smelling : As if sublime notions about Christ and free grace , Covenant of grace , love of the Father , the kingdome within , and Ch●istian exc●llencies and priviledges , were the only things this age stood in need of , and not in any need of searchings with candles , terrours , shakings , ●ence of sin , or forewarnings of wrath to come : As if this old world did need no Noah to fortell them of flouds of fire and wrath to come : Or as if the men of Sodom and Princes of Gomorah , should do well to mock at Lot for bidding him to hasten out of the city , because God would destroy it : As if the spirit of Paul in these times should not know the terrour of the Lord , and therefore perswade men , 2 Cor. 5.10.11 . but only the love and free-grace of the Lord Jesus , and therefore to exhort men , nay rather therefore to relate to men stories and notions about ●ree-grace , generall redemption , the mystery of the Fathers love , and the Christ in you and in the spirit ( not the person of Christ or Christ in the flesh ) the hope of glory : What will the Lord Jesus one day say to these sleepy watchmen , that never tell the secure world of their enemies at the door ? I finde divers colours and pretences for this course of daubing . 1. Some say this savours of an old Testament spirit , which was w●nt to wound and then to heal , to humble and then to raise , to preach law and then Gospell ; but now we are to he Ministers of the new Testament ; and let no law be heard of . I confesse those that preach the law as the means of our justification , and as the matter of our righteousnesse without Christ , or together with Christ , as the false teachers did , 2 Cor. 3 6. may well be called ( as Paul cals them ) Ministers of the letter , not of the Spirit , of the old Testament , not of the New ; but to preach Christ plainly and with open face the end of the law , and to preach the law as the means to prepare for , and advance Christ in our hearts , can never be proved to be the old Testament Ministry , or to put a vail upon mens hearts that they cannot see the end of the law ( as the old Testament vail did , 2 Cor. 3.14 . ) but it is to take away the vail of all conceit of mans own strength and righteousnesse , by seeing his curse , that so he may s●● to the end thereof the Lord Jesus , and embrace him for righteousnesse : For the Apostle doth not call them Ministers of the letter and of the old Testament , because they did preach the law to humble and leade unto Christ ; but because they preached the law for righteousnesse without Christ , whom he calls the spirit , vers . 17. and therefore cals them the Ministers of the letter , and their Ministry of death and condemnation , there is something in the law which is of perpetuall use , and something which is but for a time : the vis coactiva legis ( as some call it ) i. the force of the law to condemn and curse , to hold a man under the curse , and to hold a man under the power of sin , which the Apostle cals the strength of the Law , 1 Cor. 15.56 . is but for a time , and is but accidentall to the law , and may be separated from it , and is separated indeed from it as soon as ever the soul is in Christ , Rom. 8.1 . he is then free from the obligation of it to perform personall and perfect obedience to it , that so he may be just ; also from the malediction and curse of it , if he be not thus just : But that which is of perpetuall use in it , is not only the directive power of it , but this preparing and humbling vertue of it ; for if all men by nature , Jewes and Gentiles are apt to be puft up with their own righteousnesse , and to blesse themselves in their own righteousnesse , and so to feel no such need of Christ , then this humbling work of the law to slay men of all their fond conceits and foolish confidences in their own righteousnesse , and to make men feel the horrible nature of sinne , by revealing the curse and malediction due to it , is of morall and perpetuall use : And hence it is that though the Gospell strictly taken ( as is intimated Thesis 110. ) hath no terrour properly in it , because thus it reveals nothing but reconciliation through Christs righteousnesse applyed by saith ; yet the Gospel largely taken , for that doctrine which reveals the glad tidings of Christ already come , so there is terrour in it , because in this respect the Gospell makes use of the law and confirms what is morall and perpetuall therein : The sin and terrour which the Gospell ( largely taken ) makes use of out of the Law , are but subservient to the Gospel strictly taken , or for that which is principally and most properly Gospel , for thereby the righteousnesse and free-grace and love of the Lord Jesus , and pretiousnesse and greatnesse of both are the more clearly illustrated : The law of it selfe wounds and kils and rather drives from Christ then unto Christ ; but in the hand of the Gospel ▪ or as Christ handles it , so it drives the soul unto Christ , and ( as hath been shewn ) is the means to that end : and 't is a most false and nauseous doctrine to affirm that love only drawes the soul to Christ , unlesse it be understood with this caution and notion , viz. love as revealed to a sinner , and condemned for sin ; which sin and condemnation as the law makes known , so the Gospel makes use of to drawn unto Christ : If indeed the Gospel did vulnerare ut vulneraret , i. wound that it may wound and terrifie only ( which the law doth ) then it ( saith Chamier ) was all one with law which Bellarmine pleads for ) but when it wounds that it may heal , this is not contrary but agreeable to the office of a good Physitian whose chiefe work is to heal , and may well sute with the healing Ministry of the Lord Jesus ; and hence we see that although Christ was sent to preach the Gospel , yet he came to confirm the law in the Ministry of the Gospel , and therefore shews the spirituall sins against the law more clearly , and the heavy plagues for the breach of it more fully then the Scribes and Pharises : he that is angry with his brother is a murderer , and he that cals him fool is in danger of hell fire , Mat. 5.22 . Peter was no Minister of the old Testament , because he first convinced and prickt the Iews to the heart for their murder of Christ Iesus . Paul was no such Minister , neither ( when as he would evince our justification by Christs righteousnesse only ) in that he begins and spends so much time in proving Gentiles and Iews to be under sin and wrath , notwithstanding all the excuses of the one and priviledges of the other ; as appears in his three first chapters to the Romans : but herein they were Gospel preachers . Nor can it with any colour of reason be thought that the Prophets in the old Testament were herein Ministers of the letter , viz. when they did first wound and then heal , first humble by the law and then revive by the Gospel . Mr. Saltmarsh hath been so blinded with this notion of the old Testament Ministry , that to make this use of the law in preaching the Gospel , or to hold forth the promises of grace to them that are qualified with the grace of the promise ( as the old Testament Prophets did ) is to give ( as he thinks ) the wine of the Gospel burning hot , as the covetous gentleman did to his guests , and another ( whom I spare to name ) professeth , That the old Testament ( because it urgeth the law to humble ) containeth little good news but much bad news ; but ●ow when Christ saith , Go preach the Gospel , thereby he would have them ( he saith ) Ministers of the new Testament to preach glad tidings ( nothing but Gospel ) but no had bidings ( not a jot of the law ) untill men positively reject the glad tidings of the Gospel . If these men speak true , then neither Peter in his preaching , nor Paul in his writings , nor Christ himself in his Ministry were Ministers of the new Testament , but did overheat their wine and preach much bad tidings to the people of God : Verily if this stuff be not repented of , the Lord hath a time to visit for these inventions . 2. Some object , Gal. 3.24 , 25. That the children of the old Testament were under the law , as their pedagogue to lead them to Christ ; but now ( the Apostle saith ) we are no longer under this Schoolmaster , who are sons of God in the new Testament . Be it so that the sons of God under the new Testament are past the terrouring of this Schoolmasters is it not therefore the work of the new Testament Ministry to preach the law unto servants and slaves to sin and Satan in new Testament times ? No ( saith the same au●hor ) for this is to preach bad news ; this is no good news to say Thou art condemned for these things , for the Gospel saith thus , Thou poor drunkard , thou proud woman here is a gracious God that hath loved thee , and sent Christ to die for thee , and Ministers to make it known to thee , and here is everlasting salvation by him only , because thou art a sinner ; thou art now free from damnation : fear not that , Christ hath loved thee , therefore obey him ; if not , thou shalt not be damned , that is done away already , &c. I would know whether a proud woman , or a poor drunkard , a villain , who never yet beleeved , are in a state of condemnation , I or no ? I have read indeed that There is no condemnation to them that are in Christ , Rom. 8.1 . but never of any such freedom to them that are out of Christ , unlesse it was only in destination and merit ; and I have read that we are by nature children of wrath , while dead in sin , Eph. 2 1 , 2 , 3. but never of this , viz. that we are in favour while we be in our sin , much lesse that we are to beleeve this , because we are such : If therefore such persons be in a state of wrath and death and condemnation , is not this like the old false prophets , crying peace , peace and salvation , where there is no peace ? There is no peace to the wicked saith my God , Isa. 48. ult . Isa. 57. ult . This is truth before they reject the Gospel , is it not ? This the law saith ( say some ) true , But is not this confirmed by the Ministry of the Gospel also ? Iob. 3. ult . He that beleeves not , the wrath of God abides upon him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was upon him before he did beleeve , and when he beleeves not it abides where it did : Must the Ministers of the new Testament therefore preach lies and falshoods , and tell proud women and poor drunkards and villains before they refuse the Gospel by unbelief , that the Lord Iesus loves them , and that they need not fear condemnation , when the Scripture hath shut up all men under it , that the promise by faith might be given to those that beleeve , and them only ? What is this Gospel Ministry but to tell men they are whole , and not sick to death , but healed before they come to the Physitian , the Lord Iesus ? surely that is Gospel Ministry which advanceth Christ not onely in word , but in power in the hearts of poor sinners ; but doth this Ministry advance the Physitians custome and honour , which where it comes must first tell all the crue of wretched drunkards , proud persons and villains , that they are already well and whole , loved and pardoned , blessed and saved , before ever they come to the Lord Jesus ? suppose therefore ( as some may say ) that servants and slaves to sin may have the Law preacht to them , yet the sons and children of God have no use of it in that respect now ; 't is true , I grant , not as the servants have under the new Testament , nor yet as the sons of God had under the old , for the children of God under the old Testament had need of this Schoolmaster to leade them to Christ to come , and ad Christum typecum , i. to Christ typed out in sacrifices and oblations , high Priest and Altar , and so it led them to Christ afar off , and as it were a great way about ; but it doth not follow that there is no use of the Law therefore to be a Schoolmaster still to leade unto Christ immediatly and already come ; those that are servants to sin under the new Testament have need of the law to shew them the condemnation and curse under which they lie by nature , and are now actually under : but the sons of God , ( for whom Christ is made a curse ) are not thus under it , and therefore have not this use of it , but only to shew that curse and condemnation which they do of themselves deserve ; and therefore the holy Apostle , when he was in Christ , and did live unto God , he shewes us how he did live unto God , viz. by dying to the Law , and how he did die to the Law , and that was by the Law , i. as it did shew him his condemnation ; he did live to God in his justification ; as it did shew him his sin , and wants , and weaknesse , it made him die unto it , and expect no life from it , and so live unto God in his sanctification ; for so the words are , I through the Law am dead to the Law , that I may live unto God , Gal. 2.19 . the issue therefore is this that if the doctrine be taken strictly pro lege fidei ( as Chamier cals it ) or that doctrine which shews the way of mans righteousnesse and justification only , there indeed all the works of the law , all terrours and threatnings are to be excluded , and nothing else but peace , pardon , grace , favour , eternall reconciliation to be beleeved and received ; and therefore it 's no new Testament Ministry to urge the Law , or to thunder out any terrour here , for in this sence it 's true ( which is commonly received ) that in the Law there are terrours , but in the Gospel none ; but if the Gospel be taken largely for all that doctrine which brings glad tidings of Christ already come , and shews the love of God in the largest extent of it , and the illustrations and confirmations of it from the law , then such servants of Jesus Christ , who hold forth the law to make way for grace , and to illustrate Ch●ists love , must either be accounted New Testament Ministers , or else ( as hath been shewne ) Christ Jesus and his Apostles were none . Thesis 115. The second is a professed neglect , and casting off the work of repentance and mourning for sin : nay of asking pardon of sin ; for if the Law be no rule to shew man his duty , why should any man then trouble himself with sorrow for any sin ? for if it be no rule to him , how should any thing be sin to him ? and if so , why then should any ask pardon of it , or mourn under it ? why should not a man rather harden his heart like an Adamant , and make his forehead brasse and iron , even unto the death , against the feeling of any sin ? but what doctrine is more cross● to the Spirit of grace in Gospel times , then this ? which is a Spirit of mourning , Z●c . 12.10 , 11. what doctrin more crosse to the expresse comand of Christ from heaven then this ? who writes from heaven to the Church of Ephesus to remember from whence she is fallen and repent , Rev. 2.5 . what doctrine more crosse to the example of holy men then this ? who after they were converted , then repented and lamented most of all , Ier. 31.18.19 . 2 Cor. 7.9.10 , 11. what doctrine more crosse to the salvation of souls , the mercy of God , and forgivenesse of sin ? for so the promise runs , if we confesse our sinnes , he is faithfull and just to forgive us our sins , 1 Joh. 1.9 . what doctrine so crosse to the Spirit of the love of Christ shed abroad in the heart , that when a mans sins are greatest ( which is after conversion , because now against more love and more nearnesse to Jesus Christ ) that now a beleevers sorrow should be least monkish and macerating ? sorrow indeed is loathsome , but godly sorrow is sweet and glorious ; doubtlesse those mens blindenesse is exceeding great , who know not how to reconcile joy and sorrow in the same subject , who cannot with one eye behold their free justification , and therein daily rejoyce , and the weaknesse and imperfection of their sanctification with another eye , and for that mourn . Thesis 116. The third thing is , a denying sanctification the honour of a faithfull and true witnesse , or cleare evidence of our justification : for if a beleever be not bound to look unto the Law as his rule , why should he then have any eye to his sanct●fication , which is nothing else but our habituall conformity to the Law , as inherent corruption is nothing else but habituall disagreement with it : although sanctification be no part of our righteousnesse before God , and in this sence is no evidence of our justification , yet there is scarce any clearer truth in all the Scrip●u●e then this , viz. that it is an evidence that a man is in a justified estate ; and yet this leven which denies the Law to be a Christians rule of life , hath sowred some mens spirit● against this way of evidencing . It is a doubtfull evidence ( saith D● Crisp ) an argument , not an evidence , it is a carnall and an inferiour evidence , the last and the least , not the first evidence ; it is an evidence if justification be first evident ( say Den and Saltmarsh ) some men may be led to these opinions from other principles then a plain denyall of the directive use of the Law , but this I feare lies undermost ; however let these two things be examined . 1. Whether sanctification be a doubtfull evidence : 2. Whether it be a carnall , inferiour , and may not be a first evidence . Thesis 117. If to be under the power and dominion of sin and Originall corruption , be a sure and certain evidence of actuall condemnation , so that he that saith he knows Christ and hath fellowsh●p with him , and yet walks in darknesse , and keeps not his Commandments , is a lyar , 1 Ioh. 1.6 . & 2.4 . why may not sanctification then ( whereby we are set free from the power of sin ) be a sure and certain evidence of our actuall justification ? for hereby we know that we know him , if we keep his Commandements , 1 Joh. 2 3. whereby it is manifest that the Apostle is not of their mindes who think the negative to be true , viz. that they that keep not Christs commandments are in a state of perdition , but they will not make the affirmative true , viz. that they that keep his Commandments may thereby know that they are in a state of salvation : If Jesus Christ be sent to blesse his people in turning them from their iniquities , Act. 3. ult . then they that know they are turned from their iniquities by him , may know certainly that they are blessed in him ; and if they be not thus turned they may know certainly that they are yet accursed ; If godlinesse hath the promises of this life , and that which is to come , 1 Tim. 4.8 . and if the free grace and actuall love of God be revealed clearly to us only by some promise , how then is sanctification ( so near akin to godlinesse ) excluded from being any evidence ? is there no inherent grace in a beleever that no inherent sanctification can be a true evidence ? verily thus some do think ; but what is this but an open gracelesse profession , thrr every beleever is under the power of inherent sin , if he hath not the being of any inherent grace ? or if there be any inherent grace , yet it is ( say some ) so mixt with corruption , and is such a spotted and blurd evidence , that no man can discern it ? I confesse such an answer would well become a blinde Papist who never knew where grace grew ( for so they dispute against certitudo salutis certitudine fidei , when the conclusion of faith ariseth from such a proposition as is the word of God , and the assumption the testimony of Gods Spirit to a mans own experience of the work of God in his heart ) but it ill beseems a Minister of the Gospel of Christ to plead for such popish ignorance in a Christian as can see no further then his own buttons , and that cannot discern by the Spirit of God the great and wonderfull change from darknesse to light , from death to life , from Satan to God , the visible work of God , and graces of the Spirit of God , the things ( which the Apostle cals love ) are fr●ely given to them of God. 1 Cor. 2.12 . Peters was imperfect , blotted and mixed , and yet he could say , Lord , thou knowest I love thee . Ioh. 21.17 , the poor doubting mourning man in the Gospel had some faith , and was able to see it and say certainly , Lord , I beleeve , help my unbeleef . Could Paul discern ( without extraordinary revelation because he speaks as an ordinary Christian ) an inner man and a Law in his minde , delighting in the Law of God , yet mixed with a Law in his members , leading him captive into the Law of sin , and cannot we ? and yet the Doctor doth cast such stains upon sincerity , universall obedience , love to the brethren , &c. and heaps up the same cavils against the truth of them in the souls of the Saints , as the Devil himself usually doth by sinfull suspitions and suggestions , when God lets him loose for a season to buffet his people , that so they may never know ( if it were possible ) what great things the Lord hath done for their souls : and whoever reades his book shall finde that he makes a Beleever such a creature as cannot tell certainly whether he be a sincere-hearted man or an arrand hypocrite , whe●her he be under the power of sin and Satan or not : whether one man can be discerned from another to be a Saint or a devill , or whether he hath any charity and goes love to them that are Saints from them that are not : and so abou● to befool and non-plus and puzzle the people of God ( as the story relates of the German woman desirous to rid the house of her husband ) who first making him drunk , and casting him into a sleep did so shave him , and dresse him , and cut and clip him , that when he awakened , he knew not what to thinke of himselfe , or to say who he was : for by looking upon and in himself , he thought he was the womans husband , and yet by his new cut and habit , he almost beleeved that he was a Fryar , as his wife affirmed : Sanctification is an evidence alway in it selfe of a justified estate , although it be not alway evident unto us , and therefore what though a Christian sees his sanctification and graces to day , and cannot see them , but is doub●full about them , suppose to morrow ? shall he therefore reject it as a doubtfull evidence ; which is ever clear enough in it self , though not alway to our discerning ? for I would know what evidence can there be of a justified estate , but partly through dimnesse and weaknesse of faith ( which is but imperfect and therefore mixt with some doubtings all a mans life , sometime or other ) and partly through the wise and adored providences of God to exercise our faith , but that some time or other it cannot be discerned ? is the immediate testimony of Gods Spirit ( which some would make the only evidence ) alway evident , and the shinings , sheddings and actings of it never suspended , but that by some means or other they will be at a losse ? why then should sanctification be excluded as a doubtfull evidence , because sometime it is , and at other times not discerned ? I know there are some who perceiving the conceived uncertainty of all such evidences , have therefore found out a strange catholicon for these sick times , a sure way of evidencing and leding all mens consciences in a way of peace and unshaken assurance of the love of Christ ; and therefore they make ( which I name with horrour ) the sight of corruption and sinfull pollution , through the promise of the Gospel , the certain and setled evidence of life and salvation , which opinion the least I can say of it , is that which Calvin said in the like case , to be exundantis in mundum suroris Dei slagellum . Wo to the dark mountains of Wales , and the fat valleys , towns and cities in England , and sea coasts and Ilands in America , if ever this delusion take place : and yet this flame begins to catch , and this infection to spread , and therefore I finde M. Saltmarsh and W. C. to speak out , and openly to own that which the Familists in former times have either been ashamed or afraid to acknowledge , and that is this , viz : That the promise of the Gosp●l do belong to a sinner , quâ sinner , or as a sinner ; and that the Law speaks good news to a righteous man , quatenus a righteous man ; but the Gospel quite contrary , it is to a man quatenus a sinner , not as a regenerate man , or as an humble man , or as a Saint , or as a beleever , but as a sinner ; and hence they infer , That a Christian will never have any setled peace , but be off and on , as a bone out of joint , in and out , in and out , a reed tossed with the winde , never knit to Christ , if they lay hold on Christ and Gods love under any other consideration then as to sinners ● and therefore though they see no good in themselves , though they be not humbled , broken-hearted sinners ( as one Preacher tels them ) nor beleeving sinners ( as another Preacher tels them ) yet if they see themselves sinners , they must know a sinner is the proper object of the Gospel , and therefore this is ground enough to beleeve : so that if the devil tell a man that he is no Saint , if the soul can say , I am a sinner , if the devil say thou art an hypocrite , I but an hypocrite is but a sinner still ; though I be not a broken-hearted sinner , this will be ( they say ) a refuge of peace to retreat unto in all temptations ; and when men have learnt this lesson , their souls will not be in and out any more , but have constant peace : for though they have no interest in Christ as Saints , yet they have reall interest in the promises of Christ as sinners : hence also they say , that no Minister is to threaten or declare the curse and wrath of God against drunkards and sinners as such , untill first Christ be offered in the Gospel , and they refuse him , and that if any do this , they are Ministers of the Old Testament not of the new . Sic de●init in piscem mulier formosa ; let us therefore see what chaff and what corn , what truth and what falsehood there is in this n●w divinity . It is true , 1. That the Gospel reveals the free grace and love of God , the death of Christ and salvation by him for sinners , and that all those that are or shall be saved , are to acknowledge and aggrava●e Gods love toward them , in casting his eye upon them when they were sinners notwithstanding all their si●s ; this the Scripture everywhere holds forth , Rom. 5.6 , 7. 1 Tim. 1.15.2 . 'T is true also , that the Gospel makes an offer of Christ , and salvation and remission of sins to all sinners , where it comes , yea , to all sinners as sinners and as miserable , yea , though they have sinned long by unbeleef , as is evident , Hos. 14.1 . Rev. 3.17 . Ier. 3 2● . Isa. 55.1 . all are invited to come unto these waters freely without money or price : these things no man doubts of that knows the Gospel : but the question is not whether Remission of sins and reconciliation in the Gospel belong to sinners ? but whether they belong to sinners immediately as sinners ? not whether they are merited by Christs death , and offered out of his rich grace immediately to sinners ? but whether they are actually and immediately their own , so as they may challenge them thus as their own , from this as from a full and sufficient evidence , viz. because they are sinners and because they see themselves sinners ? for we grant that Jesus Christ came into the world actually to save sinners , yet mediatly by faith , and then they may see salvation : that he justifieth also the ungodly ; but how ? immediatly ? no , but mediatly by faith , Rom. 3.5 . and that where sin abounds , grace abounds ; to whom ? ●o all sinners ? no ; but mediatly to all those only who by ●aith receive this grace , Rom. 5.17 . so that the Gospel reveals no actuall love and reconciliation immediatly to a sinner as a sinner , but mediatly to a sinner as a beleeving and broken-hearted sinner ; and the Scripture is so cleare in this point , that whoever doubts of it , must caecutire cum sole , and we may say to them as Paul to the Galathians , O foolish men , who hath bewitched you that you should not see this truth ? For though Christ came to ●ave sinners , yet he p●ofesseth that he came not to call the righteous , but the sick sinners , Mat. 9.13 . though God justifieth the ungodly , yet 't is such an ungodly man as beleeveth in him , whose faith is imputed unto righteousnesse , Rom 3.5 . though grace abounds where sin abounds , yet 't is not to all sinners ( for then all should be saved ) but to such as receive abundance of grace by faith , Rom. 5.17 . although God holds forth Christ to be a propitiation for sinners , yet it 's expresly said to be mediatly through faith in his bloud , Rom. 3.24.25 : although the Scripture hath concluded all under sin , that the promise might be given , yet it is not said to be immediatly given to sinners as sinners , but mediatly to all that beleeve ; and in one word , though it be true that Christ died for sinners and enemies , that they might have remission of sins ( then procured and merited for them ) yet we never actually have , nor receive ●his remission ( and consequently cannot see it ) as our own , untill we doe beleeve ; for unto this truth ( saith Peter ) do all the Prophets witnesse that whosoever beleeveth in him shall receive remission of sins , Act. 10.43 . and hence it is that as all the Prophets preached the actual favour of God only to sinners as beleevers , so the Apostles never preached it in New Testament times otherwise ; and hence Peter , Act. 2.38 . doth not tell the sorrowfull Jews that they were sinners , and that God loved them , and that Christ had died for them , and that their sins were pardoned because they were sinners , but he first exhorts them to repent , that so they might receive remission of sins ; nor doth Paul tell any man that salvation belonged to him , because he is a sinner , but if thou beleeve with all thy heart thou shalt be saved , Rom. 10.5 , 6 , 7. if the love of God be revealed to a sinner as a sinner , this must be either , 1. by the witnesse of the Law ; but this is impossible , for if the curse of God be herein revealed only to a sinner as a sinner , then the love of God cannot ; but the Law curseth every sinner , Gal 3.10 . Or 2. by the Light and witnesse of the Gospel ; but this cannot be ; for it reveals life and salvation only to a beleever , and confirms the sentence of the Law against such a sinner as beleeves not , Ioh. 3.17 , 36. he that beleeves not is condemned already , not only for unbeleef ( as some say ) for this doth but aggravate condemnation ) but also for sin , by which man is first condemned before he beleeves , if the Apostle may be beleeved , Rom. 3.19 . and if a man be not condemned for sin before he beleeve , then he is not a sinner before he beleeve , for look as Christ hath taken away any mans condemnation in his death , just so hath he taken away his sin . 3. Or else by the witnesse and testimony of Gods spirit : but this is flat contrary to what the Apostle speaks , Gal. 3.26 . with 4 6. ye are all the sons of God by faith in Christ Iesus , and because ye are sons ( not sinners ) he hath sent the spirit of his son crying , Abba , Father , Gal. 4.4 , 5 , 6 , and verily if the love of God belong to sinners as sinners , then all sinners shall certainly be saved ( for a quatenus ad omne val●● consequentia ) so that by this principle , as sinne hath abounded actually to condemn all , so grace hath abounded actually to save all , which is most pernicious : nor do I know what should make men embrace * this principle , unlesse that they either secretly think that the strait gate and narrow way to life is now so wide and broad , that all men shall in Gospel times enter in thereat , which is prodigious , or else they must imagine some Arminian universall Redemption and reconciliation , and so put all men in a salvable and reconciled estate ( such as it is ) before faith , and then the evidence and ground of their assurance must be built on this false and crazy foundation , viz. Iesus Christ had died to reconcile ( and so hath reconciled ) all sinners . But I am a sinner , And therefore I am reconciled : If this be the bottome of this Gospel-Ministry and preaching free grace ( as doubtlesse 't is in some ) then I would say these things only . 1. That this doctrine under a colour of free-grace doth as much vilifie and take off the price of free grace in Christs death , as any I know , for what can vilifie this grace of Christ more , then for Christ so to shed his bloud as that Peter and Abraham in heaven shall have no more cause to thank Iesus Christ for his love therein , then Iudas and Cain in hell ? it being equally shed for one as much as for the other . 2. That this is a false bottom for faith to rest upon , and gather evidence from : for 1. if Christ hath died for a●l , he will then certainly save all : for so Paul reasons , Rom. 8.32 . and 6.10 . he hath given his Sonne to death for us , how shall ●e not but with him give us all other things , and therefore he will give faith , and give repentance , and give perseverance , and give eternall life also ; which is most false . 2. If he did not pray for all , then he hath not died for all , Ioh. 17.9 . which Scripture never yet received scarce the shew of a rationall answer , though some have endeavoured it with all wilinesse . 3. That whereas by this doctrine they would clear up the way to a full and setled evidence and Christian assurance , they do hereby utterly subvert the principall foundation of all setlednesse , and assurance of faith , which is this , viz. that if Jesus Christ be given to death for me , then he will certainly give all other things to me , if we were reconciled to God by the death of his son , much more shal we be saved by his life , if Christ hath died and risen for us , who then shall condemn ? who shall then seperate us from Gods love ? Rom. 8.32 . Rom. 6.9 , 10. But if they hold no such principles , I would then know how any man can have evidence of this , viz. that God loves him , and that Christ hath died for him while he is a sinner , and as he is a sinner ? or how any Minister of the New Testament can say to any man ( under the power of his sins and the devil ) that he is not condemned for his sins , but that God loves him , and that Christ hath died for him , without preaching falsehoods , and lies , and dreams of their own heart ? for 1. God hath not loved nor elected all sinners , nor hath Christ died for all sinners . 2. If every man be in a state of condemnation before he beleeve the Gospel , then no man can be said to be in a state of reconciliation , and that God hath loved him untill he refuse the Gospel ▪ but every man is in a state of condemnation before he beleeve , because our Saviour expresly tel us , that by faith we passe from death to life , Ioh. 5.24 . and he that hath not the son , hath not life , 1 Ioh. 5.12 . and therefore if those be Ministers of the new Testament who first preach to all the drunkards and whoremongers and villaines in a parish , that God loves them , and that they are reconciled by Christ death , and that they may know it because they are sinners , then let the heavens hear , and the earth know that all such Ministers are false Prophets , and cry Peace , Peace , where God proclaims wrath ; and that they acquit them whom God condemns : and if they be Ministers of the Old Testament spirit , who first shew men their condemned estate , and then present God as wroth against them , while they be in their sin , that so they may prize and fly to favour and free grace , then such are Ministers of the old Testament and not of the new , because they preach the truth ; and if preaching the truth be an old Testament Ministry , no wise man then I hope will desire the new wine , for the old is better : while the Lion sleeps and God is silent , and conscience slumbers , all the beasts and wilde sinners of the world ( and many preachers too ) may think that there is no terrour in God , no curse , or wrath upon themselves in the midst of the rage , increase , and power of all their sins ; but when this lion roars , and God awakens , and conscience looks above head , they shall then see how miserably they have been deceived , they may slight sin , abolish condemnation , talk of and wonder at free-grace now , and beleeve easily , because they are sinners , but certainly they shall be otherwise minded then : Some men may have good ends in preaching Gods free-grace after this manner in the Gospel , and make the Gospel a revelation of Gods actuall love to sinners as sinners ; and make a Christians evidence of it nothing else but the sight of his sin , and of his being under the power of it , but little do they think what Satan the father of this false doctrine aims at , which are these four things chiefly . 1. That sanctification , faith , &c. might be no evidence at all to a Christian of a good estate , for this they say is a doubtfull evidence and an unsettling way of assurance ; because they will hereby be as bones out of joynt , in and out ; humbled to day , and then comforted , but hard-hearted to morrow , and then at a losse : whereas to see ones self a sinner , that is a constant evidence , for we are alway sinners , and the Gospel proclaims peace to sinners as sinners . 2. That so men may keep their lusts and sins and yet keep their peace too , for if peace be the portion of a man under the power of sin and Satan ; look then , as he may have it , why may he not keep it upon the same terms : And therefore W. C. saith , That if conscience object , thou art an hypocrite ( perhaps truly ) yet a hypocrite is but a sinner , and Gods love belongs to sinners as sinners : And if this be thus , what doth this doctrine aim at , but to reconcile God and Belial , Christ and Mammon ? not onely to open the door to all manner of wickednesse , but to comfort men therein , 3. That so he may bring men in time purposely to sin the more freely , that so they may have the clearer evidence of the love of God ; for if Gods love be revealed to sinners as sinners ▪ then the more sinfull the more clear evidence he hath of Gods love ; and therefore one once intangled with these delusions , was inticed to commit a grosse wickednesse , that more full assurance might be attained . 4. That so the true preaching and Ministry of the Gospel of Gods free-grace might be abolished ( at least despised ) which is this , viz. Thou poor condemned sinner , here is Christ Jesus , and with him eternall remission of sins and reconciliation , if thou believe and receive this grace offered humbly and thankfully ; for this is Gospel , Mat. 28.19 . Mark. 16.16 . Rom. 10.5 , 6 , 7 , 8. Rom. 3.14 , 25. Act. 8.37 . And hence Mr. W.C. hath these words . That if the Gospel hold forth Christ and salvation upon beleeving ( as many saith he , preach ) it were then little better tidings then the law . Ah wretched & unworthy speech , that when Jesus Christ himselfe would shew the great love of God unto the world , Ioh. 3.16 . he makes it out by two expressions of it , 1. That the father sent his only Son ; 2. That whosoever did beleeve , in him ( or if they did beleeve in him ) they should have eternall life ; The Lord shews wonderfull love , that whoever beleeve may have Christ and eternall life by beleeving ; but this doctrine breathing ou● Gods dearest love , by this mans account is little better then law , which breaths out nothing but wrath : But why doth he speak thus ? Because ( saith he ) it is as easie to keep the ten Commandements as to beleeve of ones self : Very true , as to beleeve of ones self , but what is this against the preaching and holding forth Christ and salvation upon condition of beleeving ? For is not this preaching of the Gospel the instrument and means of working that faith in us , which the Lord requires of us in the Gospel ? And must not Jesus Christ use the means for the end ? Were not those three thousand brought into Christ by faith , by Peters promise of remission of sins upon their repentance ? Were not many filled with the holy Ghost when they heard this Gospel thus preached upon condition of beleeving ? Act. 10.43 . Doth not the Apostle say that the Gospell is the power of God to salvation , because therein is Christs righteousnesse revealed ( not to sinners as sinners ) but from faith to faith ? The condition of works is impossible to be wrought in us by the Spirit , but the condition of faith ( though it be impossible for us to work it in our hearts ) yet it is possible , easie and unusuall for God to work it by requiring of it , Ier. 3.22 ▪ which is no prejudice to Gods free-grace , because faith is purposely required and wrought , because it chiefly honours and advanceth free-grace , Rom. 4 , 16. The promise is of faith that it might be by grace : If Mr W.C. will not preach Christ upon beleeving , how will he or any man else preach it ? Will they tell all men that God loves them , and that Christ hath died for them , & that he that gives grace and salvation will work faith in them ? Truly thus W.C. seems to affirm ; but if they shall preach so to all sinners as sinners , and tell ●hem absolutely God will work faith in them also , I suppose that the Church wals and plentifull and abundant experience would testifie against this falsehood ; and the Scripture testifies sufficiently , that every man shall not have faith to whom the Gospel is preached : Now I do beseech the God and father of lights to pitty his straying servants who are led into these deep and dangerous delusions thorow feeble mistake of the true difference between old and new Testament Ministries , and that he would pity his people for whose sins God hath let loose these blinding anct hardning doctrines , by means of which they are tempted to receive that as the Gospel of truth , which is but a meer lye , and to take that as an evidence of salvation that is in truth the evidence of perdition and condemnation , as hath been shewn . Thesis 118. The second thing remains to be cleared , whether sanctification may not be a first evidence and therefore more then a carnall inferiour and last evidence , as Mr Saltmarsh cals it : For if it be ( not a doubtfull ) but a clear and certain evidence in it self ( as hath been proved ) why may it not be a first evidence ? why may not the Spirit of God who works it in a person justified , first reveal it as an evidence that he is justified ? What mortall man can limit the Spirit of God , to what evidence he shall first bring in to the conscience of a justified estate ? For let sanctification be taken in the largest sense , for any work of saving grace wrought in the Elect ( whether in vocation to faith , or in sanctification which ( strictly taken ) followes our justification by faith ) and take evidence not for evidence of the object ( for Christ Jesus in his free-grace must be seen first as the ground on which faith rests ) but for evidence of testimony to the subject , and then I thus argue , that this first evidence of speciall actuall love in beholding Gods free-grace to a sinner , it is either 1. Without the being of faith and other graces . Or 2. Without the seeing of them only , the eye looking up only to Christ and free-grace . But this first evidence is not without the being of faith and holinesse ; for then it should be to a man actually under the power of sin and his filthy lusts and the devil ; which hath been already proved in the former Thesis to be a meer delusion : there being no such word of the Gospel which reveals Gods free love and actual reconciliation to a sinner as a sinner , and as under the power of his sins , but the Gospel rather reveals the quite contrary ; and to affirm the witnesse of the Spirit clears this up , is to pretend a testimony of the Spirit contrary to the testimony of the world ; and yet I strongly fear and do fully beleeve that this is the first evidence which some men plead for , viz. to see Gods love toward them , while they neither see grace or any change of heart in them : or have grace , but are still under the dominion of their sin . And on the other side , if any affirm that this evidence is not without the being of grace but onely without the seeing of it : so that a Christians first evidence is the seeing of Gods free grace out of himself , without seeing any faith or grace in himself , and seeing nothing else but sin in himself , this I confesse is nearer the truth , but it is an errour which leads a man to a precipice and near unto the pit : for if this be so , then these things will unavoidably follow . 1. That a Christian must see the love of God toward him in Christ , and yet must not see himself to be the person to whom this love onely belongs : for ( according to this very opinion it self ) it belongs only to a beleever , and one that hath the being of grace , and not to a sinner as a sinner . 2. Then a Christian must not see the love of Christ and free grace of God by that proposition or testimony of the Spirit which reveals it , and that is this , Tu fidelis , thou Beleever called and sanctified , art freely beloved : and thus a man must not see his estate good by the light of the spirit , nay thus a Christian must receive the testimony of the Spirit which assures him that he is loved without understanding the meaning of the Spirit , which is ( not thou sinner as such ) but thou Beleever art beloved : not thou that hast no grace , but thou that hast the being of it , art beloved . 3. Then the first evidence is built upon a meer weaknesse , nay upon an untruth and falsehood ; for it is a meer weaknesse not to see that which we should see , viz. the being of faith and grace in the heart , in which respect the promise is sealed , and if any man by not seeing it shall think and say there is no grace , no faith , no sanctification , and now he sees Gods love to such a one , and he thinks himself to be such a one when he sees Gods free grace , and hath this first evidence , it is a falsehood and an untruth , for it is supposed to be there in the being of it all this while ; suppose therefore that some Christians at their first return and conversion to God or afterward , have grace and faith , but see it not in their assurance of Gods love ( the eminency of the object and good of it swallowing up their thoughts and hearts from attending themselves ) yet the question is quo jure , they do not see , nay should not see and take notice of the being of them in themselves ? Is not this a meer weaknesse and falsehood which is now made the mystery of this first evidence ? and indeed somewhat like Cusanus his summa sapientia , which he makes to be this ▪ viz. Attingere illud quod est inattingibile inattingibiliter , That a Christian must see and touch Gods deep love , and yet neither see not touch nor feel any change in himselfe , or any being of grace , when in truth it is there ; in which respect also Gods free-grace and love is revealed . 4. If this be the first evidence , then no Minister , no nor any Apostle of Christ Jesus , can give any first evidence of Gods love by the ordinary dispensation of the Gospel ; for although a Minister may say . Thou art a sinner , therefore the Lord Jesus may save thee , yet he cannot say upon that ground that therefore the Lord Jesus will save him , for then every sinner should be saved : No Minister can say to any unbeleever , Christ hath redeemed thee , therefore beleeve , or say absolutely Thy sins are pardoned , for then he should preach contrary to the word which expressely tels us , That he that beleeves not is already condemned . No minister can say God will work faith in all you that are sinners , as hath been shewn ; but they can say , Thou Beleever are pardoned , thou that art sanctified art reconciled , &c. It is therefore an evill speech of one lately in print , who cals That a bastard assurance , arising from a lying spirit , which first proceeds from the sight of any grace , and thence concludes they are justified and shall be saved . For I would thus argue , that this worke of grace ( suppose love to the Saints , hunger and thirst after righteousnesse , universall respect to all Gods Commandments , &c. ) it is either common to hypocrites and unsound , or else it is peculiar to the elect and sincere ? If the first , then it cannot be either first or second evidence : it can be no evidence at all either without or with seeing , first , Gods free love to sinners as sinners ; if the second , then either Gods promise ( made to such as are hungry and humble , and have a work peculiar to Gods elect in them ) must be fals ( which is blasphemous to imagine ) or else whensoever it is seen , whether first or last , it must needs be a most blessed and sweet , and sure evidence : for when we say that such a work of grace may be a first evidence , we do not mean , as if the work simply considered in it self could give in any evidence , but only as the free promise of grace is made to such as have such a work of grace ; this promise we say to such persons , whensoever they see this work , gives in full and clear evidence of their blessed estate : And if the word of grace to a sinner as a sinner , may give in a first evidence ( as some imagine ) then much more may it give in evidence● , where there is not only the word of grace , but also the spirit of grace , yea the work of grace to assure the conscience : and for any to affirm that faith and sanctification are good evidences , if justification be first evident , is but a quirk of frothy wit ; for it may be as safely affirmed on the contrary , that justification is a good evidence , if faith and sanctification he first evident ; for 't is not these simply , but the promise which is our evidence , which is never to a sinner as such : I shall therefore conclude these things with shewing the true grounds of effectuall evidence of the love of Christ. Thesis 119. The free-grace of God in Christ ( not works ) is the only sure foundation of justifying faith , or upon which faith is built , Rom. 3.24 , 25. 1 Pet. 2.4 , 5 , 6. Mat. 16.18 . This free-grace therefore must first be revealed by the Spirit of God in the Ministry of the Gospel in order unto faith , Rom. 10.14 , 15. Eph. 1.13 . which generall revelation of free-grace , some make to be the first evidence on which faith rests , and thus far it is true ; but now this free-grace is revealed two waies . 1. In the free offer of it to be our own by receiving it , Act. 10.43 . Gal. 2.16 . 2. In the free promise of it revealing it as our own already , having actually and effectually received it , Ioh. 1.12 . Rom. 5.1 , 2. 1 Ioh. 5.12 . The free offer of grace ( containing Gods call , commandment and beseechings to beleeve and be reconciled ) gives us right to this possession of Christ or to come and take and so possesse Christ Jesus by faith . Ierem. 3.22 . 1 Cor. 1.9 . Rom. 1.5 , 6. The free promise of grace ( containing revealed immutable purposes and actual assurances of present and future grace ) gives us right to the fruition of Christ , or to enjoy Christ as a free gift when 't is offered ; the command and desire of the donor to receive it to be our own , gives us right and powet to possesse it : and when it is received , his promise to us assuring us that it is and shall continue our own , gives us right and priviledge to enjoy it and make use of it . For by two immutable things ( the promise confirmed by oath ) we have strong consolation who have fled for refuge to the hope before us , Heb. 6.17 , 18 , 19. The free offer is the first ground of our faith , why we receive Christ to be our own : but the free promise is the first ground of the assurance of faith , why we are assured and perswaded that he is our own already : for the Gospel containing three things , 1. The revelation of Christ : 2. The offer of Christ. 3. The promise of Christ to all those that receive this offer ; Hence faith ( which runs parallell with the Gospel , the proper object of it ) first sees Christ , secondly receives Christ , thirdly is assured of the love of Christ having received him . The free offer of grace being made to the soul because it is poor and sinfull , cursed and miserable , and that therefore it would receive Christ , hence it is that in this respect the soul is not bound first to see some good in it self and so to receive him , but rather is bound ( at first breathings of God upon it ) rather to see no good , i. nothing but sin and perdition , death and darknesse , enmity and weaknesse , and therefore to receive him , Luk. 14.21 . Revel . 3.17 , 18. Gal. 3.22 . Rom. 11.32 . Hos. 13.3 . But the promise of free-grace being actually given to the soul ( and not declared only as it is in the free offer , because it hath received Christ already by which he is actually its own ) hence it is that in this respect , the soul is bound to see some good or saving work of grace in it self first , and so embrace and receive the promise and Christ Jesus in it : So that although in receiving Christ to be our own , we are to see no good in our selves wherefore we should receive him or beleeve in him ; yet in receiving him as our own already , we must first see some good ( the work of free grace in us ) or else we have no just ground thus to receive him : No man can challeng any promise belonging to him without having a part in Christ the foundation of them ; no man can have Christ but by receiving of him or beleeving in him , Ioh. 1.12 . Hence therefore they that say that the first evidence of Gods love and free grace or actuall favour , i● to a sinner as a sinner , had need consider what they say ; for is it to a sinner as possest with Christ and receiving of him , or as dispossest of Christ not having of him , but rather refusing and rejecting of him . If they say the first , they then speak the truth , but then they raze down their own pernicious principle , that Christ and Gods love belongs to them As sinners : If they affirm the latter , then they do injuriously destroy Gods free grace and the glory of Christ , who think to possesse promises without possessing Christ , or to have promises of grace , without having Christ the foundation of them all . For though the common love of God ( as the bare offer of grace is ) may be manifested without having Christ , yet speciall actuall love cannot be actually our own , without having and first receiving of him : And if the Spirit of God convince the world of sin ( and consequently of condemnation ) while they do not beleeve , Ioh. 16.9 . I wonder how it can then convince them of pardon of sin and reconciliation , before they do beleeve ? unlesse we will imagine it to be a lying spirit , which is blasphemous . These things not considered of , have and do occasion much errour at this day in the point of evidencing , and hath been an inlet of deep delusion , and open gaps have been made hereby to the loose waies and depths of Familism and grosse Arminianism , and therefore being well considered of , are sufficient to clear up the waies of those faithfull servants of the Lord ( who dare not sow pillows , nor cry peace to the wicked , much lesse to sinners as sinners ) both from the slanderous imputation of legall ministrations after an old Testament manner , as also of making works the ground of faith , or the causes of assurance of faith ; the free offer being the ground of the one , and the free promise the cause and ground of the other : Briefly therefore . 1. The free offer of grace is the first evidence to a poor lost sinner that he may be beloved . 2. The receiving of this offer by faith ( relatively considered in respect of Christs spotlesse righteousnesse ) is the first evidence shewing why he is beloved , or what hath moved God actually to love him . 3. The worke of sanctification ( which is the fruit of our receiving this offer ) is the first evidence shewing that he is beloved . If therefore a condemned sinner be asked whether God may love him , and why he thinks so ? he may answer , Because Jesus Christ is held forth and offered to such a one : If he be further asked , why or what he thinks should move God to love him ? he may answer , Because I have received Christs righteousnesse offered , for which righteousnesse sake only I know I am beloved , now I have received it : If he be asked lastly , how he knows certainly that he is beloved ; he may answer safely and confidently , Because I am sanctified : I am poor in spirit , therefore mine is the kingdom of heaven : I do mourn , and therefore I shall be comforted : I do hunger and thirst , and therefore I shall be satisfied , &c. We need in time of distresse and temptation all these evidences , and therefore it is greatest wisdom to pray for that spirit , which may clear them all up unto us , rather then to contend which should be the first . And thus we see that the whole morall law is our rule of life , and consequently the law of the Sabbath , which is a branch of this rule : We now proceed to shew the third branch , of things generally and primarily morall . Thesis 120. Thirdly , Not only a day , nor only a rest day , but the rest day or Sabbath day ( which is expressed and expressely interpreted in the Commandment to be the seventh day , or a seventh day of Gods determining , and therefore called The Sabbath of the Lord our God ) is here also enjoined and commanded , as generally morall . For if a day be morall , what day must it be ? If it be said , that any day which humane wisdom shall determine , whether one day in a hundred or a thousand , or one day in many years ; if this only be generally morall , then the rule of morality may be broken because the rule of equality may be thus broken by humane determination : For it may be very unequall and unjust to give God one day in a hundred or a thousand for his worship , and to assume so many beside to our selves for our own use . There is therefore something else more particularly , yet primarily morall in this Command , and that is The Sabbath day , or such a day wherein there appears an equal division , and a fit proportion between time for rest and time for work , a time for God and a time for man , and that is a ●●venth day which God determines : A fit proportion of time for God is morall because equal , man cannot determine nor set out this proportion , God therefore only can and must , A day therefore that he shall determine is morall , and if he declares his determination to a seventh , A seventh day is therefore morall . Gomarus confesseth that by the Analogy of this Commandment , not one day in a thousand , or when man pleaseth , but that one day in seven is morall , at least equal , fit , and congruous to observe the same : and if the Analogy he speaks of ariseth virtute mandati divini , or by vertue of Gods Commandment , the cause is in effect yielded ; but if this Analogy be made virtute libertatis humanae , so that humane liberty may do well to give God one in seven , because the Jews did so , and why should Christians be more scant ? then I see not but humane liberty may assume power to it self to impose monthly and annuall holy daies as well , because the Jews had their new moons and yearly festivals ; and by Analogy thereof , why may not Christians who have more grace poured out upon them , and more love shewn unto them under the Gospel , hold some meet proportion with them therein also , as well as in Sabbaths ? But it can never be proved that God hath left any humane wisdom at liberty to make holy daies , by the rule of Jewish proportions : Beside , if humane wisdom see it meet and congruous to give God at least one day in seven , this wisdom and reason is either regulated by some law , and then 't is by vertue of the law of God , that he should have one day in seven , or 't is not regulated by a law , and then we are left to a loose end again , for man to appoint what day he sees meet in a shorter or a longer time , his own reason being his only law ; and this neither Gomaras nor the words of the Commandment will allow , which sets and fixeth the day , which we see is one day in seven , which not man but God shall determine and therefore called The Sabbath of the Lord our God. Thesis 121. The hardest knot herein to unloose , lies in this , to know whether a seventh day in generall which God shall determine , or that particular Seventh day from the creation be here only commanded ; the first seems ( in Mr. Primrose apprehension ) to writhe and wrack the words of the Commandment ; the second ( if granted ) abolisheth our Christian Sabbaths . Thesis 122. For clearing up of this difficulty therefore , and leaving the dispute of the change of the Sabbath to it 's p●●per place , it may be made good , that not that seventh day from the creation , so much as a seventh day which God shall determine ( and therefore called the seventh day ) is primarily morall , and therefore enjoyned in this Commandment , for which end let these things be considered and laid together . 1. Because the expresse words of the Commandment do not run thus , viz. Remember to keep holy That seventh day , but more generally , the Sabbath day ; 't is in the beginning and so 't is in the end of this Commandment , where it is not said that God blessed That Seventh day , but The Sabbath day , by which expression the wisdom of God , as it points to that particular seventh day that it should be sanctified : so it also opens a door of liberty for change , if God shall see meet , because the substance of the Commandment doth not only contain That seventh day , but The Sabbath day , which may be upon another seventh , as well as upon that which God appointed first : and that the substance of the command is contained in those first words , Remember the Sabbath day to keep it holy , may appeare from the repetition of the same Commandment , Deut. 5.12 . where these words , As the Lord thy God commanded thee , are immediately inserted before the rest of the words of the Commandement be set down , to shew thus much : that therein is contained the substance of the fourth command : the words following being added only to presse to the duty , and to point out the particular day , which at that time God would have them to observe . 2. Because in the explication of those words [ the Sabbath ] it is not called That seventh , but The seventh , for so the words runne , Six daies shalt thou labour , but the seventh day is the Sabbath of the Lord thy God , the meaning of which is thus much , to wit , that man taking six daies to himself for labour , that he leave the seventh to be the Lords : now unlesse any can shew that no other day but that Seventh could be the seventh for rest , nor no other six daies but those six daies going before tha● seventh could be the six daies for labour , they can never prove that this fourth Commandment hath only a respect to That particular Seventh , and it is no small boldnesse necessarily to limit where God hath left free : for we know that if God will , man may take other six daies for labour , and leave another Seventh for God , then those six daies and that Seventh day only . 3. The change of the Sabbath undeniably proves thus much ( if it can be proved ) that the morality of this command did not lie in that particular day only : for if that only was morall , how could it be changed ? and if it did not lie only in that Seventh , wherein then did it more generally lie ? was it in a day more largely or in a Seventh day more narrowly ? now let any indifferent conscience be herein judge , who they be that come nearest to the truth , whether they that fly so far from the name Seventh , which is expresly mentioned in the Commandment , or they that come as near it as may be ? whether they that plead for a Seventh of Gods appointing , or they that plead for a day ( but God knowes when ) of humane institution ? and it 's worth considering why any should be offended at the placing of the morality of the command in a Seventh , more then at their own placing of it in a day ; for in urging the letter of the Commandment to that particular Seventh , to abolish thereby the morality of a Seventh day , they do withall therein utterly abandon the morality of a day ; for if That Seventh only be enjoyned in the letter of the Commandment ▪ and they will thence inferre , that a Seventh therefore cannot be required , how can they upon this ground draw out the morality of a day ? 4. Because ( we know ) that ratio legis est anima legis , i. the reason of a law is the soul and life of the law : now let it be considered , why God should appoint the Seventh rather then the ninth or tenth or twentieth-day , for spirituall rest ? and the reason will appear not to be Gods absolute will meerly , but because divine wisdom having just measures and ballances in its hand , in proportioning time between God and man , it saw a seventh part of time ( rather then a tenth of twentieth ) to be most equall for himself to take , and for man to give : and thus much the words of the Commandment imply , viz. that it is most equall if man hath six , that God should have the seventh : now if this be the reason of the law , this must needs be the soul and substance of the morality of the law , viz. That a Seventh day be given to God , man having six , and therefore it consists not in That Seventh day only : for the primary reason , why God appointed this or that Seventh , was not because it was that seventh , but because a Seventh was now equall in the eye of God for God to take to himself , man having the full and fittest proportion of six daies together for himself ; and because a seventh was the fittest proportion of time for God , hence this or that individual and particular seventh in the second place fall out to be morall , because they contain the most equall and fittest proportion of a Seventh day in them ; there was also another reason why That Seventh was sanctified , viz. Gods rest in it , but this reason is not primary as hath been said , and of which now we speak . 5. Because if no other Commandment be in the Decalogue , but it is comprehensive , and looking many waies at once , why should we then pinion and gird up this only to the narrow compasse of that Seventh day only ? 6. Because our adversaries in this point are forced sometime to acknowledge this morality of a Seventh with us : we have heard the judgement of Gomaras herein , Thesis 44. and M. Primrose who speaks with most weight and spirit in this controversie , professeth plainly , That if God give us six daies for our own affairs , there is then good reason to consecrate a Seventh to his service , and that in this reason there is manifest justice and equity which abideth for ever , to dedicate to God precisely a seventh day after we have bestowed six daies upon our selves : it cannot be denied ( saith he ) but that it is most just ; Now if it be by his confession , 1. just , 2. most just . 3. manifestly just . 4. perpetually just , to give God precisely one day in seven : the cause is then yeelded : the only evasion he makes is this , viz. that though it be most just to give God one day in seven , yet it 's not more just , then to give God one in six , or five , or four , there being no naturall justice in the number of seven more then in the number of six or four : but the answer is easie , that if man may give unto God superstitiously too many , or prophanely too few : and if the appointment of God hath declared it self for a seventh , and that the giving of this seventh be most just and equall , then let it be considered , whether it be not most satisfactory to a scrupling conscience , to allow God a seventh day which he hath appointed , which is confessed to be most just and perpetually equall , and consequently morall : and if there be a morall and perpetuall equity to give God one day in seven , then 't is no matter whether there be any more naturall equity therein , then in one in five or six : the disputers of this worl● may please themselves with such speculations and shifts , but the wisdom of God , which hath already appointed one day in seven rather then in six or ten , should be adored herein , by humble mindes , in cutting out this proportion of time , with far greater equity then man can now readily see . 7. Because deep corruption is the ground of this opinion , the plucking up of Gods bounds and land-marks of a seventh , is to put the stakes into the Churches hands , to set them where she pleaseth ; or if she set them at a seventh , where God would have them , yet that this may be submitted to , not because God pleaseth , but because the Church so pleaseth ; not because of Gods will and determination , but because of the Churches will and determination , that so it being once granted , that the Church hath liberty to determine of such a day , she may not be denied liberty of making any other holidaies , or holy things in the worship and service of God ; and that this is the main scope and root of this opinion is palpably evident from most of the writings of our English adversaries in this controversie . Thesis 123. A seventh day therefore is primarily morall , yet ( as was formerly said Thesis . 48. ) there is something else in this commandment which is secundarily morall , viz. This or that particular seventh day , I will not say that it is accidentally morall ( as some do ) but rather secundarily , and consequently morall : for it is not morall firstly , because it is this particular seventh , but because it hath a seventh part of time , divinely proportioned and appointed for rest , falling into it , and of which it participates : to give almes to the needy is a morall duty , and primarily morall ; but to give this or that quantity may be morall also , but it is secundarily morall , because it flowes ex consequenti , onely from the first ; for if we are to give almes according to our ability and others necessity , then this or that particular quantity thus suting their necessity must be given : which is also a morall duty , so 't is in this point of the Sabbath . Thesis 224. Hence it follows , that this Commandment enjoynes two things : 1. More generally a seventh . 2 More particularly this or that seventh , and in speciall that seventh from the Creation , this or that seventh are to be kept holy , because of a seventh part of time appointed falling into them : A seventh day also is to be kept holy by vertue of the Commandement ; yet not in generall , but with speciall eye and respect to that particular seventh , wherein this generall is involved and preserved . That seventh from the Creation is commanded , because of a seventh falling into it ; and a seventh also is commanded , yet with a speciall eye to that seventh wherein it is involved : And therefore 't is a vaine objection to affirm , that if a seventh be commanded , that then ●o particular seventh is ; or if any particular seventh be so , that then a seventh is not ; for the Commandement we see hath respect to both ; for what is there more frequent in Scripture then for generall duties to be wrapt up and set forth in some particular things , instances and examples , and consequently both commanded together ? and after narrow search into this Commandement we shall finde both the generall and particular seventh , not onely inferring one the other , but both of them in a manner expresly mentioned . Thesis 125. When those that plead for the morality of the fourth Command , in respect of a seventh day , would prove it to be morall , because it is part of the Decalogue and set in the heart of it , with a speciall note of remembrance affixed to it , &c. Mr. Ironside and others doe usually dash all such reasonings out of countenance , with this answer , viz. That by this argument , That particular seventh from the creation is morall , which we see is changed ; for ( say they ) that also is set in the heart of the Decalogue , with a speciall note of remembrance also . But the reply from what hath ben said is easie , viz. That that also is indeed morall ; only 't is secondarily morall , not primarily ; and therefore ( as we have shewn ) was mutable and changeable , the primary morality in a seventh immutably remaining ; the morall duty of observing a seventh day is not changed , but only the day . If Mr. Primrose could prove that there is nothing else commanded in this fourth command , but only that particular seventh from the creation , he had then enough to shew that ( this day being justly changed ) the Commandment is not morall of perpetuall , but out or this particular seventh which now is changed ; himself acknowledgeth that out of it may be gathered the morality of a day , and why not of a seventh day also as well as of a day ? He saith that it is a bold assertion to say that this genus of a seventh is herein commanded : But why is it not as bold to affirm the same of a day ? for out of that particular seventh whence he would raise the genus of a day , we may as easily , and far more rationally collect the genus of a seventh day . Thesis 126. Nor will it follow that because a seventh is morall , that therefore any one of the seven daies in a week may be made a Christian Sabbath : For 1. We do not say that it is any seventh , but A seventh determined and appointed of God for holy rest , which is herein commanded . 2. The Lord hath in wisdom appointed such a seventh as that man may have six whole daies together to labour in : and hence it follows that divine determination without crossing that wisdom , could not possibly fall upon any other daies in the Cycle of seven , but either upon the last of seven which was the Jewish , or the first of seven which now is ( as shall be shewn ) the Christian Sabbath . 3. As God hath appointed one day in seven for mans rest , so in his wisdom he so orders it , as that it shall be also a day of Gods rest , and that is not to be found in any day of the week , but either in the last of seven , wherein the Father rested , or in the first of seven wherein the Son rested from his work also . Thesis 127. 'T is true that the Sabbath day and that seventh day from the creation , are indifferently taken sometimes the one for the other , the one being the exegesis or the explication of the other , as Gen. 2 , 2 , 3. Exod. 16.29 . and elsewhere ; but that it should be only so understood in this commandment , Creda● Iudaeus Apella — non ego , as he said in another case ; I see no convicting argument to clip the wings of the Scripture so short , and to make the Sabbath day and that seventh day of equall dimensions : Although it cannot be denied , but that in some sense the Sabbath day is exegeticall of the seventh day , because the commandment hath a speciall eye to that seventh from the creation , which is secundarily morall , yet not excluding that which is more generally contained in that particular , and consequently commanded , viz. a seventh day or The Sabbath day . Thesis 128. M. Primrose would prove the exegesis , That by the Sabbath day is meant that seventh day only from the creation , because God actually blessed and sanctified that Sabbath day , because God cannot actually blesse a seventh , being an unlimited , indefinite and uncertain indetermined time : The time ( saith he ) only wherein he rested , he only actually blessed , which was not in a seventh day indetermined , but in that determined seventh day : But all this may be readily acknowledged and yet the truth remain firm ; for that particular seventh being secundarily morall , hence as it was expressely commanded , so it was actually and particularly blessed ; but as in this seventh a generall of a seventh is included , so a seventh is also generally blessed and sanctified . Otherwise how will M. Primrose maintain the morality of a day of worship out of this commandment ? for the same objection may be made against a day , which himself acknowledgeth , as against a seventh day which we maintain ; for it may be said , that That day is here only morall wherein God actually rested , but he did not rest in a day indefinitely , and therefore a day is not morall ; let him unloose this knot , and his answer in defence of the morality of a day will help him to see the morality of a seventh day also : That particular day indeed wherein God actually and particularly rested , he particularly blessed , but there was a seventh day also more generall which he generally blessed also ; he generally blest the Sabbath day , he particularly blest that Sabbath day , and in blessing of that he did virtually and by Analogy blesse our particular Christian Sabbath also , which was to come : As Moses in his actuall blessing of the tribe of Levi , Deut. 23.7 , 10. he did virtually and by Analogy blesse all the Ministers of the Gospel not then in being : And look as when God commanded them to keep holy the Sabbath in ceremoniall duties , he did therein virtually command us to keep it holy in Evangelicall duties ; so when he commanded them to observe that day because it was actually appointed and sanctified and blessed of God , he commanded us virtually and analogically therein to observe our seventh day also if ever he should actually appoint and blesse this other . Thesis 129. The distribution of equity and justice consists not alway , in puncto indivisibili , i. in an indivisible point , and a set measure ; so as that if more or lesse be done or given in way of justice , that then the rule of justice is thereby broken , ex . gr . it 's just to give alms and pay tribute ; yet not so just , as that if men give more or lesse , that then they break a rule of justice ; so 't is in this point of the Sabbath , a seventh part of time is morall , because it is just and equall for all men to give unto God , who have six for one given them to serve their own turn , and do their own work in , yet it is not so just but that if God had required the tribute of a third or fourth part of our time , but it might have been just also to have given him one day in three or two or four , for in this case positive determination doth not so much make as declare only that which is morall : And therefore if Mr Primrose thinks , that a seventh part of time is not morall , upon this ground , viz. because it is as equall and just to dedicate more time to God , and that a third or fourth day is as equall as a seventh , it is doubtlesse an ungrounded assertion ; for so he affirms , That although it be most just to give God one day in seven , yet no mo●e just then to ded●cate to him one day in three or six : And suppose it be so , yet this doth not prove that a seventh day is not morall , because it is as equall to give six as seven , no more then that it is no morall duty to give an alms , because it may be as equall to give twenty pence as thirty pence to a man in want : If furthermore he think that it is as equall and just to give God more daies for his service , as one in seven , out of humane wisdom and by humane consecration , not divine dedication , then it may be doubted whether one day in two or three or six is as equall as one day in seven ; for as humane wisdom , if lest to it self , may readily give too few , so it may superstitiously give too many ( as hath been said : ) But if four or three or six be alike equall in themselves to give to God , as one in seven , then if he thinks it a morall duty to observe any such day in case it should be imposed and consecrated by humane determination , I hope he will not be offended at us if we think it a morall duty also to observe a seventh day , which we are certain divine wisdom hath judged most equall , and which is imposed on us by divine determination : we may be uncertain whether the one is as equall , as we are certain that a seventh day is . Thesis 130. Actions of worship can no more be imagined to be done without some time , then a body be without some place , and therefore in the three first Commandments , where Gods worship is enjoined , some time together with it is necessarily commanded ; if therefore any time for worship be required in the fourth command ( which none can deny ) it must not be such a time as is connaturall & which is necessarily tyed to the action ; but it must be some solemne and speciall time , which depends upon some speciall determination , not which nature , but which Counsel determines ; Determination therefore by Counsel of that time which is required in this command doth not abolish the morality of it , but rather declares and establisheth it . God therefore who is Lord of time , may justly challenge the determination of this time into his own hand , and not infringe the morality of this command , considering also that he is more able and fit then men or Angels to see , and so cut out the most equall proportion of time between man and himself ; God therefore hath sequestred a seventh part of time to be sanctified , rather then a fifth , a fourth , or a ninth , not simply because it was this seventh , or a seventh , but because in his wise determination thereof , he knew it to be the most just and equall division of time between man and himself ; and therefore I know no incongruity to affirm , that if God had seen one day in three or four , or nine , to be as equall a proportion of time as one day in seven , that he would then have left it free to man to take and consecrate either the one or the other ( the Spirit of God not usually restraining where there is a liberty ) and on the other side , if he had seen a third or fifth or ninth or twentieth part of time more equal then a seventh , he would have fixed the bounds of labour and rest out of a seventh ; but having now fixed them to a seventh , a seventh day is therefore morall , rather then a fourth or sixt or ninth day , because it is the most equall and fittest proportion of time ( all things considered ) between God and man ; the appointment therefore of a seventh rather then a sixt or fourth ▪ is not an act of Gods meer will only ( as our adversaries affirm , and therefore they think it not morall ) but it was and is an act of his wisdom also according to a morall rule of justice , viz. to give unto God that which is most fit , most just and most equall ; and therefore although there is no naturall justice ( as Mr Primrose cals it ) in a seventh simply and abstractly considered , rather then in a sixth or tenth , yet if the most equall proportion of time for God be lotted out in a seventh , there is then something naturall and morall in it rather then in any other partition of time , viz. to give God that proportion of time which is most just and most equall ; and in this respect a seventh part of time is commanded because it is good ( according to the description of a morall law ) and not only good because it is commanded . Thesis 131. 'T is true , that in private duties of worship , as to reade the Scriptures , meditate , pray , &c. the time for these and the like duties is left to the will and determination of man according to generall rules of conveniency and seasonablenesse set down in the word ; mans will ( in this sence ) is the measure of such times of worship , but there is not the like reason here , in determining time for a Sabbath , as if that should be left to mans liberty also ; because those private duties are to be done in that time , which is necessarily annexed to the duties themselves , which time is therefore there commanded , where and when the duty is commanded : but the time for a Sabbath is not such a time as naturally will and must attend the action , but it 's such a time as Counsell ( not nature ) sees most meet , and especially That counsell which is most able to make the most equall proportions of time , which we know is not in the liberty or ability of men or Angels , but of God himself , for do but once imagine a time required out of the limits of what naturally attends the action , and it will be found necessarily to be a time determined by counsell : and therefore our adversaries should not think it as free for man to change the Sabbath seasons , from the seventh to the fifth or fourth or tenth day , &c. as to alter and pick our times for p●ivate duties . Thesis 132. There is a double reason of proposing Gods example in the fourth Command , as is evident from the Commandment it self : the first was to perswade , the second was to direct . 1. To perswade man so to labour six daies together , as to give the seventh , or a seventh appointed for holy rest unto God ; for so the example speaks , God laboured six daies , and rested the seventh , therefore do you do the like . 2. To direct the people of God to That particular Seventh , which for that time when the Law was given God would have them then to observe , and that was that Seventh which did succeed the six daies labour : and therefore for any to make Gods example of rest on That Seventh day , an argument that God commanded the observation of that Seventh day only , is a groundlesse assertion , for there was something more generally aimed at by setting forth this example , viz. to perswade men hereby to labour six daies , and give God the seventh , which he should appoint , as well as to direct to that particular day which for that time ( it 's granted ) it also pointed unto ; and therefore let the words in the Commandment be obse●ved , and we shall finde mans duty 1. More generally set down , viz. to labour six daies , and dedicate the seventh unto God , and then follows Gods perswasion hereunto from his own example , who when he had a world to make , and worke to doe , he did labour six daies together , and rested the seventh ; and thus a man is bound to do still : but it doth not follow , that he must rest that particular seventh only , on which God then rested ; or that that seventh ( though we grant it was pointed unto ) was only aimed at in this example : the binding power of all examples whatsoever ( and therefore of this ) being ad speciem actus ( as they call it ) to that kind of act , and not to the individuum actionis only , or to every particular accidentall circumstance therein ; If indeed man was to labour six daies in memoriall only of the six daies of creation , and to rest a Seventh day in memoriall only of Gods rest and cessation from creation , it might then carry a faire face , as if this example pointed at the observation of that particular seventh onely ; but look as our six daies labour is appointed for other and higher ends , then to remember the six daies worke of God , it being a morall duty to attend our callings therein ; so the Seventh day of rest , is appointed for higher and larger ends ( as Didoclavius observes ) then onely to remember that notable rest of God from all his works , it being a morall duty to rest the Seventh day in all holinesse . Thesis 133. It was but accidentall , and not of the essence of the Sabbath day , that that particular Seventh from the creation should be the Sabbath ; for the Seventh day Sabbath being to be mans rest day , it was therefore suitable to Gods wisdom to give man an example of rest from himselfe , to encourage him thereunto ( for we know how strongly examples perswade ) now rest b●ing a cessation from labour , it therefore supposes labour to goe before ; hence God could not appoint the first day of the creation to be the Sabbath , because he did then but begin his labour ; nor could he take any the other daies , because in them he had not finished his work , nor rested from his labour , therefore Gods rest fell out upon the last of seven succeeding six of labour before ; so that if there could have been any other day as fit then for exemplary rest as this ; and as afterward it sell out in the finishing of the work of redemption , it might have been as well upon such a day as this , but it was not then so : and hence the rest day fell as it were accidentally upon this : and hence it is that Gods example of rest on that particular day doth not necessarily binde us to observe the same seventh day : morall examples not alway binding in their accidentals ( as the case is here ) although it be true that in their essentials they alway do . Thesis 134. There is no strength in that reason , that because one day in seven is to be consecrated unto God , that therefore one yeere in seven is to be so also , as of old it was among the Jew●● for beside what hath been said formerly , viz. that one yeere in seven was meerly ceremoniall , one day in seven is not so ( saith Wallaeus ) but morall ; God gave no example ( whose example is onely in morall things ) of resting one yeere in seven , but he did of resting one day in seven . I say , beside all this , it is observable what Iunius notes herein , The Lord ( saith he ) challengeth one day in seven jure creationis , by right of creation ; and hence requires it of all men created : but he challenged one yeere in seven , jure peculiaris possessionis , i. by right of peculiar possession , the Land of Canaan being the Lords land in a peculiar manner , even a type of Heaven , which every other Country is not ; and therefore there is no reason that all men should give God one seventh yeer , as they are to give him one seventh day : By the observation of one day in seven ( saith he ) men professe themselves to be the Lords , and to belong unto him , who created and made them ; and this profession all men are bound unto : but by observation of one yeere in seven , they professed thereby that their Countrey was the Lords , and themselves the Lords Tenants therein , which all Countreys ( not being types of Heaven ) cannot nor ought to doe ; and therefore there is not the like reason urged to the observation of a seventh yeere , as of a seventh day . Thesis 135. Look therefore as 't is in the second Commandement , although the particular instituted worship is changed under the Gospel , from what it was under the Law , yet the generall duty required therein of observing Gods own instituted worship is morall and unchangeable : so t is in the fourth Commandement , where though the particular day be changed , yet the duty remains morall and unchangeable in observing a seventh day ; there is therefore no reason to imagine that the generall duty contained in this precept is not morall , because the observance of the particular day is mutable ; and yet this is the fairest colour , but the strongest refuge of lies which their cause hath , who hold a seventh day to be meerly ceremoniall . Thesis 136. If it be a morall duty to observe one day in seven , then the observation of such a day , no more infringeth Christian liberty , then obedience to any other morall Law , one part of our Christian liberty consisting in our conformity to it , as our ●ondage consists in being left to sinne against it ; and therefore that argument against the morality of one day in seven is very feeble , as if Christian liberty was hereby infringed . Thesis 137. It was meet that God should have speciall service from man , and therefore meet for himselfe to appoint a speciall time for it : which time though it be a circumstance , yet it s such a circumstance as hath a speciall influence into any businesse , not onely humane , but also divine , and therefore if it be naturally , it may be also ethically and morally good , contributing much also to what is morally good ; and therefore the determination of such a time for length , frequency , and holinesse , may be justly taken in among the morall Laws : he that shall doubt of such a powerfull influence of speciall time for the furthering of what is specially good , may look upon the art , skill , trade , learning , nay grace it self perhaps , which he hath got by the help of the improvement of time : a prophane , and religious heart , are seen and accounted of according to their improvements of time , more or lesse , in holy things : Time is not therefore such a circumstance as is good only because commanded ( as the place of the Temple was ) but it is commanded because it is good , because time , nay much time , reiterated in a weekly seventh part of time , doth much advance and set forward that which is good . Thesis . 138. That Law which is an homogeneall part of the morall Law , is morall : but the fourth Commandment is such a part of the morall Law , and therefore it is morall ; I do not say that that Law which is set and placed among the morall Laws in order of writing ( as our adversaries too frequently mistake us in ) that it is therefore morall , for then it might be said as wel that the Sabbath is ceremoniall , because it it is placed in order of writing among things ceremoniall , Lev. 23. but if it be one link of the chain , and an essentiall part of the morall Law , then it s undoubtedly morall ; but so it is , for its part of the Decalogue , nine parts whereof all our adversaries we now contend with confesse to be morall ; and to make this fourth ceremoniall , which God hath set in the heart of the Decalogue , and commanded us to remember to keep it above any other Law , seems very unlike to truth , to a serene and sober minde , not disturbed with such mud , which usually lies at the bottome of the heart , and turns light into darknesse : and why one ceremoniall precept should be shuffled in among the rest which are of another tribe , lineage and language , hath been by many attempted , but never soundly cleared unto this day : surely if this Commandment be not morall , then there are but nine Commandments left to us of the morall Law , which is expresly contrary to Gods account , Deut. 4. To affirm that all the commands of the Decalogue are morall , yet every one in his proportion and degree , and that this of the Sabbath is thus morall , viz. in respect of the purpose and intent of the Lawgiver , viz. That some time he set apart , but not morall in respect of the letter in which it is exprest : it is in some sence formerly explained , true , but in his sence who endeavours to prove the Sabbath ceremoniall , while he saith it is morall , is both dark and false : for if it be said to be morall only in respect of some time to be set apart , and this time an individuum vagum , an indeterminate time , beyond the verges of a seventh part of time ; then there is no more morality granted to the fourth Commandment , then to the Commandment of building the temple and observing the new moons , because in Gods command to build the Temple : the generall purpose and intention of the Lawgiver was that some place be appointed for his publike worship , and in commanding to observe New Moons , that some time be set apart for his worship , and so there was no more necessity of putting Remember to keep the Sabbath holy , then to remember to keep holy the new moons : And look as the commandment to observe new moons , cannot in reason be accounted a morall commandment , because there is some generall morality in it , viz. for to observe some time of worship , so neither should this of the Sabbath be upon the like ground of some generall morality mixed in it ; and therefore for M Ironside to say that the law of the Sabbath is set among the rest of the morall precepts , because it is mixtly ceremoniall , having in it something which is morall , which other ceremoniall commands ( he saith ) have not , is palpably untrue ; for there is no ceremoniall law of observing Jewish moons and festivals , but there was something generally morall in them , viz. That ( in respect of the purpose and intention of the Law-giver ) some time be set apart for God , just as he makes this of keeping the Sabbath . Thesis 139. To imagine that there are but nine morall precepts indeed ; and that they are called ten in respect of the greater part according to which things are usually denominated , is an invention of M. Primrose , which contains a pernicious and poysonfull seed of making way for the razing out of the Decalogue more laws then one : for the same answer will serve the turn for cashiering three or four more , the greater part ( suppose six ) remaining morall , according to which the denomination ariseth : For although it be true that sometime the denomination is according to the greater part , viz. when there is a necessity of mixing divers things together as in a heap of corn with much chaff , or a Butt of wine where there be many lees , yet there was no necessity of such a mixture and jumbling together of morals and ceremonials here : M. Primrose tels us that he doth not reade in Scripture , that all the Commandments are without exception called morall , and therefore why may there not ( saith he ) be one ceremoniall among them ? But by this reason he may as well exclude all the other nine from being morall also ; for I reade not in Scripture that any one of them is stiled by that name , Morall : And although it be true which he saith , That covenants among men consist sometime together of divers articles , as also that Gods Covenant ( taken in some sence ) sometimes did so ; yet the Covenant of God made with all men ( as we shall prove the Decalogue is ) ought not to be so mingled , neither could it be so without apparent contradiction , viz. That here should be a covenant which bindeth all men in all things to observe it , and yet some part of it being ceremoniall , should not binde all men in all things it commands : nor is there indeed any need of putting in one ceremoniall law , considering how easily they are and may be reduced to sundry precepts of the morall law as appendices thereof , without such shuffling as is contended for here . Thesis 140. If this law be not morall , why is it crowned with the same honour , that the rest of the morall precepts are ? if its dignity be not equall with the rest ▪ Why hath it been exalted so high in equall glory with them ? Were the other nine spoken immediatly by the voice of God on mount Sinai with great terrour and majesty before all the people ? Were they written upon Tables of stone with Gods owne finger twice ? Were they put into the Arke as most holy and sacred ? so was this of the Sabbath also : Why hath it the same honour , if it be not of the same nature with the rest ? Thesis 141. Our adversaries turn every stone to make answer to this known argument , and they tell us that it 's disputable and very questionable whether this law was spoken immediatly by God and not rather by Angels : But let it be how it will be , yet this law of the Sabbath was spoken and written , and laid up as all the rest were , and therefore had the same honour as all the rest had which we doubt not to be morall ; and yet I think it easie to demonstrate that this law was immediatly spoken by God , and the reasons against it are long since answered by Iunius , on Heb. 2.2 , 3. but it's uselesse here to enter into this controversie . Thesis 142. Nor do I say that because the law was spoken by God immediatly , that therefore it is morall ; for he spake with Abraham , Iob , Moses in the mount , immediatly about other matters then morall laws ; but because he thus spake and in such a manner openly and to all people , young and old , Jews and Proselyte Gentiles then present , with such great glory and terrour and majesty . Surely it stands not ( saith holy Brigh●man ) with the majesty of the universall Lord who is God not only of the Jews but also of the Gentiles , speaking thus openly ( not privately ) and gloriously and most immediatly , to prescribe laws to one people only which were small in number , but wherewith all nations alike should be governed : Mr Ironside indeed thinks that the Lord had gone on to have delivered all the other ceremonials in the like manner of speech from the mount , but that the fear and cry of the people ( that he would speak no more to them ) stopt him ; but the contrary is most evident , viz. that before the people cried out , the Lord made a stop of himself , and therefore is said to adde no more , Deut. 5.22 , It was a glory of the Gospel above all other messages in that it was immediatly spoken by Christ , Heb. 1.2 . & 2.3 . and so Gods immediate publication of the morall law puts a glory and honour upon it above any other laws ; and therefore while Mr Ironside goes about to put the same honour upon ceremoniall laws , he doth not a little obscure and cast dishonour upon those that are morall , by making this honour to be common with ceremoniall and not proper only to morall laws . Thesis 143. Nor do I say that the writing of the law on stone argues it to be morall ( for some laws not morall were mediatly writ on stone by Ioshuah , Josh. 8.32 . ) but because it was writ immediatly by the finger of God on such Tables of stone , and that not once but twice ; not on paper or parchment , but on stone , which argues their continuance ; and not on stone in open fields , but on such stone as was laid up in the Ark , a place of most safety , being most sacred , and a type of Christ who kept this law , and upon whose heart it was writ , Psal. 40.6 , 7. to satisfie justice , and to make just and righteous before God , all that shall be saved , of all whom the righteousnesse of this Law , according to justice was to be exacted ; what doe these things argue , but at least thus much , that if any Law was to be perpetuated , this surely ought so to be ? Mr. Primrose tels us , that the writing upon stone did not signifie continuance of the Law , but the hardnesse of their stony hearts , which the Law writ upon them was not able to overcome ; and t is true that the stony Tables did signifie stony hearts , but its false that the writing on stone did not signifie continuance also , according to Scripture phrase : For all the children of God have stony hearts by nature ; now God hath promised to write his Law upon such hearts as are by nature stony , and his writing of them there implies the continuance of them there ; so that both these may stand together , and the similitude is fully thus , viz. The whole Law of God was writ on Tables of stone , to continue there : so the whole Law of God is writ on stony hearts by nature to continue thereon . Thesis 144. Only morall Laws , and all morall Laws , are thus summarily and generally honoured by God ; the ten Commandements being Christian pandects and common heads of all morall duties toward God and men : Under which generals , all the particular morall duties in the Commentaries of the Prophets and Apostles , are virtually comprehended and contained ; and therefore Mr. Primrose's argument is weake , who thinks that this honour put upon the Decalogue doth not argue it to be morall , Because then many other particular morall Laws set down in Scripture , not in Tables of stone , but in parchments of the Prophets and Apostles , should not be morall : For we doe not say that all morall Laws particularly were thus specially honoured , but that all and only morall Laws summarily were thus honoured ; in which summaries , all the particulars are contained , and in that respect equally honoured : It may affect ones heart with great mourning , to see the many inventions of mens hearts to blot out this remembrance of the Sabbath day ; they first cast it out of Paradise , and shut it out of the world untill Moses time ; when in Moses time it s published as a Law , and crowned with the same honour as all other morall Laws , yet then they make it to be but a ceremoniall Law , continuing onely until the comming of Christ ; after which time it ceaseth to be any Law at all , unlesse the Churches constitution shall please to make it so , which is worst of all . Thesis 145. Every thing indeed which was published by Gods immediate voyce in promulgating of the Law , is not morall and common to all ; but some things so spoken may be peculiar and proper to the Jews , because some things thus spoken were promises or motives only , annexed to the Law to perswade to the obedience thereof ; but they were not Laws ; for the question is whether all Laws spoken and writ thus immediately were not morall ; but the argument which some produce against this is , From the promise annexed to the fifth Command , concerning long life , and from the motive of redemption out of the house of bondage , in the preface to the Commandments , both which ( they say ) were spoken immediatly , but yet were both of them proper unto the Iews : But suppose the promise annexed to the fifth Commandement be proper to the Jews , and ceremoniall , as Master Primrose pleads ( which yet many strong reasons from Eph. 6.2 . may induce one to deny ) what is this to the question , which is not concerning Promises , but Commandements and Laws : Suppose also that the motive in the Preface of the Commandments literally understood is proper to the Jews ; yet this is also evident , that such reasons and motives as are proper to some , and perhaps ceremoniall , may be annexed to morall laws which are common to all ; nor wil it follow , that laws are therefore not common , because the motives thereto are proper : We that dwel in America may be perswaded to love and feare God ( which are morall duties ) in regard of our redemption and deliverances from out of the vast sea storms we once had , and the tumults in Europe which now are , which motives are proper to our selves . Promises and motives annexed to the Commandements , come in as means to a higher end , viz. obedience to the Laws themselves ; and hence the Laws themselves may be morall , and these not so , though immediatly spoken , because they be not chiefly nor lastly intended herein . I know Wallaeus makes the preface to the Commandments a part of the first Commandment , and therefore he would hence infer , that some part ( at least ) of a Commandment is proper to the Jews ; but if these words contain a motive pressing to the obedience of the whole , how is it possible that they should be a part of the law or of any one law ? For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypts bondage ? For it cannot be true ( which the same Author affirms ) that in these words is set forth only who that God is whom we are to have to be our God in the first Commandement ; but they are of larger extent , shewing us who that God is whom we are to worship , according to the first Commandement , and that with his own worship according to the second , and that reverently according to the third , and whose day we are to sanctifie according to the fourth , and whose wil we are to doe in all duties of love toward man , according to the severall duties of the second Table ; and therefore this declaration of God is no more a part of the first then of any other Commandment , and every other Commandement may challenge it as a part of themselves as well as the first . Thesis 146. It is a truth as immovable as the pillars of Heaven , That God hath given to all men universally a rule of life to conduct them to their end : Now if the whole Decalogue be not it , what shall ? The Gospel is the rule of our faith , but not of our spirituall life , which flows from faith , Gal. 2.20 . Ioh. 5.24 . The law therefore is the rule of our life ; now if nine of these be a compleat rule without a tenth , exclude that one , and then who sees not an open gap made for all the rest to goe out at also ? For where wil any man stop , if once this principle be laid , viz. That the whole law is not the rule of life ? May not Papists blot out the second also , as some of Cassanders followers have done all but two ; and as the Antinomians at this day do all ? and have they not a good ground laid for it , who may hence safely say that the Decalogue is not a rule of life for all ? Mr. Primrose , that he might keep himselfe from a broken head here , sends us for salve to the light of nature and the testimony of tbe Gospel , both which ( saith he ) maintain and confirm the morality of all the other Commandements , except this one of the Sabbath . But as it shall appeare that the Law of the Sabbath hath confirmation from both ( if this direction was sufficient and good ) so it may be in the mean time considered why the Gentiles who were universall Idolaters , and therefore blotted out the light of nature ( as Mr. Primrose confesseth ) against the second Commandment , might not as wel blot out much of that light of nature about the Sabbath also ; and then how shall the light of nature be any sufficient discovery unto us of that which is morall and of that which is not ? Thesis 147. There is a Law made mention of , Iam. 2.10 . whose parts are so inseparably linked together that whosoever breaks any one is guilty of the breach of all , and consequently whosoever is called to the obedience of one , is called to the obedience of all , and consequently all the particular Jaws which it contains are homogeneall parts of the same Totum or whole law : If it be demanded , What is this Law ? the answer is writ with the beams of the Sun , that 't is the whole morall Law contained in the Decalogue : For 1. The Apostle speaks of such a Law which not only the Jews but all the Gentiles are bound to observe : and for the breach of any one of which , not only the Jews but the Gentiles also were guilty of the breach of all , and therefore it cannot be meant of the ceremoniall Law which did neither binde Gentiles or Jews at that time wherein the Apostle writ . 2 He speaks of such a Law as is called a royall Law , and a Law of liberty , vers . 8.12 . which cannot be meant of the ceremoniall Law in whole or in part , which is called a Law of bondage , not worthy the royall and kingly spirit of a Christian to stoop to , Gal. 4.9 . 3. 'T is that law by the works of which all men are bound to manifest their faith , and by which fa●●h is made perfect , vers . 22. which cannot be the Ceremoniall nor Evangelicall , for that is the Law of faith : and therefore it 's meant of the Law morall . 4. 'T is that Law of which , Thou shalt not kill nor commmit adultery are parts , vers . 11. Now these Laws are part of the Decalogue only , and whereof it may be said , he that said Thou shalt not commit adultery , said also , Remember to keep the Sabbath holy : and therefore the whole Decalogue , and not some parts of it only , is the morall Law , from whence it is manifest that the Apostle doth not speak ( as M. Primrose would interpret him ) of offending against the Word at large , and of which the Ceremoniall Laws were a part , but of offending against that part of the word , to wit , the morall Law , of which , he that offends against any one is guilty of the breach of all ; hence also , his other answer fals to the dust , viz. that the fourth command is no part of the Law , and therefore the not observing of it is no sinne under the New Testament , because it was given only to the Jews and not to us : for if it be a part of the Decalogue , of which the Apostle only speaks , then 't is a meer begging of the question to affirm that it is no part of the Law of Christians : but we see the Apostle here speaks of the Law , and the Royall Law , and the Royall Law of Liberty : his meaning therefore must be of some speciall Law which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law : now if he thus speaks of some speciall Law , what can it be but the whole Decalogue , and not a part of it only ? as when he speaks of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he means not some part , but the whole Gospel also : and if every part of the Decalogue is not morall , how should any man know from any Law or rule of God what was morall , and what not ; and consequently what is sinful , and what not ? if it be said , the light of nature ; we have proved that this is a blind and corrupt-Judge , as it exists in corrupt man : if it be said by the light of the Gospel , this was then to set up a light unto Christians to discern it by , but none to the Jews while they wanted the Gospel , as dispensed to us now : many morall Laws also are not mentioned in the Gospel , it being but accidentall to it to set forth the Commandements of the Law. Thesis 148. If Christ came to fulfill and not to destroy the Law , Mat. 5.17 . then the Commandement of the Sabbath is not abolished by Christs comming ; if not one jot , prick or tittle of the Law shall perish , much lesse shall a whole Law perish or be destroyed by the comming of Christ. Thesis 149. 'T is true indeed , that by Law and Prophets is sometimes meant their whole doctrine , both ceremoniall , and morall , and propheticall , which Christ fulfilled personally , but not so in this place of Matthew ; but by Law is meant the morall Law , and by Prophets those propheticall illustrations and interpretations thereof , in which the Prophets do abound ▪ for 1. The Lord Christ speaks of that law only , which whosoever should teach men to break and cast off , he should be least in the Kingdom of Heaven , Matth. 5.19 . but the Apostles did teach men to cast off the Ceremoniall Law , and yet were never a whit lesse in the Kingdom of Heaven . 2. He speaks of that Law by conformity to which all his true Disciples should exceed the righteousnesse of Scribes and Pharisees : but that was not by being externally ceremonious or morall , but by internall conformity to the spiritualnesse of Gods Law , which the Pharisees then regarded not . 3. Christ speaks of the least Commandements , and of these least Commandments , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now what should those least Commandements be , but those which he afterward interprets of rash anger , adulterous eyes , unchaste thoughts , love to enemies ? &c. which are called least , in opposition to the Pharisaicall Doctors conceits in those times , who urged the grosse duties commanded , and condemned men onely for grosse sins forbidden ; as if therein consisted our compleat conformity to the Law of God : and therefore by the least of those Commandments is meant no other then those which he afterward sets down in his spirituall interpretation of the Law , vers . 21. never a one of which Commandments are Ceremoniall , but morall Laws ; and although Mr. Primrose thinks that there is no connexion between the seventeen , and the other expositors verses of the Law which follow , yet whosoever ponders the Analysis impartially , shall finde it otherwise : even from the 17 Verse to the end ; the conclusion of which is , to be perfect as our heavenly Father is perfect , who is never made a pattern of perfection to us in ceremoniall , but only in morall matters : 't is true indeed ( which some object ) that there is mention made of Altar and Sacrifice , vers . 23 which were ceremonials : but there is no Law about them , but only a morall Law of love is thereby prest with allusion to the ceremoniall practice in those times : he speaks also about divorce , but this is but accidentally brought to shew the morality of the Law of adultery ; the Law of retaliation wants not good witnesses to testifie to the morality of it , but I rather thinke 't is brought in to set forth a morall Law against private revenge . Our Saviour indeed doth not speak particularly about the law of the Sabbath , as he doth of killing and adultery , &c. but if therefore it be not morall because not spoken of here , then neither the first , second , or fift command are morall , because they are not expresly opened in this Chapter ; for the scope of our Saviour was to speak against the Pharisaicall interpretations of the Law , in curtalling of it , in making grosse murder to be forbidden , but not anger ; adultery to be forbidden , but not lust ; which evil they were not so much guilty of in point of the Sabbath : but they rather made the Phylacteries of it too broad by overmuch strictnesse , which our Saviour therefore elsewhere condemns , but not a word tending to abolish this Law of the Sabbath . Thesis 150. If therefore the Commandment is to be accounted morall , which the Gospel reinforceth , and commends unto us ( according to Mr. Primrose principles ) then the fourth Commandment may wel come into the account of such as are morall ; but the places mentioned and cleared out of the New Testament evince thus much : The Lord Jesus comming not to destroy the Law of the Sabbath , but to establish it : and of the breach of which one Law he that is guilty , is guilty of the breach of all . Thesis 151. If the observation of the Sabbath had been first imposed upon man since the fall , and in speciall upon the people of the Jews at mount Sinai , there might be then some colour and reason to cloath the Sabbath with rags , and the worn-out garments of ceremonialnesse : but if it was imposed upon man in innocency not only before all types and ceremonies , but also before all sin : and upon Adam as a common person , as a Commandement not proper to that estate , nor as to a particular person and proper to himselfe : then the morality of it is most evident ; our adversaries therefore lay about them here , that they might drive the Sabbath out of Paradise , and make it a thing altogether unknown to the state of innocency : which if they cannot make good , their whole frame against the morality of the Sabbath , fals flat to the ground ; and therefore it is of no small consequence to clear up this truth , viz. That Adam in innocency , and in him all his posterity were commanded to sanctifie a weekly Sabbath . Thesis 152. One would thinke that the words of the Text , Gen. 2.2 , 3. were so plain to prove a Sabbath in that innocent estate , that there could be no evasion made from the evidence of them ; for it is expresly said , that the d●y the Lord rested , the same day the Lord blessed and sanctified ; but we know he rested the Seventh day immediatly after the Creation , and therefore he immediately blessed and sanctified the same day also : for the words runne copulatively , he rested the Seventh day , and he blessed and sanctified that day ; but its strange to see not only what odde evasions men make from this cleare truth , but also what curious Cabilismes and fond interpretations men make of the Hebrew Text , the answer to which learned Rivet hath long since made , which therefore I mention not . Thesis 153. The words are not thus copulative in order of story , but in order of time ; I say not in order of story and discourse ; for so things far distant in time , may ●e coupled together by this copulative particle And , as Mr. Primrose truly shews , Exod. 16.32 , 33. 1 Sam. 17.54 . but they are coupled and knit together in respect of time ; for it is the like phrase which Moses immediatly after useth , Gen. 5.1 , 2. where t is said , God created man in his Image , and blessed them , and called their names , &c. which were together in time ; so t is here , the time God rested , that time God blessed ; for the scope of the words , Gen 2.1 , 2 , 3. is to shew what the Lord did that seventh day , after the finishing of the whole creation in six dai●s , and that is , He blessed and sanctified it . For look as the scope of Moses in making mention of the six daies orderly , was to shew what God did every particular day ; so what else should be the scope in making mention of the seventh day , unlesse it was to shew what God did then on that day ? and that is , he then rested , and blessed and sanctified it , even then in that state of innocency . Thesis 154. God is said , Gen. 2.1 , 2 , 3. to blesse the Sabbath as he blessed other creatures , but he blessed the creatures at that time they were made , Gen. 1.22 , 28. and therefore he blessed the Sabbath at that time he rested ; Shall Gods work be presently blessed , and shall his rest be then without any ? Was Gods rest a cause of sanctifying the day many hundred yeers after ( as our adversaries say ) and was the●e not as much cause then when the memory of the creation was most fresh , which was the fittest time to remember Gods work in ? M. Primrose tels us that the creatures were blessed with a present benediction , because they did constantly need it ; but there was no necessity ( he saith ) that man should solemnize the seventh as soon as t is made ; but as we shall shew that man did then need a speciall day of blessing , so t is a sufficient ground of believing that then God blessed the day when there was a full and just , and sufficient cause of blessing , which is Gods resting ; it being also such a cause as was not peculiar to the Jews many hundred yeers after , but common to all mankinde . Thesis 155. The Rest of God ( which none question to be in innocency immediatly after the creation ) was either a naturall rest ( as I may call it ) that is , a bare cessation from labour , or a holy rest , i. a rest set apart in exemplum , or for example , and for holy uses ; but it was not a naturall rest meerly : for then it had been enough to have said , that at the end of the sixt day God rested ; but we see God speaks of a day ▪ the seventh day . God hath rested with a naturall rest or cessation from creation ever since the end of the first sixt day of the world untill now ; why then is it said that God rested the seventh day ? Or why is it not rather said that he began his rest on that day , but that it is limited to a day ? Certainly this argues that he speaks not of naturall rest meerly , or that which ex natura re● follows the finishing of his work , for it 's then an unfit and improper speech to limit Gods rest within the ci●cle of a day ; and therefore he speaks of a holy rest then appointed for holy uses as an example for holy rest ; which may well be limited within the compasse of a day ; and hence it undeniably follows , that if God rested in innocency with such a rest ; then the seventh day was then sanctified , it being the day of holy rest . Thesis 156. It cannot be shewn that ever God made himself an example of any act , but that in the present example there was and is a present rule , binding immediatly to ●ollow that example : if therefore from the foundation of the world , God made himself an example in six daies labour and in a seventh daies rest , why should not this example then and at that time of innocency be binding ? there being no example which God sets before us , but it supposeth a rule binding us immediatly therunto ? The great and most high God could have made the world in a moment or in a hundred years , why did he make it then in six daies , and rested the seventh day , but that it might be an example to man ? It s evident that ever since the world began , mans life was to be spent in labour and action which God could have appointed to contemplation only ; nor will any say that his life should be spent only in labour , and never have any speciall day of rest ( unlesse the Antinomians , who herein sin against the light of nature ) if therefore God was exemplary in his six daies labour , why should any think but that he was thus also in his seventh daies rest ? Pointing out unto man most visibly ( as it were ) thereby on what day he should rest : A meet time for labour was a morall duty since man was framed upon earth , God therefore gives man an example of it in making the world in six daies : A meet time for holy rest , the end of all holy and honest labour , was much more morall ( the end being better then the means ) why then was not the example of this also seen in Gods rest ? M. Ironside indeed is at a stand here , and confesseth his ignorance In conceiving how Gods working six daies should be exemplary to man in innocency , it being not preceptive but permissive only to man in his apostasie . But let a plain analysis be made of the motives used to presse obedience to the fourth command and we shall finde ( according to the consent of all the Orthodox not prejudiced in this controversie , that Gods example of working six daies in creating the world , is held forth as a motive to presse Gods people to do all their work within six daies also ; and the very reason of our labour and rest now , is the example of Gods labour and rest then , as may also appear , Ex. 31.17 . And to say that those words in the Commandment ( viz. Six daies thou shalt labour ) are no way preceptive but meerly promissive , is both crosse to the expresse letter of the text , and contrary to morall equity to allow any part of the six daies for sinfull idlenesse or neglect of our weekely work , so far forth as the rest upon the Sabbath be hindered hereby . Thesis 157. The word Sanctified is variously taken in Scripture , and various things are variously and differently sanctified : yet in this place when God is said to sanctifie the Sabbath , Gen. 2.2 , 3. it must be one of these two waies : either , 1. By infusion of holinesse and sanctification into it , as holy men are said to be sanctified : Or , 2. By separation of it from common use , and dedication of it to holy use , as the Temple and Altar are said to be sanctified . Thesis 158. God did not sanctifie the Sabbath by infusion of any habituall holinesse into it , for the circumstance of a seventh day is not capable thereof , whereof only rationall creatures , men and Angels are . Thesis 159. It must therefore be said to be sanctified in respect of its separation from common use , and dedication to holy use , as the Temple and Tabernacle were , which yet had no inherent holinesse in them . Thesis 160. Now if the Sabbath was thus sanctified by dedication ; it must be either for the use of God or of man , i. either that God might keep this holy day , or that man might observe it as a holy day to God , but what dishonour is it to God to put him upon the observation of a holy day ? and therefore it was dedicated and consecrated for mans sake and use , that so he might observe it as holy unto God. Thesis 161. This day therefore is said to be sanctified of God that man might sanctifie it and dedicate it unto God ; and hence it follows , that look as man could never have lawfully dedicated it unto God , without a precedent institution from God , so the institution of God implies a known command given by God unto man thereunto . Thesis 162. 'T is therefore evident that when God is said to sanctifie the Sabbath , Gen. 2.2 , 3. that man is commanded hereby to sanctifie it , and dedicate it to the holy use of God : Sanctificare est sanctifica ● mandare , saith Iunius : And therefore if M Primrose and others desire to know where God commandeth the observation of the Sabbath in Gen. 2.2 . they may see it here necessarily implied in the word Sanctifie : And therefore if God did sanctifie the Sabbath immediatly after the creation , he commanded man to sanctifie it then ; for so the word Sanctified is expressely expounded by the holy Ghost himself , Deut. 5.15 . We need not therefore seek for wood among trees , and enquire where and when and upon what ground the Patriarchs before Moses observed a Sabbath , when as it was famously dedicated and sanctified , i. commanded to be sanctified from the first foundation of the world . Thesis 163. Our adversaries therefore dazled with the clearnesse of the light shining forth from the text , Gen. 2.2 . to wit , that the Sabbath was comman●ed to be sanctified before the fall , do fly to their shifts and seek for refuge from severall answers ; sometimes they say 't is sanctified by way of destination , sometimes they ●ell u● of anticipation , sometime they think the Book of Genesis was writ after Exodus , and many such inventions ; which because they cannot possibly stand one with another , are therefore more fit to vex and perplex the mind , then to satisfie conscience ; and indeed do argue much uncertainty to be in the mindes of those that make these and the like answers , a● not knowing certainly what to say , nor where to stand : yet let us examine them . Thesis 164. To imagine that the Book of Genesis was writ after Exodus , and yet to affirm that the Sabbath in Genesis is said to be sanctified and blest , only in way of destination , i. because God destinated and ordained that it should be sanctified many years after ; seems to be an ill favoured and mishapen answer , and no way fit to serve their turn who invent it : for if it was writ after Exodus ; what need was there to say that it was destinated and ordained to be sanctified for time to come ? when as upon this supposition the Sabbath was already sanctified for time past , as appears in the story of Exodus 19.20 . And therefore M. Primrose translates the words thus , that God rested , and hath blessed and hath sanctified the seventh day , as if Moses writ of it as a thing past already ; but what truth is there then to speak of a destination for time to come ? I know Iunius so renders the Hebrew words , as also the word Rested , but we know how many waies some of the Hebrew ●enses look , nor is it any matter now to trouble our selves about them , this only may be considered ; That it is a meer uncertain shift to affirm that Genesis was writ after Exodus ; M. Ironside tels us he could give strong reasons for it , but he produceth none ; and as for his authorities from humane testimonies , we know it is not fit to weigh out truth by humane suffrages ; and yet herein they do not cast the scale for Genesis to be writ after Exodus ; for although Beda , Abulensi● , and divers late Jesuites do affirm it ; yet Eusebius , Catharinus , Alcuinns , a Lapide , and sundry others , both Popish and Protestant writers , are better judgmented herein ; and their reasons for Genesis to be the first-born as it is first set down , seem to be most strong : The casting of this cause therefore depends not upon such uncertainties ; and yet if this disorder were granted , i● will do their cause no good , as , if need were , might be made manifest . Thesis 165. M. Ironside confesseth , That Gods resting and sanctifying the Sabbath , are ●●etaneous , and acknowledgeth the connexion of them together at the same time , by the c●pulative And , and that as God actually rested , so he actually sanctifed the day : but this sanctification which he means is nothing else but destination , or Gods purpose and intention to sanctifie ●t afterward : so that in effect this evasion amounts to thus much , viz. that God did actually purpose to sanctifie it , about 2500. years after the giving of the Law , but yet did not actually sanctifie it , and if this be the meaning , it is all one as if he had said in plain terms , viz. that when God is said to sanctifie the Sabbath , he did not indeed sanctifie it , only he purposed so to do , and although M. Primrose and himself tels us that the word sanctifie signifies in the Originall some time to pr●pare and ordain : so it may be said that the word signifies sometimes to publish and proclaim : if they say that this latter cannot be the meaning , because we reade not in Scripture of any such proclamation that this should be the Sabbath , the like may be said ( upon the reasons mentioned ) concerning their destination of it thereunto : Again , if to sanctifie the day be only to purpose and ordain to sanctifie it , then the Sabbath was no more sanctified since the Creation , then ab aeterno , and before the world began , for then God did purpose that it should be sanctified : but this sanctification here spoken of seems to follow Gods resting which was in time , and therefore it must be understood of another sanctification then that which seems to be before all time : again as God did not blesse the Sabbath in way of destination , so neither did he sanctiffe it in way of destination : but he did not blesse it in way of destination , for let them produce but one Scripture where the word blessed is taken in this sence , for a purpose only to blesse : indeed they think they have found out this purpose to sanctifie in the word sanctified . Isa. 13.3 . but where will they finde the like for the word blessed also ? for as the day was blessed so it was sanctified , and yet I think that the Medes and Persians in Isa. 13.3 . are not called Gods sanctified ones , because they were destinated to be sanctified for that work , but because they were so prepared fo● it as that they were actually separated by Gods word for the accomplishment of such work : but our adversaries will not say that God did thus sanctifie the Sabbath in Paradice by his word : and yet suppose they are called his sanctified ones in way of destination , yet there is not the like reason so to interpret it here , for in Isa. 13.3 . God himselfe is brought in immediatly speaking , before whose eternall eyes all things to come are as present , and hence he might call them his sanctified ones , but in this place of Gen. 2.2 . Moses ( not God immediatly ) speaks of this sanctifying in way of Historicall narration only ; this destination which is stood so much upon is but a meer imagination . Thesis 166. It cannot be denied but that it is a usuall thing in Scripture to set down things in way of Prolepsis and Anticipation , as they call it , i. to set down things aforehand in the history , which many years hapned and came after in order of time , but there is no such Prolepsis or Anticipation here ( as our adversaries dream ) so that when God is said to sanctifie the Sabbath in Genesis , the meaning should be , that this he did 2500. years after the creation , for this assertion wants all proof , and hath no other prop to bear it up , then some instances of Anticipations in other places of Scripture : the Jesuites from some unwary expressions of some of the Fathers , first started this answer , whom Gomarus followed , and after him sundry others prelatically minded : but Rivet , Ames , and others have scattered this mist long since , and therefore I shall leave but this one consideration against it , viz. That throughout all the Scripture we shall not finde one Prolepsis , but that the history is evident and apparently false , unlesse we do acknowledge a Prolepsis and Anticipation to be in the story : so that necessity of establishing the truth of the history , only can establish the truth of a Prolepsis in the history : I forbear to give a taste thereof by any particular instances , but leave it to triall ; bu● in this place alledged of Gen. 2.2 . can any say that the story is apparently false , unlesse we imagine a Prolepsis ? and the Sabbath to be first sanctified in mount Sinai , Exod. 20. for might not God sanctifie it in Paradise , as soon as Gods rest , the cause and foundation of sanctifying of it , was existing ? will any say with Gomarus that the Sabbath was first sanctified , Exod. 16. because God blessed them so much the day before with Manna , whenas in the Commandment it selfe , Exod. 20. the reason of it is plainly set down to be Gods resting on the seveth day , and sanctifying of it long before ? Thesis 167. There is not the least colour of Scripture to make this blessing and sanctifying of the day to be nothing else but Gods magnifying , and liking of it in his own mind , rejoycing and as it were glorying in it , when he had rested from his works , and yet M. Primrose casts this block in the way for the blind to stumble at , supposing that there should be no such Anticipation as he pleads for : for surely if God blessed and sanctified the day , it was a reall and an effectuall sanctification and blessing , but this magnifying and glorying in it , in Gods minde , is no reall thing in the blessed God , he having no such affections in him , but what is said to be in him that way is ever by some speciall effects : the simple and pure essence of God admitting no affections , per modum affectus sed affectus , as is truly and commonly maintained . Thesis 168. If God sanctified and commanded Adam to sanctifie the Sabbath , it was either that he himselfe should observe it personally , or successively in his posterity also : now there is no reason to thinke that this is a command peculiarly binding Adam himselfe only , there being the same cause for his posterity to observe a Sabbath , as himselfe had , which was Gods example of labour and rest ; and if this was given to his posterity also then it was a morall duty , and not a point of meer order proper to Adam to attend unto : yet Mr. Primrose for feare lest he should shoot short in one of his answers , wherein he tels us , that it did derogate much from the excellency of Adams condition to have any one day for God appointed unto him : yet here notwithstanding hee tels us , that if God had appointed such a day , it was no morall thing , nor yet a ceremony directing to Christ , but only as a point of order , which God was pleased then to subject him unto : and that a man may as well conclude that it was a morall thing to serve God in Eden , because it was a place which God had appointed Adam to serve him in , as the seventh day to be morall because it was the time thereof : but this assertion is but a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the text tels us expresly , that God did both blesse and sanctifie the Seventh day in a speciall manner , as a thing of common concernment , but is never said to blesse and sanctifie the place of Eden . All men in Adam were made in the image of God , and was there but one thing in innocency wherein God made himself eminen●ly exemplary in labour and rest ? & shal we think that that one thing was rather a point of order proper to Adam , then a part of Gods image common to all ? the appointment of that royall seat of Eden , was an act of heavenly bounty , and therfore might well be proper to him in that estate ; but the appointment of the time for Gods speciall honour , was an act of justice , made and built upon a rule of common equity , as may appear out of the second edition of this Law in the fourth Commandment , and therefore might well be morally binding unto all , and not a point of meer order only for Adam to observe . Thesis 169. If Adam had stood , all mankinde might , and perhaps should have observed that particular seventh day for ever on earth : but look as Adam observed it not meerly because it was That Seventh ( as hath been shewn ) which was but secundarily and as it were accidentally morall : but because it was the Seventh day appointed of God , which is firstly and primarily morall : so although we now do not observe that Seventh day which Adam did , yet the substance of the morality of this command given unto him is observed still by us , in observing the Seventh day which God hath appointed , to which the equity of this command bindes generally all mankinde : hence therefore it is of little force which some object , that if the Commandment to man in innocency be morall , that then we are bound to observe the same Seventh day , which Adam in innocency did : this is oft laid in our dish ; but the answer is easie from what hath been said . Thesis 170. If because we reade not any expresse mention that the Patriarchs before Moses time did sanctifie a Sabbath , that therefore the Sabbath was not sanctified at that time , we may as well argue that it was not observed all the time of the Judges , nor of the books of Samuel , because no express mention is made in those books of any such thing : for if it be said that there is no doubt but that they observed it because it was published on Mount Sinai , the like we may say concerning the Patriarchall times , who had such a fam●us manifestation of Gods minde herein , from the known story , Commandment and example of God in the first creation , Gen. 2.2 . it is not ●aid expresly that Abram kept the Sabbath , but he is commended for keeping Gods Commandments , Gen. 26.5 . and is not the Sabbath one of those Commandments , the breach of which is accounted the breaking of all ? Exod. 16.27 , 28. and may we lawfully and charitably think that Abram neglected other morall duties because they are not exp●esly mentioned ? again it may be as well doubted of , whether the Patriarchs observed any day at all ( which our adversaries confesse to be morall ) because it n●ither is exp●esly mentioned● : again it may be said with as good reason , th●● the sacrifices which they offered were without warrant from God , because the Commandment for them is not expresly mentioned : but we know that Abel by faith offered , and faith must arise from a precedent word : so that as the approved practise of holy men doth necessarily imply a command , so the command given ( as hath been shewn ) to Adam , doth as necessarily inferre a practise : again if no duties to God were performed by the Patriarchs , but such as are expresly mentioned and held forth in their examples , we should then behold a strange face of a Church for many hundred years together , and necessarily condemn the generatio● of the just ▪ for living in grosse neglects and impieties , t●ere being many singular and speciall duties which doubtlesse were done that were not meet particularly to be mentioned in that short epitome of above 2000 years together , in the book ●f Genesis : and therefore for M. Ironside and Primrose to conclude that the keeping of the Sabbath had certainly been mentioned if it had been observed , is very unsound . M. Primrose thinks that if the Sabbath had been observed , it had been then mentioned , because lesser things then the Sabbath are made mention of , there being also frequent occasion to speak of the Sabbath , and that Moses and the Prophets would have pressed the observation of it from the Patriarchs example if they had so practised . But what is this kinde of arguing , but to teach the holy Ghost , what and when and how to speak ? for there be many lesser matters exprest in many other historicall parts of the Scripture , and good occasion as man may fancy to speake of the Sabbath , and yet we see it is past by in ●●ence : but it is no wonder if he who questions whether there were any daies of fasting and prayer for 2000 yeeres together , because they are not expresly mentioned , if that he doubts also whether there were any Sabbath all that time , upon the same ground : but can any question that considers the sorrows of those times , which all ages have put men to seek God in such duties , but that they had such daies of fasting , as well as their betters in Evangelicall times , when the Bridegroom was gone . Thesis 171. It is not improbable but that the Sacrifices of Cain and Abel , Gen. 4.3 . were upon the Sabbath day , the usuall stated time then for such services ; for that which our Translation renders , In processe of time , the Hebrew cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The end of daies ; and why may not this be the end of the daies of the week ( a known division of time , and most famous from the beginning of the world , as R●vet demonstrates out of the best Antiquaries ) rather then at the end of the moneths of the yeere ? But 't is not good to wrastle with probabilities , of which many are given , which do rather darken then clear up this cause : This only may be added , that suppose the Patriarks observed no Sabbath from mans fall to Moses time ; yet it will not follow that man in innocency was a stranger to it , because man in his apostacy forgot , or did not regard to keep it . Thesis . 172. If therefore it was a duty which Adam and his posterity were bound to keepe by a Law given them in innocency : Then it undeniably follows , that the observance of a Sabbath doth not depend upon great numbers of people to sanctifie it ; for at first creation the number was but two , and yet they both were bound to observe it then : nor yet is it to be cast aside through any mans freedom from worldly imcumbrances , whereby he hath liberty to serve God more frequently every day ; for thus it was also in the state of innocency , and yet the Sabbath to be observed then : It is therefore unsound which M. Primrose affirms herein , viz. That the consecration of a certain day for Gods service is not necessary , but then only , when many troop together and make up the body of a great Assembly ; and that therefore it may be doubted whether the Patriarks having but small families and little cumber , observed any Sabbath , but rather served God alike every day with great ease and assiduity ; and that therefore there was no need nor cause of a Sabbath till they became a numerous people at mount Sinai . But beside what hath been said , how will it appeare that the posterity of Seth called the sons of God , Gen. 6.1 , 2. were not a numerous people ? Or that Abrahams family was so small ? out of which he could gather three hundred fighting men to pursue five mighty Princes in battell ? But suppose they were few , yet have not small companies , and particular persons as much need of the blessing of a Sabbath ? and speciall communion with God therein , as great numbers and troops of people ? Is not the observation of the Sabbath built upon better and surer grounds mentioned in Scripture , then bignesse of number , and freedom from cumbers , not mentioned at all ? Thesis 173. If Adams fall was before the Sabbath ( as Mr. Broad and some others otherwise orthodox in this point of the Sabbath , conceive , by too much inconsiderate wresting of Psal. 49.12 . Iohn 8.44 . ) yet it will not hence follow that he had no such command in innocency to observe the Sabbath before his fall : For whether man had fallen or no , yet the thing it selfe speaks that God was determined to work six dayes in making the world , and to rest and so to sanctifie the seventh , that hee might therein be exemplary to man ; and consequently God would have given this law , and it should have been a rule to him whether he fell or no ; and indeed the seventh daies rest depends no more upon mans fall , then the six daies worke of creation , which we see were all finished before the fall ; the seventh daies holinesse being more sutable to that state then the six daies labour , to which we see he was appointed , if Gods example had any force to direct and lead him thereunto . Againe , if the law of labour was writ upon his heart before he was actually called forth to labour , viz. To dresse and keep the garden , Gen. 2.15 . why might not also the law of holy rest be revealed unto him by God , and so answerably writ upon his heart before he fell , or came actually to rest upon the Sabbath ? Little of Adams universall obedience to the Law of workes , was as yet actuall while he remained innocent ; and yet all his obedience in time to come was writ upon his heart the first moment of his creation in the Image of God , as it were aforehand , and why might not thi● Law of the Sabbath be writ so aforehand ? And therefore M. Broad need not trouble himself or others in enquiring whether God sanctified the Sabbath before or after the first seventh day wherein God rested ; and if before it , how Adam could know of the Sabbath before Gods compleat rest upon the first seventh day , the cause of it ? for God was as well able to make Adam privy to his counsell aforehand concerning that day , before Gods rest on it , which was a motive to the observance of it , as he was to acquaint his people with his purpose for a holy Passeover before the occasion of it fell out : Mr. Broad indeed tels us that its most probable that God did not blesse and sanctifie the first Sabbath or seventh day of rest , because it is not said that God blessed the Sabbath because he would , but because he had rested in it ; but by his leave it is most proper to say that God at the end of the six daies worke had then rested from all his works ; and thence God is said to sanctifie and rest the seventh day ; his cessation from worke which is the naturall rest being the cause of resting the seventh day with a holy rest ( as we have shewn ) and therefore there is no reason to stay till the seventh day was past and then to sanctifie it against the next seventh day ; the first seventh day , upon the ground mentioned , being first sanctified , and which Adam might be well enought acquainted with aforehand , as hath been shewn . Thesis 174. If the Scriptures may be judge of the time of mans fall ( which yet is not momentous to cast the balance either way in this controversie ) it will be found that neither Angels nor men did fall the sixt day before the Sabbath ; for then God looked upon all his works , and they were very good , Gen. 1.31 . and therefore could not as yet be bad and evill by any sin or fall ; and now because it 's more then probable that if Adam had compleatly sanctified and stood one Sabbath , he had stood immutably , as I think might be demonstrated ; he therefo●e not standing a whole seventh day , for then he could not have fallen , and yet not being fallen the sixt day , he therefore fell upon the Sabbath day , that as the breach of every other command was wrapt up in that first sin , so this of the Sabbath . The objections against this from Iohn 8.44 . that Satan was a murderer from the beginning , and from Psal. 49.12 . that man in honour did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abide one night in that estate , with some other conjecturall reasons taken from some of the Schoolmens Obs and Sols are easily answered by a serious and sober minde , and therefore I leave them . Thesis 175. Adams soul ( say some ) did not need a Sabbath , because every day was a Sabbath to him ; nor did his body need it , because it was impassible , say some , nor subject to wearinesse in its work , say others truly : to what purpose then should any Sabbath be appointed unto him in that estate ? But we must know , that the Hebrew word for Sabbath , signifies holy rest , and therefore as Rivet well shews , it 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menuchah , which signifies common rest from wearinesse ; hence it follows that the Sabbath being originally sanctified for holy rest , not for common rest or rest from naturall wearinesse in labour ; Adam might therefore stand in need of a Sabbath , though his body was not subject to any wearinesse in or after his labour . Hence also although he was to live holily every day , yet this hinders not but that his soul might then have need of the holy rest of a Sabbath : For 1. Adam was to serve God in a particular calling then , as is manifest from , Gen ▪ 2.15 . for he was then to keep and dresse the garden , and to act with and under God in the government of many inferiour creatures , Gen. 1.26 . And thus his time being filled in serving God with all holinesse in his calling , he might need a Sabbath ; nor was it lawfull for him to turn daies of work in his calling into daies of rest , and so to keep a Sabbath every day , no not in that innocent and happy estate : for if it was contrary to Adams holy estate to work six daies , how could it be agreeable or sutable to the holinesse of God to work six daies ? If God did labour six daies and rested a seventh without any need of a rest in respect of any wearinesse in his work , why might not , nay why should not man imitate and be like to his God in labour and rest , although he was not subject to any wearinesse in his holy work ? 2. Though every day was to be spent in holinesse mediatly , both in seeing God in the creatures and meeting with God in his labour and calling : yet it was not unsutable , nay it was very needfull in that estate to have one day in the week for more immediate and speciall converse with God , and for God more immediatly and specially to converse with him . Nor indeed was it suitable to Gods wisdom to confine mans holinesse either then or now , either to holy labour only , or to holy rest only , for then he should not have been so like unto God who was exemplary holy unto man in both . Speciall time for action wherein he closed with God more mediatly throughout the six daies labour , might well stand with speciall time for contemplation of God upon the Sabbath , wherein he was to enjoy God more immediatly . Adam did not need a Sabbath upon the same ground of weaknesse that we do , viz. because we cannot be earnest enough ( as M. Primrose objects ) in holy services to God upon the week daies , but we see it did not sute Gods wisdom nor mans holy estate , then to be intent and earnest only in the enjoyment of his rest , to which his intention on his calling and labour then , could not be any hinderance when the Sabbath came ; being free from such clogs of sin then , as we are now prest down withall : and therefore it is an unworthy expression , but oft used by the same author and others : viz. That it did derogate from the excellency of Adams condition to observe a seventh daies Sabbath , and that the determination of a time then , did argue Adams inability , or want of inclination and affection to serve God ordinarily , and that the observance of a Sabbath is a mark of a servile condition , as of other holy daies under the law ; and that if Adam was able to serve God continually , that it was then needlesse to limit him to a particular day ; and that if a day were needfull God would have left the choice thereof to his own freedom , considering the wisdom and godlinesse wherewith God had endowed him : These and such like expressions are but hay and stubble , which the light of the truth delivered may easily consume . Thesis 176. 'T is true the Saints and Angels in heaven have no set Sabbath ; but doth it therefore follow that the state of innocency on earth , should have been in all things like ( and particularly in this ) to the sta●e of glory in heaven ? No such matter ; For should there have been no marriage , no dressing of the garden , no day nor night , &c. in Paradise ? because there is no marriage nor dressing of gardens , nor weeks , nor reckonings of day and night in heaven ? If God hath work for Adam to do , not only upon the Sabbath , but upon the week daies also , why might he not be said to glorifie God without stint or ceasing , as the Angels do in heaven , unlesse M. Primrose will say that Adams marriage and dressing the garden , was a stinting and ceasing from glorifying God ; which either he must affirm , or else his argument fals flat upon all four , who thinks that Adam could not have any set day for a Sabbath , because then he should not be like the Saints and Angels in heaven , who glorifie God continually without stint or ceasing . Thesis 177. They that think that the Sabbath was not given to Adam , because it was given as a peculiar perogative and priviledge to the Jews : and they that think that it was the Jews prerogative and priviledge because of such Scriptures as affirm that God gave unto them his Sabbaths , Exod. 16.29 . Nehem. 9.14 . Ezek. 20.12 . and such like ; they may as well imagine that neither the whole Decalogue or any part of it did belong to Adam , because the very same thing is affirmed of it , viz. That he gave his laws to Iacob , his statutes and judgements to Israel , Psal. 147.19 . to them also it 's said were committed the Oracles of God , Rom. 3.2 . The Sabbath therefore is not said to be given to them as a peculiar propriety to the Jews no more then other parts of the Decalogue , but as a speciall mercy , yea as a sweeter mercy in some respect then the giving of any other laws , it being the sweetest mercy upon earth to rest in the bosom of God ( which the law of the Sabbath cals to ) and to know that it is our heavenly Fathers minde that we should do so upon every Sabbath day in a speciall manner , without the knowledge of which law we have lesse light of nature to hold the candle to us to the observance of it , then from any other laws to direct us to the obedience of them . Thesis 178. It is affirmed ( but unwarily ) by some , that the tree of life in Paradise was a type of Christ , and thence some would infer , that it was not unsutable to Adams estate and condition in innocency , to be taught by types , and that the Sabbath might therefore be ceremoniall , supposing that it was observed by Adam in his innocent estate : but although the tree of life and sundry other things in Paradise , are made Similitudes to set forth Christ Jesus in his Church by the holy Ghost , Rev. 22. yet it 's a grosse mistake and most absurd to make every metaphor or similitude and allusion , to be a type : for the husbandman sowing of the seed is a similitede of preaching of the word , Mat. 13. and yet it 's no type of it , an effectionate lover and husband is in sundry Scriptures a similitude and resemblance of Christs affection and love to his Church and spouse , the head and members of mans body are similitudes of Christ the head and the Church his members ; but will any affirm that these are also types of Christ ? and just thus was Paradise and the Tree of life in it , they were similitudes to which the holy Ghost alludes in making mention of Christ and his Church , but they were no types of them : there was typus fictus in them or arbitrarius ( which is all one with a similitude ) but there was no Typus destinatus therein , being never purposely ordained to shadow out Christ : for the Covenant of works by which Adam was to live , is directly contrary to the Covenant of grace by faith in Christ , Rom. 11.6 . by which we are to live , Christ is revealed only in the Covenant of grace , and therefore could not be so revealed in the Covenant of works directly contrary thereunto . Adam therfore was not capable of any types then to reveal Christ to him : of whom the first Covenant cannot speak , and of whom Adam stood in no need , no not so much as to confirm him in that estate , for ( with leave ) I think that look as Adam breaking the first Covenant by sinne , he is become immutably evill and miserable in himself , according to the rule of justice in that Covenant ; so suppose him to have kept that Covenant , all his posterity had been immutably happy and holy , ( not meerly by grace ) but by the same equity and justice of that first Covenant , and hence it follows that he stood in no need of Christ or any Revelation of him by types , no not to confirm him in that Covenant : I know in some sence whatever God communicates to his creature in way of justice , may be saîd to be conveyed in a way of grace , if grace be taken largly for that which is conveyed out of Gods free will and good pleasure , as all things in the world are , even to the acceptance of that wherein there is most merit , and that is Christs death and satisfaction for sinne : but this is but to play with words ; for it 's clear enough by the Apostles verdict that grace strictly taken , is opposite to works , Rom. 11.6 . the law of works which only reveals doing and life , to the law of faith which only reveals Christ and life ; under which Covenant of grace Adam was not , and therefore had no types then to shadow out Christ : to say that Paradise and the Tree of life were types by way of anticipation ( as some lately affirm ) is as much as to say that they were not types then : and therefore neither these nor the Sabbath were Ceremoniall then , and that is sufficient for what we aim at ; only 't is observable that this unsound expression leads into more palpable errours ; for as they make the Tree of life Typicall by Anticipation , so they make the marriage of Adam and Eve , and consequently the marriage of all mankinde typicall , and then why should not all marriages cease , when Christ the Antitype is come ? nay they make the rivers and precious stones and gold in Paradise thus Typicall of Christ and his Church , Rev. 21. and then why may they not make the Angels in heaven Typicall , because men on earth who pour out the Vials are resembled to them ? and why may not men riding upon white Horses be typicall , because Christ is so resembled ? Rev. 19.11 . Pererius who collects out of Hugo de vict . a type of the whole new Creation , in all the works of six daies first Creation , may please himself ( as other Popish Proctors do ) with such like shady speculations and Phantasmes , and so bring in the Seventh day for company to be Typicall also ; but a good and healthfull stomack should be exceeding fearfull of a little feeding on such windy meat : nor do I think that Hugo's new creation is any more Antitypicall to the first six daies Creation , then Damascenes types in the fourth Commandment , who makes , Thou , thy son , thy daughter , thy servant , the stranger , to be types of our sinfull affections of spirit , and the oxe and the asse figures of the flesh and sensuall part● both which he saith must rest upon the Sabbath day . Thesis 179. If therefore the Sabbath was given to Adam in innocency before all types , nay before the least promise of Christ , whom such types must shadow forth , then it cannot be in its first and native institution typicall and ceremoniall , but morall : and therefore in it's first and originall institution , of which we speak , it did not typifie either our rest in Christ from sinne in this life , or our rest with God in heaven in another life , or any other imagined rest , which mans wit can easily invent and invest the Sabbath with : but look as our Saviour in reforming the abuses in marriage c●ls us to the first institution ; so to know what is perpetuall in the Sabbath , it 's most safe to have recourse hither ; which when it was first observed we see was no way typicall , but morall ; and if man no way clogg'd with sin and earth had then need of a Sabbath , have not we much more ? Thesis 180. As before the Fall , the Sabbath was originally and essentially morall , so after the fall it became accidentally typicall , i. it had a type affixed to it , though of it's own nature it neither was nor is any type at all : God affixed a farther end unto it after the Fall , to be of farther use , to type out somewhat to Gods people , while in the substance of it it remaineth morall , and hence it is that a Seventh day remains morall and to be observed , but not that Seventh day which was formerly kept ; nor have we that end of resting which was under the Law , but this end only , that we might more immediatly and specially converse with God , which was the main end of the Sabbaths rest before mans fall ; for if the Sabbath had been essentially typicall , then it should be abolished , wholly , and no more remembrance of it then of new moones and Jubilees , but because it was for substance morall , being extant before the fall , and yet had a type affixed to it after the fall , hence a Seventh day is still preserved , but that Seventh day is now abolished : and hence new moons and other Jewish Festivals as they are wholly Ceremoniall in their birth , so they are wholly abolished ( without any change of them into other daies as this of the Sabbath is ) in their very being . Thesis 181. There are sundry Scriptures alledged to prove the Sabbath to be typicall and ceremoniall , out of the old and new Testament , as Isa. 66.23 . Gal , 4.10 . Rom. 14.4 , 5. Col. 2.16 . but if we suppose that these places be meant of the weekly Sabbath ( which some deny ) and rigidly urge them , we may quickly presse blood instead of milke out of them , and wholy abol●sh ( as Wallaeus well observes ) the observation of any Christian Sabbath : but this one consideration of a type affixed to it to make it so far forth ceremoniall , and therefore alte●●ble , which for substance is morall , may be as a right th●ed to lead us into a way of truth in this great contoversie , and to untie many knots , which I see not how possibly they can be otherwise unloosed , and therefore we may safely say , that that Seventh day is abolished , because it hath a type affixed to it ; but that a Seventh daies Sabbath is still continued wherein there is no type at all . Thesis 182. If any say , why was now the ceremony affixed , washt off and removed after Christs comming , and so that Seventh day still continued : as we see publique prayer is still used , but the type of incense removed , and the first-borne still retaine that which is morall , the type affixed to them being now abolished ? The reason of this is , because there is a necessity of the being of both , both prayer and first-born ; for publique prayer must be , and first-born must be , and they cannot be changed into any other ; but there was no necessity of the continuance of that first Seventh day to be the Sabbath ▪ nay there was some cause to change it , and another day might be our Sabbath as wel as that first : look therefore as the Lord could have kept the Temple at Ierusalem , meerly as a place of worship , which at this day in the generall is necessary , and have washed and wiped off the typicall use of it in respect of Christ ; yet the wisdom of the Lord abolished the very being of the Temple , because that place might be as well changed into another ; and least through the typicalnesse of it mans corrupt heart should abuse it , so I may say concerning the Sabbath , it did not sute with the wisdom of God to wipe off the ceremony affixed to that Seventh day , when it might well be changed , and so keep that day , considering how apt mens ceremonious and superstitious hearts are to abuse such times or places , unlesse the very types be abolished with the things themselves . Thesis 183. 'T is true , the Sabbath is called a sign between God and us , Exod. 31.13 . Ezek. 20.20 . but it doth not follow that therefore it is originally significative and typicall ; for it may be only accidentall ●o , by reason of a type and signe affixed ; yet upon narrow search of this place so much stood upon , no type at all can hence be proved , because a signe is mentioned : for it is not necessary to think that that it is a typicall and sacramentall signe , as circumcision and the Passeover were ; for it might be only an indicant sign and declarative , as Num. 16.38 . & 17.10 . and as the fruits of Gods regenerating Spirit are signs of our translation from death to life , 1 Ioh. 3 , 14. which signes still continue : and if it be such a signe , it is rather a strong argument for the continuance of the Sabbath , then for any abolition or change thereof . Thesis 184. The Sabbath being no visible signe of invisible grace , it cannot therefore be any Sacramentall sign or typicall , t is therefore an indicant and declarative signe of our communion with God , and God with us , of our interest in him , and of his in us : and therefore in those places , Exod. 13.31 . and Ezek. 20.20 . where t is called a sign , it is not made a signe simply and nakedly considered in it selfe ( as all Sacramentall and typicall signes be ) but it is so called in respect of our keeping of it , or as it is observed and kept ; and therefore it runs in way of promise , Ezek. 20.20 . If ye hallow my Sabbaths they shall then be a signe between me and you , and you shall know ( hereby ) that I am the Lord your God ; and although the Sabbath it selfe be called a signe , Exod 31. yet it is explained vers . 13. to be such a signe as to know hereby that the Lord our God sanctifies us ; and in Ezek. 20.20 . that we may know hereby that he is the Lord our God : for we know he is the Lord our God if he sanctifies us ; and that we are his people , if we sanctifie , or be sanctified of him ; and in this respect it becomes not onely a signe , but a mutuall signe between God and us , and in no other respect ( as Wallaeus would stretch it ) and hence it is that whoever makes a conscience of sanctifying the Sabbath aright , shall not long want assurance of Gods love , by this blessed signe . Thesis 185. What type should be affixed to the Sabbath , and of what it is thus typicall and significative , is not a little difficult to finde out , and being found out to prove it so to be ; in handling the Change of the Sabbath I shall positively set down what I apprehend ; only at the present it 〈◊〉 not be amisse to cast in a few negatives of what it is not ; for mens wits in imagining types and allegories are very sinfully luxurant , unlesse God check them in such kinde of divinity . Thesis 186. The type lies not in the day of worship ; for the greatest adversaries of the Sabbath place a morality therein ; nor doth it lie in a seventh day ; for though seven be made a number of perfection ; yet what sober minde ever made a type of seven , more then of six or ten ? Some have made the week a short summary and epitome and resemblance of that old prophesie of the worlds continuance for 6000. yeares ( a thousand years being with God but as one day ) and the seventh thousand the great day of rest and peace to the weary world ; but this is a doubtfull assertion at best , or if true , yet it is not therefore properly a type , or if it be , yet not such a type as was to cease at the comming of Christ ( as our adversaries would have the Sabbath ) but when the Antitype is come of that seven thousand years : If therefore it lies any where , it is in it as in a rest day , or a day of rest . Thesis 187. Some make the rest of the Sabbath , a type of Christs rest in the grave , and if it could be proved , I durst not oppose it ; but it is but gratis dictum , affirmed by some godly learned , who herein symbolize with Popish postillers , who please themselves much in this and such like allegoricall significations of the Sabbaths rest : For if Christ did neither enter into the state of rest till his resurrection , nor into the place of rest untill his ascension , how then could the rest of the Sabbath type out his rest in the grave , which was part of his most heavy labour of humiliation , Act. 2.24 . and no part of his rest , unlesse it was in respect of cessation therein from actions of naturall life ? but the rest of one day is very unfit to resemble and type out the rest of three daies in the grave ; and why may not Christs rest from labour in his sleep be as well the antitype , as Christs rest from the actions of this life in his grave ? Thesis 188. Why may not our labour in the six daies be made a type of our labou●ing in sin , as well as the Sabbath a type of our sanctification and rest from sin ? as some would have it ; Why may not our Libertines make abstinence from adultery forbidden in the seventh Command , a type of our spirituall chastity ( as the Gnosticks did of old ) as well as the rest from labour on the Sabbath a type of our rest from sin ? And by this liberty how easie is it for f●othy allegorizing wits , which my heart abhors , to typifie ( as it were ) and allegorize all the commandments out of the world . The●●● 189. The rest on the Sabbath may be considered either in respect of Gods example in himself , or his command to man out of himself : Now the rest of the Sabbath as it is exemplary in God cannot be a type of any thing , because God never made himself an example of any ceremoniall thing ; Gods own immediate acts cannot without much injury to God be made types and ceremonies ; if therefore there be any thing of the rest of the Sabbath typicall , it is so in respect of mans rest on it commanded unto him of God : but whether and what it doth typifie , we shall speak to in its * proper place . Thesis 190. There wants not sufficient proof that the Gentiles generally practised and approved a seventh daies Sabbath , and that it was highly honoured among them as very sacred : This truth both Tertullian , Eusebius , Iosephus and Philo have formerly affirmed ; Aretus also , especially learned Rivet , have lately vindicated and made good against all the exceptions of Gomarus and others ; insomuch as that the last refuge both of Gomarus and Primrose is this , viz. That all those Heathens who writ about the Sabbath and in honour of it , received not their light from nature , but from the writings of the Iewish Common-wealth , all those heathenish testimonies about the Sabbath , being published and writ long after the delivering of the law upon mount Sinai : And therefore they think this no argument to prove that this law was practised ever since the world began , or that it was known by the light of nature , by which it might be evinced to be morall : but by this answer we shall scarce know any thing to be according to the light of nature by the writings of the Heathens , for all their writings are since Moses time , if they be of any credit ; but suppose they did not know it by the working power of the light of nature , yet if they approved of , and honoured this day when it was made known by other means , so that rhey knew it by the approving light of nature , as the authors alleaged make good , it s then sufficient to prove the seventh day morall , even by the light of nature : And although Seneca and some others scoft at the Jewish Sabbaths , as if they lost the seventh part of their time thereby ; yet we know that mens lusts wil give them leave to scoffe at that which yet their consciences chastise them for ; beside I think those scoffs were not so much at the seventh day as at their ●●ict and ceremonious observance thereof , as also of their seventh yeeres , wherein it s no wonder if that the light of nature should not so clearly see . Thesis 191. The light of nature in the Gentiles , especially in matters of the first Table , was very imperfect , dim , and corrupt ; Hence it is that we cannot expect to ●inde any perfect light of nature in matters of the Sabbath ; some glimmerings and dark practices herein are sufficient to prove that this Law is naturall , although the exact proportion of time for rest should not or could not by any reasoning of corrupt nature be perfectly found out ; their observation of holy daies and festivals did argue some imperfect light of nature left , concerning the Sabbath , which once nature had more perfectly , as old walls and rubbish doe argue old and great buildings in former times ; but suppose they could not finde out exactly the seventh part of time , and so dedicate it to God for his Sabbath ; yet the want of such light argues only the want of perfection of the light of nature , which we should not expect to finde in the present light of nature in matters of the first Table , and in this of the Sabbath ; and therefore t is no argument to prove the Sabbath not to be of the Law of nature , because the perfect knowled of the exact time thereof is not left in corrupt nature now . Thesis 192. Suppose the Gentiles did neither know , nor were ever reproved particularly by any of the Prophets for breaking the Sabbath ; yet this doth not argue that they were not bound to sanctifie a Sabbath , and that it was no sin for them to neglect the Sabbath : for it was a priviledge of the Jews to have Gods Oracles revealed to them , and especially this of the Sabbath , Nehem. 9.14 . Rom. 3.2 . so it was a curse upon the Gentiles to live without Christ , and so also without Sabbaths , Ephes. 2.12 . The times of which ignorance God is said to wink at , Acts 17.30 . not by excusing them for the breach of Sabbath or other sins , but by not reproving them for it , as neither he did for many other morall transgressions , which notwithstanding were sins . The Patriarchs were not condemned expressely till Moses time ( by Mr. Primrose account ) for their Polygamie , that we read of , and yet it was a sin all that time against the very first institution of marriage ; and why might not the breach of the Sabbath be a sin much more longer among the Gentiles , and yet none of the Prophets reprove them particularly for the same ? And therefore M. Primrose hath no cause to mark this argument with chalke , and with all attention , as he cals it ; viz. That the breach of the Sabbath among the Gentiles was no sin , because it was not any where particularly reproved by the Prophets of God : for we see by what hath been said upon what weake crutches it stands . Thesis 193. The Gentiles shall not be condemned only for what they did actually know , and did not practice ; but also for what they did not actually know , yet might and should have known : The Gentiles did know that that some daies were to be kept holy to God ( saith M. Primrose ) and they should have known the fittest proportion and most suitable frequency of such daies , which the same author acknowledgeth to be morall ; therefore they should have known the seventh daies Sabbath , and possibly might have known it if they had not held truth in righteousnesse , but made improvement thereof ; for in this sense habenti dabitur , to him that hath shall be given , to wit , more of the same kind of l●ght , whether naturall , morall , or Evangelicall ; if common light in all these , more common light ; if speciall light in them , they shall then have more speciall and saving light . Thesis 194. As it is no argument that that Law is according to the light of nature , which the Gentiles generally practised ( for then Polytheisme and Sacrificing of beasts , yea wil-worship should be according to the light of nature , because these sins were generally practised ) so it is no argument that that Law is not according to the light of nature which they generally neglected ; and therefore suppose the Gentiles never observed a Sabbath , yet this is no argument that it is therefore no morall Law. I know M. Primrose thinks that the Sacrifices were by an instinct of nature , Because it dictates that all sinnes whereof mortall men are guilty , are to be expiated by Sacrifice and Offerings to God offended : Which assertion hath some truth in it , if those words By Sacrifices and Offerings be left out ; for what light of nature could make men think that an infinite Deity offended could be pacified by such carnall observances as the Sacrifices of brute beasts , and their blood , which never offended ? This custome the Gentiles might retain as a Relique of former instruction and institution , by their first Fathers after the flood : which being matters meerly ceremonious , might be retained more firmly then other morall duties of great consequence ; however we see that the practice of the Gentiles is no fit guide to direct that which is according to the law and light of nature . Thesis 195. If more narrow enquiry be made , what the Law of nature is ? these distinctions must be observed . 1. The Law of nature is either of pure , or corrupt nature . The Law of pure nature was the Law of God writ on Adams heart in innocency , which was nothing else but that holy bent and inclination of the heart within , to act according to the holy Law of God revealed , or Covenant made with him without , and thus Aquinas places the law of nature in this inclination . The Law of corrupt nature is that dimme light left in the minde , and morall inclination left in the will in respect of some things contained in the Law of God , which the Apostle cals Conscience , Rom. 2.15 . which naturall conscience is nothing but the remnants and generall principles of the law of pure nature , left in all men since the fall , which may be increased by more knowledge of the Law of God , or more diminished and defaced by the wickednesse of man , Titus 1.15 . 2. The Law of corrupt nature is taken either more largely , or strictly . As it is taken more largely , so it comprehends all that which is agreeable and sutable to naturall reason , and that from a naturall innate equity in the thing , when it is made known , either by divine instruction or humane wisdom , although it be not immediatly known by the light of nature , and thus many judiciall laws are naturall and morall ( though positive ) and of binding nature unto this day . As it is taken strictly , so it comprehends no more but what nature immediatly knows , or may know without externall instruction , as parents to be honoured , mans life to be preserved . 3. The Law of nature strictly taken , are either principles of nature , or conclusions from such principles . The principles of the law of nature are in some respect many , yet may be reduced to this one head , viz. That good is to be followed , evill to be avoided . Conclusions are deductions from those principles , like severall streames from the same spring , which though lesse evident then the principles , yet may be readily found out by discourse and sad search . 4. Conclusions arising from these principles , are more immediate , or mediate . Immediate are made ( by Aquinas ) to be two . 1. Love God with all thy heart . 2. Love thy neighbour as thy selfe . Mediate are such as arise from the former principles , by means of those two more immediate conclusions : and of this kinde are some ( as he thinks ▪ ) yea , all the laws of the Decalogue , if right reason may be judge . Now to apply these . Thesis 196. If the question be whether the Sabbath be known by the light of pure nature ? the answer is , yea ; for Adams minde knew of it , and his heart was inclined and bent to the keeping of it , although it be true that now this light in corrupt nature ( as in many other morall duties ) is almost wholly extinct and worn out , as hath been formerly shewn ; And to speak plainly , this great and first impression left on mans heart in pure nature , is the first rule according to which we are now to judge of what is the law of nature , and it serves to dash to peeces and grinde to powder and dust most effectually and strongly , the dreams and devices of such as would make the Sabbath not morall , because not naturall , or not easily known by the present light of corrupt nature , when as corrupt nature is no perfect copy , but a blotted discovery of some part of the light of nature , which was fully imprinted at large in pure nature : and therefore it is no wonder , if our adversaries so much oppose the Commandment of the Sabbath in the state of innocency : such therefore as are otherwise Orthodox in this point , and yet make this description of the Law of nature ( viz. which was written on mans heart in his first first Creation ) to be both uncertain and impertinent , doe unwarily pull down one of the strongest bulwarks , and the first that ever God made to defend the morality of the Sabbath : there is indeed no expresse Scripture which makes this description of the Law of nature ( as they object ) and so it is of many other things which are virtually and for substance contained in the Scripture , although there be no formall description set down of the same , and the like I say of this description here . Thesis 197. If we speak of the Law of nature strictly taken , for that which is immediatly and readily known by the common light of nature in all men , then it may be safely affirmed , that although the Sabbath should not be in this sence naturall , yet it will not follow that it is not therefore morall : for the moral law once writ on mans heart in pure nature is almost blotted out ; only some rudera and old rubbish is left of it in a perverse minde and a corrupt heart , Eph. 4.18 . we see the wisest of the heathens making those things to be morall vertues ( Iunius instanceth in the Law of private revenge , and we know they magnified will-worship ) which the Scripture condemns as morall vices and sins : God would have common-wealths preserved in all places of the world , from the inundation and deluge of mans wickednesse , and therefore he hath generally printed the notions of the second Table upon mens hearts to set bounds ( as by sea-banks ) unto the overflowings thereof , and hence it is that they are generally known : but he would not have Churches every where , and therefore there is but little known concerning matters of the first Table , and consequently about this Law of the Sabbath , which notwithstanding may be morall although it be not so immediatly known . Thesis 198. If we speak of the law of corrupt nature largely taken , for that law which when 't is made known by divine determination and declaration is both sutable and congruous to naturall reason and equity , we may then say that the Law of the Sabbath is according to the light of nature , even of corrupt nature it self : for do but suppose that God is to be worshipped , and then these three things appear to be most equall . 1. That he is not only to have a time , but a speciall time and a fit proportion of time for worship . 2. That it 's most meet that he should make this proportion . 3. The Lord having given man six daies and taken a Seventh to himself , mans reason cannot but confesse that it is most just to dedicate that time to God : and for my own part I think that in this respect the law of the Sabbath was as fairly writ on mans hea●● in innocency as many other morall laws , which none question the morality of at this day : but disputes about this are herein perhaps uselesse . Thesis 199. The Sacrament of the Lords Supper may be administred ( meet circumstances concurring ) every Lords day , nay upon the week daies often , as they did in the primitive persecutions : and hence our Saviour limits no time for it , in the first institution thereof , as he did for the Passeover of old , but only this , As oft as you doe it , doe it in remembrance of me : Hence it will follow , that now under the Gospel there is no set Sabbath ( as M. Primrose would ) because our Saviour at the first institution of the Lords Supper limits no particular day for the celebration thereof , as once he did for the Passeover ; for though there is an appointed speciall time ( as shall hereafter appeare ) for the publique exercise of all holy duties not being limited to those times , but enlarged to other times also ; hence there is no reason why our Saviour should institute a set Sabbath , when he instituted the Lords Supper , as the proper time of the celebration thereof , as it was in case of the Passeover . Thesis 200. It is no argument to prove the Sabbath to be ceremoniall , because it is reckoned among ceremonials , viz. shew-bread and sacrifices , as M. Primrose and Wallaeus urge it out of Mat. 12.1 , 2 , 3. for 1. upon the same ground fornication and eating of idolothytes are ceremoniall , because they are ranked among ceremonials , viz. bloud and things strangled , Act. 15.29.2 . upon this ground the Sabbath hath no morality at all in it , no more then shew-bread and sacrifices which were wholly ceremoniall . 3. The Sabbath is in the same place reckoned among things which are morall , as pulling a sheep out of a pit upon the Sabbath day , an act of humanity ; why may it not then be as well accounted morall ? 4. One may as well argue that the not keeping company with Publicanes and sinners was a ceremoniall thing , because the Lord Jesus useth the same Proverbiall speech , I will have mercy not sacrifice , Mat. 9.13 . upon which he defends the lawfullnesse of pulling the ears of corn upon the Sabbath day , in this Mat. 12.15 . the scope therefore of this place is not to shew the nature of the Sabbath day , whether it be ceremoniall or morall , but the lawfullnesse and morality of his act in eating the ears of corn upon this day ; and thus the arguments of our Saviour are very strong and convicting to prove the morality of such an act , but no way to prove the ceremoniality of the Sabbath : for that is the scope of our Saviour , that mercy to the hungry is to be preferred before the Sacrifice of bodily resting upon the Sabbath . M. Primrose indeed replies hereto and tels us , that mercy is to be preferred before sacrifice or ceremoniall duties , but not before morall duties , and therefore Christ preferring it before the rest on the Sabbath , the Sabbath could not be morall : but we know that mercy in the second table is sometimes to be preferred before morall duties in the first table : a man is bound to neglect solemn praier sometime to attend upon the sick ; it 's a morall duty to sanctifie some day for a Sabbath ( saith M. Primrose ) and yet suppose a fire be kindled in a town upon that day , or any sick to be helped , must not mercy be prefer'd before hearing the word ? which himself will acknowledge to be then a morall duty . Thesis 201. When Christ is said to be Lord of the Sabbath , Mat. 12.8 the meaning is not as if he was such a Lord as had power to break it , but rather such a Lord as had power to appoint it , and consequently to order the work of it for his own service . M. Primrose thinks That he is said to be Lord of it , because he had power to dispense with the keeping of it , by whom & when he would : and that Christ did chuse to do such works upon the Sabbath day , which were neither works of mercy or necessity , nay , which were servile , which the Law forbade : for Christ ( saith he ) as mediatour had no power to dispense with things morall , but he might with matters ceremoniall , and therefore with the Sabbath . How far Christ Jesus might and may dispence with morall laws , I dispute not now , I think Biell comes nearest the truth in this controversie ; only this is considerable , suppose the Sabbath was ceremoniall , yet it 's doubtfull whether Christ Jesus who came in the daies of his flesh to fulfill all righteousnesse , could abolish or break the law ceremoniall untill his death was past , by which this hand-writing of Ordinances was blotted out , Colos. 2.14 . and this middle wall of partition was broken down , Ephes. 2.14 , 15 , 16. But let it be yeelded that Christ had power to break ceremoniall laws then before his death , yet in this place there is no such matter ; for the words contain a clear proof for the right observance of the Sabbath against the over-rigid conceptions of the superstitious and proud Pharisees , who as they thought it unlawfull for Christ to heal the sick upon the Sabbath , so to rub out , and eat a few corn ears upon it , although hunger and want ( and perhaps more then ordinary in the Disciples here ) should force men hereunto , which was no servile work ( as Mr Primrose would ) but a work of necessity and mercy in this case ; and our Saviour proves the morality of it , from the example of David eating the Shew-bread , and those that were with him , preferring that act of mercy before sacrifice and abstinence from Shew-bread ; and hence our Saviour argues , That if they attending upon David might eat the Shew-bread , much more his hungry Disciples might eat the corn while they attended upon him that day , who was Lord of the Sabbath , and that they might be the better strengthened hereby to do him service : These things being thus ; where now is there to be found any reall breach of the Sabbath , or doing of any servile work , or maintenance of any unnecessary work , which the fame learned and acute writer imputes to our Saviour ? which I had almost said is almost blasphemous . Thesis 202. It 's no argument that the Sabbath is not morall , because it 's said , Mark 2.27 . that man is not made for it , but it for man ; for saith Mr Ironside , man is made for morall duties , not they for man : For let the Sabbath be taken for the bare rest of the Sabbath , as the Pharisees did , who placed so much Religion in the bare rest , as that they thought it unlawfull to heal the sick on that day , or feed the hungry ; so man is not made as lastly for the b●re rest , but rather it for man and for his good ; but if by Sabbath be meant the Sanctification of that rest , so man is made for it , by Mr Primrose own confession : Nor our Saviour speaks of the Sabbath in the first respect ; for the rest of it is but a means to a further and a better end , viz. The true sanctification of it which the Pharisees little lookt unto , and therefore he might well say that the Sabbath was made for man , the rest of it being no further good then as it was helpfull to man in duties of piety or mercy required of man , in the sanctification thereof : M. Primrose confessing that man is made for the sanctification of the Sabbath , would therefore winde out from this , by making this sanctification on the Sabbath to be no more then what is equally required of man all the week beside : but he is herein also much mistaken ; for though works of piety and mercy are required every day , yet they are required with a certain eminency and specialty upon the Sabbath day , and thence 't is that God cals mens to rest from all worldly occasions ( which he doth not on the weeke daies ) that they might honour God in speciall upon the Sabbath , as shall hereafter appear . Thesis 203. It 's a monkish speculation of M. Broad to distinguish so of the Sabbath in sensu mystico , and sensu literali , as that the mysticall sense like the lean and ill-favoured kine in Pharoah's dream shall eat up the literal sense , and devour Gods blessed and sweet Sabbath ; for the Lord never meant by the Sabbath such a mysticall thing as the resting from the works of the old man only every day , no more then when he commands us to labour six daies , he permits us to labour in the works of the old man all the six daies . Thesis 204. For though it be true that we are to rest every day from sin , yet it will not hence follow , that every day is to be a Christians Sabbath , and that no one day in seven is to be set apart for it : For 1. Upon the same ground Adam should have had no Sabbath , because he was to rest from sin every day . 2. The Jews also before Christ , should have rejected all Sabbaths , because they were then bound to rest from sin as well as Christians now . 3. Upon the same ground there must be no daies of fasting or feasting under the Gospel , because we are to fast from sinne every day , and to be joyfull and thankfull every day . I know some Libertines of late say so ; but upon the same ground there should have been none under the law neither , for they were then bound as well as we to fast from sin . 4. Hence neither should any man pay his debts , because he is bound to be paying his debt of love to God and all men every day . 5. Hence also no man should pray at any time in his family , nor alone by himself solemnly , because a Christian is bound to pray continually : And indeed I did not think that any forehead could be so bold and brazen as to make such a conclusion ; but while I was writing this , came to my hearing concerning a sea-man who came to these coasts from London , miserably deluded with principles of Familisme , who when an honest New-English man his Cabbin-mate invited him to go along and pray together , considering their necessities , he would professedly refuse to doe it upon this ground , viz. Dost not pray continually ? Why then should we pray together now ? 6. The Commandment of the Sabbath doth not therefore presse us to rest only from such works as are in themselves evil , which God allows at no ti●● ▪ but from the works of our callings and weekly imployments which are in themselves lawfull and of necessity to be attended on at some time . It is therefore a loose and groundlesse assertion to make every day under the Gospel to be a Christians Sabbath day . Thesis 205. To think that the Sabbath was proper to the Jews , because they only were able to keep and exactly observe the time of it , being shut up ( as M. Primrose saith ) within a little corner of the earth , and that the Gentiles therefore are not bound to it , because they cannot exactly observe the time of it , in severall quarters of the earth so far distant , is a very feeble argument : For why might not all nations exactly observe the rising and the setting of the sun according to severall climates by which the naturall day and so this of a Sabbath is exactly measured ? and which God hath appointed ( without limitation to any hour ) to be the bounds of the Sabbath as it sooner or later rises or sets ? were not the mariners of the men of Iudah bound to observe the Seventh day in all the severall coasts where they made their voyages ? did God limit them to the rising or setting sun of Iudaea only ? what colour is there to think thus of them ? indeed it 's true that in some habitable Northern coasts , the Sun is not out of sight some moneths together , but yet this is certain , if they know how the year spends into moneths , they can exactly reckon the weeks of those moneths , and therefore can exactly tell you the daies of which those weeks consist , and therefore they have their exact rules and measures to know East and West , the place of the sun-rising and sun-setting , and consequently to know the Sabbath daies ; and yet if they should not exactly know it , their will to do it is herein ( as in other things ) accepted of God. Thesis 206. If this truth concerning the morality of the Sabbath did depend upon the testimony of ancient writers , it were easie to bring them up here in the rear , notwithstanding the flourishes of the great Historian ; but this hath been done sufficiently by others , nor doth it sute our scope who aim at only the clearing up of the meaning of the fourth command , which must stand firm ; the heaven and earth shall fall asunder , the Lord will rather waste kingdomes and the whole Christian world with fire and sword , then let one tittle of his Law perish ; the land must rest when Gods Sabbaths cannot , Lev. 26.34 . and although I wish the Ministry of Christ Jesus a comely and comfortable maintenance , as may richly testifie his peoples abundant thankfullnesse , for the feet of those his messengers as preach peace , yet me thinks it argues great blindnesse in those men who plead for a morality in a tenth pigge or sheaf of corn , and yet will acknowledge no morality in a Seventh day . Thesis 207. I shall therefore conclude and shut up these things with answer to M. Carpenters and Heylins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an argument against the Sabbath , which they have gone compassing the whole earth and heavens about to finde out , never heard of till their daies , and now it 's brought to light . I would not make mirth with it ( as some have done and left the scruple untoucht ) but in words of sobriety , and seriousnesse and plainnesse . If the Sabbath or Lords day ( say they ) be morall , then the morall Law is subject to manifold mutation , because the nations issuing out of Noahs ark spread themelves from thence over the face of the whole earth , some farther , some at a shorter distance , whereby changing the longitude with their habitation , they must of necessity alter the differences of times , neither can any exactly and precisely observe any one day , either as it was appointed by Moses , or as it was instituted by Christs Apostles afterwards , by reason of the manifold transportation of Colonies , and transmigration of nations , from one region into another , whereby the times must necessarily be supposed to vary . The answer is ready and easie , viz. Although the nations issued out of Noahs ark , and spread themselves over the face of the whole earth , some farther , some at a shorter distance , and thereby changing their longitude altered the differences of time , some beginning the day sooner , some later , yet they might observe the same day ; for the day is regulated and measured by the Sun , and the Sun comes to one meridian sooner or later then to another , and hence the day begins in one place sooner or later then in another , and so the beginning of the day is ( respectively ) varied , but yet the day it self remains unchangeably the same : what though our countreymen in old England begin their Sabbath above 4. hours before us in new , they beginning at their evening , we at our evening , yet both may and do observe the same day : all nations are bound to keep holy a Seventh part of time ; but that time must be regulated by the Sun , neither is it necessary that the same individuall 24. hours should be observed by all , but the same day as it is measured by the Sun in this or that place , which may begin in places more easterly many hours sooner then in other places more westerly ; a day is not properly time but a measure of time , and therefore the manifold transportation of Colonies , and transmigration of nations from one region unto another , hinder not at all , but that they may exactly and precisely observe the same day , which was instituted and appointed : for although the time of the beginning of the day be varied , yet the day it self is not , cannot be varied or changed . Now whereas they say , that if any man should travell the world about , a whole day must needs be varied , and if two men from the same place travell , the one Eastward , the other Westward , round about the earth , and meet in the same place again , they shall finde that he who hath gone Eastward hath gotten , and the other going Westward hath lost a day in their account ; yea , the Hollanders after their discovery of Fretum de Mayre , comming home to their countrey , found by comparing their accounts with thtir countreymen at home , that they had lost a day , having gone Westward , and so compassed the earth round . I answet , what though a traveller varying perpetually the quantity of the day , by reason of his continuall moving with or against the Suns motion , in time get or loose a day in his account , is the day therefore of it's own nature variable or changeable ? God hath placed the Sun in the Firmament , and appointed it for times and seasons , and in speciall for the regulating of the day ; and as the motion of the Sun is constant , so there is an ordinary and constant succession of daies without variation ; for unlesse the Suns course be changed , the day which is regulated by it , is not changed , Now if any shall travell round about the world , and so anticipate or second the diurnall motion of the Sun , and thereby varying continually the quantity of the day , at length gain or loose a day , according to their reckoning , they may and ought then to correct their accounts : Gregory the 13. having found the Julian year to be too great for the Motion of the Sun , cut off ten daies by which the AEquinoxes and Solstices had anticipated their proper places , that so the year might be kept at it's right periods : and is it not as good reason that a traveller who opposing the Suns diurnall course continually shortens somewhat of his day , till at last in compassing the earth round he gains a whole day , should cut off in his accounts that day which he hath gained by anticipating the Suns course , and so rectifie his account of the day ? For in every region and countrey whatsoever and howsoever situate , as men are to begin the day at that time when the day naturally begins in that place , so likewise they are to reckon and count the daies as they are there regulated and ordered by the Sun , and that should be the first or second day of the week to them , which is naturally the first or second day of the week to that place where they are : and thus their doubts are easily satisfied when they return to the place from whence they first came . But if any shall say it 's very difficult for men thus to rectifie their accounts , and to observe that time in every place which was at first instituted , and it 's probable that the nations in their severall transmigrations and transportations never used any such course . The answer is obvious ; mens weaknesse , or neglect and carelessenesse to do what they ought , is not a sufficient argument to prove that not to be their duty ; besides 't is not probable that any nations were thus put to it to travell round about the whole earth ( although some particular persons in this later age have sailed round about it ) and therefore could not vary a whole day possibly , but going some Eastward , some Westward , some Southward , some Northward , they spread themselves over the face of the whole earth , some at a shorter , some at a farther distance , and so some began the day sooner , some later , and yet all ( as hath been shewn ) might observe the same day : the morality of the Sabhath is not built upon Astronomicall or Geometricall principles , and therefore it cannot fall by any shady speculations so far fetcht . Here ends the Morality of the fourth Commandment : The Change of the Sabbath follows . THE CHANGE OF THE SABBATH . Wherein the true Grounds of the Change of the Day are plainly opened . Sundry Scriptures also ( usually alledged ) for this Change are more fully cleared and vindicated from what Mr. Brabourne and Mr. Primrose have alledged against the same . The second Part. LONDON , Printed for Iohn Rothwell . 1650. The generall Contents about the change of the Sabbath . 1. SVfficient Light in the Scriptures for the change of the Sabbath . Thes. 1. 2. Apostolicall unwritten-traditions no ground for the change of it . Thes. 2. 3. Neither Churches custome , or any Imperiall Law ground of the change of it . Thes. 3. 4. How the observation of the Christian Sabbath ariseth from the fourth Commandement . Thes. 4. 5. How 〈◊〉 day in the week may be called the seventh day . Thes. 7 , 8. 6. The will of God the Efficient cause , the Resurrection of Christ the morall cause of the change of the Sabbath . Thes. 10. 7. The Asce●tion no ground of the change of the Sabbath . Thes. 13. 8. The 〈…〉 spoyled in his first Creation by the sin of man , hence the Day of Rest may be well changed . Thes. 16. 9. Neither the three dayes resting of Christ in the grave nor the 33. yeers of Christs labour , the ground of our labour and rest now . Thes , 18. 10. Not only Christs Resurrection , but an affixed Type to the first Sabbath , is the ground of the abrogation of it . Thes. 20. 11. What the affixed Type to the Sabbath is . Thes. 21. 12. The meer exercises of holy duties upon a day are not any true ground to make such a day the Christian Sabbath . Thes. 25. 13. How holy duties on a day may evince a Sabbath day . Thes. 26. 14. The first day of the week honour'd by the Primitive Churches from the Commandment of the Lord Iesus . Thes. 27. 15. The Apostles preaching on the Iewish Sabbath , doth not argue it to be the Christian Sabbath . Thes. 30. 16. The first day of the week proved to be the Christian Sabbath by Divine Institution . Thes. 34. 17. The first place alledged for the Christian Sabbath , Acts 20.7 . cleared by nine considerations . Thes. 35. 18. The second place from 1 Cor. 16.1 , 2. cleared from seven considerations . Thes. 36. 19. The third Scripture . Rev. 1.10 . cleared by two 〈◊〉 branches . Thes. 37. 20. How the Christian Sabbath ariseth from the fourth Commandment , although it be not particularly named in it . Thes. 40. 21. The error of those , especially in the Eastern Churches , who observed two Sabbaths . Thes. 41. 22. How the work of Redemption may be a ground for all men to observe the Sabbath . Thes. 42. 23. How far the Iudgement of God upon prophaners of the Lords Day is of force to evince the holinesse of the Sabbath . Thes. 44. The Change of the Sabbath . THESIS 1. THe change of this day from the last to the first of the week , although it be confirmed by an ancient custome , yet the true reason and grounds of so great a change are not so fully known : Sacred writings not so expresly setting down ( as it doth in some things of lesse concernment ) the causes hereof . And many of the Arguments heaped up , and multiplyed by some for the change of it , which may seem of great weight , while they want an adversary at the other end of the Scale to ballance them : Yet upon sad examination and search into them they prove too light , and consequently occasion the temptation of scrupling the truth and validity of others more cleare . We are therefore with more warinesse and humility of mind to search into this Controversie , and with much thankfulnesse and modesty to accept that little light which God gives us in greater , as well as of much light which he is pleased to lend us in smaller matters . Pascimur apertis , exercemur obscuris , was his speech long since concerning the Scriptures . There is no truth so clear , but mans loose wit can invent and mint many pernicious Cavils against it ; and therefore in those things which shine forth with lesse evidence , it is no wonder if it casts such blots and staines upon them as that they can fear 〈…〉 discerned , Nil magis inimicum veritati , acumine 〈…〉 therfore be wise with sobriety , & remember that in this and such like Controversies , the Scriptures were not written to answer all the scruples and objections of Cavillers , but to satisfie and stablish the consciences of poor beleevers . And verily when I meet with such like speeches and objections as these , viz. Where is it expressely said that the old Sabbath is abrogated ? and what one Scripture is there in the N. Testament declaring expressely that the Lords day is substituted and put in its roome ? I cannot from such expressions but think and fear that the ignorance of this change in some doth not spring so much from deficiency and want of light on Gods part , but rather from perversnes on mans part , which will not see nor own the t●uth , because it is not revealed and dispensed after that manner and fashion of expression as mans wit and phantasie would have it : Like Naaman , who , because the Prophet went not about the cure of his Leprosie in that way and fashion which he would have him , did not therefore ( for a time ) see that way of cure which God had revealed to him . For the Holy Ghost is not bound to write all the principles of Religion under Common-place heads , nor to say expressely , In this place of Scripture you may see the old Sabbath abrogated , and the new instituted ; for we find no such kind of expressions concerning Pauls Epistles and many books of Scripture , that this or that Epistle or book is Canonical ; which yet we know to be so by other evidences . We know also that the Holy Ghost by brief hints of Truth , gives occasion of large Comments ; and by writing about other matters tanquam aliud agens , it brings forth to light by the By revelations of great concernment , which it saw meet purposely in that manner to make known . And as in many other things it hath thus done , so especially in this of the Sabbath . So that if our hearts like Locks were fitted to Gods Key , they would be soon opened to see thorough the difficulties of this point ; which I confesse of all practicall points hath been most fu●l of knots and difficulties to my own weaknesse . Thesis 2. To make Apostolicall unwritten inspirations notified and made known in their dayes to the Churches , to be the cause of the change of the Day , is to plough with a Popish Heifer , and to cast that Anchor on which deceivers rely , and by which they hope to save themselves when they know not how otherwise to defend their falshoods . Thesis 3. To make Ecclesiasticall Custome , established 〈◊〉 by the Imperiall Law of Constantine , to be the 〈◊〉 of the change , is to make a prop for Prelacy , and a step to Popery , and to open a gap to all humane inventions . For if it be in the Churches power to appoint the greatest Holy day ; why may not any other Rite and Ceremony be imposed also ? and if it be free to observe this day or not in respect of it selfe , because it wants a divine institution , and yet necessary to observe it in respect of the Churches Custome and constitution ( as some pretend ) why may not the Chu●ches Commandment be a rule of obedience in a thousand things else as well as in this ? and so introduce Will-Worship , and to serve God after the tradition of men which God abhors ? Thesis 4. The observation of the first day of the weeke for the Christian Sabbath ariseth from the force of the fourth Commandment , as strongly as the observation of the media cultus , or means of worship now under the New Testament , doth from the force of the second Commandment ; only let this be supposed , that the day is now changed ( as we shall hereafter prove ) as also that the worship it self is changed by divine institution ; for Gospel-institutions when they be appointed by divine and soveraign Authority , yet they may then be observed and practised by vertue of some morall Law. The Gospel appointed new Sacraments , but we are to use them by vertue of the second Commandment : so here the Gospel appoints a new seventh day for the Sabbath , but it stands by vertue of the fourth Commandment : and therefore the observation of it is not an Act of Christian Liberty , but of Christian duty imposed by divine Auth●rity and by vertue of the moral Law. Thesis 5. For the morality of the fourth Commandment ( as hath been proved ) being preserved in observing not that Sabbath only , nor yet a Sabbath meerly when man sees meet : but in observing the Sabbath , i. e. such a Sabbath as is determined and appointed of God , ( which may therefore be either the first or last of the seven dayes ) Hence it is that the first of the seven , if it be determined and instituted of God under the New Testament , ariseth equally from the fourth Commandment , as the last seventh day did under the old Testament ; and therefore it is no such piaculum nor delusion of the common People , as Mr. Brabourne would make it , to put the Title of the Lords Sabbath upon the Lords day , and to call it the Sabbath day ; for if it be borne out of the same wombe the first seventh was , if it arise ( I mean ) from the same Commandment , Remember to keep holy the Sabbath day ; why may it not bear the name of the Sabbath n●w , as the first-born did in former times ? Thesis 6. If the Lord would have man to worke six dayes together , according to his own example , and the morality of the fourth Commandement , that so a seventh day determined by himselfe might be observed ; Hence it is that neither two Sabbaths in a week can stand with the morality of the fourth Commandement , nor yet could the former Sabbath be justly changed into any other day then into the first day of the week ; the first day could not belong to the week before ; for then there should be eight days in a week ; and if it did belong to the week following , then ( if we suppose that the second day had been the Sabbath ) there must be one working day , viz. the first day to go before it , and five working dayes after it , and so there should not nor could not be six working dayes continued together , that the seventh might be the Lords according to the morality of the fourth Commandement . And hence it is that no Humane or Ecclesiasticall power can change the Sabbath to what day of the week they please , from the first , which now is . Thesis 7. It should not seem an uncouth Phrase , or a hard saying , to call the first day of the weeke a seventh or the seventh day : for though it be the first absolutely in order of existence from the Creation , yet relatively in way of relation , and in respect of the number of seven in a week , it may be invested with the name and title of a seventh , even of such a seventh as may lawfully be c●owned and annointed to be the Sabbath day ; for look as Noah , though he was the first in order of yeares and dignity of entrance into the Ark , yet he is called the eight , 2 Pet. 2.5 . in that he was one of them ( as the learned observe ) qui octonarium numerum perficiebant , or who made up the number of eight : so it is in respect of the first day , which in divers respects may be called the first , and yet the seventh also . Mr. Brabournes Argument therefore is of no solidity , who goes about to prove the Christian Sabbath to be no Sabbath ▪ Because , That Sabbath which the fourth Commandement injoynes is called the seventh day ; but all the Evangelists cal the Lords day the first day of the week , not the seventh day . For he should remember that the same day in divers respects may be called the first day , and yet the seventh day ; for in respect of its naturall existence and being , it may be and is called the first day , and yet in respect of divine use and application , it may be and is called the seventh day , even by vertue of the fourth Commandement , which is the Lords day , which is confessed to be the first day . Thesis 8. For although in numero numerante ( as they call it , ) i. e. in number num●●ing there can be but one seventh , which immediately follows the number six : yet in numero numerato . i. e. in number numbred , or things which are numbred , ( as are the dayes of the week ) any of the seven may be so in way of relation and proportion . As suppose seven men stand together , take the last man in order from the other six , who stand about him , and he is the seventh : so againe take the first in order , and set him apart from the six who stand below him , and if the number of them who are taken from him make up the number of six , he then may and must necessarily be called the seventh . Just thus it is in the dayes of the week ; the first Sabbath from the Creation might be called the seventh day in respect of the six dayes before it ; and this first day of the week may be called the seventh day also , in respect of the six working dayes together after it . That may be called the last seventh ; this the first seventh , without any absurdity of account which some would imagine : and if this first day of the week is called the eight day according to Ezekiels Prophesie of Evangelicall times , and his reckoning onward from the Creation , Ezek. 43.27 . why may it not then in other respects put on the name of a seventh day also ? Thesis 9. The reason why the Lord should depose the last seventh , and exalt and crowne the first of seven to be the day of the Christian Sabbath , is not so well considered , and therefore to be here narrowly examined . For as for those Easterne Christians , who in the primitive times observed two Sabbaths in a week , the Jewish and the Christian , doubtlesse their milke sod over , and their zeale went beyond the Rule . The number of Jewes who were beleevers , and yet too too zealous of their old customes , we know , did fill those places in their dispersion and before more then the Westerne and more remote parts , and therefore they might more powerfully infect those in the East ; and they to gaine or keep them , might more readily comply with them . Let us therfore see into the reason● of this change from one seventh unto another . Thesis 10. The good will of him who is Lord of the Sabbath , is the first efficient and primary cause of the institution of a new Sabbath ; but the Resurrection of Christ being upon the first day of the week , Mark 16.9 . is the secondary , morall or moving cause hereof : the day of Christs resurrection being Christs joyfull day for his Peoples deliverance , and the worlds restitution and new Creation , it is no wonder if the Lord Christ appoint it , and the Apostles preach and publish it , and the primitive Christians observe it as their holy and joyfull day of rest and consolation . For some notable work of God upon a day , being ever the morall cause of sanctifying the day : hence the work of redemption being finished upon the day of Christs Resurrection , and it being the most glorious work that ever was , and wherein Christ was fi●st most gloriously manifested to have rested from it , Rom. 1.4 , hence th● Lord Christ might have good cause to honour this day above all others : and what other cause there should be of the publike solemne Assemblies in the primitive Churches , up●n the first day of the week , then this glorious work of Christs Resurrection , upon the same day which began their great joy for the rising of the Sun of righteousness , is scarce imaginable . Thesis 11. No action of Christ doth of it selfe sanctifie any time ; for if it did , why should we not then keepe as many Holy dayes every year as we find holy actions of Christ recorded in Scripture , as the superstitious Crew of blind Papists do at this day ? But if God who is the Lord of time shall sanctifie any such day or time wherein any such action is done , such a day then is to be kept holy ; and therefore if the will of God hath sanctified the day of Christs Resurrection , we may lawfully sanctify the same day ; and therefore Mr. Brabourne doth us wrong , as if we made the Resurrection of Christ , meerly to be the cause of the change of this day . Thesis 12. Why the Will of God should honour the day of Christs Resurrection as holy , rather then any other day of his Incarnation , Birth , Passion , Ascension : It is this ; because Christs rising day was his resting or Sabbath day , wherein he first entred into his rest , and whereon his rest began . For the Sabbath or Rest-day of the Lord our God , only can be our Rest-day according to the fourth Commandement . Hence the day of Gods rest from the work of Gods Rest from the work of Creation , and the day of Christs Rest from the work of Redemption , are only fit and capable of being our Sabbaths . Now the Lord Christ in the day of his incarnation and birth did not enter into his rest , but rather made entrance into his labour and sorrow , who then began the wo●k of Humiliation , Gal. 4.4 , 5. and in the day of his passion , he was then under the so●est part and feeling of his labour , ●n bitter Agonies upon the Crosse and in the Garden . And hence it is that none of those days were consecrated to be ou● Sabbath or rest-dayes , which were days of Christs labour and sorrow ; nor could the day of his Ascension be fit to be made out Sabbath , because although Christ then and thereby entred into his place of Rest ( the third Heavens ) yet he did not then make his first entrance into his estate of rest , which was in the day of his Resurrection ; the wisedome and will of God did therefore choose this day above any other to be the Sabbath day . Thesis 13. Those that goe about ( as some of late have done ) to make Christs Ascension-day the ground of our Sabbath-day , had need be fearefull left they lose the truth and goe beyond it , while they affect some new discoveries of it , which seems to be the case here . For through Christ at his Ascension entred into his place of Rest , yet the place is but an Accidental thing to Christs Rest it selfe , the State of which was begun in the day of his Resurrection ; and therefore there is no reason to prefer that which is but accidental above that which is most substantiall ; or the day of entrance into the place of his Rest in his Ascension , before the day of Rest in his Resurrection : beside , it s very uncertain whether Christ ascended upon the first day of the week ; we are certain that he arose then ; and why we should build such a vast change upon an uncertainty , I know not . And yet suppose that by deduction and strength of wit ●t might be found out , yet wee see not the Holy Ghost expressely setting it down , viz. That Christ ascended upon the first day of the week , which if he had intended to have made the ground of our Christian Sabbath , he would surely have done : the first day in the week being ever accounted the Lords day in Holy Scriptures ; and no other first day do we find mentioned on which he ascended , but only on that day wherein he arose from the dead . Thesis 14. And looke as Christ was a Lambe slaine from the foundation of the World meritoriously , but not actually : So he was also risen againe in the like manner from the foundation of the world meritoriously , but not actually . Hence it is that look as God the father actually instituted no Sabbath day , untill he had actually finished his work of Creation , so neither was it meet that this day should be changed , untill Christ Jesus had actually finished ( and not meritoriously only ) the work of Redemption or Restoration : And hence it is that the Church before Christs coming might have good reason to sanctifie that day , which was instituted upon the actuall finishing of the work of Creation , and yet might have no reason to observe our Christian Sabbath ; the work of Restoration and new Creation , and rest from it , not being then so much as actually begun . Thesis 15. Whether our Saviour appointed that first individuall day of his resurrection to be the first Christian Sabbath , is somewhat difficult to determine ; and I would not tie knots and leave them for others to unloose ; This only I aime at , that although the first individuall day of Christs Resurrection should not possibly be the first individuall Sabbath , yet still the Resurrection of Christ is the ground of the institution of the Sabbath , which one consideration dasheth all those devices of some mens Heads , who puzzle their Readers with many intricacies and difficulties , in shewing that the first day of Christs Resurrection could not be the first Sabbath , and thence would inferre that the day of his Resurrection , was not the ground of the institution of the Sabbath , which infer●nce is most false ; for it was easie with Christ to make that great worke on this day to be the ground of the institution of it , some time after that work was Past. Thesis 16. The sinne and fall of man having defaced and spoyled ( de jure though not de facto ) the whole worke of Creation , as that learned * Bishop well observes ; It was not so meet therefore that the Sabbath should be ever kept in respect of that work , but rather in respect of this new Creation or Restoration of all things by Christ , after the actuall Accomplishment thereof in the day of his Resurrection . But look as God the father having created the world in six dayes , he rested therefore and sanctified the seventh : So this work being spoiled and marred by mans sin , and the new Creation being finished and ended , the Lord therefore rested the first day of the week , and therefore sanctified it . Thesis 17. The fourth commandment gives in the reason why God sanctified the seventh day from the Creation , viz. because God rested on that day , and as it is in Exod. 31.17 . was refreshed in it , that is , took a complacency and delight in his 〈◊〉 so done and so finished . But the sin of man in falling from his first Creation , made God repent that ever he made man , Gen. 6. and consequently the world for man , and therefore it tooke off that complacency or rest and refreshing in this his work ; if therefore the Lord betake himselfe to work a new work , new Creation or Renovation of all things in and by his Son , in which he will for ever Rest , may not the day of his rest be then justly changed into the first of seven , on which day his rest in his new work began , whereof he will never repent ? If the Lord vary his rest , may not be vary the time and day of it , ? nay must not the time and day of our rest be varied , because the ground of Gods rest in a new work is changed ? Thesis 18. As it was no necessary duty therefore , perpetually to observe that seventh day wherein God first rested , because his rest on that day is now changed ; so also it is not necessary orderly to observe those six dayes of labour , wherein He first laboured and built the world , of which for the sin of man he is said to have repented ; yet notwithstanding , though it be no necessary duty to observe those particular six dayes of labour , and that seventh of Rest , yet it is a morall duty ( as hath been proved ) to observe six dayes for labour , and a seventh for Rest ; and hence it follows that although the Lord Christs Rest on the Day of his Resurrection ( the first day of the week ) might and may justly be taken as a ground of our rest on the same day ; yet his labour in the work of Redemption three and thirty yeers and upward , all the dayes of his life and humiliation , could not nor cannot justly be made the ground or example of our labour , so as we must labour and worke thirty three yeeres together before we keep a Sabbath the Day of Christs Rest. Because although God could alter and change the Day of Rest without infringment of the Morality of the fourth Commandment ; Yet he could not make the example of Christs labour thirty three yeers together , the ground or example of our continuance in our work , without manifest breach of that Morall Rule , viz. That man shal have six dayes together for labour , & the seventh for Rest. For man may rest the first day of the week , and withall observe six dayes for labour , and so keep the fourth Commandment ; but he cannot labour 33. yeers together , and then keep a Sabbath without apparent breach of the same Commandment : and therefore that Argument of Master Brabourne against 〈◊〉 Christian Sabbath melt● into Vanity , wherein he urgeth an equity of the Change of the Dayes of our 〈◊〉 , either three Dayes onely together ( as Christ did lie in the grave ) or 33. yeers together ( as he did all the dayes of his Humiliation ) in case we will make a Change of the Sabbath , from the Change of the Day of Christs Rest. And yet I confesse ingenuously with him , that if the Lord had not instituted the first Day of the week to be our Christian Sabbath , all these , and such like arguings and reasonings were invalid to prove a Change ; for mans reason hath nothing to do to Change dayes without Divine appointment and institution : these things onely I mention why the wisdome of God might well alter the Day . The proofs that he hath changed it , shall follow in due place . Thesis 19. The Resurrection of Christ may therefore be one ground , not onely of the Sanctification of the Christian Sabbath , but also a sufficient ground of the abrogation of the Jewish Sabbath . For , first , the greater light may darken the lesse , and a greater work ( as the Restoration of the World above the Creation of it ) may overshadow the lesse , Ierem 23.7 , 8. Exod. 12.2 . Secondly , Mans sinne spoyled the first Rest , and therefore the day of it might be justly ab●ogated . For the horrible wrath of God had been immediatly poured out upon man ( as might be proved , and as it was upon the lapsed Angels ) and consequently upon all Creatures for mans sake , if Christ had not given the Father Rest , for whose sake the world was made , Revel . 4.11 . and by whose meanes and mediation the World continues as now it doth , Ioh. 5.22 . Thesis 20. Yet although Christs Resurrection be one ground not onely of the Institution of the new Sabbath , but also of the abrogation of the Old , yet it is not the onely ground why the Old was abrogated ; For , ( as hath been shewen ) there was some type affixed to the Jewish Sabbath , by reason of which there was just cause to abrogate , or rather ( as Calvin calls it ) to translate the Sabbath to another Day . And therefore this dasheth another of Mr. Brabournes dreames , who argues the continuance of the Jewish Sabbath , because there is a possibility for all Nations still to observe it . For ( saith he ) cannot we in England as well as they at Jerusalem remember that Sabbath ? Secondly rest in it . Thirdly , Keep it holy . Fourthly , keep the whole day holy . Fifthly , the last of seven . Sixthly , and all this in imitation of God. Could no Nation ( saith he ) besides the Iewes observe these six things ? Yes verily that they could in respect of naturall ability ; but the question is not what men may or might do , but what they ought to do , and should do . For besides the change of Gods Rest through the work of the Sonne , there was a Type affixed to that Jewish Sabbath , for which cause it may justly vanish at Christs death , as well as other types , in respect of the affixed Type , which was but accidentall ; and yet be continued and preserved in another Day , being originally , and essentially Moral : A Sabbath was instituted in Paradise , equally honoured by God in the Decalogue with all other Moral Lawes , foretold to continue in the dayes of the Gospel by Ezekiel and Isaiah , Ezek. 43. ult . Isa. 56.4.6 . and commended by Christ , who bids his people pray , that their flight may not be in the winter or Sabbath-day , as it were easie to open these places against all Cavils ; and therefore it is for substance Moral . Yet the word Sabbatisme , Heb. 4.9 . and the Apostles gradation from yeerely Holy-dayes to monthly new-moons , and from them to weekly Sabbaths , which are called shadowes of things to come , Colos. 2.16 . seemes strongly to argue some type affixed to those individual Sabbaths , or Jewish seventh dayes ; and hence it is perhaps that the Sabbath is set among Moral Lawes in the Decalogue , being originally and essentially Moral , and yet is set among ceremonial Feast-dayes , Levit. 23.2 , 3. because it is accidentally typical . And therefore Mr. Brabourne need not raise such a dust , and cry out , Oh monstrous ! very strange ! what a mingle-mangle ! what a h●tch-potch have we here ! what a confusion and jumbling of things so farre distant , as when Morals and Ceremonials are here mingled together ! No verily , we do not make the fourth Commandment essentially Ceremonial ; but being acidentally so , why may it notwithstanding this be mingled among the rest of the Morals ? Let one solid reason be given , but away with words . Thesis 21. If the question be , what Type is affixed and annexed to the Sabbath ? I think it difficult to find out , although mans wanton wit can easily allegorize and readily frame imaginations enough in this point . Some thing it typified Christs Rest in the grave ; but I feare this will not hold , no more then many other Popish conjectures , wherein their allegorizing Postillers abound . Bullinger and some others think that it was Typical in respect of the peculiar Sacrifices annexed to it , which Sacrifices were Types of Christ , Numb , 28.9 . And although much might be said for this against that which Mr. Brabourne replies , yet I see nothing cogent in this ; for the multiplying of Sacrifice ( which were 〈…〉 ) on this Day proves rather a specialty of worshipping God more aboundantly on this Day , then any Ceremonialnesse in it ; for if the offering of Sacrifices meerly , should make a day Ceremonial , why did it not make every Day Ceremonial in respect of every dayes offering of the Morning and Evening Sacrifice ? Some think that our Rest upon the Sabbath ( not God the Fathers Rest , as Mr. Brabourne turnes it ) was made not onely a resemblance , but also a Type of our Rest in Christ , of which the Apostle speaks , Heb. 4.3 . which is therefore called a Sabbatisme , v●r . 9. or a keeping of a Sabbath at the word signifies . What others would inferre from this place to make the Sabbath to be meerly Cermonial : and what Mr. Brabourne would answer from hence , that it is not at all Ceremonial , may both of them be easily answered here again as already they have been in some of the former Theses . Some scruples I see not yet through about this text , inforce me herein to be silent , and therefore to leave it to such as think they may defend it , as one ground of some affixed Type unto the Jewish Sabbath . Thesis 22. Learned Iunius goes before us herein , and points out the Type affixed to that Sabbath ; For , besides the first institution of it in Paradise , he makes two other causes which he calls Accessory , or affixed and added to it . 1. One was Civill or Civil ; that men and beasts might rest from their toilsome labour every week . 2. Ceremoniall or Ceremonial ; for their solemne Commemoration of their deliverance out of Egypt , which we know typified our deliverance by Christ , Deut. 5.15 . Some think indeed that their deliverance out of Egypt was upon the Sabbath day ; but this I do not urge ; because though it be very probable , yet it is not certaine ; onely this is certaine , that they were to Sanctifie this Day because of this their Deliverance ; and 't is certaine this Deliverance was Typical of our deliverance by Christ : and hence 't is certaine that there was a Type affixed to this Sabbath ; and because the Scripture is so plain and expresse in it , I 〈◊〉 inclined to think the same which Iunius doth , that this is the Type rather then any other I have yet heard of : against which I know many things may be objected ; onely it may be sufficient to clear up the place against that which Mr. Brabourne answer● to it . Thesis 23. The Deliverance 〈◊〉 of Egypt , saith he , is not 〈…〉 as the ground of the Institution of the Sabbath , but onely as a motive to the observation thereof ; as it was more generall in the Preface to the Decalogue to the obedience of every other command which notwithstanding are not Ceremonial ; for God saith , I am the Lord who brought thee out of Egypt , therefore keepe thou the first , the second , the third , the fifth , the sixth , as well as the fourth Commandment ; and therefore ( saith he ) we may make every Commandment Ceremonial as well as the Sabbath , if the motive of deliverance out of Egypt makes the Sabbath to be so . This is the substance and sinewes of his discourse herein ; and I confesse its true , their Deliverance out of Egypt was not the first ground of the institution of it , but Gods Rest after his six dayes labour ; yet it was such a ground as we contend for , viz. a secondary and an annexed or affixed ground . And that it was not a Motive only to observe that day ( as it is in the Preface to the Decalogue ) but a superadded ground of it , may appear from this one consideration , viz. because that very ground on which the Lord urgeth the observation of the Sabbath in Exod. 20.11 , it is wholly left out in the repetition of the Law , Deut. 5.15 . and their deliverance out of Egypt put into the rome thereof : for the ground in Exod. 20.11 . is this , Six daies God made Heaven and Earth , and rested the seventh day and sanctified it ; but instead of these words , and of this ground , we finde other words put into their roome , Deut. 5.15 . Remember thou wast a servant in the Land of Egypt , and that the Lord brought thee out thence with a mighty hand , therefore the Lord thy God commandeth thee to Keepe the Sabbath . Which seems to argue strongly that these words are not a meer Motive but another ground of the observation of the Sabbath . And why might not the generall Motive in the Preface of the Decalogue , serve as a sufficient Motive to the obedience of this Commandment , if there was no more but a Motive in these words of Deutr. and therefore I suppose this was also the ground and affixed Type unto the Jewish Sabbath . Thesis 24. But still the difficulty remains ; for Master Brabourne will say that those were but humane reasons ; but what ground is there from Scripture for the institution of another Sabbath , as well as of the abrogation of the old ? which if it be not cleared . I confesse this cause sinks ; here therefore let it be again observed , that we are not to expect such evidence from Scripture concerning this Change , ( as fond and humorous wit sometimes pleads for ) In this controversie , namely , That Christ should 〈◊〉 with 〈◊〉 and 〈◊〉 , as it were upon Mount Zion , and proclaime by word or writing in so many expresse words , That the Iewish Sabbath is abrogated , and the first day of the week instituted in its roome to be observed of all Christians to the end of the world . For t is not the Lords manner so to speak in many other things which concerne his Kingdome , but as it were occasionally , or in way of History , or Epistle to some particular Church or people ; and thus he doth concerning the Sabbath : and yet Wisdomes mind is plain enough to them that understand . Nor do I doubt but that those Scriptures which are sometimes alledged for the Change of the Sabbath , although at first blush they may not seeme to heare up the we●ght of this cause , yet being throughly considered , they are not onely sufficent to stablish modest minds , but are also such as may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or stop the mouths even of wranglers themselves . Thesis 25. I doe not thinke that the exercise of holy duties on a Day argues that such a Day is the Christian Sabbath Day ; for the Apostles preached commonly upon the Jewish Sabbath , sometime upon the first day of the week also : and therefore the bare exercise of holy du●ies on a day is no sufficient Argument that either the one or the other is the Christian Sabbath ; for then there might be two Sabbaths , yea many Sabbaths in a week , because there may be many holy duties in severall dayes of the week , which we know is against the Morality of the fourth Commandment . Thesis 26. Yet notwithstanding although holy duties on a Day doe not argue such a Day to be our Sabbath ▪ yet that Day which is set apart for Sabbath services rather then any other Day , and is honoured above any other Day for that end , surely such a day is the Christian Sabbath . Now , if it may appear that the first Day of the week was thus honoured , then certainly it is to be accounted the Christian Sabbath . Thesis 27. The Primitive patterne Churches thus honoured the fi●st Day of the weeke ; and what they practised without reproof , that the Apostles ( who planted those Churches ) enjoyned and preached unto them so to do ; at least in such weighty matters as the Change of Dayes , of preferring one before that other which the Lord had honoured before ; and what the Apostles preached , that the Lord Jesus commanded Matth. 28.20 . Go teach all Nations that which I Command you : unlesse any shall think that the Apostles sometime went beyond their Commission to teach that to others which Christ never commanded , which is blasphemous to imagine ; for though they might erre in practise as men , and as Peter did at Antioch , and Paul and Barnabas in their contention ; yet in in their publike ministry they were infallibly and extraordinarily assisted , especially in such things which they hold forth as patterns for after times : if therefore the Primitive Churches thus honoured the first day of the week above any other day for Sabbath services , then certainly they were instituted and taught thus to do by the Apostles approving of them herein ; and what the Apostles taught the Churches , that , the Lord Iesus commanded to the Apostles . So that the approved practise of the churches herein shewes what was the Doctrine of the Apostles ; and the Doctrine of the Apostles shewes what was the command of Christ : so that the sanctification of this Fi●st Day of the week is no humane tradition but a Divine institution from Christ himselfe . Thesis 28. That the Churches honoured this Day above any other , shall appeare in its place , as also that the Apostles commanded them so to doe . Yet Mr. Primrose saith that this latter is doubtful : and Mr. Ironside ( not questioning the matter ) fals off with another evasion , viz. That they acted herein not as Apostles , but as ordinary Pastours , and consequently as fallible men , not only in commanding this Change of the Sabba●h , but in all other matters of Church government ( among which he reckons this of the Sabbath to be one ) which he thinks were imposed according to their private wisdome as most fit for those times , but not by any Apostolicall Commission as concerning all times . But to imagine that matters of Church-government in the Apostles dayes wete coats for the Moon in respect of after-times , and that the form of it is mutable ( as he would have it ) I suppose will be digested by few honest and sober minds in these times , unlesse they be byassed for a season by politick ends , and therefore herein I will not now contend ; one●y it may be considered whether any private spirit could abolish that Day , which from the beginning of the world God so highly honoured , and then honour and advance another Day above it , and sanctifie it too ( as shall be proved ) for religious services . Could any do this justly but by immediate dispensation from the Lord Christ Jesus ? and if the Apostles did thus receive it immediately from Christ , and so teach the observation of it , they could not then teach it as fallible men , and as private Pastors , as he would have it ; a pernicious conceit , enough to undermine the faith of Gods elect in many matters more weighty then this of the Sabbath . Thesis 29. To know when and where the Lord Christ instructed his Desciples concerning this Change , is needlesse to enquire . It is sufficient to beleeve this , that what the Primitive Churches exemplarily practised , that was taught them by the Apostles who planted them ; and that whatsoever the Apostles preached , the Lord Christ commanded , as hath been shewen . Yet ▪ if the Change of the Sabbath be a matter appertaining to the Kingdome of God , why should we doubt but that within the space of his forty dayes abode with them after his Resurrection , he then taught it them , for 't is expressely said that He then taught them such things , Acts 13. Thesis 30. When the Apostles came among the Jewes , they preached usually upon the Jewish Sabbaths , but this was not because they did thinke or appoint it herein to be the Christian Sabbath , but that they might take the fittest opportunity and season of meeting with , and so of preaching the Gospel to the Jewes in those times . For , what power had they to call them together when they saw meet ? or if they had , yet was it meet for them thus to do , before they were sufficiently instructed about Gods mind for setting apart some other time ? and how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jewes yet thought were the only Sabbaths ? The dayes of Pentecost , Passeover and houres of prayer in the Temple , are to be observed still as well as the Iewish Sabbath , if the Apostles preaching on their Sabbaths argues the continuance of them , as Mr. Brabourne argues , for we know that they preached also and went up purposely to Ierusalem at such times to preach among them as well as upon the Sabbath dayes : look therefore as they laid hold upon the dayes of Pentecost and Passeover as the fittest seasons to preach to the Jewes , but not thinking that such Feasts should still be continued , so it is in their preaching upon the Jewish Sabbaths . Thesis 31. Nor did the Apostles sinfully Iudaize by preaching to the Iewes upon their Sabbaths ( as Mr. Brabourne would inferre ) ; supposing that their Sabbaths should not be still observed , they should then Iudaiz and after Ceremonies , saith he , and so build up those things which they laboured to destroy : For , suppose they did observe such Dayes and Sabbaths as were Ceremonial for a time , yet it being done not in conscience of the Day , but in conscience of taking so fit a season to preach the Gospel in , it could not nor cannot be any sinful Iudaizing , especially while then , the Iews were not sufficiently instructed about the abolishing of those things . For Mr. Brabourne could not but know that all the Iewish Ceremonies being once the appointment of God , were to have an honourable burial , and that therefore they might be lawfully observed for a time among the Iewes , untill they were more fully instructed about them ; and hence Paul Circumcised Timothy because of the Iewes , Acts. 16.3 . and did otherwise conforme to them , that so he might winne and gaine the more upon them : and if Paul observed purposely a Iewish Ceremony of Circumcision , which was not necessary , nay which was not lawfull to be observed among the Gentiles , Galat. 5.2 . and yet he observed it to gaine the Iewes : why might not Paul much more preach the Gospel , which is in it selfe a necessary Duty , upon a Iewish Sabbath which fell out occasionally to him , and therefore might lawfully be observed for such an end among the Iewes , which among the Gentiles might be unlawful ? Suppose therefore that the Apostles might have taught the Iewes from house to house ( as Mr. Brabourne argues against the necessity put upon the Apostles to preach upon the Iewish Sabbath ) yet what Reason or Conscience was there to lose the opportunity of publike preaching for the more plentiful gathering in of soules , when many are met together , and which may lawfully be done , and be contented onely to seek their good in such private waies ? and what although Paul did assemble the chiefe of the Iewes together at Rome when he was a prisoner , to acquant them with Civill matters about his imprisonment , Acts. 28.17 . yet had he power to do thus in all places where he came ? or was it meet for him so to do ? Did not he submit the appointment of a sacred Assembly to heare the word rather unto them , then assume it to himself , Acts 28 23. It is therefore false and unsound which Master Brabourne affirmes , viz. That Paul did preach on the Iewish Sabbath in conscience of the Day , not merely with respect of the opportunity he then tooke from their owne publike meetings then to preach to them ; For ( saith he ) Paul had power to assemble them together upon other dayes : This , I say , is both false : for he that was so much spoken against among them , might not in all places be able to put forth such a power ; as also 't is unsound ; for , suppose he had such a power , yet whether it was so mee● for him to pu●●t forth in appointing other times , may be easily judged of by what hath been said . Thesis 32. Nor is there a foundation here laid of making all other actions of the Apostles unwarrantable or unimitable ( as Mr. Brabourne saith ) because we are not to imitate the Apostles herein in preaching upon the Iewish Sabbaths . For no actions either of Christ or the Apostles which were done meerly in respect of some speciall occasion , or speciall reason , are , eatenus , or in that respect binding to others : For , the example of Christ eating the Lords supper onely with men , not women , in an upper chamber , and towards the dark evening , doth not bind us to exclude women , or not to celebrate it in other places and times ; because we know that these actions were meerly occasioned in respect of speciall reasons ( as the eating of the Passeover with ones own family , Christs family not consisting of women ) so it is here in respect of the Sabbath ; The Apostles preaching upon the Iewish Sabbaths was meerely occasionall , by occasion of the publique meetings ( their fittest time to doe good in ) which were upon this and any other day . Thesis 33. Now although the Iewes observing this day , the Apostles observed it among the Iewes by preaching among them ; yet we shall finde that among the Christian Gentile Churches and believers ( where no Iudaisme was to be so much as tolerated for a time ) not any such day was thus observed , nay another day , the first day in the weeke is honoured and preferred by the Apostles above any other day in the weeke for religious and Sabbath services . For , although Holy duties doe not argue alway a Holy day ; yet when wee shall finde the Holy Ghost single out and nominate one particular day to be observed and honoured rather then any other day , and rather then the Iewish seventh day it selfe for Sabbath services and Holy duties : this undeniably proves that day to be the Christian Sabbath : and this we shall make evident to be the first day of the weeke . Which one thing seriously minded ( if proved ) doth utterly subvert the whole frame and force of Master Brabournes shady Discourse for the observation of the Jewish Sabbath , and most effectually establisheth the Christian Sabbath . Master Braburne therefore herein bestirs his wits , and tells us on the contrary that Paul preached not onely to the Iewes , but even unto the Gentiles upon this Iewish Sabbath rather then any other day ; and for this end brings double proof● ; one is Acts 13.42 , 44. where the Gentiles are said to desire Paul to preach to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the weeke betweene , or any Day betweene till the next Sabbath ( as some translate it ) or ( if Master Brabourne will ) the next Sabbath , or Iewish Sabbath , when almost all the City came out to heare Paul , who were most of them Gentiles , not Iewes . Be it so , they were Gentiles indeed ; but as yet no Church or Christian Church of Gentiles actually under Christs Government and Ordinances , among whom ( I say ) the first day of the weeke was so much honoured above any other day for sacred Assemblies . For , 't is no wonder if the Apostles yield to their desires in preaching any time of the weeke , which they thought the best time , even upon the Iewish Sabbath ; among whom the Iewes being mingled , they might have the fitter opportunity to preach to them also , and so become all things to all men to gaine some . His second proofe is , Acts 16 12 , 13. and here he tells us that Paul and Timothy preached not to the Iewes , but to the Gentiles , upon the Sabbath day . I confesse they are not called Iewes no more then 't is said that they were Gentiles ; but why might not Lydia and her company be Iewes or Iewish Proselytes , vvho vve know did observe the Iewish Sabbath strictly till they were better instructed , as they did all other Jewish ceremonies also ? For Lydia is expressely said to be one who worshipped God befo●e Paul came . Master Brabourne tels us , they were no Iewish Proselytes , because they had no Iewish Synagogue , and therefore they were faine to goe out of the City into the Fields , beside a River , to pray . I confesse the Text saith that they went out to a River side where prayer was wont to be made ; but that this was the open Fields , and that there was no Oratory , house , or place of shelter to meet and pray in , this is not in the Text , but its Master Brabournes comment and glosse on it . But suppose it was in the open Fields , and that they had no Synagogue : yet will it follow that these were not Iewes ? might not the Iewes be in a Gentile City for a time without any Synagogue ? especially if their number be but small , and this small number consist chiefly of women , as it seemes this did , whose hearts God touched , leaving their husbands to their owne waies ? If they were not Iewes or rather Iewish Prosely●es , why did they choose the Sabbath day ( which the Iewes so much set by ) rather then any other , to pray and worship God together in ? But verily such answers as these wherewith the poor man abounds in his Treatise , make me extreamly fear that he rather stretcht his Conscience , then was acted by a plaine deluded Conscience in this point of the Sabbath . Thesis . 34. It remains therefore to prove that the first Day of the week is the Christian Sabbath by Divine institution ; and this may appeare from those three texts of Scripture ordinarily alledged for this end . I. Acts 20.7 . II. 1 Cor. 16.2 . III. Revel . 1.10 . Which being taken joyntly together , hold these three things : 1. That the first Day of the week was honoured above any other day for Sabbath services in the Primitive Churches practise , as is evident , Acts 20.7 . 2. That the Apostles commanded the observation of this Day rather then any other for Sabbath-services , as is evident , 1 Cor. 16.1 , 2. 3. That this day is holy and sanctified to be holy to the Lord above any other day , and therefore it hath the Lords name upon it ( an usual signe of things Holy to him ) and therefore called the Lords Day , as is evident , Revel 1.10 . but these things need more particular explication . Thesis 35. In the first of these places , Acts 10.7 . these particulars are manifest . 1. That the Church of Troas ( called Disciples ) publikely and generally now met together , so that it was no private Church-meeting ( as some say ) but generall and open , according as those times would give leave . 2 , That this meeting was upon the first day of the week , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which phrase although Gomarus , Primrose , Heylin , and many others go about to translate thus , viz. upon one of the dayes of the week . Yet this is sufficient to dash that Dream ( besides what else might be said ) viz That this phrase is expounded in other Scriptures to be the first day of the week , Luke 24 , 1. Iohn 20 , 1. but never to be found throughout all the Scriptures expounded of one day in the week . Gomarus indeed tels us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 5.17 . & 8.22 . & 20.1 . which is translated quodam die , or a certain day ; but this will not help him , for this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is in this place . 3. That the end of this meeting was Holy Duties , viz. to break bread , or to receive the Lords Supper , as the phrase is expounded , Acts 2.43 . which was therefore accompanied with preaching the word and prayer , Holy preparation and serious meditation about those great mysteries . Nor can this breaking of Bread be interpreted of their Love-feasts or common Suppers , as Gomarus suspects . For their Love-feasts and common Suppers were not of the whole Church together ( as this was ) but in several houses , as Mr. Cartwright proves from Acts 2.46 . And although the Corinthians used their Love-Feasts in publike , yet they are sadly reproved for it by the Apostle , 1 Cor. 11.12 . and therefore he would not allow it here . 4. 'T is not said that Paul called them together , because he was to depart the next day , or that they purposely declined the Lords Supper till that day , because then Paul was to depart ( as Master Primrose urgeth ) but the text speaks of it as of a time and Day usually observed of them before , and therefore it is said that when they came together to break bread ; and Paul therefore took his opportunity of preaching to them , and seemes to stay purposely , and wait seven dayes among them , that he might communicate with them , and preach unto them in this ordinary time of publike meeting , and therefore though he might privately instruct and preach to them the other seven dayes , yet his preaching now is mentioned in regard of some speciall solemnity of meeting on this Day . 5. The first Day was honoured above any other Day for these Holy Duties ; or else why did they not meet upon the last Day of the week , the Iewish Sabbath for these ends ? For if the Christian Churches were bound to observe the Iewish Sabbath , why did they not meet then and honour the seventh Day above the first day ? considering that it was but the day before , and therefore might easily have done it , more fitly too , had that seventh day been the Christian Sabbath . 6. Why is the first Day of the week mentioned which is attributed onely in the New Testament to the Day of Christs resurrection , unlesse this day was then usually honoured and sanctified for Holy Duties called here breaking of bread by a Synecdoche of a part for the whole , and therefore comprehends all other Sabbath Duties ? For there is no more reason to exclude prayer , preaching , singing of Psalmes , &c. because these are not mentioned , then to exclude drinking of Wine in the Sacrament , ( as the blinde Papists do ) because this neither is here made mention of . Master Primrose indeed tels us that it may be , the first Day of the week is named in respect of the Miracle done in it upon Eu●ichus : But the Text it plaine , the time of the meeting is mentioned , and the end of it to break Bread , and the Miracle is but brought in as a particularly event which happened on this day , which was set apart first for higher ends . 7. Nor is it said in the Text that the Church of Troas me● every day together to receive the Sacrament ( as Master Pr●mrose suggests ) and that therefore this action of breaking Bread was done without resp●ct to any particular or special Day , it being performed every Day . For , I do not finde that the Primitive Church received the Lords Supper every day : for though it be said , Acts● . ●2 . That the Church continued in the Apostles Fellowship and breaking of Bread ; yet it is not said that they broke Bread every day : they are indeed said to be daily in the Temple , verse 46. but not that they brake Bread every day in the Temple , or from house to house ; or if they should , yet the b●eaking of Bread in this verse is meant of Common not Sacred Bread , as it is verse 42. where I think the Bread was no more Common , then their continuance in the Apostles Droctrine and Fellowship was Common ; and therefore in this 46. verse , the phrase is altered , and the * Original word properly signifies ordinary Bread for common nourishment , And yet suppose they did receive the Sacrament every day , yet here the breaking of Bread is made mention of as the opus diei , or the speciall businesse of the day ; and the day is mentioned as the special time for such a purpose ; and hence no other day ( if they break Bread in it ) is mentioned , and therefore it s called in effect the day of meeting to break bread : Nor do I finde in all the Scripture a day distinctly mentioned for holy duties ( as this first day of the week is ) wherein a whole people or Church meet t●gether for such ends ; but that day was Holy : the naming of the particular day for such ends , implies the Holinesse of it , and the time is purposely mentioned , that others in after times might purposely and specially observe that Day . 8 , Nor is it said that the Disciples met together , the night after the first day ; but it s expressely said to be upon the first day of the week : and supp●se ( as Mr. Brabourne saith ) that their meeting was no● together in the morning , but onely in the evening time to celebrate the Lords Supper , a little before the shutting in of the day : yet it s a sufficient ground for conscience to observe this day above any other for holy services , although every part of the day be not filled up with publike & Church duties ; for suppose the Levites on the Jewish sabbath should do no holy publike duty on their own Sabbath untill the day was farre ●pent ; will Mr. Brabourne argue from thence , that the Jewish Sabbath was not wholly holy unto God ? But againe , suppose the latter part of the day was spent in breaking of Bread , yet will it follow that no other part of the day was spent before , either in any private or publique holy duties ? possibly they might receive the Lords Supper in the evening of this Sabbath ( for the time of this action is in the general indifferent ) yet might they not spend the rest of the morning in publike Duties , as we know some do now in some Churches , who are said to meet together to break Bread the latter part of this day , and yet sanctifie the Sabbath the whole day before . Suppose it be not expressely said that they did shut up shopwindwes at Troas and forsake the Plough and the Wheele , and abstaine from all servile work ; yet if he beleeves that no more was done this day but what is expressely set downe , Mr. Brabourne must needs see a pitiful face of Christ in the Lords Supper , and people comming ●ushing upon it without any serious examination or preparation or singing of Psalms , because no such Duties as these are mentioned to be upon this Day . 9. Lastly , Master Primrose like a staggering man knowes not what to fasten on in answer to this place , & therefore tels us that suppose it was a Sabbath , yet that it might be taken up from the Churches Liberty and Custome , rather then from any Divine institution : But besides that which hath been said to dasht his Dreame , Thes. 27. the falsenesse of this common and bold assertion will appeare more fully in the explication of the second text , 1 Cor. 16.1 , 2. which now followes , wherein it will appeare to be an Apostolical ( and therefore a Divine ) Institution from Jesus Christ. Thesis 36. In the second of the places therefore alledged , 1 Cor. 16.1 , 2. These things are considerable to prove the first day in the week to be the Christian Sabbath , and that not so much by the Churches practise , as by the Apostles precept ; For , 1. Although it be true , that in some cases Collections may be made any day for the poore Saints ; yet why doth the Apostle here limit them to this day for the performance of this Duty ? they that translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon one day of the week , do miserably mistake the phrase , which in Scripture phrase onely signifies the first day of it , and beat their forheads against the maine Scope of the Apostle , viz. to fixe a certaine day for such a Duty as required such a certaine time : For , they might ( by this translation ) Collect their Benevolences one day in foure or ten yeers , for then it should be done one day in a week . 2 : The Apostle doth not onely limit them to this time , but also all the Churches of Galatia , verse . 1. and consequently all other Churches if that be true , 2 Cor. 8.13 , 14. wherein the Apostle professeth he press●th not one Church , that he may ease another Church , but that there be an equality : and although I see no ground from this Text , that the maintenance of the Ministry should be raised every Sabbath day ( for Christ would not have them reckoned among the poore , being labourers worthy of their Hire ) and although this Collection was for the poore Saints of other Churches , yet the proportion strongly holds , that if there be ordinary cause of such Collections in every particular Church , these Collections should be made the first day of the week , much more carefully and religiously for the poore of ones own Church ; and that in all the Churches of Christ Jesus to the end of the world . 3. The Apostle doth not limit them thus with wishes and counsels onely to do it , if they thought most meet , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse 1. as I have ordained , or instituted ; and therefore bindes their consciences to it ; and if Paul ordained it , certainly he had it from Christ Jesus who first commanded him so to appoint it ; who professeth , that what he had received of the Lord , that onely he commanded unto them to do , 1. Cor. 11.23 . 4. If this day had not been more holy and more fit for this work of Love then any other day , he durst not have limited them to this Day , nor durst he have honoured this Day above any other in the weeke , yea above the Iewish seventh Day . For we see the very Apostle tender alway of Christian Liberty , and not to binde were the Lord leaves his people free : for thus doing he should rather make snares then Lawes for Churches , 1 Cor. 7.27.35 . and go expressely against his own Doctrine , Galat. 5.1 . who bids them stand fast in their Liberty , and that in this very point of the observation of dayes , Galat. 4.10 . But what fitnesse was there on this Day for such a service ? Consider therefore . 5. That the Apostle doth not in this place immediatly appoint and institute the Sabbath , but supposeth it to be so already ( as Mr. Primrose is forced to acknowledge ) and we know Duties of Mercy and Charity , as well as of necessity and piety , are Sabbath Duties ; for which end this Day ( which Beza finds in an ancient Manuscript to be called the Lords Day ) was more fit for those Collections then any other day ; partly because they usually met together publikely on this day , and so their Collections might be in greater readinesse against Pauls coming : partly also that they might give more liberally , at least freely , it being supposed that upon this Day , mens hearts are more weaned from the world , and are warmed by the word and other Ordinances , with more lively faith and hope of better things to come , and therefore having received spirituall things from the Lord more plentifully on this Day , every man will be more free to impart of his temporal good things therein for refreshing of the poore Saints , and the very bowels of Christ Iesus . And what other reason can be given of Limiting this Collection to this Day ? I confesse I cannot honestly ( though I could wickedly ) imagine . And certainly if this was the end , and withall the Iewish Day was the Christian Sabbath , the Apostle would never have thus limited them to this Day , nor honoured and exalted this first D●y before that Iewish seventh ; which if it had been the Christian Sabbath , had been more fit for such a work as this , then the first Day ( if a working day ) could be . 6. Suppose therefore that this Apostolical and Divine Institution is to give their Collections , but not to institute the Day ( as Master Primrose pleads ) suppose also that they were not every Lords Day or first Day , but sometime upon the first day : Suppose also that they were extraordinary , and for the poor of other Churches , and to continue for that time onely of their need : Suppose also that no man is injoyned to bring into the publike Treasury of the Church , but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) privately to lay it by on this Day by himselfe ( as Mr. Brabourne urgeth against this Text ) yet still the question remaines unanswered , viz. Why should the Apostle limit them to this Day , either for extraordinary or private Collections , and such special acts of Mercy , unlesse the Lord had honoured this day for acts of mercy ( and much more of Piety ) above any other ordinary and common day ? What then could this Day be but the Christian Sabbath imposed by the Apostles ; and magnified and honoured by all the Churches in those dayes ? I know there are some other Replies made to this Scripture by Master Brabourne ▪ but they are wind-egges ( as Plutarch calls That Philosophers notions ) and have but little in them , and therefore I passe them by as I do many other things in that book as not worth the time to name them . 7. This Lastly I adde , this first Day was thus honoured either by Divine or Humane Institution : If by Divine , we have what we plead for ; If by Humane custome and tradition , then the Apostle assuredly would never have commended the observation of this Day , who elsewhere condemnes the observation of dayes , though the dayes were formerly by Divine Institution . Ye observe ( saith he ) Dayes and Times : and would he then have commended the observation of these dayes above any other which are onely by humane , but never by Divine Institution ? It s , strange that the Churches of Galatia are forbidden the observation of dayes , Galat. 4.10 . and yet commanded , 1 Cor. 16.1.2 . a more sacred and solemne observation of the first Daye of the week rather then any other ! Surly this could not be , unlesse we conclude a Divine Institution hereof . For we know how Zealous the holy Apostle is every where to strike at Humane customes , and therefore could not lay a stumbling block ( to occasion the grievous fall of Churches ) to allow and command them to observe a Humane Tradition , and to honour this above the seventh Day for such holy services ar are here made mention of . But whether this Day was solemnely sanctified as the Sabbath of the Lord our God , we come now to inquire . Thesis 37. In the third Text , Revel . 1.10 . Mention is made of the Lords Day , which was ever accounted the first day of the week : It seems therefore to be the Lords Day , and consequently the Sabbath of the Lord our God. Two things are needfull here to be considered and cleared . 1. That this Day being called the Lords Day , it is therefore set apart and sanctified by the Lord Christ as holy . 2. That this Day thus sanctified is the first day of the week , and therefore that first Day is our Holy or Sabbath Day . Thesis 38. The first Difficulty here to prove and cleare up , is , that , This Day which is here called the Lords Day , is a day instituted and sanctified for the Lords honour and service above any other Day . For , as the Sacrament of Bread and Wine is called the Lords Supper , and the Lords Table , for no other reason but because they were instituted by Christ , and sanctified for him and his honour ; so what other reason can be given by any Scripture-light why this is called the Lords Day , but because ●t was in the like manner instituted and sanctified as they were ? Master Brabourne here shifts away from the light of this Text , by affirming that it might be called the Lords Day in respect of God the Creator , not Christ the Redeemer , and therefore may be meant of the Iewish Sabbath which is called the Lords holy Day , Isaiah 58 3. But why might he not as well say that its called the Lords Supper & Table in respect of God the Creator , considering that in the New Testament since Christ is actually exalted to be Lord of all , this phrase is onely applyed to the Lord Christ as Redeemer ? Look therefore as the Jewish Sabbath being called the Lords Sabbath , or the Sabbath of Iehovah , is by that title and note certainly known to be a Day sanctified by Iehovah , as Creator ; so this Day being called the Lords Day , is by this note as certainly known to be a Day sanctified by our Lord Jesus as Redeemer . Nor do I finde any one distinct thing in all the Scripture which hath the Lords superscription or name upon it ( as the Lords Temple , the Lords Offerings , the Lords people , the Lords Priests &c. ) but it is sanctified of God and holy to him : why is not this Day then Holy to the Lord , if it equally bears the Lords name ? Master Primrose indeed puts us off with another shift , viz. That this Day being called so by the Churches customs ; John therefore calls it so in respest of that custome which the church then used , without Divine institution . But why may he not as well say that he calls it the Lords Table in respect of the Churches Custome also ? the Designation of a Day , and of the first time in the Day for Holy publike services is indeed in the power of each particular Church ( Suppose it be a Lecture , and the houres of Sabbath-meetings ) but the Sanctification of a Day , if it be Divine worship , to observe it if God command and appoint it ; then surely it is wil-worship for any Humane Custome to institute it . Now , the Lords name being stamped upon this Day and so set apart for the honour of Christ , it cannot be that so it should be called in respect of the Churches customes ; for surely then they should have been condemned for wil-worship by some of the Apostles ; and therefore it is in respect of the Lords institution hereof . Thesis 39. The second Difficulty now lies in clearing up this particular , viz. That this Day thus sanctified was the first Day of the week , which is therefore the Holy Day of the Lord our God , and consequently , the Christian Sabbath : for this purpose let these ensuing particulars be laid together . 1. That this Day of which Iohn speaks , is a known Day , and was generally known in those dayes by this glorious name of the Lords Day , and therefore the Apostle gives no other title to it but the Lords Day , as a known day in those times ; for the Scope of Iohn in this Vision is as in all other Prophetical Visions when they set down the day and time of it , to gain the more credit to the certain●y of it , when every one sees the truth circumstantiated , and they heare of the particular time ; and it may seem most absurd to set down the day and time for such an end , and yet the day is not particularly known . 2. If it was a known Day , what Day can it be either by evidence of Scripture or any Antiquity but the first Day of the week ? For , 1. There is no other Day on which mention is made of any other work or action of Christ which might occasion a Holy Day , but onely this of the Resurrection , which is exactly noted of all the Evangelists to be upon the first Day of the week , and by which work he is expressely said to have all power given him in heaven and earth , Matt. 28.18 . and to be actually Lord of dead and living , Rom. 14.9 . and therefore why should any other Lords Day be dreamed of ? why should Master Brabourne imagine that this day might be some superstitious Easter Day , which happens once a yeer ? the Holy Ghost on the contrary , not setting downe the month or day of the yeer , but of the week wherein Christ arose , and therefore it must be meant of a weekly Holy Day here called the Lords Day . 2. We do not read of any other Day ( besides this first Day of the week ) which was observed for Holy Sabbath Duties and honoured above any other day for breaking of Bread , for preaching the Word ( which were acts of piety ) nor for Collections for the poor ( the most eminent act of mercy ) why then should any imagine any other day to be the Lords day , but that first day ? 3. There seems to be much in that which Beza observes out of an ancient Greek Manuscript wherein that first Day of the week , 1 Cor. 16.2 . is expressely called the Lords Day , and the Syriack Translation saith that their meeting together to receive the Sacrament , 1 Cor. 11.20 . was upon the Lords Day ; nor is there any antiquity but expounds this Lords Day of the first Day of the week , as learned Rivet makes good against Gomarus , professing , that Quotquot Interpretes hactenus fuerunt , haec verba de die Resurrectionis Domini intellexerunt ; solus quod quidem sciam , Cl. D. Gomarus contradixit . 4. Look as Iehovahs , or the Lords Holy Day , Isaiah 58.13 . was the seventh Day in the week then in use in the Old Testament , so why should not this Lords Day be meant of some seventh Day ( the first of seven in the week which the Lord appointed , and the Church observed under the New Testament , and therefore called ( as that was ) the Lords Day ? 5. There can be no other Day imagined but this to be the Lords Day ; indeeed Gomarus affirms that it s called the Lords Day , because of the Lord Jesus apparition in Vision to Iohn , and therefore he tell us that in Scripture phrase , the Day of the Lord is such a Day wherein the Lord manifests himselfe either in wrath or in favour , as here to Iohn . But there 's a great difference between those phrases , The Lords Day , and the Day of the Lord , which it is not called here . For such an interpretation of the Lords Day , as if it was an uncertaine time , is directly crosse to the Scope of Iohn in setting downe this Vision , who to beget more credit to it , tels us , First , of the person that saw it , I Iohn ver . 10. Secondly , the particular place , in Paimo . Thirdly , the particular time , the Lords Day . These considerations do utterly subvert Mr. Brabournes discourse to prove the Jewish Sabbath to be the Lords Day , which we are still to observe , and may be sufficient to answer the scruples of modest and humble minds ; for if we aske the Time of it ? It is on the first Day of the week . Would we know whether this time was spent in holy Duties and Sabbath services ? this also hath been proved . Would we know whether it was sanctified for that end ? Yes verily , because it s called the Lords Day , and consequently all servile work was and is to be laid aside in it . Would we know whether 't is the Christian Sabbath Day ? Verily if it be the Day of the Lord our God ( the Lords Day ) why is it not the Sabbath of the Lord our God ? If it be exalted and honoured by the Apostles of Christ above the Jewish Sabbath for Sabbath duties , why should we not beleeve but that it was our Sabbath Day ? And although the word Sabbath Day , or seventh day be not expressely mentioned , yet if they be for substance in this Day , and by just consequence deduced from Scripture , it is all one as if the Lord had expressely called them so . Thesis 40. Hence therefore it followes , that although this particular seventh day , which is the first of seven , be not particularly made mention of in the fourth Commandment ; yet the last of seven being abrogated , and this being instituted in its roome , it is therefore to be perpetuated and observed in its roome . For though it be true ( as Mr. Brabourne urgeth ) That New Institutions cannot be founded , no not by Analogy of proportion , meerly upon Old Institutions ; as because children were Circumcised , it will not follow that they are therefore to be baptized : and so because the Iewes kept that seventh day , that we may therefore keep the first day . Yet this is certaine , that when New things are instituted not by humane Analogy , but by Divine appointment , the Application of these may stand by vertue of old precepts and general Rules , from whence the Application even of old Institutions formerly arose . For we know that the Cultus institutu● in the New Testament in Ministry and Sacraments , stands at this day by vertue of the second Commandment , as well as the instituted worship under the Old. And though Baptisme stands not by vertue of the institution of Circumcision , yet it being De novo instituted by Christ as the Seale of Initiation into Christs mystical Body , 1 Cor. 12.12 . it now stands by vertue of that general Rule by which Circumcision it selfe was administred , viz That the Seale of initiation into Christs Body be applyed to all the visible members of that Body : and hence children are to be now Baptized , as once they were Circumcised , being members of Christs Body . So the first day of the week being instituted to be the Lords Day or Lords Sabbath , hence it followes that if the first seventh which is now abrogated , was once observed , because it was the Lords Sabbath or the Sabbath Day which God appointed ; by the very same Rule , and on the very same ground we also are bound to keep this first day being also the Sabbath of the Lord our God , which he hath now appointed anew under the New Testament . Thesis 41. It is true , that some of the Primitive Churches in the Eastern parts , did for some hundred of yeers observe both Sabbaths , both Iewish and Christian. But they did this without warrant from God ( who allowes but one Sabbath in a week ) and also against the Rule of the apostles ; for I think that Paul foreseeing this observation of dayes and Iewish Sabbaths to be stirring and ready to creep into the Church , that he did therefore condemne the same in his Epistles to the Galatians and Colosians ; and that therefore Christian Emperours and Councels in after-times did well and wisely both to condemn the observations of the one and withal honour the other . Thesis 42. Although the work of redemption be applyed unto few in respect of the special benefits of it ; yet Christ by his death is made Heire and Lord of all things , bring now set down at the right hand of God , and there is some benefit which befalls al the world by Christs Redemption ; and the Government of all things is not now in the hand of God as Creator , but in the hand of a Mediator , Heb. 1.1 , 2. Heb. 2.8.9 . Iohn . 5.22 . Colos. 1.16.17 . 1 Tim. 4.10 . Iohn . 3.35 . and hence it is no wonder if all men as well as a few elected , selected and called , be commanded to sanctifie the Lords Day , as once they were the Jewish seventh day ; the work of Christ being in some respect of as great extent through all the worke of Creation as the work of the Father . And therefore it is a great feeblenesse in Master Brabourne to go about to vilifie the worke of Redemption , and extoll that of Creation above it ; and that therefore the Sabbath ought still to be kept in reference to the work of Creation which concernes all men , rather then in respect of Redemption , which he imagines concerneth onely some few . Thesis 43. The Lord Christ rested from the work of redemption by price , upon the day of his Resurrection ; but he is not yet at rest from the work of Redemption by power , untill the day of our Resurrection and Glory be perfected . But it doth not hence fellow ( as Master Primrose imagines ) that there is no Lords day Instituted in respect of Christs Resurrection because he hath not , nor did not then ●est from Redemption by power ; for look as the Father having rested from the works of Creation might therefore appoint a Day of Rest , al●hough he did not , nor doth not yet rest from Providence , John 5.17 . So the Lord Christ having finished the great worke of Redemption , he might justly appoint a day of Rest , although his redeeming workly by power was yet behind . Thesis 44. The heavie and visible judgements of God revealed from heaven against prophaners of this our Lords day Sabbath will one day be a convincing Argument of the Holinesse of this Day , when the Lord himselfe shall have the immediate handling and pressing of it . Mean while I confesse my weaknesse to convince an adversary by it ; nor will I contend with any other Arguments from Antiquity for the observation of this Day ; but these may suffice , which are alledged from the Holy Word . THE BEGINNING OF THE SABBATH Wherein five severall Opinions about the beginning of the Sabbath are set down ; the Arguments commonly used for the four first of them are answered ; and the truth of the fifth , for its beginning in the Evening , confirmed . BY THOMAS SHEPARD , Pastor of the Church of Christ at Cambridge in New-England . The third Part. LONDON , Printed for Iohn Rothwell . 1650. The generall Contents concerning the Beginning of the Sabbath . 1. FIve severall Opinions concerning the beginning of the Sabbath , Thesis 2. 2. The time for beginning of the Sabbath not according to the various customs of divers Nations , Thesis 3. 3. The time of the Artificiall day not the beginning and end of the Sabbath as it begins and ends , Thesis 13. 4. The beginning of the Sabbath not midnight , Thesis 28. 5. The morning doth not begin the Sabbath , Thesis 48. 6. That place of Mat. 28.1 . usually alledged for the beginning of it in the morning , cleared , Thesis 50. 7. The Resurrection of Christ not aymed at by the Evangelists to be made the beginning of the day , although it be of the change of it , Thesis 58. 8. John 20 19. cleared , Thesis 59. 9. Pauls preaching till midnight no argument of the beginning of the Sabbath in the morning , Thesis 64. 10. The various acception of the word Day and Morrow , to answer many proofs alledged for beginning the Sabbath in the morning , Thesis 68. 11. Some that hold in the beginning of the Sabbath was from Even to Even untill Christs Resurrection , and then the time was changed , confuted , Thesis 69 , 70. 12. There is not the like reason for the Sabbath to begin at the first moment of Christs entrance into his rest , as for the first Sabbath at the beginning of Fathers rest , Thesis 71. 13 The reasons for the Change of the day are not the same for the change of the beginning of the day , Thesis 73. 14. The conceived fitnesse for the beginning of the Sabbath in the morning rather then in the evening is a vanity , Thesis 75. 15. The Evening begins the Christian Sabbath , Thesis 76. 16. The place Gen. 1.2 cleared , Thesis 78. 17. The Darkenesse mentioned Gen. 1.2 . was not punctum temporis , Thesis 81 81. 18. The separation of Light and darkenesse , Gen. 1 , 2. cleared Thesis 86.87 . 19. Levit. 23.32 . prov●s the beginning of the Sabbath at Evening Thesis 90. 20. Nehemiah an exemplary pattern beginning the Sabbath at Evening , Thesis 94. 21. Those that prepared for the buriall of Chri●t began their Sabbath in the Evening , Thesis 97.98 . 22. Christs lying three dayes in the grave , Thesis 100. 23. Those Nothern Countries who have the Sun in view divers weeks together in a yeer yet know when to begin the day , Thesis 101. The Beginning of the SABBATH . THESIS 1. IT S a holy labour ( saith one ) to enquire after the Beginning of holy Rest. The Sabbath cannot be so sweetly sanctified unlesse we know the time when to begin and end it the different apprehensions of such as have inquired after the Truth in this particular , have mad way for the more clear and distinct knowledge of it ; it being the priviledge of truth to be more purified and shine the brighter by passing thorough the heats and fires of mens contentions and disputations . Thesis 2. There being therefore Five severall opinions concerning this particular , it may not be unusefull to bring them all to the Balance and Touchstone , that so by snuffing the Candle , and rejecting that which is false , the light of truth may shine the brighter at last . Thesis 3. Some there be who make the Time mutable and various ; affirming , that God hath not fixed any set time , or that he stands upon , or would have his people troubled with such Niceties ; so long as the day be observed ( say they ) it is no matter when it be begun : nor do they make this variation to be according to that which God allows ( suppose from Sun to Sun , sooner or later as the time of the yeere is ) but according to the civill customs of severall Nations , as they variously begin or end their daies among whom they live ; as suppose they live among Romans , ( they think ) they may begin it at midnight ; if with Babylonians , at Sun-rising ; if among Grecians , at Sun-set ; if among Umbrians and Arabians , at mid-day . Thesis 4. If the Scripture had left us such a liberty as this , viz to measure the beginning of the day according to humane custome ; a scrupulous conscience ( I think ) might have a most and ready quieting answer here : but it will be found too true , that though Civill and common Time may admit of such variations as may best suit with their manner and occasions , yet sacred and holy time is not dependent upon humane customs , but upon divine institutions : for which purpose God hath made the lights of Heaven to be for seasons , Gen. 1.14 . to be guides and helps to begin and end the seasons and daies which he shall appoint . Thesis 5. T is true , that it suits not with Gods wisdome to determine all particular circumstances of things ( which are almost innumerable and infinite ) by the expresse letter of the Scripture ; and therefore he hath left us a few generall Rules to direct us therein ; yet for the Lord to leave the determination of some circumstances to humane liberty , would be very perilous . The Temple was but a circumstance of place , and King Vzziah in in offering Incense , varied onely in a circumstance of person , yet we know that the ten Tribes were carried away captive for not sacrificing at the Temple , and Vzziah smitten with Leprosie till his death : so the Lord having determined the Seventh day to be his , what now should hinder but that he should determine the Beginning also thereof ? Thesis 6. If God hath been accurately carefull to fix the beginning of other Feasts and Holy daies , far inferior unto this , as appeareth Levit. 23.23 . Exod. 12.6 . why should we think that the Lord is lesse carefull about the beginning of his Sabbath ? Thesis 7. If the Lord hath not left it to humane wisdome to set down the bounds , and limits of holy places ( as appears in the Temple , Tabernacle , and all their appurtenances ) why should we think that he hath left it to mans wisdome to limit and determine holy Time ? Thesis 8. If the Lord will have a speciall Time of worship once within the circle of Seven daies , and not appoint the Time for the beginning and end of it , might he not lose much of the beauty of the holinesse of the day , every thing being beautifull in its season ? may not man begin the day at such a season as may not be beautifull ? Thesis 9. The Deputation of Time for holy uses upon occasion is allowed to man ; yet sanctification of Time , and to set the bounds and limits of it , is left to no man : Sanctification not only positive , but relative ( as here in the Sabbath ) being as proper to the Holy Ghost , as Creation to the Father , and Redemption to the Son. Thesis 10. Application of holy Time to the performance of holy duties on the Sabbath , ( as to fix what houres to meet in upon that day ) is left to humane prudence from generall rules of Conveniency , Order , Comelinesse : but Consecration of constant and fixed Time is the Lords propriety , not onely of the middle , but of the beginning and end thereof . Thesis 11. The Scriptures have left the determination of the Beginning of the Sabbath no more to civill Nations and their customs , then to particular Churches , and each particular person ; for they may all equally plead against the the Lord● strictnesse to any exact begining of time ▪ but if such a loose liberty were granted , a world of confusion , scandall , and division would soon appeare ; for some persons might then begin it at midnight , some at mid-day ; some might m●asure the beginning of the Sabbath according to their sleeping sooner or latter on the Sabbath day morning ; some might be Plowing or dancing and drinking , when others are praying and hearing of the word ; and who could restraine them herein ? for they might plead the Sabbath is not yet begun to them . Thesis 12. If therefore God hath sanctified a set Time , he hath set and sanctified the bounds and limits of that Time : and to begin the time when we lift , it may sometime arise from weaknesse , but usually t is a fruit of loosnesse of heart , which secretly loves to live as it lists , which would not conform to Gods rule , and therefore will crook and bend the rule to its humour ; which will not come up to Gods time , and therefore make God to come downe to theirs . Thesis 13. O here there be who give god the honour of determining the beginning and end of the day , but they cut him short of one halfe of it , in that they make the Artificiall day , or the Day-Light , from Sun-rising to Sun-setting , to be the day of his Sabbath . Thus some affirm downright . Others more modestly say , h●t mans conscience ought not to be scrupulous nor trouble it selfe , if conscienciously give God the honour of the Sabbath day-light , having some generall preparations for it the night before , and good affections the night after . Thesis 14. But if the Day-light be the measure of the Sabbath , those that live in some pa●ts of the Russia and East-land must have once a yeere a very long Sabbath : for there are some times of the yee●e wherein they have day-light a moneth together . Thesis 15. If God give us six naturall daies to labour in , is it not fit that the seventh day should beare an equall proportion with every working day ? and therefore it is not an Artificiall , but a Naturall day , consisting of twenty four houres , which we must in conscience allow unto God to be the Sabbath day . Thesis 16. It is true that the night is given to man to rest in , it being most fit for that end ; but it is not necessary that all the week●ly nights be spent in sleep , for we then do labour , and Gods providence puts men generally upon it to labour in their callings earely and la●e those nights , and the Lord allows it ; nay it would be sin and idlenesse in many not to doe it ; besides , that sleep and rest which is to be taken in the night , it is in ordine ▪ or in re●erence to Day-labour , and is as a whet thereunto and in this respect the whole weekly night as well as the day is for labour ; as the sleep we take on Sabbath night is in ordine , or with respect to spirituall rest , and so that whole naturall day is a day of spirituall rest . It is therefore a vain thing for any to make the nights of the six working daies to be no part of the six working daies , because ( they say ) they are given to man to rest and sleep in ; for upon the same ground they may make the Artificiall daies no daies of labour neither , because there must be ordinarily some time taken out of them to eat , drink , and refresh our weak bodies in . Thesis 17. If Nehemiah shut the gates of the City when it began to be dark least that night time should be prophaned by bearing burdens in it , then certainly the time of night was sanctified of God as well as the day ; to say that this act was but a just preparation for the Sabbath , is said without proofe : for , if God allows men six daies and nights to labour in , what equity can there be in forbidding all servile worke a whole night together which God hath allowed man for labour ? and although we ought to make preparation for the Sabbath , yet the time and measure of it is left to each mans Christian liberty ; but for a civill Magistrate to impose twelve houres preparation for the Sabbath , is surely both against Christian liberty , and Gods allowance also : Again , Nehemiah did this , lest the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night ; so as if that night therefore had not been part of the Sabbath , they could not ther●●y provoke the Jews to prophane the Sabbath day , by which Nehemiah tels them they had provoked the wrath of God. Thesis 18. A whole naturall day is called a day though it take in the night also , because the day-light is the chiefest and best part of the day , and we know that the denomination of things is usually according to the better part ; but for Mr. Brabourne to affirm , that the word Day , in Scripture , is never taken but for the Artificiall day or time of Light , is utterly ●alse , as might appeare from sundry instances ; it may suffice to ●ee a cluster of of seven daies which comprehended their nights also , Exod. 12.15 , 18 , 19.41 , 42. Thesis 19. To affirme that the Sabbath day onely comprehends the Day-light , because the fi●st Day in Gen. 1 began with morning light : is not only a bad consequence ( supposing the ground of it to be true ) but the ground and foundation of it is as certainly false , as to say that Darknesse is Light ; for its evident that the first day in Genesis began with that darknesse which God calls Night , Psal. 4.5 . and to affirme that the first Day in Genesis 1. begins with morning Light , is as grossely false , as it is apparently true that within six Daies the Lord made Heaven and Earth , Ex. 20 11. for before the creating of that Light which God calls Day , the Heavens and with them the Angels , and the Earth or fi●st matter called the Deepe , which was overspread with Darknesse , were created : either therefore the Lord did not create the World in six Dayes , or t is untrue that the first day in Genesis began with morning Light : and I wonder upon what grounds this notion should enter into any mans head : for though God calls the light Day and the darkenesse Night , ( as we shall doe when speake of the artificiall Day ) yet withall he called the Evening of the morning the first day ; and what was this Evening and Morning ? Surely it s all that space of time wherein the Lord did his first dayes work ; now it s evident that part of the first Daies work was before God created the light : and what though evening be oftentimes taken for the latter part of the Daylight ? yet it s too well known to those who have waded the deepe in this controversy , that it is oftentimes taken not only for the bound between light and Darkenesse , 1. e. the end of light and beginning of darknesse , Ios. 10.26 , 27. Psal. 104.23 . but also for the whole time of darknesse , as t is here in this first of Genesis , and as we shall prove in due place ; and therefore to affirm that the Hebrew word used by Moses for evening , not to be naturally applyable to the Night , because it signifies a mixture of light and darknesse in the Notion of it , is a grosse mistake ; for the Hebrew word Gnereb , doth not signifie a mixture of light and darknesse , but onely a mixture , because it is the beginning of darkenesse wherein all things seeme to be mixed and compounded together , and cannot be clearly and distinctly discerned in their kinds and colours , if Buxtorfius may be believed ; as is also evident , Is. 29.15 . and to affirm that the Day is before the Night ; even in this first of Genesis , because Mose● sometimes sets the Day before the Night ; it may seeme 〈…〉 an Argument as to say that the Evening is before the Morning , because Moses here sets the Evening before the Morning ; but this will not seeme rationall to them who make the Evening to comprehend the latter part of the Day-light , and the Morning the first part of it : Lastly , to make the Light to begin the day , because the time of light is a certaine principle of compu●ation ( the space of darknesse before that light was created being unknown ) is all one , as if one should affirme that the time of Day-light was not the beginning of the Day , because the space of that is also as much unknown . For if we know that darknes was before light , though we may not know how long it continued , yet we do know certainly that the first Day began with darknesse , and that this darknesse and light made up the space of 24 houres , or of a naturall day ( as in al other daies works of creation ) and which is sufficient to break down this principle , viz. that the first Day in Genesis began with Morning Light. Thesis 20. Some say the Sabbath is significative of Heaven , and therefore it onely comprehends the day light which is fit to signifie the lightsome Day of Heaven , which darknesse is not : but why may not Night-time signifie Heaven as well as Day-time ? for Heaven is a place of rest , and the night is the fittest time for rest , after our weary labours in the day . Who teacheth men thus to allegorize ? how easily a thing is it thus to abuse all the Scripture ? and yet suppose it should signifie Heaven , yet why may not the Sabbath continue the space of a naturall as well as of an artificiall Day , considering that the naturall Day of the World or of both Hemispheres consists onely of light , which these men say is significative of Heaven ? Thesis 21. We may and do sanctifie time by sleeping on the Sabbath night , as well as by shewing workes of mercy , and doing workes of necessity upon the Sabbath Day , or as we may do by eating and drinking ; for to take moderate sleepe is a worke not only of necessity but also of mercy to our selves ; and therefore to abolish the Sabbath Night from being any part of the Sabbath , because we cannot ( as some think ) sanctifie time by sleeping no more then by working , is very unsound . Thesis 22. Moses indeed tells the people , Ex. 16.23 . that to morrow is the Lords Sabbath , but he doth not say that the day time onely was the only time of the Sabbath , or that the Day light begins and ends the Sabbath ; but he mentions that time , because on that Daylight of the seventh Day they were apt and inclined to go out ( as in other daies , ) to gather manna , and so to breake the Sabbath ; and it is as if we should say to one who was ready to ride out on the Sabbath morning about wordly occasions , Do not stir out , for to morrow is the Sabbath ; that so we may hereby prevent the breach of the Sabbath in that thing , especially at that time wherein one is most inclined so to do . Thesis 23. To imagine that the Sabbath must be contained within the bounds of Daylight , because Christ Iesus arose at breake of day , Mat. 28.1 . is of no more force then as if one should conclude the containment of it within the bounds of some darknesse , and twylight ; for its evident that he arose about that time . Thesis , 24. There is no more necessity of sanctifying a day and a halfe by beginning the day at Evening , then by beginning it at Morning light ( for thus some argue ) for what is said of the Evening of both Hemisphers , that the second Evening would begin 12 houres after the first , if the Sabbath was sanctified to begin at the Evening of both Hemispheres , and so there would be a day and halfe sanctified ; the like ( I say ) may be averred of the morning , supposing that both Hemispheres should begin their Sabbath at the Morning of both Hemispheres ; but we know , that the Sabbath Day is sanctified to begin and end according to the setting and rising Sun in each Hemisphere and Longitude of places respectively . Thesis 25. If Evening , Morning , light and night , made up every day the Creation , why shall we think but that the Sabbath day also consisted of the same parts ? and if the whole world was made in six Daies , and these Daies be only such as consist of Day-light , when then was the third Heaven and Chaos made which did exist before light ? those Fathers and Schoolemen who set such narrow bounds to the Day , had need consider of it , least their answer be like his who hearing a simple Preacher desiring the continuance of the life of the King so long as Sun and Moone endured ? and being askt , if that should be so when should his son raigne ? he replyed , it may be the Preacher thought that he might rule by Candle-light . Thesis 26. Suppose therefore that there was no publick worship in the Temple ( as one objecteth ) among the Iewes in the Night-time , yet it will not follow from hence that the Sabbath was to continue no longer then Day-light ; for the Sabbath might be sanctified privately in the Night , as well as more publickly in the Day ; and thus the Iewes were wont to sanctifie their Sabbaths . and so should we , Is. 30.29 . Psal. 63.7 . Psal. 92.2.3 . Thesis 27. T is true that its very good to prepare for , and end the Sabbath with holy affections ; yet if a seventh part of weekly time be due to God , as six parts of it are due to us , thorow the goodnesse of God ; then let God be glorified as God , and the whole day allowed him as his Day ; let Caesar have his due , and God his . Thesis 28. Others allow the Lord his whole time , but they thinke that he hath fixed the beginning of it at the gates of midnight , which Midnight they call morning or Morning Midnight , or midnight Morning , and therefore they imagine out of Gen. 1. that the Morning was halfe Night wherein time began , and halfe , Day ; six houres Night from midnight to six , and six houres day from six to midday : and by the same proportion , the Evening to begin at midday , and so to continue six houres Day from 12 to six , and six houres Night from six to midnight , and therefore they say that God is said to stretch the North uppon the empty , Iob. 26.7 . because first beginning of the notion of time began from the North point , when darknesse was first upon the face of the deepe , and from this North point in the Revolution of the Heavens we do account it midnight , as being opposite to the South which in the course of the Sun is at midday : and therefore also ( they say ) that Evening is never taken in all the Scripture for the whole Night : but as Evening begins at Midday so Morning begins at Midnight . Thesis 29. But if the first day and consequently the Sabbath day should begin at midnight , it were meet to give a demonstration that this first darknesse should continue just six houres , or halfe the time of such a night when the Sun is in the AEquinoctiall ; but although it be certaine that the first time began in darknesse , yet it s wholly uncertaine whether this darknesse continued but six houres . Zanchius and many others have very good cards to shew that this first darknesse continued a compleat night of 12 houres ; others on the other hand make it far lesse ; certaine it is , it continued some considerable space of time , in that it hath the name of Night put upon it ; but that it should be just six houres , neither can mans reason demonstrate it , nor hath God in any Scripture revealed it , but it is a meere uncertainty , and therefore an ill foundation for setling the beginnning of the Sabbath upon . Thesis 30. Some would prove the Sabbath to begin at Midnight because Christ arose at Midnight , and he arose at Midnight because Sampson a Type of Christ carried away the gates of Gaza at midnight , Iudg. 16 , 3. but such allegoricall reasonings were fit tooles for blind Monkes in former times to delude the simple people with ; I suppose men are wiser now then to be fed with wind and chaffe , and to build their faith upon cozening allegories of humane wit , by which as the blind Monkes of old did feede the people , so the Familists now deceive the world : both which are the fruits of Gods heavy curse upon their hearts , who because they did not love the truth to seed upon it , are therefore fed with vanity of mind . Thesis 31. T is true Paul Preached till midnight , Acts 20.7 . but doth it hence follow that the Sabbath was to end at midnight ? no verily , for the beginning and end of the Sabbath is not measured by mans Preaching a longer or a shorter time ; Paul might have continued Preaching longer then the Sabbath or midnight , the case being extraordinary in respect of his departure the next day never to see their faces more . And he might have continued a shorter time then the Sabbath continued , as our Saviour himselfe did before Sun-set , Mark 1.22.32 . for the bounds of of continuance of the Sabbath are not set according to the beginning and end of any mans Preaching , which is so exceeding uncertaine : Pauls long Sermon was not continued and ended at Midnight purposely , and because so long the Sabbath continued ; but occasionally , in regard of his finall departure from them the next day ; and hence in respect of this extraordinary cause he continued so long at it , which in ordinary course had bin very unseasonable . Thesis 32. It is not said in the first of Genesis that the Morning and the Evening were the first day , as if the day should begin at Morning Midnight : but the Evening and the Morning were the first Day ; and therefore its strange that any should derive the beginning of the Sabbath from Morning Midnight out of this Text : The Graecians because they begin the day at the Evening of Sunset . did therefore orderly call their naturall day * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is it probable that Moses would speake disorderly , & ordine retrogrado here ? and not rather according to the interpretation of Daniel , who calls 2300 daies by name of Ghne●eb Boker , which signifies Evenings Mornings , because the Evening , not the morning , much lesse Midnight-Morning is to begin the day , Dan. 14.26 . Thesis 33. It is true that sometimes those things which are first in order of t●me , are spoken of last in order of story ; and therefore it s no solid Argument to prove that the Evening is before the Morning , meerly because the Evening is set downe first before the Morning , unlesse it can be proved that the story sets down such things ( and so this in particular ) orderly ; which I supp●se is evident . 1 Because the first darknesse is called Night , and also comprehends the whole Time of night , as light comhends the whole Time of the Day , Gen. 1.4 , 5. Now I doe not find in all the Scripture , nor is any man I thinkable to shew that the whole Night is taken for the Morning , and therefore the first darknesse could not possibly begin at the Morning or Midnight Morning , 2. Because the Scope of Moses in this Chapter is to set down not onely the work of Creation , but the exact order of it , and consequently of the order of Time , which was consecrated with the World ; first the beginning of it , then the succession and vicissitude of it , first in the dark night , then in the light day , and ( which is all one ) first in the Evening , then in the Morning , 3. Because the Evening may be the end of the Artificiall day ; but I know no proofe from any instance in Scripture to make it the end of the Naturall day , of which Moses here speakes ; and therefore as Evening cannot end the day , so Midnight Morning cannot be●in it . Thesis 34. To affirme that the Evening is never taken in Scripture for the whole Night , and that therefore by the Evening we are to understand six houres Day , and six houres Night , as the consequence is most weake , so the assertion is most false , as may appear to any who seriously ponders these and such like Scriptures , Hab. 1.8 . Ps. 92.2 . Iob. 7.4 . Deut. 28.66 , 67. Zach 14.7 . Isa. 21.12 . Thesis 35. Nor can it be proved that the Evening begins at mid-day , which is their principall Argument to prove that the Morning begins at midnight . Thesis 36. For though it be said , Ex. 29.38 , 39. Ex. 12.6 . That the Lambe was to be slaine betweene the two Evenings ( as t is in the Hebrew ) yet neither these , or any such Scriptures are able to prove that one of those Evenings must necessarily begin at mid-day ; but onely this that some part of the afternoone when the Sun was in his declining , was one of these Evenings ; and some of the Iewish Rabbins , begin it at noone , yet it is without warrant from Scripture , and they are overwhelmed with crosse Testimonies from most of their fellowes , who begin it some about one , some about two of the Clock in the afternoone , and Iosephus ( who knew best his Countreymens manners ) and who is one of most credit in his writings , tells us that they began their first Evening about three of the Clock in the afternoone . Thesis 37. We read indeed of the shadowes of the Evening , Ier. 6.4 . but it doth not hence follow that the Evening begins at mid-day , but rather some time after it , the shadowes of the Evening being the shadowes of the day declining , which therefore grow long ; but mid-day is no time of declining shadowes . Thesis 38. Although the Evening may be called by humane custome all that part of the day wherein we wish men good . Even from noone till Sun-set , yet it s then called the Evening in respect of the Artificiall not Naturall day , of which Moses speakes when he divides the day into Morning and Evening , part of which afternoone is also called Evening by the Holy Ghost in Scripture ; because it is either approaching or hastning toward the Evening of the naturall day , or contiguous to it : even as part of the dark Night is sometime called Morning , because it is either contiguous or not far from the Morning light , and men are then usually up , and preparing for it . Thesis 39. And as no Text can be produced to prove that the Evening begins at mid-day ; so neither can any be alledged to prove the Morning to begin at mid-night . The Scripture ( speaking properly ) putting an expresse difference betweene Mid-night , Coc●-crowing , and Morning , Marke 13.35 . Thesis 40. And therefore to Translate the words in Gen. 1 : so was the Evening , so was the Morning the first day ; and then and this glosse and interpretation , viz. That out of the premisses of Night and Day , so was the Evening mixed of them both ; so was the morning also compounded of both , to wit of Night and Light : this I say is but words ; here is no proofe for such an interpretation . Iunius Translation is best and most cleare , and rationall , viz. So was the Evening and the Morning of the first day : for as hath bin said the whole time of Night is never called by the name of Morning ; let any man shew the leaft Tittle in any Scripture it , and I will yeeld to them in this cause . Thesis 41. To affirme that the division of the naturall day , Gen. 1. into Day and Night , was for civill use , and into Evening and Morning for Religious use , in respect of the Evening and Morning s●crifice along time after , is just such a device as his who would needs thinke that the first day of the we●ke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because God foresaw and ordained the change of the Sabbath unto that first Day ; for we know , God speak●s of t●hings as they were then in their nature when they did first exist , before Sacrifices were thought of ; Adam called the names of things according to their natures and special use , and is it credible that before his fall where there was no use of Sacrifices , that he should know of Morning and Evening Sacrifi●es in which respect it was called Evening morning ; and yet suppose it was in respect of Religious use that these names are given to each day , yet why must not the Evening begin the day rather then the Morning ? it being as hath bin proved , fi●st in being as it is fi●st in naming . Thesis 42. 'T is true , the time before day , Marke 1.35 . is called early Morning , and we read of the Morning watch before day light , Ex. 14.24 , yet these places no way prove that which they are produced for , viz. That Morning begins at midnight : that Christ went to prayer at midnight , because he went to it in the early Morning , or that the Morning watch began at midnight ; for we know it was some time after it ; these places indeed shew thus much , That sometime before Day-light is sometime called Morning , which is readily acknowledged in the respects forementioned . Thesis 43. The Angels indeed were created together with the third Heaven , Gen. 1.1 . in the beginning of Time ; for being incorruptible ( as the third Heaven is ) they could not be afterward created out of the first matter , as all this visible and corruptible World was ; therefore the Earth is said to be dark and void ( i. e. of all Inhabitants and beautiful forms ) in opposition to the third Heaven which was made with it , which was lightsome and full of Inhabitants , viz. the Angels ; and if it was a Kingdom prepared from the foundation of the World , surely this Kingdom had a King then , and this King had his subjects ; who could they then be but Angels ? but to infer from hence that this Time of darknesse wherein the Angels were created , should be morning , and that therefore they are called by Iob the Morning stars , Iob. 38.6 , 7. as some imagine , will follow no more then as if one should affirm that the King of Babel ( called Lucifer ) was certainly born in the Morning , because he also is called a Morning star , Isa. 14 13. for who sees not but that the speech is metaphoricall in both ? glorious excellency above others being bestowed on them , as speciall brightnesse and lustre is given to the Morning star . Thesis 44. Belshazar is said to be slain in the night , Dan. 5.30 . which the Prophet Isaiah has foretold should be in the Morning , Isa. 47.11 . but will it follow hence that this Morning is the time of midnight ? might it not be after midnight as well ? for the Text is silent ; and yet I do not think that the word Morning in Isay is meant of midnight nor any part of any night , but by a metaphor the apparent time of the beginning of his misery ( the light of the Morning manifesting all things apparently ) the Lord also alluding to the manner of humane Judicatures ; who were wont to passe the sentence and inflict it in the Morning as the Scripture frequently holds forth . Thesis 45. Though also it be true that the Lord smote the Egyptians at midnight , and that the Israelites were prohibited from stirring out of doors till Morning , Exod. 12.22 , 29 , 30. and yet that they did stir up one another to depart before morning-light ; yet it will not hence follow ( as some would infer ) that midnight was the beginning of their Morning : for then , 1. They might have risen at midnight just then when God was destroying the Egyptians first born , for that was part of the Morning by this account . 2. They are prohibited from stirring out of doors till Morning as of themselves : yet if God and Pharoah and Moses will force them out , there is no rule broken by stirring out in such a case before day light morning . 3 , 'T is more then probable that there was some good space after midnight before they stird out , which is said to be in the Morning watch ; for the Deaths stroak was at midnight after which Pharoah and his councel must fit and consult , and conclude what to do , and send for Moses ; after which there must be some time for Moses to acquaint the Israelites to make them fit and ready to depart their departure ; therefore in the Morning was not at midnight which began this Morning , 4. Pharoah sends for Moses after midnight , yet this Time is called Night Psal. 30.31 . and not Morning ; and indeed properly it was not so , onely called so by an improper speech . Thesis 46. When Iob saith that God stretcht out the North upon the empty , Iob 26.7 . ●tis not spoken of the empty Chaos , for Iob hath no occasion to speak thereof , nor is it his scope ; but of the places near the North Pole which are void and empty of Inhabitants , none being able now to dwell in that frigid Zone . Thesis 47. If God hath set any time to begin the Sabbath , surely 't is such a time as may be ordinarily and readily known , that so here ( as well as in all other Ordinances ) the Sabbath may be begun with prayer , and ended with praise : but if it should begin at midnight , what man of a thousand can readily tell the certain time when it begins , that so they may in a holy manner begin the Sabbath with God ? all men have not the midnight Clocks and Bells to awaken them , nor can the crowing of Cocks herein give a certain sound ; a poor Christian man had need be a good and watchful Mathematician that holds this opinion , or else I see not how he will know when midnight is come ; and if he cannot , then it s very considerable and to me unquestionable , that that cannot be the beginning of holy Time which cannot be begun in a holy manner : there was never any Ordinance of God but it was so ordered as that it might ordinarily be begun and ended with God ; which makes me question that the beginning of it at Morning midnight cannot be of God. Thesis 48. Others there be who do not begin the Sabbath at Morning midnight , but begin and end it at Morning light , at the rising of the Sun and the light of it : who indeed are assisted with better proofs and stronger arguments then any of the rest , and therefore need tryall , and we have need to know what weight they are of . As also to be accurately wary least the rule of love be broken towards such gracious and learned servants of God● considering how much they have to say in this point , in which case , much love , respect and indulgence hath been ever accounted necessary by men of moderate and sober minds . Thesis 49. The six working dayes being considered absolutely in themselves , in this respect it is no matter whether they begin at Eving or Morning , or Midnight , or Mid-day , nor is it in this respect a sin to begin and end the dayes according to the custome of the civil Nation where we live ; but because these dayes are to be considered relatively in respect of the seventh Day , hence the week dayes are so to be begun , as that their relation to the seventh be not disturbed , so as that the bounds and limits of the Sabbath be not impared or transgressed : for there is no religious necessity to begin and end civill time with sacred : nor is it so uncomely as it may seem at first blush to give God and Caesar their due : civil accompts to the one , and sacred to the other ; for when the Iews were subdued by the Romans , they might and did begin their reckonings of civill Time as the Romans did , and yet reserve the bounds of sacred Time wholly unto God. They did the like in England many years since , saith Mr. Fox , and that their civil dayes began in the Morning , and Religious dayes in the Evening ; And when they did thus variously begin their days , there was no such undecent disproportion of Times as Reverend Mr. Cleaver imagines , in the like case , if holy Time should not begin with Morning which he pleads for . Thesis 50. The principall foundation of this Opinion , are the words of the four Evangelists , Mat. 28.1 . Mark 1● . 1 , 2. Luke 24.1 . Iohn 20.1 . Among all which that of Mat. 18.1 . hath most weight , wherein 't is said , In the end of the Sabbath as it began to dawn toward the first day of the week , &c. from whence it seems to follow that if the Sabbath Day did end at the dawning of the first day of the week , that then the dawning of the day-light of the first day , must be the beginning of the Sabbath Day , or of the Christian Sabbath . Thesis 51. The consideration of this Scripture hath caused some , very judicious , ( viz. Beza , Iunius and others ) who conceive the Sabbath to begin at even , to affirm upon very probable grounds , that there was among the Iews , at this time under their Roman bondage a double account , and reckoning of the dayes of the week . 1. Civill . 2. Sacred account . According to sacred account ( they say ) the Church of God began their Sabbath at Evening , not Morning , which they demonstrate from sundry pregnant Texts in the old and new Testament ; but according to the civill account of the Romans who gave the precedency to the Morning before the Evening , they begun it therefore in the Morning , and according to this latter account they suppose the Evangelists to speak . Thesis 52. But if the severall Texts be duly examined , rightly compared and sincerely interpreted , there will not appear a necessity of such an account from this place , but rather that these Texts which are ordinarily produced to evince the beginning of the Sabbath at Morning , will bring in strong evidence to demonstrate its beginning rather on the Evening before . Thesis 53. For this dawning toward the first day of the week is meant of the Artificiall Day , or the Light of the first Day of the week , as the word dawning implies , and the evidence of their fact in comming to the Sepulcher demonstrates as much ; for it is not the scope of the Evangelist to set down when the first day of the week began , but at what time of the first day of the week such and such actions ●ell out : any thing done in any Time of the day , whether at six , or nine , or two of the Clock may be said to be done that day ; but it will not follow that they are therefore done in the beginning of that Day : I meete with two Exceptions here . 1. Some say that it might be meant of the Artificiall day if the words had run thus , viz. at the Dawning of the day ; or the first Day of the week about the dawning of the day ; but the dawning toward the first day , This phrase ( they say ) seems to describe beginning of such a day a● stands in Relation to the whole week , and all the other dayes of the week , which are to be taken for naturall dayes : But , 1. There is I hope a first Artificiall day of the week as well as a Naturall . 2. This Artificiall day doth not in this account exclude the Night before as part of this first Day , and consequently the Naturall Day consisting of Night and light ; therefore it may well stand in relation to the other dayes of the Week which were naturall ; for although the Evangelist sets down particularly when these things about the Resurrection of Christ happened to be , viz. at the dawning towards the first day of the Week , yet we that begin the Sabbath at Evening may and do use the same phrase , and yet so speake of the Artificial day upon which some event begins , as not to exclude the Night before upon which the Naturall Day begins . 3. Compare the Evangelists ; and the dawning in Matthew towards the first day , will be found to be all one with this phrase , viz. The first day about or at the dawning of it : for that which Matthew calls dawning to the first day , Marke calls early in the Morning , the first day of the Weeke at the rising of the Sunne ; and Luke calls upon the first day of the Week very early in the Morning : whence it is evident that Matthews drawning to the first day is all one with about the rising of the Sun upon the first day : so that this difference between dawning toward the first day , and dawning upon the first day seemes to be an English Cabalisme , and a meere curiosity exhaled and extracted out of the words , rather then any solid Truth which the Text holds forth or the Spirit of God aimed at . 2. A second exception is ; that though the word Day in Scripture be taken for the Artificiall day , yet never when the word first , second , or third Day , &c. are joyned together ; and they point us to the first of Genesis , where when the first or second day is mentioned , it s constantly meant of a Naturall and not an Artificiall Day . But 1. This is a great mistake ; for the Day for the Levites Travell ( which was not in the Night but upon the Artificiall day ) is called the fourth Day , Iudg. 19.5 . And the 5th day , verse 8. 2. This Artificiall day may be called the first day as that it may involve the Night before , ( where we make the Sabbath to begin ) as well as the Night after , on which they make the Sabbath to end ; and thus the Naturall day may be here comprehended also ( which they plead for ) the same day which Artificially begins at day-light , may naturally begin the night before . Thesis 54. If we should suppose that this Day is meant of the Artificiall Day , yet there is a harder knot to be unloosed in the words of Matthew , who affirms that this Day-light or Day-dawn was the End of the Sabbath . Whereby it seems that the Sabbath began at the dawning of the day before , and therefore it ends at the dawning of the first day following : and hence they infer that the day-light of this first day cannot belong to the night of the Jewish Sabbath , which immediately went before . And I confesse the argument is strong and undeniable , as the words lie under the glosse . We must therefore enquire more narrowly into the true translation of the words , and their meaning . Thesis 55. That therefore which we translate the end of the Sabbath , is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which words are variously translated ; we shall onely observe that the Gr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a double signification , in frequent use among Greek writers . 1. S●mewhile it signifies Late Time , or the extream and last time of the continuance of any thing : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the late time , or latter time of the Day . 2. Sometime it signifies a long Time after : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. a long time after the Trojan war : Now in this place it is to be translated and in this latter sence , thus , A long time , or a good while after the Sabbath was ended , as it began to dawn to ●h● first day of the week , &c. which interpretation if it be made good will clear up this difficulty , viz. that the Jewish Sabbath did not end at the dawning of the First day of the week , but long before : nor indeed durst I incline to this interpretation , if I did not see the Evangelists ( the best interpreters one of another ) making the same to my hand . Thesis 56. For first , Mark , who writ after Matthew , and is best able to interpret his words , expresly saith , that the Sabbath was past when the women came to the Sepulchre ; his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Sabbath being past , Mar. 16. 1. Hence therefore , if Matthews words should be translated , Late on the Sabbath , or towards the end of the Sabbath , then the Sabbath was not already past ( as Mark affirms ) but drawing toward an end . Mark therefore telling us , that the Sabbath was ended , and yet not telling us when it ended , why should we not Harmonize the Evangelists by Mathews words , which tels us that it was long before ? 2. The time of the coming of some of the women to the Sepulchre , as it was upon the first day of the week , so it was some time within the night : and hence Mark tels us it was very early , Mark 16.2 . which cannot be at the rising of the Sun onely when t is said also that they came to the Sepulchre ; for that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , valde mane , or very early . Again , Luke tels us that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very early or in the depth of the night ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifies the time of the night when Cocks crow . I forbear to instance in Greek Writers , because the Evangelist Iohn clears up this most fully , who expresly saith , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it being yet dark : and though it be said Mark 16.2 . that the women came to the Sepulchre about rising of the Sun ; yet Piscator and others interpret that of their last actuall coming to it ; their preparation for it being very early , while it was yet dark night ; and it seems there was two comings by several of them to the Sepulchre : for its evident that Mary ( who had most affection ) came to the Sepulchre while it was yet dark , the rest of them possibly preparing thereunto . However the Evangelists be reconciled , this is evident , that the first stirring of the women about that work from which they abstained upon the Sabbath day , was very early in the depth of the morning Darknesse , before the Day-light , when some would begin the Christian Sabbath : and from hence it follows , 1. That if the Sabbath was not past even before this dark time of the night began , but rather ended when the first day of the week began to dawn : then it will follow , that these holy women did not rest the Sabbath according to the Commandment ; for we see they are this night busie about those things which they did forbear to do because of the Sabbath , Luke 23.52 . 2. Hence it will also follow , that if the Sabbath was not ended before this dark time of the night , but onely at the dawning of the Day-light , then our Saviour could not arise from the dead the First day of the week , but within the dark night of the Jewish Sabbath : for Mary came when it was dark , and the Lord Christ was risen before she came , and how long before no man can tell ; but its evident that Christ arose the first day of the week , Mark 16.9 . and therefore the Sabbath was ended long before . 3. If therefore the Sabbath was past at the dark time of the night , how then can the Sabbath begin at morning Light ; and if it was past when it was thus dark , when then could the Sabbath end , but when this night did first begin ? and if this was so , it was then truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a good while after the Sabbath was ended when this dawning toward the first day began , according to the interpretation given . Thesis 57. It is true indeed that this time of darknesse is called morning ; and hence some would infer that the Sabbath begins in the morning : but suppose it be so called , yet it is not called morning Light , at which time they plead the Sabbath should begin ; and it is improperly called Morning , because ( as hath been formerly shewn ) it is preparatively so , men usually preparing them for the work of the Day-light following . Morning is also frequently taken in Scripture for any early time , Eph. 3.5 . and so this night of the first day of the week , wherein the women arose to their work , was an early time , and therefore called morning . Again , suppose a double morning be acknowledged ( as there was a double evening ) yet it will not follow that this morning belongs onely to the day following , for it may belong to the night before ; for as where there are two evenings spoken of , the former belongs to the day , the latter to the night : so if we grant two mornings , the latter morning may belong to the day ensuing , and the former to the Night preceding ; if therefore any plead for the beginning of the Sabbath at the morning light , these places of the Evangelist will not bear them out in it , it being dark morning when Christ arose ; if they say it begins in the dark morning , then let them set exactly the time of that dark morning wherein Christ arose , and when they would begin it ; but no wit of man I feare is able to demonstrate this . Thesis 58. And surely its of deepe consideration to all those who would have the beginning of the Sabbath to be just at the time of the Resurrection of Christ , on the morning , That not any one of the Evangelists do set forth , or ayme to set forth the exact time of Christs Resurrection : they tell us indeed the exact time of the womens preparation , and comming to the Sepulchre , and of the Earthquake and feare of the Souldiers , and that these things were done in the morning ; but none of them points out the time of Christs rising ; nor is it their scope to shew exactly when he rose , but only to shew that he was risen and that he appeared to many being risen , who came to seek for him . Now assuredly , if it had been the mind of God that his people should begin the Sabbath when Christ began his resurrection , he would have pointed out the exact time when he did arise , that so they might exactly begin the Sabbath ; but none of the Evangelists point out the time , nor is it their scope exactly so to doe ; nay , they do exactly point out when other matters hapned about the womens comming to the Sepulchre , but this is not made mention of ; onely we may gather by laying many things together about what time it should be , & therefore I marvell at them who would prove the beginning of the Sabbath at the time of Christs Resurrection from the four Evangelists speaking exactly to the time of the womens rising in the morning to visit Christs Sepulchre , but not a word of the main thing this drives at , which is the exact time of Christs rising . Thesis 59. Those that would have the Sabbath begin at morning , alledge Iohn . 20.19 . where t is said , That the same day at even , which was the First day of the weeke , Iesus came among his Disciples , when the doors were shut , which ( say they ) was within night ; and therefore the night following belongs to the day before , which was the Christian Sabbath : which place compared with Luke 24.33 . does further cleare up ( as they say ) this truth ; for the two Disciples who went to Emaus and met Christ , are said to return to the Disciples when they are thus met together ; which evening cannot ( say they ) be possibly meant of the First evening before Sun-light was set , because the day being far spent , ver . 29. and they constrained him to abide with them ( which argues that it was late ) and the distance of Emaus from Ierusalem being sixty furlongs , or eight miles excepting a half ; so that it was impossible for them to travell so long a journey in so short a time , within the compasse of the first Evening ; Hence therefore it s meant of the second evening , which was within night , which yet we see belongs to the day before . But there are many things considerable to evacuate the strength of these reasonings . Thesis 60. For first , this invitation our Saviour had to stay by the two Disciples , was probably to some repast , some time after high noon ; possibly to a late Dinner rather then a late Supper toward the latter evening ; and if so , then the Disciples might easily come from Emaus to Ierusalem before Sun-set within the former evening ; for the word toward evening , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as well understood of the first evening toward two or three of the clock , as of the second ; and if it be objected , that before the first evening the day could not be said to be Far spent ; yet if the words be well observed , no such translation can be forced from them , for the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. the day hath declined ; which is truely said of any time after high-noon , and therefore might be a fit season to presse our Saviour to eat ; as may appeare by comparing this with a parallel Scripture . Iudges 19.8 , 9. which is almost word for word with this place of Luke : for the Levites father invites him to eat something after his early rising , vers . 8. which was too soon for supper , and therefore seems to be rather to a Dinner which they tarried for untill after high-noon , or as 't is in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. untill the day declined , ( just as it is here in Luke ; ) and then when dinner was ended he perswades him to stay still , because the day was weake , and ( as we translate it ) toward evening ; ( as here the Disciples tell our Saviour ) and yet after these perswasions to tarry , as late as it was he departed and came to Ierusalem before night , and from thence to Gibeah ( without any Miracle too ) before Sun was set , or the latter evening ; and verily if we may give credit to Topographers , Gibeah was almost as far from Bethlem ( from whence the Levite came ) as Ierusalem was from Emaus : and therefore if the Levite came with his cumber and concubine so many miles before the second evening , notwithstanding all the Arguments used from the day declining , and that it was toward evening ; why may we not imagine the like of these Disciples at Emaus much more ? who had no cumber , and whose joy could not but adde wings to a very swift returne to the eleven before the second Evening , notwithstanding the like arguments here used in Luke , 24.29 . And yet secondly suppose that they invited our Saviour to Supper , yet the former Evening beginning about two or three of the Clock in the after noon , our Saviour might stay some time to eat with them , and yet they be timely enough at Ierusalem before the second Evening : for suppose our Saviour stayd an houre with them or more , after two or three of the Clock , yet if a strong man may walke ordinarily three mile an houre , why might not the tydings of this joyfull news make them double their pace , whether on foot or horseback , no mention is made of either , and so be there within an houre and half or thereabout before the second Evening could come ? Thesis 61. And although our Saviour appeared to them when the dores were shut , yet it is not said that the dores were shut because it was Night , but for feare of the Iewes and their Pursevants ; that they might not rush in suddenly upon them , which they might doe in the Day as well as in the Night : and though this was a poore safeguard from their enemies yet it was some , and the best which they had , or at least could thinke of at such a time ; and if our Saviour came to them when they were at Supper , Mark. 16.14 . and if the ordinary time of the Iewes supper was a little after or about Sunset ( as might be demonstrated ) then the second Evening was not as yet begun , no not when Christ came , much lesse before the other two came , who were there from Emaus before . Thesis 62. It is said by some that if it was not very late , then the Arguments of the Disciples to perswade Christ to stay were weake ; but it seemes ( say they ) they were strong because it s said they constrained him ] but we know that much affection will some time urge a weake argument very far , for stay of some speciall friend ; and when arguments will not prevaile , it will hold them and constraine them by force ; and thus it seemes the Disciples dealt with our Saviour ; their constraining him was not so much by force of Argument as violence and force of love , for so the words in the Originall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) properly signifies : and hence it seemes that there was day enough above head to travaile farther in ; otherwise what need such violent perswasions to stay with them ? and for any to say , that the Paralell of the Levites Fathers perswasions to stay , upon weake grounds , is not the same with this , because his Arguments might sure well not to begin a long journey when it was past noone , which was the case there ; but it s a reason of no force to perswade to go farther when a man is in a journey already : which is the case here , I say this answer is against the Practise of love in common experience ; men weary in their journey may stand in more need of perswasions to stay then they that have not begun to travaile at all , nor was the Levites journey long from Bethlem to Gibeah . Thesis 63. Nor is it an Argument of any weight from Iohn 39.1 . because the two Disciples are said to abide with Christ that Day , that therefore the night following did belong to that day ( they staying as it is supposed all night ) and consequently that the Day begins in the Morning ; for these Disciples comming to Christ at the tenth houre or foure of the Clock in the afternoone , there were then two houres remaining untill Night ( the Iewes artificiall Day continuing from six to six ) within which time our Saviour ( who can do much worke in a small time ) might sufficiently instruct them ( for that time ) within the space of two houres ; and why might they not depart before the night came , and so stay with him onely so short a time ? And yet if they did stay that Night , they might notwithstanding be said to stay that artificiall day onely , without reference to any Night before or after , or to any part of the Morning following that Night , when 't is probable they departed if they did stay with him all that Night . Thesis 64. Those who think that Paul would never have Preached till midnight Acts 20.7 . if that night had not been part of the Sabbath which began the Morning before , much lesse would he after this long Sermon have communicated with them in the Sacrament , ver . 11. unlesse it had been the Sabbath Day , may do well to consider these things . 1. That the cause of taking in so much of the Night following for Preaching till midnight was extraordinary , viz. Pauls early departure never to see their faces more ; and to say that if this Night was no part of the Sabbath , it was then unreasonable to hold them so long at it , is an assertion which wants reason , if we do but consider the shortnesse of his time , the largenesse of Pauls heart , speaking now for his last , and the sweetnesse of their affections as might easily enable them to continue till midnight and upward , with cheerfulnesse , and without thinking the duty tedious , and unreasonable long . Paul therefore might begin his Sermon some part of the Day-light , which was part of the Sabbath Day , and continue it till midnight following , and yet this night be no part of the Christian Sabbath , because it was an extraordinary cause which prest him hereunto . 2. That there is nothing in the Words which will evince the Sabbath to continue so long as Pauls Sermon did ; for suppose those who begin the Sabbath at Evening , that it should be said of such , that being met together the first day of the Week to break Bread , their Teacher being to depart on the morrow , Preached ▪ unto them and continued his speech till midnight , will this argue a continuance of the same day ? No verily , and the like reason is here . 3. That the Lords Supper might be and was administred before Pauls Sermon ; for there is a double breaking of bread in the Text : the one is of common bread , Verse 11. after Paul had Preached ; the other is of holy bread in the Eucharist , verse 7. for the Syriak calls Tha● breaking of the bread which is mentioned verse 7. the Eucharist or Lords Supper ; but that which is mentioned , verse 11. Common bread ; and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , implies as much , and hence also it s spoken of one man principally , viz. That when he had broken bread and eaten , and talked a long time till breake of the day , he then departed , it being some ordinary repast for Paul after his long Preaching and before his long journey , and is not therefore any Sacramentall eat●ng ; the manner of which is wont to be exprest in other words then as they are here set down ; if therefore Pauls eating verse ▪ 11. was common Bread , it cannot be then affirmed that the Eucharist was then administred after Sermon at midnight , and yet they pertaking of the Sacrament this day , verse 7. it seems therefore that it was administred some time before this extraordinary course of Preaching began . Thesis 65. Nor will it follow that the Sabbath begins in the Morning , because the Morning is set before the Night in the Psalm for the Sabbath , Psal. 92.1 , 2. for 1. The scope of the Psalmist is not to set forth when the Sabbath begins : but how it is to be sanctified , and that is , not onely by shewing forth the loving kindnesse of God every Morning or day time ( for that perhaps , many will readily do ) but also in the Night , when men may think it too unseasonable or too late : and therefore in a holy gradation from the lesse to the greater , he first makes mention of the Morning . 2. The Hebrew word for every Night , is , in the Nights ; and therefore ( suppose that this Psalm is specially applyable to the Sabbath , which we know some question ) yet this place will as soon evince the Sabbath to begin in the Night before the Morning , and to be continued in sweet affections the night after , as that it should begin in the Morning and be continued the night after ; so that this place will not clear this cause , nor is there any weight in such kind of reasoning● . Thesis 66. Nor will it follow from Levit. 7.15 . with 22.29 , 30. and Ex. 12 ▪ 10. that because the ●●esh of the peace Offrings was to be eaten the same day , and nothing to be left untill the Morning ( something like this being spoken also of the Passeover ) that the day therefore begun in the Morning : for in Leviticus there is a double Commandment , 1. To eat the flesh of their peace offerings the same day ; but yet because when they have eaten , some bones and o●fals might remain , hence , 2. They are commanded to leave nothing till the Morning , which doth not argue that they had liberty to eat it as long as they might keep it , but that as they had liberty no longer then the same day to eat it , so nor liberty any longer then the next Morning so much as to keep any of the relicks of it : And as for the Passeover ( a place much urged by some ) they were to kill it on the fourteenth day , Exod. 12.6 . which they might eat the night following , verse 8. yet so as to leave nothing of it till the Morning , verse 10. This night following i● not therefore any part of the fourteenth , but of the 15th . day : for at midnight there was a cry verse 30 , 31. and this night they went from 〈◊〉 to Succoth , verse 37. with 46. and this time is expresly called the morrow after the Passeover , Numb . 33.3 . nor is there any inconvenience or rule broken to kill the Passeover upon one day and continue eating of it some part of another , the Passeover being a Feast of more dayes then one . Thesis 67. Nor doth it follow that because our Saviour tells Peter , Mark 14.30 . Luke 22.34 . that this Day , even this Night ( viz. of the Passeover ) he should deny him , that this Night therefore was any part of the precedent day ; for it may be as fairly interpreted to belong to the day following that Night . Nor is it necessary to determine this word Day always to a determinate time of 24 houres , of which the Night was a part , but onely of a speciall season of time : for so t is frequently figuratively taken without any respect to a day of 24 or 12 hours , viz , for a speciall season of Time wherein some speciall providence of God doth appeare and is put into execution , as Isay 29.18 . and 25.9 . and 27 ▪ 1. Exod. 14.13 . 1 Sam. 4.7 , 8. 2 Sam. 4.5 , 7 , 8. Thesis 68. It answers many objections produced against the beginning of the day in the Evening , for the Morning , to consider , that the word Day is frequently taken in Scripture for an artificiall day , and that the word Morrow frequently signifies a new artificiall Day , which in respect of , and reference unto , the artificiall day going before or following after , is no part thereof ; but as the Proverbe is , to morrow is a new day : and thus t is taken , Iohn 12.12 . Iohn 6.22 . Act. 21.7 , 8. 1 Sam. 14.24 . Acts 23.31.32 . 2 Sam. 11.12 , 13. Exod. 10.4.13 . Deut. 21.22 , 23. Iosh. 8.29 . and 10.26 . Exod. 7.4.11 , 12 , 17. with 8 6. to 13. Exod. 14 , ult . with 34.2 , 4 , 28. Deut. 9.9.11 . Whence onely let this be noted that to argue from hence , that to morrow Morning or to morrow day light is the beginning of the naturall day , because it s called a new or another Day , is not solid : nor also that although the Night following the artificiall day , be not so frequently called to morrow , yet sometime it is so called , 1 Sam. 30.17 . where the evening of their morrow stopt David , i. that night . Thesis 69. There are some who confesse that the Jewish Sabbath began at the evening ever since the Creation unto the time of Christs resurrection ▪ but now they tell us that it begins in the morning , because of Christs Resurrection ( the cause of it ) which began then ; so that as this makes the change of the day , so it makes a change of the beginning of the day from evening till morning when the Resurrection of Christ began : but the feeblenesse of this opinion will appear from these ensuing considerations . Thesis 70. 1. Consid. That the foundation of this opinion is exceeding rotten , viz. That the day must not begin , untill that work which occasions the change doth actually exist . But we know that the Passeover began before the work which did occasion it , did actually exist , viz. the Angels passing over the Israelites at midnight , Exod. 12.29 . with 12 , 13 , 14. and 6.8 . indeed the Christian Sabbath day is not before the day of Christ Resurrection ; yet the beginning of this day may be before the beginning of the Resurrection , as it was in the Passeover . 2. Consid. That if any of the Evangelists had intended a new beginning of the Sabbath at morning , that they would then have set down the exact time of the Lords Resurrection ; but none of them do this ; they set down the time of other things to prove that Christ was risen , but not the exact time of the Resurrection , for its wholly uncertain ; certain it is , that it was before Day-light began ; for Mary came and found him risen while it was yet dark , Iohn 20.1 . and how long he was risen before , who can determine ? 3. Consid. That if Christs Resurrection began the Sabbath , so that in that moment and point of time wherein Christ arose the Christian Sabbath began , then Christ could not lie three dayes in the grave ; for either he lay three dayes according to the Jewish account , beginning the day at evening ; and then the third day on which Christ arose ( which also was the first day ) must begin at evening as we plead for ; or else he must lie three days according to the new account , which begins the third day in the morning , leaving out the night before as not appertaining to any part of the week before or after ; but according to this reckoning its impossible that Christ should lie three days in the grave , he may be then indeed said to arise the third day , but not to lie any part of the third day , because lying in the grave implies some time of continuance therein upon the third day ; but how could this be , when they say that the moment of Christs Resurrection began the day of our Christian Sabbath ? 4. Consi . If the Jewish Sabbath was the last day of the week , and began and ended at evening , then the Christian Sabbath must either begin at evening when the Jewish Sabbath ended , or the first day of the week cannot be the Christian Sabbath , but onely a part of the first day , and part of the second day ; for the night which goes before the Christian Sabbath , either 1. they must make it to belong to the Jewish Sabbath , and then that Sabbath must be sanctified 36. hours , and so it must be more then a day which is sanctified , which is absurd ; or 2. they must make it belong to the Christian Sabbath , and then they cannot make it begin in the morning ; or ● . they must leave it out from all weekly account , and so take in the night following ( which is part of the second day ) as part of the Sabbath . 5. Consid. That the seventh part of time cannot be orderly given to God , but it must be either the first or last seventh ( as hath been shewn ) and the morality of the fourth commandment cannot be observed without giving to God either of these ; if therefore the Jewish Sabbath ended at Even , the Christian Sabbath must immediately succeed it , and begin it then , or else a morall rule is broken . 6. If the Jewish Sabbath began and ended at Even , and the Christian Sabbath bega● at morning , what must become of that night which is between them both , and to what day of the week must it belong ? If any say , that t is no matter whether it belong to any or no , so long as time runs on ; this answer will not suffice ; for though time runs on , yet what orderly time is there here which is running on ? Time consists of yeers , and yeers of moneths , and moneths of weeks , and weeks of dayes ; to what day or what week then must this night belong ? they that maintain this opinion do roundly affirm , that it s no absurdity to leave that one Night out from weekly , nor as pertaining to any week before or after , but say it was lost : alas poor forlorn Night that art thus strangely forsaken ; what a strange kind of night is this which belongs to no day ? what a mishapen lump of time art thou , and yet how canst thou be part of time , that art part of no day , but onely ( as they say ) of Time flowing and running on , without head or foot , week or day ? Thesis 71. They tell us , That in Joshua's time , when the Sunne stood still , and in Hezekiah's time , when the Sunne went back , that there was as great a perverting of the order of Time as this comes to ; and that there is as good reason to alter the time upon such a special and wonderfull occasion as Christs Resurrection , as there was to disorder the course of time then : but the weaknesse of this answer may appear from these things . 1. That in the dayes of Ioshuah and Hezekiah , there was no such monstrous mishapen piece of time cut out , as here is imagined ; for though the Sunne stood still , suppose about twelve hours in Ioshuas time , and so made a day of 36 hours ; ye● these twelve hours were part of that day , and of that which ordinarily makes the day , viz. the motion of the Sun aboue the Earth , which is ordinarily once in 24 houres , onely the Lord stopt it a while , and so made it a longer day , and yet measured by the ordinary measure of a day , viz. the Sunne compassing the earth ; which this night is not . 2. Though some part of the weekly time was changed in some respect ; yet no part of sacred and Sabbath time was perverted by either the Sunnes standing still , or its going back , because though these things were longer then ordinary , yet they were but ordinary daies in this sence , viz. because there was no more to either day then that which ordinarily makes a day , to wit , that space of time wherein the Sun circularly compasseth the whole earth . For though a seventh part of time be morally due to God , man having six daies for himselfe ; yet this is to be understood , as each day is measured by , and made up of the whole compleat motion of the Sunne circling the earth ; now though these daies were longer then usuall in those famous times , yet they were onely such daies as were made by this motion ; and hence there was no change or perverting of the time of the Sabbath , but God hath his due then orderly . But here we must make a new and strange beginning of time , by leaving out a whole night , and denying God a seventh day according to ordinary account and reckoning , and must fall to a disorderly beginning , upon pretence of a more then ordinary occasion ; which yet we see was not so in those extraordinary times of Hezekiah and Iosuah . 3. In the daies of Iosuah and Hezekiah there was some necessity of prolonging those daies and that in a course of providence , supposing that God would worke wonders by his providence ; but what necessity is there to begin the day when Christ did first arise ? for this action falling out upon the first day , might sanctifie the whole day which in ordinary course should have begun at Evening : we see the whole fifth of November is sanctified , upon an occasion , which hapned about nine or ten of the Clock : and the Evening of the Passeover was sanctified before the Angel passed over the Israelites at midnight , which was the occasion of the sanctification of that day : what need or necessity was there to leave a whol night out of weekly account , and lose such a part of precious Treasure ? 4. It was for the manifestation of the marvellous glory of God in the eyes of all the World , good and bad ; to make that violation ( as it were ) of the course of Time in 〈…〉 of Iosuah and Hezekiah ; but what glory doth Christ ga●● in the eyes of others , by making the Day to begin at the Time of his Resurrection by the losse of the whole Evening before , out of the account of weekely Time ? or what glory doth Christ loose if he should begin the day at Evening when the Iewish Sabbath ended , when as the whole day thu● i● celebrated and sanctified for his glory in respect of his Resurrection upon this Day ? and therefore 't is a great mistake , to imagine as much reason for the violation of the course of Time in respect of Christ Resurrection ) which makes so little for the glory of Christ ) as there was for the variation of Time in the daies of Iosuah and Hezekiah , which made so apparently and evidently and exceedingly for the glory of God and the honour of those who were Types of Christ ? Thesis 72. To say that there is a necessity of beginning the Christian Sabbath , when Christ first entered into his Rest ( the first moment of his Resurrection ) because the Father began the Jewish Sabbath the first moment of his Rest after his six daies Labour , is not solid nor sound : For there was a necessity for God the Father to begin his Rest at the end of his work● : otherwise a morall rule had not bin observed , viz. That a seventh p●●t of Time be sanctified ; for six dayes being finished in creating the World , there was now a necessity of sanctif●ing the seventh Day wherein his rest began , least a morall rule should be exemplarily broken ; but there was no such necessity here ; for the whole Evening of the first day may be sanctified upon occasion of Christs Rest on some part of that day , and no morall rule broken hereby : nay there had bin a morall rule broken if the Christian Sabbath had not begun upon this Evening ; because hereby God should have lost a Sabbath Day within the compasse of seven dayes as they are measured by the Sun ; and this is directly crosse to the morality of the fourth command ; for if a whole night be lost ( as these men reckon ) only Time flowes on ( they say ) then it must be full seven daies and a halfe before God have a Sabbath to begin : and this absurdity in the course of Time , I believe will not be found , in Iosuahs time nor in altering the beginning of the yeere in Moses time Exod. 12. for ●o morall rule was 〈◊〉 upon by these and such like alterations . Thesis 73. It is an ungrounded assertion to say that the Reasons of the change of the Day are the same for the change of the beginning of the Day ▪ 〈◊〉 . There was a Type affixed ( as hath bin shewen ) to that It 〈◊〉 Sabbath ▪ but I never yet heard of any Type in respect of the beginning of the Sabbath . 2. Divine will and 〈◊〉 on changed 〈…〉 viz. That God hath one day in seven given him : but God could not begin the Sabbath with excluding the Evening before Christ arose without breach of this Rule , as hath bin shewen● the day might be kept and changed without breach of that rule , but the beginning could not be changed but there would necessarily follow some breach thereof . Thesis 74. To thinke that the Sabbath must needs begin in the Morning , because we read not expressely after Christs Resurrection , that the Night should belong to the day following , nor is there any instance thereof as in the Old Testament and before Christs Resurrection it may be ( they confesse ) undeniably so found ] I say , to thinke the Sabbath must begin in the Morning upon this ground , is somewhat like to his conceit who finding in the Old Testament that the seventh day is to be sanctified ; but not finding this expression , after Christs Resurrection , hence he thought there was now no seventh Day to be sanctified . Those who can answer this Objection , may know how to answer thereby their own argument for the beginning of it at Morning , which is just like unto it : if indeed there were cleare Scriptures for the beginning of it at Morning in the new Testament , and none to shew the beginning of it at Evening , the Argument had much weight ; but this hath not yet appeared : old Testament evidences are not Apocrypha proofes in morall matters , in these mens consciences , who thus argue for the Morning . Thesis 75. To argue the beginning of the Sabbath at Morning , from the congruity and fitnesse of the season for holy Time rather then Evening , is no way faire nor rationall : for 1. There may be as much said ( perhaps more ) for the fitnesse and congruity of the Evening , if this arguing were evicting ; but we know the ground of all superstition hath bin humane wisdome , which puts out the Eagles eyes when it goes about to mend them ; and when it would better Gods worship by ●oodly seeming● and trapings , it then destroyes it , at least corrupts it ; this only may be said that just as we lie downe with our hearts over night , so we finde them commonly in the Morning ; the beginning of the Sabbath at Evening will force us in conscience ●o lie down over nigh with Sabbath hearts , which marvellously prepares for the receiving of Sabbath blessing● the day ensuing . Thesis 76. If therefore the Sabbath doth not begin , neither according to the custome of civill nations , nor at midnight , nor Morning , what Time then must it begin at ( from any colour of Scripture , ) but onely in the Evening ? at Evening therefore after the setting of the Light of the body of the Sun , wherein darknesse begins to be predominant over the Light the Sabbath begins now , as the Iewish Sabbath began in former Times , and here let me say that old Testament proofes may be in this as in many other things , New Testament rules . Thesis 77. If the Jewish Sabbath did begin and end at Evening , which was the last day of the Weeke , then the Christian Sabbath the First day of the weeke which immediately succeeds the last , is to begin at Evening also ; ●f the Sabbath in the fi●st Institution began at Evening , why should not the Christian Sabbath be conformed as neere as may be to the first institution ? but we see out of Gen. 1. That as all other daies began at the Evening or darke night , so it was not orderly or possible according to the morall rule God acted by , that the Sabbath should begin upon any other Time then the Evening , nor is it improbable but that Ezekiel fortells this that in the Christian Church , as the Gate for the Sabbath should not be shut untill the Evening , Ezek. 46.1 , 2. so by just proportion the time for opening of it , was the Evening before , when the Sabbath began . Thesis 78. Now although some deny the beginning of the Sabbath in Gen. 1. to be in the Evening ( deceiving themselves and their readers with the ambiguity and various acceptation of the words Evening and Morning ) yet this is most evident , That the First day began with Night or darkenesse which is called Night , Gen. 1.4 , 5. and consequently ended with day-light ; let Evening and Morning therefore be taken how they will , yet its sufficient to prove that which we aime at , viz. that as the first day began with Night , and ended at the end of Day light , so by just consequence every other day did , even the Sabbath it selfe , which still begins the beginning of Night , which is all that which we meane by Evening , when we say that it begins then ; which also the holy Ghost calls darkenesse , which darkenesse , Gen. 1.2 . he calls Night , vers . 5. and which Night is all one with Evening . Thesis 79. And if the Naturall ( which some call civill , others the compound ) day began first in the Evening , then surely it continued so ; or if not , then this disorderly practise should have bin regulated againe , according to the first patterne , as the abuses crept into the Lords Supper were by Paul. 1 Cor. 11.23 . and as errors about Marriage wereby our Saviour , telling them that a● initio non suit sic . Thesis 80. Nor should it be a wonder why the wise Creator should begin Time with darkenesse , or the lesse noble part of the Day , no more then why the Lord should begin the World with a rude and confused Chaos before a glorious World ; the progresse of his wisdome in making the whole World being for the most part from more imperfect things to perfect , from the Chaos to beauty ; from the servants , and furniture , to man the Lord and Master of this great house ; and so here , from darknesse to light ; the Sabbath also being a day of Rest , was it not most proper to begin it then when man begins his rest which is the Night ? when also God began Rest from his work in the first Creation . Thesis 81. Some convinced by the evidence of the Text , that darkenesse was before light , yet wrastle with their wits to make it neither part of the night nor part of time , but only punctum temporis , and by this shift would make the first day to begin in the morning-light , Thesis 82. But was ever any punctum temporis ( which is thought to be no part of time ) called by the name of Night as this darkenesse is ? Gen. 1.4 , 5. with 2. Was the World made in six dayes and is there a Heaven and Earth made within the time of this darkenesse , and yet this time of darkenesse to be no part of time , but onely a Mathematicall point , but no reall part of succeeding Time ? Zanchy long since hath largely confuted and crusht this Egge-shell , where the Reader may looke ; there was not indeed any Celestiall motion of the Heavens to measure this Time by , ( for Master Weemes objects tempus est mensura motus ) but by this Argument there was no Time till the fourth day , when the Sun and Starrs were created , nor is Time properly mensura mo●us , but as Eternity is the indeterminate duration of a thing together , so Time is the determinate duration of things by succession : which was evidently since Time began on the first moment of creation . Thesis 83. Others who acknowledge this first darkenesse to be part of Time , yet will not have it to be part of the Night-time ; because light ( the habit ) they say must go before Darkenesse ( the privation ) because also this first darkenesse is not so called Night , but the separated darkenesse , Gen. 1.3 . when God separated the light into one Hemisphere , and darknesse into another . Thesis 84. But this arguing is almost against the expresse Letter of the Text , Gen. 1. wherein it is most evident that light was created , after darknesse had bin some time upon the face of the deepe ; which darknesse cannot be part of the Day-light , no more then blindnesse is a part of sight and therefore is a part of the Night , before this conceived separated darkenesse could exist . Beside the separation of darknesse from light doth not make any new darkenesse which is a new denominated darkenesse , but is the same darkenesse which was at first , onely the separation is a new placeing of it , but it gives no new being to it . Thesis 85. Suppose also that light and darknesse are contraria privantia , yet 't is not true either in Philosophy or Divinity , that the habit must alway actually goe before the privation in the same subject ; for the privation may be first if it be in subjecto capaci ; i. e. In a subject capable of the habit ; for silence may be before speech in a man , and blindnesse and deafenesse in a man who never saw nor heard a word , because man is a subject capable of both , and so here darknesse might be before light , because this subject of the first matter was capable of both . Thesis 86. Nor is it true in Divinity that the darkenesse and light were at first separated into two Hemispheres ; or if they were , yet what orthodox Writer affirmes that the supposed separated darkenesse onely is called Night ? Thesis 87. For looke as the darkenesse did overspread the whole Chaos ▪ and all the dimensions of it at the same time ; why might not the light the habit be extended as far as was the privation before , and that at the same time ? there being no globe or dense body of earth and waters ( existing as now they doe ) at that time created , and consequently no opake and solid body to divide betweene light and darkenesse and so to seprate them into two Hemispheres , as by this meanes it is at this day , unlesse we imagine miracles without necessity ; and that God then miraculously did it when there was no necessity of it . For the Element of fire being figuratively called light , it being ( as Iunius shewes ) proprietas essentialls ignis ; being also created in the superiour part of the vast Chaos ; might therefore be cast downe by a mighty hand of God ( there being no ordinary meanes of Sun or Stars yet created to do it ) into all the inferiour Chaos , and so make day . And the ascending of this light upwards againe might make it to be Night : and therefore although God separated between light and darkenesse , yet this separation se●mes to be rather in respect of time , then in respect of place , or two Hemispheres : for the light when it was east downe , separated and scattered the darkenesse , and so excluded it , so that when there was light , there was no darknesse ; when darkenesse , there was no light ; and thus they succeeding and excluding one another , the Lord is said to separate them one from another , but not into two imagined Hemispheres , by which imagination of two Hemispheres it will be also very difficult to set downe when it was day and when it was night , at this time of the Creation ; because in respect of one part of the Chaos it might be called day , in respect of the other Hemisphere of the Chaos it might be called night : and therefore it seems more suitable to the truth , that the descending of the Light , made day thorowout the whole Chaos remaining , and the ascending of it to its proper place successively made night ; which as it answers many curious questions about the nature and motion of this light , so it yeelde a more then probable argument , that if the day-light continued twelve houres ( which none question ) why should not each night continue as long , and therefore that the first darknesse did continue such a time before the creation of the Light ? Thesis 88. But suppose this locall separation into two Hemispheres was granted , yet it will not follow from hence that this separated darknesse onely is called night , and that the darkenesse before was no part of it : for if the day and night began at the imagined division of light and darknesse , then ( this division being in an instant of time ) neither could the day be before the night , nor the night before the day , but both exist and begin together ; and then it will follow that the beginning of the first day was neither in the morning nor evening , in darknesse nor light , in night nor day ; but that it began in the morning and evening , day-light and dark night , together ; which is too grosse for any wise man to affirm , nor would the God of Order do it . Againe , if the first darkenesse which was pr●eexistent to this Hemisphericall light and darknesse was no part of the night , then much lesse was it any part of the first day-light ; and so no part of the naturall day ; which if any should affirm , they must deny the creation of the world in six dayes ; for its evident that the Heavens and Earth were made in the time of the first darknesse . Thesis 89. To say that this first darknesse was part of the morning , and did belong to the morning-light , as now some time of darknesse in the the morning is called morning , and therefore is called the womb of the morning , Psal. 110.2 . is a meer shift to prove the beginning of time to be in the morning , and an evasion from the evidence of truth . For 1. This first darknesse must either be the whole night , consisting as the light did of about twelve houres ; and then it cannot possibly be called morning or belong thereunto ; or it must be part of the night , and that which came after the light another part of it , and then we may see a monstrous day which hath part of its night before it , and part after it ; beside its contrary to the Text , which makes the whole morning together , and the whole evening together , the whole day-light together , and so the whole night together . 2. That darknesse which by an improper speech we make to belong to the morning , in our ordinary account , is the latter part of the night or of the darknesse ; but we read not in all the Scripture , nor is it suitable to any solid reason , to make the first beginning of Night or darknesse as part of the morning : Now this first darknesse ( which is the beginning of darknesse ) is called night , at least is the beginning of night ; and therefore cannot be called morning , but evening rather , as we usually call the first beginning of darknesse after day light . Thesis 90. That expresse Commandment Lev. 23 32. to celebrate the Ceremoniall Sabbath from Even to Even doth strongly prove the beginning of the morall Sabbath at the same time ; for why else is it called a Sabbath of rest , but because it is to be spent in duties of humiliation , as the other Sabbath in duties suitable to the nature of it ? and hence the Lords care is greatly exact herein , 1. That no servile work be done , because it is a Sabbath . verse 31 , 32. 2. That it be spent and sanctified from Even to Even , ( meaning ) like as you do your weekly Sabbaths . And hence the Lord saith not , You shall celebrate your day of Atonement from even to even , but ( the Lord usually wrapping up arguments in his words ) Your Sabbath : as if he should say , You would account it a prophane thing not to celebrate your ordinary weekly Sabbath from even to even , or to do any servile work on that day : this day is a Sabbath , and therefore you must sanctifie it from even to even , and therefore do no servile work herein . Thesis 91. To imagine ( as some do ) That the ordinary Sabbath began at another time , because here God makes a new command , that it be from even to even , in opposition to the other Sabbaths beginning ; and that otherwise it had been enough to say , You shall celebrate this day as a Sabbath : one may from the same ground imagine , that in other Sabbaths they might do any servile work , because here also 〈◊〉 are forbidden it ; for it may be as well said , that other 〈◊〉 had been enough to say , You shall sanctifie this day as you do other Sabbaths : here therefore is no new institution of time from the beginning of the Sabbath , but of a new Ordinance , together with the application of time according to common and ordinary account : and the Lord expresseth from even to even ( which makes up a naturall day ) left mans heart ( which is soon weary of duties of Humiliation ) should interpret it of an artificiall day ; to prevent which mistake the Lord had good reason to set the distinct bounds of it from even to even . Thesis 92. Nor can this Evening , be fairly interpreted of the former even before Sun set , as taking in that also ; for this evening is to begin at the evening of the ninth day , verse 32. which evening of the ninth day is not the evening of that day about two or three of the clock , ( for the tenth day onely is called the day of Atonement , verse 27. and therefore part of the ninth day is no part of the Atonement day ) but as Iunius well expounds it , at the evening of the ninth day , puta qua nonus dies definit , at that nick of time , which is the communis terminus of the end of the ninth day and beginning of the tenth , you shall then celebrate your Sabbath : which curious exactnesse of the Lord , is partly to expresse his zeal for the full and plenary observation of the day , that he may not lose a moments time of honour , as also to shew what care they should have of holding out from the first point to the last period of that Sabbath . Thesis 93. And therefore it is a groundlesse deduction from the Text , to make this day to be of extraordinary length , and so an unfit measure for our ordinary Sabbath . And to say that there was a ceremony in beginning this day at even , is but gratis dictum , and can never be made good , unlesse it be by such fetches of wit which can mould the plainest History into the Image of a goodly Allegory , a most impudent course of arguing in Austins judgement , and in his time . Thesis 94. If the Sabbath do not begin at evening , why did Nehemiah ( an exemplary Magistrate ) command the Gates to be shut , when the Gates of Ierusalem began to be dark before the Sabbath ? Nehem. 13.19 . was it not left the Sabbath should be prophaned that night , by bringing in of wares and burdens thorow the Gates , as well as in the ensuing day ? is it not expresly said , that he set his servants at these Gates that there might be no burden brought in upon the Sabbath day ? is it not expresly said that he set the Levites to keep the Gates to sanctifie the Sabbath day ? verse 19 , 22. Now if this 〈◊〉 was no part of the Sabbath , how could they then be said to sanctifie the Sabbath thereby ? Thesis 95. To imagine that Nehemiah did this to prevent the prophaning of the Sabbath day after , is as if a man should shut his doors at noon against such Thieves as he knows will not come to hurt him untill mid-night be past . It would be weaknesse in a Magistrate to take away any considerable part of the week which God allows for labour to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent at the approach of the day it self : for Nehemiah might easily have shut the Gates in the morning , if the Sabbath had not begun before ; and might have better done it , then to cut so large a Thong out of the week time to prevent such defilement of the Sabbath day . Thesis 96. When therefore the Gates of Ierusalem began to be dark , or as Iunius renders the words , quum abumbrarentur portae , i. when they were shaddowed by the descent of the Sun behind the mountains which compassed Ierusalem , and so did cast a shadow of darknesse upon the Gates of the City , somewhat sooner then in other places lesse mountainous ; this shadow , being no part of the dark night , is truly said to be before , or ( as the Hebrew is ) before the face or looking out of the Sabbath ; for although the Sabbath be said to begin at Sun-set , yet t is to be understood not of the setting of the body of the Sun visibly , but of the light of the Sun when darknesse begins to be predominant over the light , and men are forced to forsake their work ; now just before this Nehemiah shut the gates , at the common term and end of the six daies labour , and the Seventh dayes rest ; and therefore t is a weak objection which some make , to say that this evening was not part of the Sabbath , because the Gates are said to be shut before the Sabbath . Thesis 97. It s said the women who prepared spices for our Savio●●● body , that they rested the Sabbath , which is evident to be in the evening ; and this they did not superstitiously ( as some say ) but according to the Commandment , Luk. 23.53 , 54 , 55 , 56. if therefore these women began to rest according to the commandment of God upon the evening , then the evening by the same Commandment is the beginning of the holy Rest of the Sabbath . It is not onely the commandment of God , that one day in Seven be sanctified , but also that it be sanctified from even to even . Thesis 98. Now that they began to rest in the evening is evident from these considerations : 1. That our saviour dyed the Ninth hour . Luke 23.44 , 46. which was about three of the clock in the afternoon . A little after , this Ioseph begs his body and takes it down because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preparation for the Sabbath Mark 15.42 . in which preparation it s said that the Sabbath did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , draw on , shine forth Luke 23.54 . now this shining or breaking forth of the Sabbath cannot be meant of the day light morning shining forth ; for its a meare dream to think , that Ioseph should be so long a time in doing so little work , from Saturday in the afternoon untill the next morning light , onely in taking of Christ from the Crosse , wrapping him in Linnen , and laying him in his own Sepulchre , which was not far off , but neer at hand also . Iohn 19.42 . The shining forth of the Sabbath also stop● the women from proceeding to annoint Christs Body , after they had brought their Spices ; and therefore if the shining forth of the Sabbath had been the morning after , they might certainly have had sufficient time to do that work in ; the shining forth therefore of this Sabbath was in the latter evening in which the Sabbath began ; and it s said to shine forth by a metaphor , because it did then first appear , or draw on ; or , as Piscator and sundry others think , because about that time the stars in Heaven , and the Lamps and Candles in houses began to shine forth ; which is just then when darknesse is predominant , which is the beginning of the Sabbath at evening time . 2. If that evening had not begun the Sabbath , why did not the women ( who wanted neither conscience nor affection , nor opportunity ) annoint his body that evening , but defer it untill the night after ? what could stop them herein , but onely the conscience of the Commandment , which began the Sabbath that evening ? 3. Either the Sabbath must begin this evening , or they did not rest the Sabbath according to the Commandment ; for if they began to keep the Sabbath at morning light , then if they rested according to the Commandement , they must keepe it untill the next morning light after ; but its manifest that they were stirring , and in preparing their Oyntments long before that , even in the dark night before the light did appeare , as hath been formerly shewn . Thesis 99. Why the women did not goe about to embalme Christs body the beginning of the dark evening after the Sabbath was past , but staid so long a time after till the dark morning , cannot be certainly determined ; perhaps they thought it not suitable to a rule of God and prudence , to take some rest and sleep first , before they went about that sad work ; and might think ●he morning more fit for it then the dark evening before , when their sorrowfull hearts and spent spirits might need mercy to be shewn them , by taking their rest awhile first . They might also possibly think it offensive to others presently to run to the embalming of the dead , as soon as ever the Sabbath was ended , and therefore stayed till the dark morning , when usually every one was preparing and stirring toward their weekly work . Thesis 100. The Lord Christ could not lie three daies in the grave , if the Sabbath did not begin at evening ; and for any to affirm , that the dark morning wherein he arose was part of this first day and did belong thereunto , is not onely to overthrow their own principles , who begin the Sabbath at the beginning of day light morning , but they also make the beginning of the Sabbath to be wholly uncertain ; for who can tell at what time of this dark morning our Saviour arose ? Thesis 101. T is true , there are some parts of the habitable world , in Russia , and those Northern Countries , wherein for about a moneths time the Sun is never out of sight ; now although they have no dark evening at this time , yet doubtlesse they know how to measure their naturall daies by the motion of the Sun ; if therefore they observe that time which is equivalent to our dark evenings , and sanctifie to God the space of a day , as t is measured by the circling Sun round about them , they may then be said to sanctifie the Sabbath from even to even , if they do that which is equivalent thereunto ; they that know the East , West , South , North points , do certainly know when that which is equivalent to evening begins , which if they could not do , yet doubtlesse God would accept their will for the deed in such a case . Thesis 102. If therefore the Sabbath began at evening from Adams time in innocency till Nehemiahs time , and from Nehemiahs time till Christs time , why should any think but that where the Jewish Sabbath the last day of the week doth end , there the Christian Sabbath the first day of the week begins ? unlesse any can imagine some Type in the beginning of the Sabbath at evening ; which must change the begining of the day , as the Type affixed did change the day : or can give demonstrative reasons that the time of Christs Resurrection must of necessity begin the Christian Sabbath , which for ought I see cannot be done . And therfore it is a groundlesse assertion , that the reasons of the change of the day are the same for the change of the beginning of it ; and that the chiefe of the reasons for the evening , may be as well applyed against the change of the day it selfe , as of the time of it : But sufficient hath been said of this . I shall onely adde this , that there is no truth of Christs , but upon narrow search into it , hath some secret knots and difficulties , and so hath this about the beginning of the Sabbath ; t is therefore humility and self-deniall to follow our clearest light in the simplicity of our hearts , and to wait upon the Throne of grace with many tears for more cleare discoveries untill all knots be unloosed . FINIS . THE SANCTIFICATION OF THE SABBATH . WHEREIN The true Rest of the Day , together with the right manner of Sanctifying of the Day , are briefly opened . BY THOMAS SHEPARD , Pastor of the Church of Christ at Cambridge in New-England . The fourth Part. LONDON , Printed for Iohn Rothwell . 1650. The generall Contents upon the Sanctification of the Sabbath . 1. THe word Sabbath what it signifies , Thesis 1. 2. All weekly labour for the Rest of the Sabbath , Thesis 2. 3. The Rest of the Sabbath , the meanes for a higher end , Thesis 3. 4. As strict a Rest now required as was formerly among the Iewes , and those places cleared which seeme contrary , Thesis 4 , 5. 5. What worke forbidden on the Sabbath Day , Thesis 10. 6. Servile worke forbidden , and what is a servile worke , Thesis . 11 , 12. 7. The holinesse required upon the Sabbath in five things , Thesis 14. 8. A lamentation for prophanation of the Sabbath . The Sanctification of the Sabbath . Thesis 1. THe word Sabbath properly signifies , not common , but sacred or holy Rest. The Lord therefore enjoyns this Rest from labour upon this day , not so much for the Rest sake , but because it is a Medium or means of that holinesse which the Lord requires upon this day ; otherwise the Sabbath is a day of idlenesse , not of holinesse ; our cattell can rest but a common rest from labour as well as we ; and therefore its mans sin and shame , if he improve the day no better then the beasts that perish . Thesis 2. And as the rest of the Day is for the holinesse of it , so is all the labour of the Week for this holy rest ; that as the end of all the labour of our lives is for our rest with Christ in Heaven , so also of the six daies of every weeke for the holy Rest of the Sabbath , the twilight and dawning of Heaven . For the eighth Commandement which would not have us steale , commands us therefore to labour for our Families and comforts in all the seasons of labour . This fourth command therefore which not onely permits but commands us to labour six daies , must have another respect in commanding us to labour , and a higher end , which cannot be any thing else but with respect to the Sabbath ; that as we are to watch unto prayer , so we are to worke unto the Sabbath , or so worke all the Weeke day that we may meet with God , and sanctifie the Sabbath day . Thesis 3. As therefore the holinesse of the Sabbath is morall , because it is the end of the day ; so is the Rest of the Sabbath ( the immediate means to that end ) morall also . Looke therefore what ever holy duties the Lord required of the Iewes , which were not ceremoniall , the same duties he requires of us upon this day ; so what every Rest he required of them for this end , he exacts of all Christians also . Thesis 4. Those that make the Sabbath ceremoniall , imagine a stricter Rest imposed upon the Iewes then Christians are now bound unto ; because they place the ceremonialnesse of the Sabbath in the strict Rest of it ; but we are bound to the same Rest for substance of it ; and the ground for a stricter rest then we are bound unto , will be found too light if well pondered . Thesis 5. For though it be sayd that the Iewes might not bake , nor seeth meat upon this day , Exod. 16.23 . no nor make a fire upon it , Ex. 35.3 . no nor gather sticks upon it without Death . Numb . 6.15.30 . ( all which things Christians now , may lawfully do ) yet none of these places will evince that for which they are alledged . Thesis 6. For first it is not said , Exod. 16.23 . bake and seeth that to day which may serve you next day : but , that which remains ( viz. which is not sod nor baked ) lay it up untill the Morning , and consequently for the morrow of the next day , which being thus laid up , I doe not finde that they are forbidden to bake , or seeth that which remaines upon the next day ; but rather if they must use it the next day , they might then bake it or seeth it that day also , as they did that of the sixt day , and without which they could not have the comfortable use of it upon the Sabbath day : indeed it was as unlawfull to grind and beate the Manna in Mills and Morters , mentioned Numb . 11 : 8. upon this day , as now to thrash and grind Corne this day ; the meale therefore which did remaine , is not forbidden to be baked or sod upon this day ; nor would Gods speciall and miraculous providence appeare in preserving it from wormes and stinking , if there had been any b●king of it the day before , and not rather upon the Sabbath Day . Thesis 7. Although also they were forbidden to kindle fire upon this lay , Exod. 35.3 . in respect of some use , yet they are not forbidden so to do in respect of any use whatsoever . For there was fire kindled for the Sabbath sacrifices , and it would have bin a breach of the rule of mercy , not to kindle a fire for the sick and weake in the wildernesse . Nehemiah also a man most strict and zealous for the Sabbath , yet had such provision made every day as could not be drest nor eaten without some fire upon the Sabbath day , Neh. 5.18 . and the Sabbath not being a fast but a feast in those times as well as those , hence it s not unsutable to the time to have comfortable provisions made ready , provided that the dressing of mea● be not an ordinary hindrance to publike or private duties of holinesse upon this day , Exod. 12.16 . this kindling of the fire here forbidden must therefore be understood in respect of the scope of the place , viz. not to kindle a fire for any servile work , no not in respect of this particular use of it , viz. to further the building of the Sanctuary and Tabernacle , made mention of in this Chapter : for it s said whosoever shall do any worke therein , ( 1. any servile worke which is more proper for the weeke time ) shall be put to death , verse 2. there is therefore either no dependance of these words in the third verse with those in the second , or else we must understand it of kindling fires restrictively , for any servile worke which is there forbidden not only the Iewes but us Christians also : Thesis 8. The man that gathered sticks on the Sabbath , Numb . 15.30 . was put to death ; what for gathering of sticks onely ? why then did not the just God put them to death who were the first offenders ( and therefore most fit to be made examples ) who went out to gather Manna upon this day ? Exod. 1● . This gathering of sticks therefore , though little in it selfe , yet seemes to be aggravated by presumption ; and that the man did presumptuously breake the Sabbath , and therefore it s generally observed that this very example followes the Law of punishing a presumptuous transgressor with death in this very Chapter : and though it be said that they found a man gathering sticks , as if it were done secretly , and not presumptuously , yet we know that presumptuous sins may be committed secretly as well as openly , though they are not in so high a degree presumptuous as when they are done more openly : the feare of the Law against Sabbath breakers , might restrain the man from doing that openly , which before God was done proudly , and presumptuously ; and though Moses doubted what to do with the man , who had that capitall Law given him before against Sabbath breakers , yet they might be ignorant for a time of the full and true meaning of it , which the Lord here seemes to expound , viz. that a Sabbath breaker sinning presumptuously is to be put to death : and although it be doubted whether such a Law is not too rigorous in these Times , yet we do see that where the Magistrate neglects to restraine from this sinne , the Lord takes the Magistrates work into his own hand , and many times cuts them off suddenly who prophane his Sabbath presumptuously : and t is worth enquiring into whether presumptuous Sabbath breakers are not still to be put to Death : which I doubt not but that the Lord will either one day cleare up , or else discover some specialty in the application of this judiciall Law to that Polity of the Iewes , as most fit for them , and not so universally fit for all others in Christian Common-vvealths : but this latter I yet see no proofe for : nor doe I expect the clearing up of the other while the temper of the Times is loose and luke-warme . Thesis 9. Considering therefore that some vvorke may be done upon the Sabbath , and some not , and that mans heart is apt to run to extreames , either to grosse prophanesse or Pharisaicall strictnesse ; vve are therefore to enquire , what workes we must rest from , and what not from , upon the Sabbath Day . Thesis 10. If the Scriptures may be judge herein , we shall finde that vvhen they forbid all manner of worke , they interpret this of Servile Worke. The vvorke forbidden in the annuall Sabbaths , ( vvhich did but shaddow out the rest on this Sabbath ) it is servile vvorke , Levit. 23.7 , 8. and hence the rest on the Sabbath ( in this fourth command ) is opposed to the labour on the weeke daies vvhich is properly servile , lawfull to be done then , but unlawfull upon the Sabbath Day . Thesis 11. The Schoolmen , and some of their late Idolizers ( like the Pharises of old ) over blind in interpreting the spiritualnesse of the Law of God , describe a servile worke in that manner , so as that the grinding of water-mills and wind-mills , as also the counsells of Lawyers to their Clients , the Herring Trade of Fishermen , are with them no servile works on this day ; and indeed they scarce make any worke servile , but what is slavish and externall bondage and burden . Thesis 12. But if we consult with Scriptures and the very words of this fourth Commandement , we shall finde two things concurring to make up a servile worke . 1. If any worke be done for any worldly gaine profit , or livelyhood to acquire and purchase the things of this life by ; ( which is the principall end of weeke day labour , Eph. 4.28 . 1 Thes. 4.12 . ) this is a servile worke , all one with what the Commandement calls Thy work : Hence buying , selling , sowing , reaping , which are done for worldly gaine , are unlawfull on this day , being therefore servile works : hence also worldly sports and pastimes ( which are ordained of God to whet on worldly labour , not necessary every day but onely at some seasons ) are therefore most proper appurtenances unto daies of labour , and are therefore unlawfull upon this day : holy Times are no more to be sported on , then holy places ; hence also on the other side , to rub the eares of Corne , to dresse meat for comfortable nourishment of man , because they respect not worldly gaine , are no servile workes nor yet unlawfull , but may be more lawfully done for the comfort of man then to lead his horse to the water this day , Luke 6.2 . & 13.15 & 14.5 . hence also such works as are done onely for the preservation of the Creatures , as to pull a sheepe out of a ditch , to quench fire in a Towne , to save Corne and Hay from the sudden inundation of Water , to keepe Fire in the Iron mills , to sit at sterne and guide the ship , and a thousand such like actions ( being not done properly for worldly gaine ) are not unlawfull ; God himselfe not ceasing from workes of preservation , when he did from those of creation : hence also such works as are not works of immediate worship , but onely required necessarily thereto , as killing the Sacrifices in the Temple , travelling a Sabbath daies journey to the publique assemblies , being no servile workes for outward gaine , are not unlawfull upon this day . 2. Such worldly works , which though they be not done for worldly gaine or profit , yet if by a provident care and foresight they might be done as well the weeke before , or may as well be done a week after the Sabbath , these also are servile works : for thus the Commandment expresseth it , Six daies thou mayst doe all thy work , ( meaning which can be done as well the week before ) and if all cannot be done , it may therefore be as well done the week after . Hence the building of the Tabernacle ( which was not so much for mans profit as Gods honour ) because it might be done upon the six daies seasonably enough ▪ hence it is prohibited upon the Sabbath day , Exod. 31. If a man hath Corn in the field , though he may pretend that the weather is uncertain , and it is ready to be brought into the Barn , yet he is not to fetch it in upon the Sabbath day , because there is no eminent danger of spoyle the Munday after , and then he may fetch it in as well as upon that day : the like may be said concerning Sea mens setting sayle upon the Sabbath day , though they be uncertaine of a faire gale upon the day after . Yet we must trust Gods providence , who almost in all such matters keeps us at uncertainties : hence also the sweeping of the house ought not to be done now , if it may as well be done the day before : so also to buy any things at shops , or to wash clothes ; if they may be done the week before or after , they must not be done upon this day : hence on the other side works of necessity , which cannot be so conveniently don● the day before or after , are not unlawfull upon this day , as to flie in persecution , to watch the City , to fight with the Enemy , Math. 24.24 . 2 Kings 1.2 . Hence also works of necessity , not onely for preservation of life , but also for comfort and comelinesse of life , are not unlawfull : for t is a grosse mistake to thinke that works onely of absolute necessity are allowed onely upon this day : for to lead an Ox to water , which in the strictest times was not disallowed of , is not of absolute necessity ; for it may live more then a day without it ; onely its necessary for the comfort of the life of the beast : how much more is allowed to the comfort of the life of man ? the Disciples possibly might have lived longer then the Sabbath without rubbing Corn eares , and men may live on Sabbath daies generally without warm meat , yea ●hey may fast perhaps all that day ; yet it is not unlawfull to eate such meat , because its necessary for the comfort of life . Hence also to put on comely garments , to wash hands and face , and many such things as are necessary for the comelinesse as well as the comfort of life , are not unlawfull now : there is sometime an inevitable necessity by Gods providence , and sometime a contracted necessity through want of care and foresight ; in this case the work may sometime be done , provided that our neglect beforehand be repented of : in a word , he that shall conscientiously endeavour that no more work be done on the Sabbath then what must be done for the ends mentioned , that so he may have nothing else to doe but to be with God that day , shall have much peace to his own conscience herein , against Satans clamours : hence lastly , not onely outward servile work , but servile thoughts , affections , and cares , are to be cast off this day from the sight of God , as others are from the eyes of men ; servile thoughts and affections being as much against the fourth Commandement as unchaste and filthy thoughts against the seventh . Thesis 13. That we are to abstaine from all servile work , not so much in regard of the bare abstinence from work , but that having no work of our own to mind or do , we might be wholly taken up with Gods worke , being wholly taken off from our own , that he may speak with us , and reveale himselfe more fully and familiarly to us ( as friends do when they get alone ) having called and carried us out of the noyse and crowd of all worldly occasions and things . Thesis 14. Holy rest therefore being for holy work , it may not be amisse to enquire what this work is , and wherein it consists : for which end I shall not instance in any the particular severall duties in publique and private , of holinesse and mercy , because this is to be found in all who write upon this subject : I shall onely speake of that kind of holinesse which the Lord requires in all publique and private duties , and is to run thorow them , and as it were animate them ; and in truth to finde out this , and observe this , is one of the greatest difficulties ( but yet the greatest excellency ) of a Christian life . It consists therefore in these five things , Thesis 15. The first ; The Holinesse upon this day ought to be immediate : I doe not meane , without the use of publique or private means , but in respect of worldly things : for we are commanded to be holy in all manner of conversation all the week in our worldly affaires , 1 Pet. 1.17 . Holinesse is to be writ upon our cups and pots , and hors-bridles , and ploughs , and sickles , Zach. 14.20.21 . but this holinesse is more immediate ; we enjoy God by and in the creature , and in our weekly occasions and providences : but do we think that there is no more holinesse required upon the Sabbath ? verily every day then should be our Christian Sabbath , which is most false ; and therefore some more immediate holinesse is required now on this day which is not then , nor required of us every week day ; and what can this be but drawing neer to God this day more immediately , and as neer as mortall man can do , and casting aside the world and getting out of it , and so to be neere God in Prayer , in hearing the Word , in Meditation , & c ? Psal. 95.5.6 . if it were possible to be with and enjoy Christ in Heaven where there are no meanes we should this day long for it , and prize it ; but because this cannot yet be , and that the Lord comes down from Heaven to us in his ordinances , and thereby makes himselfe as neer to us as he can in this fraile life ; hence we are not onely to draw neer to Ordinances , but to God and Christ in them , upon this day , and so be as neere them with greatest immediatenesse that we can , Psalm . 42.1 , 2. Psalm . 63.1 , 2 , 3. Adam did enjoy God in his calling the week day , but this was not so immediate as he was to have upon the Sabbath day . Thesis 16. The second is this holinesse ought not only to be immediate , but also speciall , and in our endeavours after the highest degree , and with the greatest intention of holinesse : for we are bound every day to be holy in more immediate and neere approaches to God some time or other of the day ; but now we are called to be more specially holy , because both the day and our selves are now set apart for it in a more speciall manner : we are to love , feare , delight in God , and pray to him , and muse on him every day , but now in a more speciall manner all these are to be done ; the Sabbath is not onely called holy , but holinesse to the Lord , Exod. 31.15 . which shewes that the day is exceeding holy , and suitably our affections and hearts ought therefore so to be : the Sacrifice on this day was to be doubled , Numb . 28.9 . the Lord would have double honour from us this day : that as in the weeke time we are sinfully drowned in the cares of this world and affections thereto : so upon every Sabbath we should be in a holy manner drowned in the cares and thoughts and affections of the things of God ; and hence we are commanded to call the Sabbath our delight , and not to think our own thoughts , or doe our own workes this day , Esay 58.13 . David said Psalm 43.4 . that he would goe to the Altar of God ( the place of publique worship ) to God his joy , yea his exceeding joy : so are we not onely to draw neere to Altar , Word , Sacraments , Prayer , but to God in them ; nay to God in them as our exceeding joy , our exceeding love , our exceeding feare , &c. especially upon this day ; there is scarse any week but we contract soyle from our worldly occasions , and by touching worldly things ; and we suffer many decayes and lose much ground by temptations herein ; now the Lord pitying us , and giving us a Sabbath of Recovery , what should we doe now but return , recover , and renew our strength , and like the Eagle cast our bils , and stand before our God and King this day of State and Royall Majesty , when all his Saints compass● his Throne and presence , with our most beautifull Garments , mourning , especially that we fall so farre short of Sabbath acts and services ? we should not content our selves with working-day holinesse , joyes , feares , hopes , prayers , praises : but Sabbath joyes , feares , praises , must be now our ornaments , and all within us must be raised up to a higher straine : that as God gives us this day , speciall grace , means of grace , seasons of grace , speciall occasions of grace , by reviewing all our experiences the week past , so there is good reason that the Lord should be honoured with speciall holinesse this day . Thesis 17. The third is ; This holinesse ought to be not onely immediate and speciall , but constant and continued , the whole day together . For upon every day of the week we are to take some time for converse with God ; but our worldly occasion soon call us off , and that lawfully ; but Sabbath holinesse must be constant and continued all the day ; if the Lord was so strict that he would not lose a moments honour in a ceremoniall day of rest , Levtt . 23 . 3● . what shall we thinke the Lord expects upon this day which is morall ? the Lord would not be honoured this day onely by fits and flashes , and sudden pangs , which passe away as the early dew ; but as t is in the Psalme for the Sabbath , It s good to sing of his loving kindnesse in the morning , and of his faithfulnesse every night , Psal. 92.1 , 2. and though this be a wearisome thing to the flesh to be so long pent in , and although we cannot perfectly doe it , yet it s a most sweet and glorious work in it selfe , to think that the infinite glorious God should call a poor sinfull creature to be with him and attend upon him all the day long ; to be ever with the Lord is best of all , but next to that to be with him a whole day together : they that see how fit they are to be for ever banisht from the presence of the most High , and how exceeding unworthy to come into it , cannot but infinitely and excessively prize that love of Jesus Christ , this day to come and enter into his rest , and lie in his very bosome , all the day long , and as a most loving friend loth to part with them , till needs must , and that the day is done . Thesis 18. The fourth is , This holinesse ought not onely to be immediate , speciall and constant , but all these holy duties are thus to be performed of us as that hereby we may enter into Rest ; so as that our soules may finde and feele the sweet of the true Rest of the Sabbath ; and therefore it must be a sweete and quieting holinesse also : for the Sabbath is not only called a Sabbath of Rest in respect of our exemption from bodily labour , but because it is so to be sanctified as that on this day we enter into Rest , or such a fruition of God as gives rest to our soules ; otherwise we never sanctifie a Sabbath aright , because we then fall short of this which is the maine end thereof , untill we come so to seeke God as that we finde him , and so finde him as that we feele Rest in him , in drawing neare to him and standing before him : that as God after his six daies labour did Rest and was refreshed in the fruition of himselfe , so should we after our six daies labour also , be refreshed in the presence of the Lord ; That in case we want meanes upon the Sabbath , yet he may be in lieu of them unto us ; and in case we have them and finde but little by them conveyed to us , yet that by that little we may be carried on the wings of faith beyond all meanes unto that Rest which upon this day we may find in his bosome : that as Christ after his labours entred into his Rest , Heb 4. so we ought to labour after the same Sabbatisme begun here on earth , but perfected in Heaven ; that after all the weary steps we tread , and sinnes and sorrowes we finde all the weeke , yet when the Sabbath comes we may say returne unto thy Rest oh my soule . The end of all labour is rest ; so the end of all our bodily and spirituall labour , whether on the weeke-daies of Sabbath day , it should be this Rest : and we should never think that we have reached the end of the day untill we Taste the Rest of the Day : nor is this Rest a Meteor in the Ayre and a thing onely to be wisht for , but can never be found ; but assuredly those who are wearied with their sinnes in the weeke and wants on the Sabbath , and feele a neede of rest and refreshing , shall certainly have the blessing , viz. the Rest of these seasons of refreshing and rest , and the comforts of the Holy Ghost filling their hearts this day . Isa. 10.2 , 3 , 4. Isa. 56.5 , 6 , 7 , 8. Isa. 58.13 , 14. Psal. 36.7 , 8. Not because of our holinesse which is spotted at the best , but because of our great high Priests holinesse , who hath it written upon his forehead to take away the iniquity of all our holy Offerings : Ex. 28.36.38 . and who hath garments of grace , and bloud to cover us and to present us spotlesse , before the face of that God whom we seeke and serve with much weakenesse , and whom at last we shall finde , when our short daies worke here is done , and our long looked for Sabbath of glory shall begin to dawn . Thesis 19. Now when the Lord hath inclined us thus to Rest and sanctifie his Sabbath , what should the last act of our holinesse be bvt diffusive and communicative , viz. in doing our utmost that others under us or that have relation to us , that they sanctifie the Sabbath also , according to the Lords expresse particular charg in the Commandement ; Thou , thy Sonne , thy Daughter , thy Servants , the Stranger within thy Gates ; the excellency of Christs holinesse consists in making us like himsele in holinesse ; the excellency and glory of a Christians holinesse is to endeavour to be like to the Lord Christ therein : our Children , Servants Strangers who are within our Gates , are apt to prophane the Sabbath ; we are therefore to improve our power over them for God , in restraining them from sinne , and in constraining them ( as farre as we can ) to the holy observance of the Rest of the Sabbath ; least God impute their sinnes to us who had power ( as Eli in the like case ) to restrain them and did not ; and so our Families and Consciences be stained with their guilt and bloud . Thesis 20. And if superiours in Families are to see their Gates preserved unspotted from such provoking evils , can any thinke but that the same bond lies upon Superiours in Common Wealths , who are the Fathers of those great Families , whose subjects also are within their Gates and the power of their Jurisdictions ? the Civill Magistrate though he hath no power to impose new Lawes upon the Consciences of his subjects , yet he is bound to see that the Lawes of God be kept by all his Subjects ; provided alwaies that herein he walke according to the Law and Rule of God , viz. that . 1. Ignorant Consciences in cleare and momentous matters be first instructed . 2. Doubting Consciences have sufficient means of being resolved . 3. Bold and audacious Consciences be first forewarned : hence it is that though he hath no power to make Holy daies and to impose the observation of them upon the Consciences of his subjects , ( because these are his own Lawes ) yet he may and should see that the Sabbath Day ( the Lords holy Day ) that this he observed , because he doth but see to the execution of Gods Commandement herein . By what Rule did Nehemiah not onely forbid the breach of the Sabbath , but did also threaten bodily punishment upon the men of Tyre ? ( although they were Heathens , yet were they at this time within the Gates and compasse of his Jurisdiction : Nehem. 13.21 . ) certainly he thought himselfe bound in conscience to see that the Sabbath should not be prophaned by any that were within his Gates , according to this fourth Commandement . If Kings and Princes and civill Magistrates have nothing to do in matters of the first Table ( and consequently must give any man liberty to Prophane the Sabbath that pretends Conscience , ) why then doth Ieremy call upon Princes to see that it be not prophaned , with promise of having their Crownes and Kingdomes preserved from wrath if thus they do , and with threatning the burning up and consuming of City and Kingdome if this they do not Ieremy ? 17.19.25.27 . If civill Magistrates have nothing to do herein , they then have nothing to do to preserve their Crownes , Kingdomes , Sceptets , Subjects from fire and Bloud and utter ruine : Nehemiah was no Type of Christ , nor were the Kings of Israel bound to see the Sabbath kept as Types of Christ , but as nursing Fathers of the Common-Wealth , and because their own subjects were within their Gates and under their power ; and therefore according to this morall Rule of the Commandement , they were bound not onely to keepe it themselves , but to see that all others did so also . 'T is true , civill Magistrates may abuse their power , judge , amisse , and thinke that to be the command of God , which is not ; but we must not therefore take away their power from them , because they may pervert it and abuse it ; we must not deny that power they have for God , because they may pervert it and turne the edge of it against God : for if upon this ground the Magistrate hath no power over his Subjects in matters of the first Table , he may have also all his feathers pul'd from him , and all his power taken from him in matters of the second Table ; for we know that he may work strange changes there and perve●t Justice , and Judgement exceedingly : we must not deny their power because they may turne it awry and hurt Gods Church and people by it , but ( as the Apostle exhorts , 1 Tim● . 1.2 . ) to pray for them the more , that under them we may live a peaceable life in all Godlinesse and Honesty : it s a thousand times better to suffer persecution for Righteousnesse sake and for a good Conscience , then to desire and plead for toleration of all Consciences , that so ( by this cowardly device and lukewarme principle ) our owne may be untoucht : it was never heard of untill now of late that any of Gods Prophets , Apostles , Martyrs , faithfull Witnesses , &c. that they ever pleaded for liberty in errour , but onely for the Truth , which they preacht and prayd for , and suffered for unto the death ; and their sufferings for the truth with Zeale , Patience , Faith , Constancy , have done more good , then the way of universall toleration is like to doe , which is purposely invented to avoyd trouble . Truth hath ever spread by opposition and persecution ; but errour being a Child of Satan hath fled ▪ by a zealous resisting of it . Sick and weake men are to be tender'd much , but Lunatick and Phranti●● men are in best case when they are well fettered and bound : a weake Conscience is to be tendered , an humble Conscience tolerated ; errours of weaknesse not wickednesse are with all gentlenesse to be handled ; the liberty given in the raign of Episcopacy for Sports and Pastimes , and May-games upon the Lords Day , was once loathsome to all honest minds ; bat now to allow a greater Liberty , to Buy , Sell , Plow , Cart , Thrash , Sport , upon the Sabbath day , to all those who pretend Conscience , or rather , that they have no Conscience of one day more then another , is to build up Iericho , and Babel againe , and to lay foundations of wrath to the Land , for God will certainly revenge the pollutions of his Sabbaths : if God be troubled in his Rest , no wonder if he disturbes our peace : some of the Ancients thinke that the Lord brought the flood of Waters upon the Sabbath day as they gather from Gen. 7.10 . because they were growne to be great prophane●s of the Sabbath ; and we know that Prague was taken upon this day . The day of their sinne , began all their sorrowes which are continued to this day to the amazement of the World : when the time comes that the Lords precious Sabbaths are the dayes of Gods Churches Rest , then shall come in the Churches peace , Psal. 102.13.14 . The free grace of Christ must first begin herein with us , that we may finde at last that Rest which this evill World is not yet like to see , unlesse it speedily love his Law more , and his Sabbaths better . I could therefore desire to conclude this doctrine of the Sabbath with teares , and I wish it might be matter of bitter lamentation to the mourners in Sion , everywhere to behold the universall prophanation of these precious times and seasons of refreshing , toward which , through the abounding of iniquity , the love of many who once seemed zealous for them , is now grown cold : the Lord might have suffered poore , worthlesse , sorrowfull man to have worne and wasted out all his daies in this life in wearinesse , griefe , and labour , and to have filled his daies with nothing else but work , and minding of his own things , and bearing his own necessary cumbers and burdens here , and never have allowed him a day of rest untill he came up to heaven at the end of his life ; and thus to have done would have been infinite mercy and love , though he had made him grind the Mill only of his own occasions , & feele the whip and the lash onely of his daily griefs and labours , untill dark night came ; but such is the overflowing and abundant love of a blessed God , that it cannot containe it selfe ( as it were ) so long a time from speciall fellowship with his people here in a strange land , and in an evill world , and therefore will have some speciall times of speciall fellowship and sweetest mutuall embracings ; and this time must not be a moment , an houre . a little , and then away againe ; but a whole day , that there may be time enough to have their fill of love in each others bosome before they part ; this day must not be meerly occ●sionall at humane liberty and now and then , least it be too seldome , and so strangenesse grow between them ; but the Lord ( who exceeds and excels poor man in love ) therefore to make all sure he sets and flxeth the day , and appoints the time , and how to meet , meerly out of love , that weary man may enjoy his rest , his God , his love , his Heaven , as much and as often as may be here , in this life , untill he come up to glory , to rest with God ; and that because man cannot here enjoy his daies of glory , he might therefore foretaste them in daies of grace ; and is this the requitall , and all the thanks he hath for his heart-breaking love ? to turne back sweet presence and fellowship , and love of God in them , to dispute away these daies with scorne and contempt , to smoke them away with Prophannesse , and madde mirth , to Dreame them away with Vanity , to Drinke , to Sweare , to Ryot , to Whore , to Sport , to Play , to Card , to Dice , to put on their best Apparrell that they may dishonour God with greater pompe and bravery , to talke of the World , to be later up that d●y then any other day of the Weeke , when their own Irons are in the fire , and yet to sleepe Sermon , or scorne the Ministery , if it comes home to their Consciences ; to tell Tales , and breake Jests at home , or ( at best ) to talke of Forraigne or Domesticall newes onely to passe away the time , rather then to see God in his Workes and warme their hearts thereby : to thinke God hath good measure given him , if they attend on him in the Foore●oone , although the After-noone be given to the Devill , or sleepe , or vanity , or foolish pastimes ; to draw neere to God in their bodies , when their Thoughts , and Hearts and Affections are gone a Hunting or Ravening after the World the Lord knowes where , but farre enough off from him : do you thus requite the Lord for this great love , oh foolish people and unwise ? do you thus make the daies of your rest and joy , the daies of the Lords sorrow and trouble ? do you thus weary the Lord when he gives rest unto you ? was there ever such mercy shewen , or can there be any greater love upon Earth , then for the Lord to call to a wicked sinfull Creature , which deserves to be banisht for ever out of his Presence , to come unto him , enter into his Rest , take his fill of love , and refresh it selfe in his Bosome in a speciall manner all this day ? And therefore can there be a greater sinne above ground committed out of Hell then thus to sinne against this love ? I do not thinke that the single breach of the Sabbath ( as to sport or feast inordinately ) is as great a sinne as to murther a man ( which some have cast out to the reproach of some zealous for the observation of the Sabbath day , truly the Lord knows ) for I believe their milk sod over , if thus they said ; but I speak of the Sabbath under this notion and respect , and as herein Gods great love appeares to weary , sinfull , restlesse man , as a day wherein all the treasures of his most rich and precious Love are set open ; and in this respect let any man tell me what greater sinne he can imagine , then sinnes against the greatest Love ? The same sinnes which are committed upon other daies in the Weeke are then provoking sinnes ; but to commit these sinnes upon the Sabbath Day , is to double the evill of them : Drinking and Swearing , and Rioting , and vaine Talking , &c. are sinnes on the weeke-day , but they are now but single sinnes ; but these are such like sinnes on the Sabbath Day are double sinnes , because they are now not only sinnes against Gods command , but also against Gods Sabbaths too , which much aggravates them ; and yet men mourn not for these sinnes ; had the Lord never made knowne his Sabbaths to his Churches and People in these daies , they might then have had some excuse for their sinne ; but now to prophane them since God hath made them knowne to us ; especially the English Nation and People to do it , upon whom the Lord hath shined out of Heaven with greater light and glory in this point of the Sabbath , above any other places and Churches in the World , what will they have to say for themselves , with what Fig-leaves will they hide this nakednesse before the Tribunal of God ? The Lord might have hid his Sabbaths from us and gone to another People , that would have beene more thankfull for them , and glad of them then we have beene ; and yet he hath beene loth to leave us ; and doe we thus require the Lord ? surely he hath no need of the best of us , or of our attendance upon him upon these daies ; it s onely his pitty , which seeing us wearied with sorrowes and wearying our selves in our sinnes , makes him call us back to a Weekly rest in his Bosome , who might have let us alone and tyred out our hearts in our own folly and madnesse all our daies ; and do we thus requite the Lord ? Certainly the time will come wherein we shall thinke ( as once Ierusalem did in the daies of her affliction ) of all our pleasant things we once had in the daies of our prosperity ; ●ertainly men shall one day mourne for the losse of all their precious time , who mispend it now , and ( above al times ) for the losse of their precious pleasant Sabbath seasons of refreshing , which once they had given them to finde rest and peace in ; when ●he smoke of their tormenting everlasting burning shall ascend for ever and ever , wherein they shall have no rest day nor night ; you shall remember and thinke then with teares trickling down your dry che●ks , of the Sabbaths ▪ the pleasant Sabbaths that once you had , and shall never see one of those daies of the Sonne of man more : you shall mourne then to see Abrahams bosome a farre off , and thousand thousands at rest in it , where you also might have bin as well as they if you had not despised the rest of God here in the bosome of his Sabbaths . You shall then mourne and wring your hands , and teare your haire , and stampe and grow mad , and yet weepe to think that if you had had a heart to have spent that very time of the Sabbath in seeking God , in drawing neare to God , in resting in God , which you dispend in idle Talke , and Idlenesse , in Rioting and Wantonnesse , in Sports and Foolishnesse upon this day , you had then been in Gods Eternall Rest in Heaven , and for ever blessed in God. It s said Ierusalem remembred in the day of her affliction all her pleasant things , when the Enemy did mock at her Sabbaths ; and so will you remember with sad hearts the loose of all your pretious seasons of grace , especially then , when the Devills and Heathens and damned Out●asts , who never had the mercy to enjoy them , shall mo●k at thee for the losse of thy Sabbaths . Verily I cannot thinke that any men that ever tasted any sweetnesse in Christ or his Sabbath , and felt the unknown refreshings of this sweet Rest , but that they will mourne for their cold affections to them and unfruitfull spending of them before they die ; otherwise never goe about to bleare mens eyes with Discourses and Invectives and Disputes against them , or with carnall Excuses for your licentious spending of them ; for doubtlesse you taste not , and therefore know not what they are ; and you will one day be found to be such as speake evill of the things you know not . Heare ye despisers and wonder , and perish ; is the infinite Majesty and glory of God so vile in your eyes that you do not thinke him worthy of speciall attendance one day in a Weeke ? doth he call you now to Rest in his Bosome , and will you now kick his Bowels , despise this Love , and spit in his Face ? doth he call upon you to spend this day in holinesse , and will you spend it in Mirth , and Sports and Pastimes and in all manner of licentiousnesse ? Hast thou wearied God with thine iniquities , and thy selfe in thine iniquities all the weeke long ( for which God might justly cut thee off from seeing any more Sabbath ) and doth the Lord Jesus ( instead of recompencing thee thus ) call you back againe to your resting place ? and will you now weary the Lord againe , that he cannot have rest or quiet for you one day in a Weeke ? Oh that we could mourne for these things : And yet walke abroad the face of the whole earth at this day , and then say where shall you finde almost Gods Sabbaths exactly kept ? viz. with meet preparation for them , delight in them , with wonderment and thankfulnesse to God after the enjoyment of them ? all the world knowes to whom the barbarous Turks do dedicate their Frydayes , the Jewes also how they sanctifie their saturdayes , to the Lord Iehovah indeed , but not unto the Lord their God. What account the Papists put upon the Sabbath's not only their writings ( which level it with all other Holy-dayes ) but also their loose practice in sports and revellings upon this day beare sufficient witnesse : and oh that we had no cause to wash off this spot with our teares from the beautifull and pleasant face of the glorious grace and peace , which once shined in the German Churches , by whose Graves we may stand weeping and say , this is your misery for this your provoking sin : Scotland knows best her own integrity , whose lights have been burning and shining long in their clearnesse in this particular . But England hath had the name , and worn this Garland of glory , wherewith the Lord hath crowned it above all other Churches . But how hath that little flock of slaughter , which hath wept for it , and preacht , and printed , and done and suffered for it , beene hated and persecuted ? who have been the scorne and shame , and reproach of men , but a company of poor weaklings , for going out a few miles to hear a faithful , painful Preacher , from those idle Shepheards , who either could not feed them with knowledge and understanding at home or else would not do it through grosse prophanesse , or extream idlenesse ? And now , since God hath broken the yoke of their oppressors , and set his people at liberty to returne to Sion and her solemne assemblies as in dayes of old , and hath given to them the desires of their hearts , that they may now be as holy on the Sabbath as they will , without any to reproach them , at least to countenance such reproaches of them : now I say when one would think the precious Sabbaths ( which so many of Gods servants in former time have brought down to this generation , swiming in their teares and prayers , and which many in these dayes have so much looked and longed for ) that every eye should be looking up to Heaven with thankfulnes for these , and that every heart should embrace Gods Sabbaths with teares of joyfulnesse , and bid this dear and precious friend welcome , and lie and rest in their bosome ; and so I doubt not but that England hath yet may a corner ful of such precious Jewels , to whom Gods Sabbath● are yet most precious and glorious , and who cannot easily forget such blessed seasons and meanes in them , whereby ( if ever the Lord did good unto them ) they have been so oft refreshed , and wherein they have so oft seen God , wherein they have so oft met with him , and he with them ; but whose heart will it not make to relent and sigh , to hear of late a company ( not of ignorant debosht persons , malignants , prelatical , and corrupt and carnal men ) but of such who have many of them in former times given great hopes of some feare of God , and much love to Gods Ordinances and Sabbaths ; and now ( what hurt the Sabbaths Ordinances of the Lord Jesus therein have done them , I know not , but ) it would break ones heart to see what little care there is to sanctifie the Sabbath , even by them who think in their judgments that the day is of God. What poore preparation for it , either in themselves or families ! what little care to profit by it , or to instruct and catehize their families , and to bring them also it love with it ! what , secret wearinesse and dead-heartednesse ( almost wholly unlamented ) remains upon them ! what earthly thoughts , what liberty in speech about any worldly matter , presently after the most warning Sermon is done ! that the Lord Jesus hath scarce good carcasses and outsides brought him which cannot but threaten more crows to pick them unlesse they repent : and yet this is not so sad as to see the loosenesse of mens judgments in this point of the Sabbath , whereby some think a Sabbath lawful , but not necessary ( in respect of any command of God ; ) nay some think it superstition to observe a weekly Sabbath , which should be every day ( as they imagine , ) they have allegorized Gods Sabbaths , and almost all Gods Ordinances out of the world , and cast such pretended Antichristian filth and pollution upon them , that spiritual men must not now meddle with them ; nay verily , all duties of the moral Law , and fruitful obedience and holy walking , and sanctification , graces , and humiliation , and such like , are the secret contempt of many , and the base drudgery for a ●ll-horse and legal Christian , rather then for one that is of an Evangelical frame ; and herein Satan now appears with the ball at his foot , and seems to threaten in time to carry all before him , and to kick and carry Gods precious Sabbaths out of the world with him , and then farewel dear Lord Jesus with all thy sweet love and life , if Sabbaths be once taken from us by the blind and bold disputings of wretched men ; authority as yet upholds them ( which is no small mercy ) and the savour of Christs sweetnesse in them , and the external brightnesse of the beauty of them , do still remaine on many with that strength and glory , that it is not good policy for the prince of darknesse now to imploy all his forces against the gates of the Sabbath : but the time hastens wherein the assault will be great and fierce , and I much fear that for the secret contempt of these things , the Lord in dreadful justice will strengthen delusions about this day to break forth and prosper ; and then pray you poor Saints of God and hidden ones , that your flight may not be in the Winter , nor on the Sabbath day : but woe then to them that give su●k , woe then to the high Ministry that should have kept these gates , woe then to that loose and wanton generation rising up , who think such outward formes and observation of dayes to be too course and too low and mean a work for their enobled spirits which are now raised higher and neerer God then to look much after Sabbaths or Ordinances , graces or duties , or any such outward forms ; for I doubt not but if after all the light and glory shining in England concerning Gods Sabbaths , if yet they are not thereby become precious , but that the Lord will make them so by his plagues , if this sin once get head , God will burne up the whole world , and make himself-dreadful to all flesh , untill he hath made unto himself a holy people , and a humble people , that shall love the dust , and take pleasure in the very stones of his house , and love the place where his Honour dwels , and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day . It 's matter of the greatest mourning , that they above all other should trouble Gods rest , wherein perhaps their souls have found so much rest , or might have done ; that in these times , wherein the Lord Jesus was coming out to give unto his house his Ordinances , and unto his people his Sabbaths and dayes of rest every way , that now they above all others should offer to pull them out of his hand , tread them under foot , and hereby teach all the prophane rout in the world to do the like with a quiet conscience , and without any check by their reasonings ; that now when God is wasting the Land , and burning down its glory , for the sins against his Sabbaths , that just at this time , more then ever , they should rise up to polute and prophane this day . The Lord grant his poor people to see cause at last to mourn for this sin , that the rest of the Sabbath may be rest to their souls , especially in this weary hour of Temptation , which is shaking all things , and threatens yet greater troubles unto all flesh . The Lord Jesus certainly hath great blessings in his hand to poure out upon his people in giving them better dayes , and brighter and more beautiful Sabbaths , and glorious appearances ; but I fear , and therefore I desire that this unwise and unthankful generation may not stand in their own way , lest the Lord make quick work , and give those things to a remnant to enjoy , which others had no hearts to prize . FINIS . Notes, typically marginal, from the original text Notes for div A59693-e3220 * Deus qu● principium dat esso qua finis firmat & stabilit esse datum : Gibbe●● . de lib. Dei & creat . Field of the Church , chap. 2. * Tu hic ord●nem considera , alia creantur prepter hominem , ideo post illa co●ditur homo . Homo vero ad Dei cultum , ideo statem post illius creationem Sabbathi benedictio , & sanctificatio inducitur . Pet Mart. in prac 4 m. Aug. de lib. arb li. 1 ca. 3. * Camer in Matth 16. C●●●et . Pral . in ●●p . Mat. 16. * Alex Hal. pa●t . 3. Q. 32. Art. 1. Irons Q 2. cap. 8. * Driedo de lib. Christ. lib. 3. cap. 3. Vasquez . To. 2. Dis. 12. Suarez metaph . Disp. 10. Sect. 2. Surifing● . de Deo. Tract . 3. Disp. 1. Sect. 32. Wal. disser● de 4. prac . ca. 3. Came● . pra● ▪ in Mat. ca. 16. White Treat . of Sab. day . p. 26 28. Ibid. Prim. par . 2. cap. 7. Sect. 13 , 14 , 15. Ibid. * Vid. Thes. 9. * P●aecopt●rum m●ralium t●●p●ex est gradus , &c. Aqui. 1 2. q. 10● , art . 11. Aquin. 1.2 . q. 99. art . 2. & 100 ar● . ● . Vid. Course of conformity . pag. 114. Aqui● . 1 , 2 , q. 98. Art. 5. Zanchy in 4. Praec . Prim. 2. par . cap. 6. S. 8. Irons . quest . ● . cap. 9. * So Iuni●● , W●llet , in loc . Prim. part . 2. cap. 6. S. 8. par . 2. cap. 6. l. 12. Pisc. pr●fat . on Exod. Vid. Pisc. pr●f . in Exod. Vid Iun. de Pol. Mos. Irons . quaest . 2. cap. 8. Irons . quast . 2. cap. 9. Prim. par . 2. cap. 6. Sect. 15 , 19. Gom. Invest . Orig. Sab. ca 5 Breer . p. 47 , 48 Wal. dissers . de pr●c . 4. c 4. * Heylin . Broad . Tract . de Sob . cap. 4. Wal. diss . de 4 pr●● . cap. 5. Wal. ibid. Do● . Wal. dissert . de 4. praec . c 6. In hoc quarto praecept● aliquem peculiarem sanctificationis modum mandar● quae in aliis praeceptis non mandatur , a nobis qu●que extra controversiam deb●t coll●●ari , ●um in his decem verbis Tautologia supervacu● non committ●●ur . Wal. Ibid. Wal. diss . de 4 praes . cap. 51 Vid Rain . de Eccles. Rom. Idol . l. 2. c. 3. Object . 1. Object . 2. * Vid. Thes. 34 Object . 3. Gom. Inv. sent . & Orig. Sab. ca 5. Prim ▪ par . 2. cap. 6. Sect. 15. Prim. par . 2. cap. 6. S. 3 , 4 , 5. Ibid. Sect. 6. Wal. dissert . de 4. p●aec . Wal. diss . de 4 pr●● . cap. 5 ▪ Prim. part 2. c. 6.8.15 . Daven in Col. 3. Wall. in 4. praec . * Iohn 16. ● . H. Den. Saltmarsh Sparkles of glory . p 265. * I. S. Calv. adv . Liber● . Vid. Taule●i vit● . Saltmarsh Sparkles p. 243. Town . Ans. to Tayl. Psal. 19.12 . ☜ Iun. Thes. de bon . oper . Saltmarsh Overflowing of Christs bloud . Bulling . in loc . Chamie● d● oper . Necess . cap. 3. Cham. de Oper. Nec●s . cap. 4. Ps. 119.4 , 5 1 Ioh. 2.3 , 4 & 3.14 . 2 Thes. 2 . 1● , 14. Isa. ●8 . 3 . 1 Thes. 1.4 , 5 , 6. * Viz. that the Gospel belongs to sinners as sinners . No universall redemption the ground of faith . Prim. part . 2. cap. 6. S. 24. Prim. part . 2. cap. ● . S. 24. Part. 2. cap. 7. S. 4. Wal. dis●ert . cap. 1. Jun. Annal. Explic. in Lev. 25. Prim. part . 2. cap. 6. Jun. Paral. B. Manus● : of Sab. Wal. di●● . de 4. prae● . cap. 3. Prim. part . 2. cap. 10. S. 15. Prim. part . 2. cap. 1. S. 14. Irons . Q. 1 cap. 4. Jun. in Gen. 2. Irons . Q. 1 cap. 4. Gomar . Inv. Se●● . & Orig. Sab. 126. Prim. part . 2. cap. 2. S. 1. Prim. part . 2. cap. 2. S. 5. Prim. part . 2. cap. 2. s. 19. Irons . Q. 1 cap. 2. Prim. par● . 1. cap. 2● S. 4. Broad . Tract . c. 1. Ibid. Greg. Val. Tom. 5. disp . 7. Q. 4. Alex. Ales. part . 2 Q. 86. Ri●et . in Com. 4. Ibid. s 19. Ibid. s. 18. Irons . Q. 1 cap. 2. Damas. ●4 ●id . Orth. cap. 24. * Change of Sabbath Aret. loc . Com. de Sab. Rivet . in Com. 4 & dissert . de orig . Sab. Prim. part . 1. cap. 3. s. 9. Prim part . 1. cap. 3. S. 3. Aqu● 1● , 2● . Q. 91. art . 1. Prim. part . 1. cap. 6. Prim. part . 2. cap. 2. Wal. diss . de 4. prae . cap. 2. Prim. part . 1. cap. 7. s. 3. Notes for div A59693-e35680 Vide Spri●● on Sabb. Ironsides answer to 30 Argum. Qu. 5. c. 17. Austin . Prim. part - cap. ● . Hey . lin . Hist. l. 2. * Lake Theses . Jun. Ann. in Gen. 2.3 . Iron . Qu. 5. cap. 89. Gomar . Invest . Sent. & orig . Sab. cap. 9. Primr . par . 3. cap. 5. Primr . par . ● cap. 5. Ibid. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Primr . par . 3. c. 6. Primr . par . 3. cap. 7. Rivet Dissert . De orig . Sab. cap. 10. Notes for div A59693-e43110 Opin . 1. Opin . 2. T. Brabourne . I.N. Nehem , 13.19 . Opin . 3. * 2 Cor. 11.25 . Opin . 4. Weemes on the fourth Command . Vid. Iun. in loc . August . ep . 48.