THE DOCTRINE OF THE SABBATH.  
Delivered in the Act at Oxon. Anno, 1622.  
By Dr. PRIDEAUX his Majesty's Professor for Divinity in that University.  
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 sign of the Tygers-head▪ in St. Paul's Churchyard, 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 took beginning even in the infancy of the Church, and grew up with it. For as we read in the Acts, 
Cap. 15.5.  There rose up certain of the sect of the pharisees, which believed, saying, that it was needful to circumcise the people, and to command them to keep the law of Moses; whereof the Sabbath was a part: Which in the general, as the Apostles laboured to suppress, in the first General Council holden in jerusalem: So did S. Paul, upon occasion of whose ministry this controversy first began, endeavour what he could against this particular. Sharply reproving those which hallowed yet the jewish Sabbath, 
Gal. 4.10.11.  and observed days, and months, and times, as if he had bestowed his labour in vain upon them. But more particularly in his Epistle to the Colossians, Let no man judge you in respect of an holy day, 
Cap. 2.16.17.  or of the new Moon, or of the Sabbath days; which were a shadow of things to come, but the body is of Christ. 
Sect. 4.  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 suppress this error; it grew up still, and had its patrons and abettors. Ebion and Cerinthus, two of the wretchedst heretics of the primitive times, and after them Apollinaris, 
See Austin de h●res●b. & Epiphanius.  are said to countenance and defend it; which, doubtless made the ancient fathers declare themselves more fully in it, as a dangerous point; which seemed to confirm the jews in their incredulity, and might occasion others to make question of our Saviour's coming in the flesh. Hence was it, that Irenaeus, justin Martyr, Tertullian and Eusebius, men of renown 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) affirm for certain, 
Sect. 2.  That never any of the Patriarches before Moses Law, did observe the Sabbath: which questionless they must have done, had that Law been moral, 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 talk 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 rival. Nor do I find, but that all superstitious fancies about that day, were as wholly abrogated, as the day itself. 
Epist. 3. l. 21.  Save that Saint Gregory tells 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, But after, in the darker times, as it is thought by some, Peter de Bruis the founder of the Petrobusians (he was burnt for heresy Anno 1126.) began to draw too deep on these lees of judaism; which here our Doctor intimates in the 7. Sect. where he joins the Petrobusian with the Ebionites, who indeed were jewish 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, 
In Rog. Hoveden  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 commandment to the jews, that they should sanctify one day only of 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 clock, and to continue till Sunrising on the Monday morning: During which latitude of time, it was not lawful to do any kind of work what ever, no not so much as to bake bread on Saturday for the Sundays eating; to wash or dry linen for the morrow's wearing. Yea, they had miracles in store▪ pretended to be wrought on such as had not yielded to their doctrine; thereby to countenance the Superstitious, and confound the weak. And which was more than this, for the authority of their device, they had to show a letter sent from God himself, and left prodigiously over the Altar in Saint Simeons' Church in Golgatha: wherein this Sabbatarian dream was imposed forsooth upon all the world, on pain of divers plagues and terrible comminations, if it were not punctually observed. The letter is at large repeated by Roger de Hoveden; 
Anno. 1201.  and out of him, as I suppose, 
Anno. 1200.  by Matth. Paris: who do withal repeat the miracles, whereby this doctrine was confirmed. I add no more but this, that could I either believe 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 persuade myself to entertain it.  
But to proceed. Immediately upon the reformation of Religion in these Western parts, the Controversy broke out afresh; though in another manner than before it did. 
Institut. l. 2. cap. 8. Sect. 33.  For there were some of whom Calvin speaks, who would have had all days 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 cross the doctrine of Saint Paul, who in the Texts before remembered, and in the 14. to the Rom. did seem to them, to cry down all such difference of days and times, as the Church retained. To meet which vain and peccant humour, Calvin was fain to bend his forces; declaring how the Church might lawfully retain set times for Gods solemn service, without infringing any of S. Paul's commandments. But on the other side, as commonly the excess is more exorbitant than the defect, there wanted not some others, who thought they could not honour the Lords day sufficiently, unless they did affix as great a sanctity unto it, as the jews did unto their Sabbath. So that the change seemed to be only of the day; the superstition still remaining no less jewish, than before it was. These taught, as now some do, Moralem esse unius diei observationem in hebdomada, 
Ib. Sect. 34.  the keeping holy to the Lord one day in seven, to be the moral part of the fourth Commandment: which doctrine, what else is it, (so he proceeds, and here the Doctor so repeats it in his third Section) than in contempt of the jews to change the day, and to affix a greater sanctity unto the day, than those ever did? As for himself, so far was he from favouring any such wayward fancy, that as John Barclay makes report, 
Paraen, lib. 1. cap. ult.  he 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 took the Lord's day to be an ecclesiastical 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, 
Institut. l. 3. Cap. 8. Sect. 34.  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 moral part of the fourth Commandment: secondly, that the day was changed from the last day of the week unto the first, by the 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.  
Neither was he the only one that hath so determined. For, for the first, that to keep holy one day of seven, is not the moral part of the fourth Commandment, our Doctor hath delivered in the third Section, that not Tostatus only, but even Aquinas, and with him all the Schoolmen, have agreed upon it. Nor was there any that opposed it in the Schools of Rome, that I have met with, till Catharinus took up arms against Tostatus: affirming, but with ill success, that the Commandment of the Sabbath was imposed on Adam in the first Cradle of the world; there where the Lord is said to bless the seventh day and sanctify it. 
Gen. 3.  Which fancy, by our Author is rejected, and the opinion of Tostatus justified against him, though he name him not. As for the Protestant Schools, besides what is affirmed by Calvin, 
Sect. 3. & 7.  and seconded by the Doctor in this following Discourse; this seems to be the judgement of the Divines of the Low-Countries. Francisc. Gomarus, one known sufficiently for his undertake against Arminius, published Anno 1628. a little Treatise about the Original 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 Commandment, always to set apart one day in seven, to Gods holy worship: both which he determines negatively. And Doctor Ryvet, 
Goma●. desensio sentent. c. 10.  one of the four Professors in Leiden, although he differs in the first, yet in the second, which doth most concern us Christians, they agree together: affirming also jointly, that the appointing of the Lords day for God's public service, was neither done by God himself, nor by his Apostles, but by authority of the Church. 
Investig. Sabb. cap. 4.  For Seconds, Gomarus brings in Vatablus, and Wolfgangus Musculus; and Ryvet voucheth the authority of our Doctor here. For so Gomarus, in the assertion and defence of the first opinion against this Ryvet; 
Cap. 10.  De quibus etiam Cl. & Doct. D. Prideaux in Oratione de Sabbato consensionem extare, eodem judicio [by Ryvets' information] libenter intelleximus. I will add one thing only, which is briefly 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 coming home, they found, comparing their account with theirs in Holland, that they had lost a day; that which was Sunday to the one, being Monday to the other. Which of necessity must happen, as it is calculated by Geographers, to those that compass the World from West to East: as contrary, they had got a day, had they sailed in Eastward. And now what should these people do when they were returned? If they must sanctify 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 Moral Law, which must for no respects be violated. See more hereof at large in Carpenters Geogr. p. 237. etc.  
Next, for the second Thesis, that the alteration of the day is only an humane and Ecclesiastical Constitution, the Doctor showeth in the fifth Section, the general consent of all sorts of Papists, jesuits, Canonists, and Schoolmen; of some great Lutherans by name; and generally, of the Remonstrant or Arminian Divines in their Confession: whose tendries in this point, we may conceive with reason not to be different from the doctrine of the Belgic Churches; in that the four Professors of Leiden, in their Examination or Review of that Confession, have passed them over without note or opposition. To these beside, are added divers of our own; & e nostris non pauci, as he speaks it in the general; i. e. as I conceive his meaning, such as are neither of the Lutheran nor 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, 
Cap. 3..  before remembered. And first he brings in Bullinger, who in his Comment on the first of the Revelation calls it Ecclesiae consuetudinem, an Ecclesiastical Ordinance; and after adds, Sponte Ecclesiae receperunt illam diem, etc. The Church did of its own accord agree upon that day, for we read not any where that it was commanded. Next Vrsinus, telling us that God had abrogated the jewish Sabbath; adds 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 Saviour's resurrection. Zanchius affirms the same. Nullibi legimus Apostolos, etc. We read not any where (saith he) that the Apostles did command this day to be observed in the Church of God; only we find what the Apostles and others of the faithful used to do upon it, liberum ergo reliquerunt: which is an argument, that they left it wholly unto the disposition of the Church. Aretius, Simler, Dau. Paraeus, and Bucerus, which are all there alleged, might be here produced, were not these sufficient; Add hereunto the general consent of our English Prelates, the Architects of our reformation in the time of King Edward the sixth; 
Anno 5. and 6. of Edward 6. cap. 3.  who in the Act of Parliament about keeping holy days, have determined thus, together with the rest of that grand assembly; viz. Neither is it to be thought that there is any certain time, or definite number of days, prescribed in holy Scripture, but that the appointment both of the time and also of the number of the days, is left by the authority of God's Word, to the authority of Christ's Church, to be 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 God's glory, and edification of the people. Which preamble is not to be understood of holy days, or of Saints days only (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 appear.  
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 divers others not named particularly, as they are; which think no otherwise thereof than Calvin did, and shows by what distinction Suarez, though otherwise no friend unto the men, doth defend their doctrine: now as the doctrine was, such also is the practice of those men and Churches, devoid of any the least superstitious rigour; esteeming it to be as a day left arbitrary, and therefore open to all honest exercises and lawful recreations; by which the mind may be refreshed, and the spirits quickened. Even in Geneva itself, according as it is related in the enlargement of Boterus by Robert johnson, All honest exercises, shooting in Pieces, Longbows, Crossbows, etc. are used on the Sabbath day, and that both in the morning, before and after the Sermon; neither do the Ministers find fault therewith, so that they hinder not from hearing of the Word at the time appointed. Dancing indeed they do not suffer; but this not in relation to the Sunday, but the Sport itself, 
Heylius Geogr. in France.  which is held unlawful, and generally forbidden in the French Churches. Which strictness, as some note, considering how the French do delight in dancing, hath been a great hindrance to the growth of the reformed Religion in that Kingdom.  
Which being so, the judgement and the practice of so many men, and of such several persuasions in the controverted points of the Christian faith, concurring so unanimously together: the miracle is the greater, that we in England should take up a contrary opinion, and thereby separate ourselves from all that are called christian. Yet so it is, I skill not how it comes to pass, but so it is, that some amongst us have revived again the jewish Sabbath, though not the day itself, 
Roger● on the Article●. Art. 7.  yet the name and thing. Teaching that the Commandment of sanctifying every seventh day, as in the Mosaical Decalogue, is natural, moral, and perpetual; that whereas all things else in the jewish Church were so changed that they were clean 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 Christ's coming. 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 lawful authority of the Church allowed to be public, is most clear 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 half so desperate, as that which followeth thereupon, in point of practice. 
Id. in the Preface to the Articles.  For these positions granted, and entertained as orthodox, what can we else expect; but such strange paradoxes, as in consideration of the premises, have been delivered from some Pulpits in this Kingdom; As viz. That to do any servile work or business on the Lord's day, is as great a sin, as to kill a man, or commit adultery; that to throw a Bowl, to make a Feast, or dress a wedding dinner on the Lord's day, is as great a sin, as for a man to take a knife and cuts his child's throat; that to ring more Bells than one on the Lords day, is as great a sin 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 believe him in the rest. The rather, since I have heard it preached in London, that the Law of Moses, whereby death temporal was appointed for the Sabbath-breaker, was yet in force; and that who ever did the works of his ordinary calling on the Sabbath day, was to dye therefore. And I know also, that in a Town of my acquaintance, the Preachers there had brought the people to that pass, that neither baked nor roast-meat, was to be found in all the Parish for a Sundays dinner throughout the year. These are the ordinary fruits of such dangerous Doctrines; and against these and such as these, our Author in this following Treatise doth address himself, accusing them that entertain the former doctrinals, everywhere, of no less than judaism, and pressing them with that of Austin, that they who literally understand the fourth Commandment, do 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 kind of Writers, and how unsafe to be admitted; I thought I could not go about a better work, than to exhibit to the view of my dear Countrymen this following Treatise; delivered first, and after published by the Author in another Language. The rather, since of late the clamour is increased, and that there is not any thing now more frequent in some Zelots' mouths, (to use the Doctor's words) than that the Lords day is with us licentiously, yea sacrilegiously profaned, Section the first. To satisfy whose scruples, and give content unto their minds, 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 Work, as I conceive it, not unsuitable to the present times: wherein, besides those peccant fancies before remembered, some have so far proceeded, as not alone to make the Lords day subject to the jewish rigours; but to bring in again the jewish Sabbath, and abrogate the Lords day altogether. I will no longer detain the Reader from the benefit he shall reap hereby: Only I will crave leave, for his greater benefit, to repeat the sum thereof; which is briefly 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 Moral and perpetual Precept, as the others are, Sect. 2. Secondly, that the sanctifying of one day in seven, is Ceremonial only, and obliged the jews; not Moral, to oblige us Christians to the like observance, Sect. 3. & 4. Thirdly, that the Lords day is founded only on the authority of the Church, guided therein by the practice of the Apostles; not on the fourth Commandment, (which he calls a scandalous Doctrine, Sect. 7.) nor any other express authority in holy Scripture, Sect. 6. & 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 the works of labour required from us, as was exacted of the jews; but that we lawfully may dress Meat, proportionable unto every man's estate, and do such other things as be no hindrance to the public Service appointed for the day, Sect. 8. Sixtly, that on the Lord's day all Recreations whatsoever are to be allowed, which honestly may refresh the spirits, and increase mutual love and neighbourhood amongst us; and that the names whereby the jews did use to call their Festivals (whereof the Sabbath was the chief) 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 increase good neighbourhood; then Wakes, and Feasts, and other Meetings of that nature. If such as honestly may refresh the spirits; then Dancing, Shooting, Wrestling, and all other Pastimes, not by Law prohibited, which either exercise the body, or revive the minds. And lastly, that it appertains to the Christian Magistrate to order and appoint, what Pastimes are to be permitted, and what are not, (obedience unto whose commands, is better far than sacrifice to any of the Idols of our own inventions:) not unto every private person, (or as the Doctors own words are) not unto every man's rash zeal, who out of a Schismatical Stoicism (debarring men from lawful Pastimes) doth incline to judaism, Sect. 8. Add, for the close of all, how doubtingly our Author speaks of the name of Sabbath, which now is grown so rife amongst us, Sect. 8. Concerning which, take here that notable Dilemma of john Barklay, 
Paraen. l. 1. cap. ult.  the better to encounter those who still retain the name, and impose the rigour: Cur perro illum diem plerique Sectariorum Sabbatum appellaetis, etc. 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 that day: and then they ought to keep that day whereon God rested; and not the first, as now they do, whereon the Lord began his labours. If they observe it as the day of our Saviour's resurrection, why do 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 sum of all: and this is all I have to say unto thee (Good Christian Reader) in this present business. God give thee a right understanding in all things, and a good will to do thereafter.   

THE DOCTRINE OF THE SABBATH. OR, A Speech, delivered in the Act at OXON. at the proceeding Doctors, Of CHRIST. GREEN. IO. TOLSON. THO. JACKSON. THO. BINSON. IO. HARRIS. In the year of CHRIST, 1622. touching the Sabbath.  LEVIT. 9.30. 
Ye shall keep my Sabbath, and reverence my Sanctuary: I am the Lord.  
OF THE SABBATH.  

SECT. I.  
MY annual task (learned and courteous Auditors) is (as you see) returned again: whereto being bound (as I may say) like Titius unto Caucasus, I must of necessity expose myself to so many Vultures. Divinity tossed with so many storms, and by her own unworthily handled, hath not (which was much feared) as yet miscarried. Behold I and the sons which God hath given me. 
Hebr. ●,  And though she do not glory, as before she hath done, of a numerous issue; yet she is comforted with these few, whose modesty doth promise to supply that want, and hide her nakedness. It is my Office (as you know) according to the custom of this place, honestly to dismiss them hence, being now furnished and provided; after all their labours. And being it is the seventh year, 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 seem unseasonable, (Fathers and Brethren) to speak unto you somewhat of this argument; and therein rather to explode their errors, who either seem to tend, on the one side to Atheism, or on the other side to judaism, than any way to brand their persons. And that our following discourse may issue from the purer Fountain, we will derive it from the 19 of Levit. v. 30. (which doubtless, for the greater certainty thereof, is again repeated, cap. 26. v. 2.) Ye shall keep 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 seems to have affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to set down, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to adore, and praise; all which do intimate unto us, as well the use of the Sabbath, as the duties also of all those who are bound to keep it. It is not my intent to lay before you such further Etymologies, as either are afforded us from Plutarch, 
S●mpos. l. 4. sub finem.  and the rest of Greece; who fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to triumph, dance, or make glad the countenance: or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a surname of Bacchus; or at the least, 
Lib. 7. cap. 15.  some son of his, in Coelius Rhodiginus, (whence Bacchus Priests are frequently called Sabbi Moenades, or Saliares, in ancient Authors:) nor from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the Spleen, from the distempers of the which (as Giraldus thinks) the jews, 
De annis & mensibus.  though very much thereunto inclined, were that day released: nor last of all, from any foul disease in the privy parts, by the Egyptians called Sabba; which Fl. josephus worthily derides in his second book against Appion. It is well known from what corrupt Channel these derivations have been drawn by the elder jews; who by their Bacchanalian Rites, gave the World just occasion to suspect, that they did consecrate their Sabbath unto Revels rather, than God's service. As for these Sabbaths, 
Levit. ●5.  they either were the Weekly Sabbaths, or those which in the Scripture are called Sabbaths of years: and these again, either each seventh year, in the which the Earth lay fallow; or every fiftieth year, called otherwise the Year of jubilee; wherein each man returned again to his own 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 book de festis judaeorum. 
Cap. 3.  But for the Weekly Sabbath mentioned in the Decalogue, being it is become to many a Rock 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' mouths, than that the Lords day is with us licentiously profaned: the fourth Commandment produced, and expounded literally; as if it did as much oblige us Christians, as once the jews. And to this purpose all such Texts of the Old Testament, which seem to press the rigorous keeping of that day, are alleged at once: and thereupon some men most superstitiously persuaded, neither to kindle fire in the Winter time, wherewith to warm themselves; or to dress Meat for sustentation of the poor, or such as these: which trench not more upon the bounds of Christian liberty, than they do break the bonds of Christian charity. Not so much therefore to abate their zeal, but (if it may be done) to direct it rather; I shall in brief, 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 Sons (together with the rest) may know the better, how carefully they are to walk in this doubtful Point: neither diverting on the left hand, with the prophaner sort of people; nor madly wandering on the right, with brainsick 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 he created all things, and hath since governed the same. But touching the original of this Institution, 
Azor. Instit. Moral. part. 2. q. 3.  and promulgation of the same, it is not yet agreed upon amongst the Learned. Some fetch the original thereof from the beginning of the World, when God first blessed the seventh day, and sanctified it. Whence well this question may be raised, 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; maintain affirmatively, that it was. For what say they, Is it not all one, 
Hospin. de Fest. Ethn. & jud. l. 3. cap. 3.  to bless and sanctify the seventh day, in the beginning of the World, as to impose it then on the posterity of Adam, to be blessed and sanctified? If all the rest of the Commandments flow from the Principles of Nature, how is this excluded? Can we conceive, that this only Ceremonial Law crept in, we know not how, amongst the Morals? Or that the Prophet Moses would have used such care in ordering the Decalogue, only to bring the Church into greater troubles. 
Annal. sacri ad diem 7.  Add hereunto, that Torniellus thinks it hardly credible, that Enosh should apart himself from the sons of Cain, to call upon the name of the Lord, without some certain and appointed time for that performance. Nor were the frequent Sacrifices, 
In Exod. ad Precept. 4.  as Calvin thinks, performed by Abraham, and the other patriarchs, without relation to this day. Tell me (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, been kept continually, from the foundations of the World. These are indeed such arguments, as make a fair flourish, but conclude nothing. Tertullian, a most ancient Writer, maintains the contrary: Doceant ADAM Sabbatizasse, aut ABEL hostiam Deo sanctam offerentem, etc. Let them (saith he in a particular Tract against the jews) 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 of the Ark, against the Deluge; or finally, that ABRAHAM in offering his son ISAAC; or that MELCHISEDEC, in execution of his Priesthood, took notice of it. So he. Besides, Eusebius doth by this argument, maintain the ancient patriarchs to have been Christians (as we are) in very truth, though not in name; because that neither they nor we observed the Sabbath of the jews, Hist. lib. 1. cap. 4. And thereupon it is affirmed by justin Martyr, 
V. Damasc fid. O. th'. l. 4. c. 24. Irenaeum, l. 4 30.  in his Dialogue with Trypho, and Bede in his Hexameron, that many of those former times were renowned for sanctity, which neither kept the Sabbath, or were circumcised. Which also is expressly held by Abulensis. 
In Gen. 2. q. 4.  It is true, that Torniellus doth collect from these words of JOB, 
Ad d●em 7. sect, 2.  Where wast thou when I laid the foundations of the Earth, when the morning Stars sung together, and all the sons of God shouted for joy, JOB. 38.4, 7. that in the accomplishment of the Creation, the Angels did observe the Sabbath. But then he adds, that the observance of it here upon the Earth, was not till many Ages after. It is true, 
In Exod. 〈◊〉 Precept. 4.  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 concerns them who maintain the Affirmative, to make it good by Texts of Scripture.   

SECT. III.  
For what weak proofs are they, which before were urged; God blessed the seventh day, and sanctified it; therefore he then commanded it to be kept holy by his people. 
In Gen. cap. 2. q. 4.  Moses, as Abulensis hath it, spoke this by way of anticipation; rather to show the equity of the Commandment, than the original. Enosh might call upon the Lord, and Abraham offer sacrifice, without relation to a set and appointed time; oftener, 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 Commandment, than any promulgation of it. For put the case, that jacob on the Sabbath had neglected Laban's Flocks; and that the Israelites under Pharaoh, had not made up their tale of Bricks; 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 counsel them to do? 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 straits are they reduced, who would impose the Sabbath, as a perpetual Law of Nature, upon the consciences of their poor brethren. Some men (perhaps) will say, that as the Fathers before Moses, had God's Word amongst them, although not written; and that it was committed unto writing, when as their several Families were grown into a national, and a settled Church: even so the Sabbath had a voluntary observation, from the first Benediction of the same, in private houses; which after, when the Church was grown, and released from bondage, was imposed thereon, as a Commandment. Suppose it so: Yet still the observation of it, is founded on the fourth Commandment; which, whether it be Natural and Moral, or else Ceremonial, we must consider more distinctly: For that a mere and perishing Ceremony should equally be ranked amongst Moral duties, which are always binding, seems (at the first sight) not to stand with reason. Therefore it is resolved on by the wiser sort, 
Calv. Instit. l. 2. cap. 8.  that there is in the fourth Commandment something Moral, 
Zouch. Tom. 4. l. 1. cap. 15.  and some things Ceremonial; the circumstances Ceremonial, but the substance Moral. It is, as Abulensis hath it, a Dictate of the Law of Nature, that some set time be put apart for God's holy worship: but it is Ceremonial and Legal, that this worship should be restrained either to one day of seven, 
In Exod. 20. q. 11.  or the seventh day precisely from the World's Creation. A time of Rest, is therefore Moral; but the set time thereof, is Ceremonial: Which is confessed by those who have stood most on this Commandment, and urged it even unto a probable suspicion of judaism. 
●. 2. q. 122. art. 4.  Aquinas also so resolves it: and (which is seldom seen in other cases, the Schooleman (of what Sect soever) say the same. Whereby we may perceive, in what respects the Fathers have sometimes pronounced it to be a Ceremony, and a Shadow, and a Figure only. Three things hath Calvin noted in it, 
Institut. lib. 2. cap. 8. sect. 28.  of perpetual observation: first, Rest from labour at some certain and appointed time, that God the better may work in us: secondly, holding of public meetings and assemblies, for the exercise of religious duties: thirdly, the ease and recreation both of our Servants and our cattle, which otherwise would be tired with continual labour. And three things also are alleged by Abulensis, 
Vbi supr●,  to prove it an unstable and an alterable Ceremony: First, the determining of the day to be one of seven, or the seventh day precisely from the World's 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 be true, and distinctly show, what still pertains to us in sanctifying the Lords day aright, and what is abrogated by Christ's coming: Yet since the Word affords them not, they rather seem to set down somewhat of their own, than produce any thing from Scripture. For granting all that hath been said, yet I will look upon the Text apart, and ask precisely, what it commands us. First there presents itself 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 jewish Sabbath: And so to urge this Commandment for keeping of the Lords day, is to bring in judaism. Whence truly said Saint AUSTIN, Quisquis diem illum observat, sicut litera sonat, carnaliter sapit: He that observes that day, according to the literal sense, is but carnally wise. They therefore are but idly busied, who would so far enlarge the Sabbath, or seventh day in this Commandment, as to include the Lords day in it; or so to order their account, as that the Sabbath of the jews should fall jump with ours. As if there were an end of Christian Congregations, in case they were not borrowed from the jewish Synagogue; or that the institution of the Lords day were of no effect, were it not strengthened and supported by the fourth Commandment. Calvin is very round with the like false-teachers. 
Instit. l. 1. cap. 8. sect. 34.  Such men (saith he) as idly think the observation of one day in seven to be the Moral part of the fourth Commandment; what do they else, but change the day, as in dishonour of the jews, retaining in their minds the former sanctity thereof. And thereunto he adds: And certainly we see what dangerous effects they have produced from such a Doctrine; those which adhere to their instructions, having exceedingly outgone the jews, in their gross and carnal 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 clearly manifest.   

SECT. IV.  
Thus have we found the institution of the jewish Sabbath in the fourth Commandment, confirmed by the example of God himself; and we have also noted, what is to be retained therein, as Moral: it now remaineth to see, what there is in it Ceremonial, and how abrogated. For if this be not made apparent, and by evident proofs; the Conscience would be wavering, and relapse at last to judaism. For who (almost) would not thus reason with himself? I see a Precept, ranked amongst other Moral Precepts, which doth command me to observe the seventh day precisely, from the first Creation: and since the others are in force, why is not this? It neither fits the Church, nor me, to repeal the Law of God, at our discretions; but rather to obey his pleasure. What then advise we to be done? Not as some do; who urge the words of this Commandment so far, till they draw blood instead of comfort. Our Saviour best resolves this doubt, 
Marc. 2.27.  saying; The Sabbath was made for man, and not man for the Sabbath: and that the Son of man was Lord of the Sabbath; and therefore had authority to change it, for man's greater profit; as the Gloss notes it, out of Bede. But here it is objected, That Christ came into the World, 
Matth. 5.  not to destroy the Law, but to fulfil it. To which, we say with the Apostle: Do we destroy the Law by Faith? God forbid: we confirm it rather. Christ then hath put away the shadow, but retained the light, and spreads it wider than before; showing thereby, the excellent harmony between the Gospel and the Law. Saint PAUL, Rom. 14. and Gal. 4. doth generally tax the jewish observation of days and times: particularly he showeth us, that the Sabbath is abrogated, Coloss. the second: Let no man judge you (saith he) in meats and drinks, 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 condemn you, if you keep them not: because those shadows altogether vanished, at the rising of the Sun of Righteousness. As therefore Nature requires Meats and Drinks; but for the choice thereof, we are left free, to Christian liberty: So Reason tells us, that there must be some certain time appointed for God's public service; though from the bondage and necessity of the jewish Sabbath, we are delivered by the Gospel. Since than we see the abrogation of the jewish Sabbath; let us consider, by what right the Lords day hath succeeded in the place thereof: Wherein I must of force pass 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 days equal, and equally to be regarded, instead of Christian liberty, would bring into the Church an Heathenish licentiousness: Or else exclaim against the Sabbatarians of this Age, who by their Sabbath-speculations would bring all to judaism. josephus tells us of a River in the Land of Palestine, 
De bello judaic. l. 7. cap. 24.  that is called Sabbaticus; which being dry six days, doth on the seventh fill up his Channel, and run very swiftly▪ Contrary, Pliny; 
Natur. Hist. l. 31. cap. 2.  that it runs swiftly all the six days, and is dry only on the seventh. Baronius takes josephus' part. 
Anno 31. n. 38.  The Rabbins (who would prove from hence their Sabbath) take part with Pliny. Plainly Baronius was deceived, 
Exer●. 15. sect. 20.  as Casaubon hath truly noted, by a corrupt Copy of josephus. But howsoever, for the Rabbins, they are thus silenced by Galatinus. 
Lib. 1. cap. 9  Si fluvius ille dum erat, etc. In case (saith he) that River whiles it was in being, was a good argument that the jewish 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 fanatic and peevish spirits it were best to send, to make enquiry for this River; while in mean time we do unfold, and for as much as in us is, compose the Differences, which have been raised in this Point, amongst wiser heads.   

SECT. V.  
They then which are persuaded, that the Lords day succeeds in place of the jewish Sabbath, affirm it either as established by the Law of God, and of Divine authority; or introduced by Ecclesiastical constitution. They which pretend the first, either derive their arguments more weakly, 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 Commandment. Of those which build upon the constitution of the Church, some do affirm it absolutely; as do the Papists and Arminians; as may be made apparent out of the Jesuits, 
Bellar. de cult. Sanct. l. 3 c. 11. Estius in 3. Sent. d. 37. sect. 13.  Canonists, and Schoolmen, and the Confession of the Remonstrants. To whom add Brentius, on Levit. 23. Chemnitius, in his Common Places; and of our own Writers, not a few. Others so fortify and corroborate this Constitution Ecclesiastical, as if the Church did only publish and continue that, which by the Apostles was first ordered. But (as it seemeth to me) these Differences are of no great moment: save that the first Opinion inclines too much to judaism; and doth too much oppugn (whether more impudently, or more ignorantly; that I cannot say) the received Opinion of Divines. For who knows not that common Principle of the Schoolmen, out of the seventh unto the Hebrews: 
Vers. 12.  The Priesthood being changed, there is made of necessity a change also of the Law? Whence they conclude, that at this day the Moral Law bindeth not, as it was published and proclaimed by Moses; but as at first it appertained no less unto the Gentiles, than the jews; and afterwards, was explained and confirmed by Christ, in his holy Gospel, Zanchius doth strongly prove the same (amongst other things) out of this Commandment about the Sabbath. Si Decalogus quatenus per MOSEN traditus fuit Israelitis, 
Tom. 4. l. 1. c. 11.  ad gentes quoque pertineret, etc. If the Commandments (saith he) as they were given by MOSES unto the Israelites, appertained also to the Gentiles; the Gentiles had been bound by this Commandment, to sanctify the Sabbath with as much strictness, as the jews. But since it is most evident, that the Gentiles never were obliged to keep that day holy; it plainly followeth, that they neither were nor could be bound to keep the rest of the Commandments, as published and proclaimed by MOSES unto them of Israel. Nor do these hot-spurres well observe, how they entangle themselves, by borrowing the authority of the Lords day from the Law of Moses. For if they ground themselves upon that Commandment; Why keep they not that day precisely, which the Text commandeth? By what authority have they substituted the first day of the Week, for the seventh day exactly from the World's Creation? What dispensation have they got, to kindle fire, to dress and make ready Meat, which was prohibited the jews, 
Exod. 16.35.  by the same Commandment. In case they be ashamed of these and such like beggarly elements, and tell us, that the Moral duties of the day are only now to be observed; (not to say any thing of a distinction so infirm, and which the Text affordeth not) they desert their Station; and will they, nill they, join with them, who letting pass the veil of MOSES, seek for the original of the Lords day in the Sunshine only 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 expressly; let them show the place. Our Saviour oftentimes disputed with the pharisees, 
Matth. 12.  
Mark. 2.  
Luke 6.  about their superstitious observation of the Sabbath day; 
joh. 5.  and many times explained the meaning of that Commandment: But where is any the least suspicion of the abrogation of it? Where any mention, that the Lords day was instituted in the place thereof? Well. Christ ascended up on high, 
Acts 13.17.18. cap.  and left behind him his Apostles, to preach the Gospel. And what did they? Did they not keep the jewish Sabbath, without noise, or scruple? And gladly teach the people, congregated on the Sabbath days? Nay, more than this: Did not the Primitive Church design as well the Sabbath, 
Hosp. de sest. Christ. c. 9  as the Lords day, unto sacred Meetings? These things are so notorious, that they need no proof. The Papists hereupon infer, that the Lords day is not of any Divine Institution, 
Montholon. prompt. in Sabbat.  but grounded only on the Constitution of the Church. A Civil Ordinance (saith Brentius) not a Commandment of the Gospel. And the Remonstrants have declared in their late Confession, That by our Lord CHRIST JESUS, all difference of days was wholly abrogated in the New Testament. All which accord exactly with that general Maxim, which in this very Argument is laid down by Suarez, and by him borrowed from the Schools: In Lege nova non sunt data specialia Praecepta Divina de accidentalibus observantiis; 
De Relig. l. 2. cap. 1.  That in the New Testament there were given no special Precepts, or Directions, touching accidental Duties. Yet notwithstanding this, even in the Church of Rome, 
Azor. Institut. Mor. part. 2. c. 2.  Anchoranus, Panormitan, Angelus, and Sylvester, have stoutly set themselves against these lukewarm Advocates, in affirmation of the Divine authority 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 Fabric of Religion, should humane Ordinances limit the necessity of God's holy worship: Or that the Church should not assemble, but at the pleasure of the Clergy, and they (perhaps) not well at one amongst themselves. For what would men busied about their Farms, their Yokes of Oxen, and Domestic troubles! (as the invited Guests in the holy Gospel) would they not easily set at naught an humane Ordinance? Would not profane 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 bind the Conscience? Well therefore, and with good advice, the Acts and practice of the Apostles hath been also pressed; beside, the constant and continual tradition of the Church: That so it may appear, that in a thing of such great moment, 
Zanch. tom. 4. l. 1. c 19  the Church did nothing without warrant from those blessed spirits. Three Texts there are, which are most commonly produced, in full proof thereof. First, Acts 20.7. Upon the first day of the Week, when the Disciples came together, to break Bread, PAUL preached unto them ready to depart upon the Morning, and continued his Speech till Midnight. Why is it said expressly, That the Disciples came together, to hear the Word preached, and receive the Sacraments, rather on this day than another; rather than on the jewish Sabbath? were it not then a custom, to celebrate on that day their public Meetings; the Sabbath of the jews beginning (by degrees) to vanish. The Fathers, and all Interpreters (almost) do so conceive it: Though I confess, that from a casual fact, I see not how a solemn institution may be justly grounded. Nor may we argue in this manner; The Disciples met that day together▪ therefore they gave commandment, that on that day the Church should always be assembled for God's public worship. Who marks not here a great and notable incoherence? Look therefore next upon the first to the Corinthians, cap. 16. verse. 2. where we seem to have a Commandment: Let every man (saith the Apostle) upon the first day of the Week lay by him in store: What? Collections for the Saints: And why? Because he had so ordered it, in the Churches of Galatia. here than we have an Ordinance set down by the Apostle, to be observed in the Church: But what is that he ordereth? Not that the first day should be set apart for the Lords service; but that upon the first day of the Week they make Collections for the Saints. The third and last, is Revel. 1. and 10. I was (saith the Evangelist) in the Spirit on the Lord's day: And what day is that? Had he meant only the jewish Sabbath, doubtless he would have called it so: If any other of the Week, not eminent above the rest, the title had been needless, and ambiguous; and rather had obscured, than explained 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 Week; whereupon Christ rose, and the Disciples came together, for the discharge of holy duties; and Paul commanded, that Collections should be made: as was the custom afterwards, in the Primitive Church, according unto justin Martyr, who lived very near the Apostles times. The alteration of the name doth intimate, that the Sabbath was also altered; not in relation to God's worship, but the appointment of the time.   

SECT. VII.  
What then? Shall we affirm, That the Lords day is founded on Divine authority? For my part, (without prejudice unto any man's Opinion) I assent unto it: however that the Arguments like me not, whereby the Opinion is supported. This inference first offends me, That in the Cradle of the World, God blessed the seventh day, and sanctified it; therefore all men are bound to sanctify it, by the Law of Nature: since I both doubt, whether the patriarchs did observe it, before Moses time; and have learned also, that the Law of Nature is immutable. Next this distastes me, That they would have the spending of one day in seven, on God's holy worship, to be perpetual, and Moral. As congruous, or convenient, all men admit it; but cannot see so easily, that it should be Moral, and perpetual. Nor is it, thirdly, without scandal, that the fourth Commandment should be so commonly produced, to justify our keeping of the Lord's day, by the Text thereof. If they required no more, but the analogy, the equity, or the reason of that Commandment, we would not stick to yield unto it: But whiles they stand too close to the very letter, they may (perhaps) be justly charged with judaism. Fourthly, as little like I them, who promise much in proof hereof, out of the New Testament, which the Text affordeth not. For where is any express institution of the Lords day, in any one of the Apostles, or Evangelists? Yea, or what Text is there, whence it may necessarily be collected, in case we meet an Adversary, who must be dealt withal exactly; and will not easily assent, but to solid Arguments? Nor last, am I satisfied with the bare Ordinance of the Church; which with the same facility may be broke, as it was enacted: Which absolutely to affirm of the Lords day, were too unadvised. Therefore, amongst so doth distinguish with us, of Divine authority, strictly and largely taken: that so, not that alone which is found in Scripture may properly be said to have Divine authority; but whatsoever by good consequence may be drawn from thence, either in reference to the institution, or some example of it, or (at least) some analogy thereunto. And whereas Calvin, Bullinger, Bucerus, Brentius, Chemnitius, Vrsine, and others of the Reformed Churches affirm, 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 be put in practice. The reasons of it, two: First, because instituted (as generally the Father's grant) in memory of our Redemption; made perfect on that day, by our Saviour's resurrection: Next, because not depending barely upon a Civil, or Ecclesiastical Ordinance; but on the practice and express tradition of the Apostles; who (questionless) were led into all truth by the Holy Ghost. Which being so; if any wayward shall oppose us, as if they would compose some sabbatical Idol out of an equal mixture of Law and Gospel; they may be very fitly likened to the jew of Tewksburie, 
Fox & Stowe in vita Henr. 3.  mentioned in our Common Annals: who on a Saturday fell by chance into a Privit, and would not then permit himself to be taken out, because it was the jewish Sabbath; nor could be suffered to be taken thence the next day following, because the Lord's day, celebrated by the Christians: And so, betwixt both days, he died most miserably, that understood not rightly the celebration and true use of either. Of which, the celebration of this day, I am next to speak.   

SECT. VIII.  
Praise waiteth for thee, O Lord, in Zion, 
Psal. 65.  and unto thee shall the Vow be performed: O thou that hearest prayer, unto thee shall all flesh come. The life of Piety and Religion, is God's public worship; the soul of public worship, is the due performance of the same. They which esteem not this as they ought to do, whether profane, carnal, or schismatical persons, do not alone (as much as in them is) tear the Church in pieces, which is the seamelesse Coat of CHRIST; but do renounce the Heritage, bought for us at so great a price, and offered to us with so great mercy. He that endeavours to pursue the several byways and dissonant clamours of particular men, in this present Argument; entereth into a most inextricable Labyrinth. But generally, those things which others have propounded in some obscurity, may be reduced most fitly unto these two heads: First, that we mark distinctly, in the celebration of this day, what special duties are commanded; and next, what offices are permitted. To the discovery whereof, these words, Our God, our neighbours, and ourselves, like a Mercurial finger, will direct our journey, amidst the several turnings of this present World. These three are principally aimed at in those pious duties, which on this day have been commended to us, or rather imposed on us, by the Acts and practice of the Apostles. First, the Disciples came together, to break Bread, and hear the Word: Which, without solemn and preparatory 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 JOHN was in the Spirit on the Lord's 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 cometh our salvation. Therefore upon this day, God's people are to meet in the Congregation, to celebrate Divine Service, and to hear the Word; Alms to be given, and godly Meditations to be cherished with our best endeavours. From whence ariseth that, as an Accessory in the Gospel, which was a Principal in the Law of MOSES, Rest from servile works, and from the ordinary works of our Vocation. For since there is not extant either Commandment, or example, in the Gospel, which can affix the Rest of the jewish Sabbath to the Lords day now celebrated; and that our Christian liberty will not away with that severe and Ceremonial kind of Rest, which was then in use: we only are so far to abstain from Work, 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 he had none to whom to preach in the Congregation; did on the Lord's day use the Works of his Occupation: 
In loc. Com. Perk. in Case of Consc. l. 2. c. 16.  and CHRIST did many things (as of set purpose) on the Sabbath, (so hath Chemnitius rightly noted) to manifest, that the Legal 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 distaste. To end in brief, those things are all commanded, which do advance GOD'S public Service; and those permitted, which are no hindrance thereunto. Of this sort specially, are the works of necessity: as, to dress Meat, to draw the Ox out of the Ditch, to lead our cattle unto Water, to quench a dangerous Fire, and such as these. Then works of Charity: First, in relation to ourselves; and here we are permitted Recreations (of what sort soever) which serve lawfully to refresh our spirits, and nourish mutual neighbourhood amongst us: Next, in relation unto others; and here no labour (how troublesome soever) is to be refused, which may accommodate our neighbour, and cannot fitly be deferred. Where we must always keep this Rule, That this our Christian liberty be void of scandal; I mean, of scandal justly given, and not vainly caught at: That we pretend not Charity [to absent ourselves from religious duties] when either covetousness, or loathing, or neglect of GOD'S holy Ordinances, are underhand the principal motives. Four properties there are (as one rightly noteth) of all solemn Festivals; 
Rob. Lo●u● in ●ffig. Sabbat.  Sanctity, Rest from labour, Cheerfulness, and Liberality: Which very things, the Ancients (by those names, whereby they did express their Festivals) do seem to intimate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to meet, or to be assembled: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to rejoice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to dance: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to restrain from works that are an hindrance. And so amongst the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Assembly; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes Expenses: From whence, their solemn Festivals were so entitled. And unto all these, whether Recreations, or Entertainments, Feast, and other indifferent Customs; it only appertaineth to the Religious Magistrate to prescribe bounds and limits: Not to the rash zeal of every one, which out of a Schismatical Stoicism, not suffering people either to use a Fan, or to kill a Flea, relapse to judaism; nor on the other side, to every prodigal and debauched Companion, who joins himself unto Belphegor, and eats the Sacrifices of the dead.   
FINIS.