A TREATISE OF THE SABBATH AND THE LORDSDAY. Distinguished into four parts. WHEREIN IS DECLARED BOTH THE Nature, Original, and Observation, as well of the one under the Old, as of the other under the New Testament. WRITTEN IN FRENCH BY DAVID PRIMROSE Bachelor in Divinity in the University of Oxford, and Minister of the Gospel 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 sign of the Glove in Corne-Hill. 1636. THE TRANSLATOR TO THE READER. I Wrote to my Son, Preacher of the Gospel at Roven, desiring him to set down in a paper (distinctly and clearly) his oinion concerning the Sabbath, with the confirmation thereof by such arguments which he should think most pregnant, and a solid refutation of the contrary arguments; which he did accordingly, but in the French Tongue, as writing only out of a dutiful affection to condescend to my desire, not thinking, and far less desiring it should be Englished and made public 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 go foremost to break this ye. And therefore I kept it by me three years, till being advertised that others were gone before, and their Books were on the Press, and finding no man that would or could translate it into our Tongue, and take the wearisome pains to place the additions (which he sent me at diverse times afterwards) in their rooms: I undertook this labour myself, 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 books, 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 1 Thess. 5. 21. all things, to hold fast that which is good, without imparing any thing of that religious service which they owe and yield publicly in the Church, and privately at home with their families to the Lord their God, who needs not the errors of men (though never so specious) for the upholding of his service. If in this end of my translation I have done any thing amiss, I say with David, Let the righteous smite me, it shall be a Psal. 141. v. 5. kindness, and let him reprove me, it shall be an excellent oil, which shall not break mine head. In the mean while, let all Christians, according to the exhortation of the Apostle, put off anger, wrath, malice, Col. 3. v. 8, 14. and put on charity, which is the bond of perfection, and so walk worthy of the vocation wherewith Ephes. 4. v. 1, 2, 3. we are called, with all lowliness and meekness, with long suffering, forbearing one another in love, endeavouring to keep the unity of the spirit in the bond of peace; that living in 2 Cor. 13. v. 11, 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 publicly, and to have a day stinted for his public service. 3. There is among godly and learned Christians a great controversy about the Original, Nature, and Observation of that day. 4. Some hold the sanctification and observation of one of the seven days of the week to be moral, and therefore of perpetual necessity, since the beginning unto the end of the world. 5. Others maintain, that the stinting of a day for God's public service, is a point of order, and of Ecclesiastical government, depending wholly on institution. 6. This Treatise made for the defence of this last opinion, is divided into four parts. 1 ALl men are obliged to honour and serve God all the days of their life, by the heedful practice of all the exercises of religion and godliness, which he hath prescribed in his holy word. Neither ought they to let any day slip without the employment of some time, and the careful applying of themselves in some competent measure to that duty, that thereby they may thrive in the knowledge of truth which is after godliness, and increase in sanctification, without which no man shall see the Lord. Nevertheless, seeing God hath ordained, that man in the sweat of his face shall eat his bread, and live by the labour of his own hands, Gen. 3. v. 19 that this transitory and dying life is besieged with so numerous an host of difficulties, that it cannot be guarded without many necessary employments 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 God's service, with such care, vigilancy, attention, and continuance, as is requisite. 2 These ordinary pains of temporal callings are a far greater impeachment to the public and solemn service that the faithful are bound to render jointly to God in their public meetings. For the King of heaven is not satisfied with their private devotions in their closerts severally, or together with their families at home: but will have them also to do unto him full and absolute homage abroad, confessing him to be their Creator, Redeemer, and perpetual Benefactor, calling upon his holy name, and setting forth his praise in their congregations, and religious assemblies. Now the days of man are a warfare upon earth, and his days are like the days of an hireling, and the life of the faithful is entangled and diverted with so many necessary and toilsome affairs, 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 days, and peculiarly appointed, that in it, as often as it returneth, all persons, setting aside the care of all temporal and worldly affairs, and daily employments, may extraordinarily set themselves with one accord to serve God publicly in the assemblies appointed for that end, and that each person may, on that day, serve him apart, before and after the public service, with such a regard and assiduity, that it go beyond the ordinary devotion of every day. No body amongst true Christians which take to heart the honour, glory and service of God, will make a controversy of this. Neither is this the subject of the controversy which is canvassed and sifted on both sides with great earnestness, yea with too great eagerness 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 days, that it may be especially applied to God's service; to wit, 1. If it be a thing of natural justice, of perpetual necessity, and whereunto all are tied by a moral commandment appertaining to the New as well as to the Old Testament, that of seven days of the week 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 himself 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 God's command the consciences of faithful Christians are under the Gospel as much obliged to hollow it, as the jews were under the Law, and for the better, and more religious sanctification thereof, to abstain from all outward works, which are lawful and are practised on other days, lest they should transgress that divine Commandment, and so fin against religion and conscience. These are the main points which some learned Divines, and godly Christians instructed by them demur upon. 1. Some of them deem, that the keeping of one of the seven days of the week is a moral and natural duty, that God himself sanctified it for his service by an express and perpetual Commandment, 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 soon as Adam was created, God prescribed unto him and to Eve our first parents, and in them to all men which were in their loins, and were to come out of them, the hallowing of one day of the week, which was the seventh day. 3. That he reiterated and renewed this Commandment in the fourth precept of the moral Law, which he gave in Horeb to the people of Israel, and hath bound all Christians under the New Testament to hollow and keep it religiously, because it is of the same nature with the rest of the Commandments of the Decalogue, which are all moral. 4. That for this cause our Lord and Saviour jesus Christ, and his blessed Apostles have ordained and prescribed it unto them; And so all men have been, all men are, all men shall in all times be tied to the religious observation thereof by the necessity of a divine and moral Commandment. 5. That we are bound in conscience by the binding power of this Commandment, to refrain always on this seventh day of Sabbath or of rest, from all earthly works used on the other days of the week. 6. This only 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 moral, nor of a like obligation under the Old, and under the New Testament; that it is only a point of order, and of ecclesiastical 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 coming of Christ, he ordained the observation of the last day of the week, in remembrance that he created the world in six days; 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 week shall be religiously solemnised, in remembrance that on that day our Lord jesus Christ rose from death to life, and by the exceeding greatness of the power of his glorious resurrection hath performed the work of the second creation, which is the redemption of the world, from the slavery of the devil, the power of the Law, the bondage of sin; And therefore it behooveth the first work of the Creation to yield to this work the prerogative of excellency of nature, as likewise of the possession which it had till then of the solemn day of rest. That for this cause so important and peremptory the day of God's service was to be changed and removed from the last day of the week, wherein was finished the first Creation, unto the first day wherein the second was fully accomplished by our Lord jesus Christ, who hath himself appointed this alteration. 5 Others do hold, that verily it is a duty natural, moral, and perpetual, to serve God publicly; 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 minds to the exercises of religion with a more particular earnestness, & 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 fruitful. 4. But that such a day must be one of seven, or of another number, & which in order of that number, they deny to be a moral point, & to have in it any natural necessity. For their tenet is, that it is a thing of order, & of Ecclesiastical government, depending entirely of institution. 5. That indeed under the Law, which God gave by Moses to the children of Israel, this holy and most perfect Lawgiver, amongst other points whereby he directed the Ecclesiastical order and Church-government which that people was to be ruled by, instituted and commanded the consecrating of a several 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 commandment to Adam, either before or after his fall, binding him or his progeny to the keeping of any day whatsoever, as to a thing moral and necessary, neither is there any trace of such a Commandment to be found, till the coming of the Israelites to the wilderness, 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 week, wherein our Lord jesus Christ rose from the dead; But not for any moral necessity tying all men to observe one day of the week; Nay, not for any express Commandment which God the only Lawgiver hath given by jesus Christ, or his Apostles, to keep such a day, and namely the first; but through an usage which hath been introduced and conserved in the Christian Church since her first beginnings, till this present time. 8. That therefore this observation is simply of Ecclesiastical order, and that a cessation from ordinary works on this day, is more particularly requisite than in another day of the week, seeing the Church hath appointed and set it apart for God's public service: Yea, that an universal refraining from all these works, to the intent that the whole day be without disturbance bestowed on God's 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 himself to outward actions belonging to the lawful and honest commodities and pleasures of this decaying and troublesome life, when they do it with Christian wisdom, which must be the guide of all our actions, leading us so warily that we transgress not the wholesome laws of the state, or of the Church wherein we live, and that we shun all partialities and cause of schism, which is the bane of the Church, dismembering, and tearing in factious pieces the mystical body of our LORD JESUS CHRIST, which the true doctrine of faith had preserved from the poison of mortal heresy. 6 Of these two foresaid opinions, the last, to my judgement, is the truest, and hath more solid and clear reasons than the first, as shall be seen by the canvasing and sifting out of the reasons that are broached on both sides. Which to do more distinctly and clearly, I will divide this Treatise into four parts: In the first I shall endeavour to prove, that the institution and observation of a seventh day of Sabbath, is not moral, 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 wilderness, and was not known in any part of the universal world till then, and that the Commandment 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 alleged for the contrary opinion. In the third, I shall discourse of the appointing of Sunday for God's service, and show whence, in greatest likeness of truth, it taketh its beginning and establishment in the Christian Church. In the last, I will declare what was the cessation of works enjoined in the Sabbath day under the old Testament, and how far we are obliged unto it under the New Testament. For these are the principal points that Christians jar and differ about in this matter of the Sabbath. Perlegi hunc Tractatum, cui Titulus est [A Treatise of the Sabbath and the Lordsday] & 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 januar. 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 moral, hath not its beginning since the beginning of the World, and obligeth not under the New Testament. CHAPTER First. REASON I. 1. First Reason. The times and places of God's service, are accidental circumstances, and have no moral equity in them, but depend on a particular institution. 2. GOD took 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 week is affirmed to be a moral 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 itself, that as the places, even so the times of God's service are accidental circumstances, which have no foundation in any natural and essential justice and equity, 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 affirm, that the observation of that day, rather than of another day, is a moral duty, appertaining, yea necessary to whole mankind, that thereby it may attain unto the end for which man was created, therefore it hath an obligatory power over all nations in all ages, which may be demonstrated and showed perspicuously by natural 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 scorn to be Pythagoras' Disciples is no good payment. 2 It was the Creation of the world in six days, and God's rest on the seventh day, that was to God the occasion of the appointing of the seventh day, for his service: Now who can show in that wonderful work of the Creation in six days, and in God's 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 far less express and show by words, any essential justice in the observation of this number of days that God pitched upon for the framing of his works, 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 God's service, but only as the time thereof, which showeth that it is not a moral thing. For if it were, it should be essentially a part of God's service, as is universally whatsoever is moral. Under the Old Testament it made a part of God's service, not of the moral, but of the ceremonial 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 natural light, therefore it was not moral. 2. Reply by a distinction of moral things, in those that are natural or positive. 3. First answer, all moral things are naturally just. 4. Second answer, all moral things are perpetual, which moral are not. 1 SEcondly, if the keeping of a seventh day were a moral duty, our first Father Adam, by that light of nature which GOD put in his mind when he created him, would have known 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 enjoined it unto him by a particular commandment, as those which maintain the morality of the Sabbath do avouch, pretending that such a command was given him for that end, which we shall ponder and discuss in time and place. In the mean while of this it followeth manifestly, that the observation of a seventh day, is a thing depending merely of institution and ecclesiastical regiment, and that in the decalogue the fourth Commandment, in as far as it enjoineth 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 commandment, as he did for all the rest, and for all the rest as for that, which nevertheless he did not: For he ingraved the substance and tenor of all the other Commandments in Adam's 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 Commandment, seeing, as they say, he declared it unto them by audible words resounding in his ears, that he might know it: whence it followeth, that all the rest are moral, 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 week, some seek to decline the weight and edge of the foresaid arguments by a frivolous distinction, saying, that moral 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 moral Law, of a perpetual necessity, and of an immutable right, as well as all other moral precepts are; that the moral Law, as it is moral, is of far greater extension than is the Law of nature, and that the Sabbath is moral in this last sort. 3 But first, they speak against the ordinary sense and custom of all men, who by the word moral 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 aught to dictate to all men, of itself, without any outward Usher: 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 between the moral, ceremonial, and judicial Laws, which in former times God gave to the jews, in which distinction they refer to the last hands and sorts all the positive ordinances which pertained to the ecclesiastical or civil government, and to the first the ordinances and rules of the Law of nature, whereof these others were circumstantial appendices and determinations. Nay moral signifieth only the duties of essential godliness and righteousness, in things belonging naturally to good and holy manners, towards GOD, or towards man, whether in doing good, or departing from evil, and not all things that may be useful, and in some sort may be referred to the rules of good behaviour. Otherwise things ceremonial and judicial, as such, should not be distinguished from moral things, for these also have an useful reference to the foresaid duties of good and godly behaviour. And therefore if the ordinance of the Sabbath, although advowed to be a positive Law, is notwithstanding called moral, it shall be, in one and the same respect, both moral and ceremonial, and all their ceremonies may after the same manner challenge the name of Moralities, which is absurd. 4 Secondly, after they have confessed the Sabbath to be 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 perpetual 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 problem, and hold for the affirmative? Away with Sophistry and captious dealing. It must be the revealed will of God that matcheth positive with natural Laws, and marketh them with the silver stamp 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 birthright, to the Sabbath? Have they to underprop this their assertion any clear and evident testimony brought from the unreprocheable truth of holy Scripture? For we make no account of any man's bare affirmation. But the whole drift of the discourse following shall show more and more, God willing, how short they come of their promises, and of the But and Blank they aim 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 moral duties commanded in the first and second Table of the moral Law. 3. They knew also, that God is to be served publicly, and that a part of his service consisted in the offering of Sacrifices. 4. They knew likewise by natural light, that some days are to be appointed for his service, and are blamed for the transgression of all other Commandments that are moral, etc. 5. But are never blamed for the inobservation of one day of Seven. 6. Nay they did laugh to scorn the jewish Sabbath. 7. Answer to an objection taken out of Philo against the foresaid affirmation. 8. To another from JOSEPHUS. 9 As also to other passages of divers Authors, Pagans, jews, and Christians, which serve to overthrow it. 10. The Pagans did never keep regularly, for their public devotions, any other Seventh day of the week. 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 natural light, nor also by tradition come unto them from hand to hand by the care of their forefather's, the necessity of the keeping of the Seventh day of the week, 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 Commandment to Adam, willing him to sanctify it particularly, and to celebrate in it the remembrance of his works and rest, he had done it purposely, that Adam should instruct his offspring 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 sin, had known in some sort by the residue of the light of Nature glittering in them, that they were bound to keep a Seventh Day. At least the notice of this Commandment, which is pretended to have been given to their first Father from the beginning, should have come to them by Tradition successively from the Fathers to the Children till their days. 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 lawful, and of all moral precepts. 2 They have known, that one true and only GOD is to be worshipped in spirit and in truth, and not in material idols: That His Name ought to be hallowed, and great heed is to be had, that it be not profaned: That respect and honour is to be yielded to Fathers, to Mothers, and to all Superiors: That murder, adultery, lechery, theft, false witness, covetousness of things belonging to another, are vices condemnable, and worthy to be censured. We find a great deal of good precepts and excellent documents in the Laws and writings of Paynims pertaining to these points. And they all may be confirmed by natural reason. Therefore the Apostle speaking of Infidels in his Epistle to the Romans, Romans 2. verse 14, 15. saith, That they do by nature the things contained in the Law, show the work 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 ways, as the same Apostle showeth in the first Chapter of the said Epistle, they have by such heinous and monstrous sins fought against their own knowledge, and detained in unrighteousness the truth which GOD had imprinted in their minds, and whereof they were not ignorant, Romans 1. 18. Whereupon God thunders fearful threats upon their unrighteous heads, which in all ages have been accompanied with terrible thunder bolts of exemplary judgement. Moreover, in things concerning Gods outward and public service, they have known, that all men ought to serve GOD publicly, and that to offer sacrifices unto him, is a service wherewith he is well pleased. This they knew, not only by a natural instinct, and by the voice of that inward Doctor, saying to their hearts, that all sins whereof mortal men are guilty, must be expiated, and that atonement must be made between man offender, and God offended, by offerings and sacrifices; But also questionless, by an acquired knowledge, come unto them successively, from these first Fathers, who by God's Ordinance and allowance had offered sacrifices of atonement to his most holy Majesty: This is the true original and source of the sacrifices, which these blind and misled wights have always offered to the Godhead, which they in their ignorance thought worthy to be worshipped. 4 They have likewise known by natural and necessary consequence; that seeing God will be served publicly, and by troops of people, times must be appointed for their meetings. Therefore they have with one accord consecrated festival and solemn days for the public and common exercises of their religion: a Exod. 34. verse 15. Numb. 25. verse 2. 2 Kin. 10. 20 Psal. 106. v. 35, 37, 38. Host 2. v. 12. 1 Cor. 10. verse 20. 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 he spoke, having regard to their instruction and correction, and not to the conversion of the Gentiles, whom he suffered to walk in their own ways, Acts 14. verse. 16. 5 But as there is no natural reason showing the least sparkle of justice and equity, in the keeping of the seventh day of the week rather than another: So the Gentiles did not keep, 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 moral thing, or as to an Ordinance of God, published by God himself to all men in the person of Adam, Father of us all, from the beginning of the world; I ask, What can be the cause that God never accused, never reprehended them for the inobservation, or profanation of so holy a day? Seeing he rebuked and threatened them so eagerly for the transgression of all other Commandments of the moral Law, as may be seen in diverse places of the Books 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. etc. Psal. 106. vers. 35. etc. Esa. 10. vers. 7. 12, 13. Esa. 13. vers. 11. Esa. 16. vers. 6, Esa. 47. vers. 6. etc. Ierm. 10. vers. 2. 3. jerem. 48. vers. 7. 13. 29. 30, 35. jerem. 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 verse. 3. 5. and elsewhere, and of the new Testament, and namely in the first Chapter of the Epistle to the Romans. Again, I would fain know, how it is come to pass, that God's ordinary custom was to withdraw the Israelites from all the vices that he had forbidden, by telling them, that the profane and alien Nations had defiled themselves with all these vices, and when these vices of Infidels were in some sort of such a quality, that they sorted well to his people, would most bitterly upbraid them with following the abominations of the Nations, and yet he hath never kept that course in the inhibitions that he 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 been much to the purpose, if the Gentiles had been obliged to keep the Sabbath day. 6 Surely God never tied them by any positive Law to such a day, neither gave he 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 jewish Ceremony and Ecclesiastical regiment, the rumour whereof ran abroad, after the Law was given to the people of Israel in the wilderness. Hence it is, that this ceremonies is by their Authors attributed to the jews, as come from them, and particular to their Nation. Yea, many of them laid it in their dish with flouting and derision. Whereunto some do apply these words of jeremiah, in his Lamentations, Chap. 1. verse 7. The adversaries of jerusalem saw her, and did mock at her Sabbaths: And Seneca, a wise Heathen, said of the jews, jeering at them, that by the observation of their Sabbath, they made August. de Civitat. Dei lib. 6. ca 11. loss of the seventh part of their life. 7 They object against this, that Philo, a learned jew, who lived in the times of the Apostles, in the second Book of the life of Moses, speaking of other Nations, which were aliens from the Commonwealth of Israel, and strangers from the Covenants of promise made with the jews, saith, with an affirmative interrogation; Who doth not honour the sacred and holy day that returneth every week? But besides that, it may be he spoke hyperbolically, and led away with a jewish affection towards the ceremonies of his own Nation, he designs, at the most, some reverend opinion which the observation of that day, solemnised with so great devotion amongst the jews, had purchased amongst foreign Nations, which seeing that jewish 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 we must give this interpretation to these words of Philo, by other places, where in the same, yea, in stronger terms, he saith the like of the fast observed solemnly by the jews on a certain day of the year: Who, saith he, doth not worship with admiration, the feast which returneth yearly in the sacred month? And in general, speaking of all the statutes observed by the jews, and of all the Laws given by Moses, he saith, that men of all other Nations almost had them in some veneration. This Moses had foretold in the Book of Deuteronomy, Chap. 4. vers. 6. where speaking to the people of the Statutes and judgements which he had taught them, even as the LORD his God commanded him, he saith, Keep therefore, and do them, for this is your wisdom and your understanding in the sight of all Nations, which shall hear all these Statutes, and shall say, Surely this great Nation alone, is awise and understanding people. Thus Philo showeth clearly 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 jews: He attributeth nothing to the Sabbath, but he affirmeth the same of all other ordinances of the Law, and therefore no man can build upon his words a more universal obligation for the Sabbath, then for all the rest of the jewish ceremonies. For who will say, that the fast and other ceremonies which he speaks of in the same discourse, obliged by a natural or positive Law other Nations, or that they were ordinarily practised among them? Likewise, when he saith in his Book, of the workmanship of the World, that the Sabbath day is a feast, not of one people only, but of all Nations, he uttereth only his opinion concerning the dignity and merit of that day, and not what was in effect practised amongst other Nations, as he explaineth his own words, adding, This day is worthy to be called a feast of all Natitions, although no Nation in the world, the jews excepted, hath ever solemnised it with a common and ordinary observation. And indeed, this learned man, writing in his Book upon the Decalogue, that the fourth Commandment ordaineth the seventh day, and an holy and pious observation thereof, he appropriates that saying to the jews, adding, that every seventh day is holy to the jews, and faith only of other Nations, that some of them observed a seventh day every month, beginning to reckon the days by the new Moon. If perhaps some amongst these people reverenced and observed the seventh day of the week in some sort, that came not from a natural instinct enforcing them thereunto, nor from any knowledge derived unto them by the Traditions and Instructions of their Fathers, but from imitations of the jews, from whose practice and fashions in their religious devotions, and amongst the rest in the observation and celebration of the Sabbath, questionless many particularities were introduced amongst the Gentiles, in the celebration of their feasts and solemnities. As some among them, taking example from the jews, circumcised their children. 3 This is the meaning of josephus, in his second Book against Appion, when he saith, that other Nations had zeal and emulation for the piety and religion of the jews, and forthwith allegeth the custom of the seventh day, as which was come to them all: Of which passage, those that alleged it, cannot take an argument for the morality and perpetuity of the Sabbath day, more than for the other ceremonies of the jews admitted and allowed of all, which the same people and Nations imitated, and whereof josephus speaketh in the same place. For he mentioneth with the seventh day the fasts, lights, prohibition of certain meats, which he saith also to have been observed by them, not for any reason and natural obligation that they saw in these things, or in the Sabbath, more than in the rest, but through a facility and inclination of man's spirit to imitate the outward fashions of devotion which are practised by others. 9 These passages of Philo, of josephus, and others, gathered out of other authors, jews, Pagans, Christians, which make mention of a common knowledge of the seventh day of Sabbath among the Gentiles, and also of some kind of observation thereof amongst some of them, are of no use: For all these authors have written long, yea, some thousand years and more, after the establishment of the jewish government and religion. At which time the Ordinance that God had given to the jews, about the Sabbath, might have been known of all Nations, and imitated of those who thought fit so to do. Were not the ten Tribes transported out of their native soil, and dispersed among the Medes, Perses, and other Nations? Had not the jews been captives in Babylon threescore and ten years, and sent home by Cyrus, afore any man amongst the Gentiles, set his hand to a pen to write Histories? Were not the jews spread over the whole Roman Empire before CHRIST came into the World? What wonder then, if their rites and ceremonies were known every where, yea, and followed by those of the Gentiles that became Proselytes, such as was the Ethiopian. Eunuch in his own Country? 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 embraced all the jewish ceremonies, or a part of them, or the Sabbath only, and a thousand Writers should give testimony thereunto, can we out of that cloud of Heathen, jewish, or Christian witnesses, make a necessary inference, that the observation of a seventh day of Sabbath, is a point of the natural and moral law, or that it had sway as soon as the world began? Which is the main point in this question to be thoroughly sifted out, and clearly proved. As for the passages of a few heathenish Poets, Linus, Homer, hesiod, which speak 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 Cuckoos eggs, or are mistaken, and wrested into a contrary meaning, which is most clear in the passage of hesiod, who speaketh not of a seventh day of the week, but of a seventh day of the month, consecrated to the remembrance of Apollo's birth, and whose holiness was not thought by him, nor others, to have a more ancient beginning. I say further, that these Writers lived many hundred years after the Law was given by Moses to the jews, 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 thick and dark, that they spoke of it, as all the Poets have done of the Flood, 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 enforce men to believe, 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 we could find 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 continual practice, that the observation of a seventh day, is of the Law of nature, or at least, that God from the beginning enjoined it to all mankind, and that so it passed by tradition to the Gentiles, yet not without receiving some alteration and corruption by process of time, and by the treachery of men. But no such thing is to be found, nothing can be gathered out of the ancient Writers, saving this only, that the Gentiles have kept holy and solemn days, yet with great diversity, which fits not the turn of the maintainers of the Sabbath, but availeth only to prove, that the hallowing of some days to the Godhead for his solemn 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 settled number, rather than of another day, and far less of a seventh day for God's service. 11 I repeat what I have said before in part, that if the keeping of a seventh day had been a point of natural morality, and if God had commanded it from the beginning to Adam, Father of all mankind, to be kept by him, and by all his offspring after him, all the Gentiles in all times should have known and practised it, either by natural instinct, or by Tradition, as they had the knowledge of all other moral 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 moral Commandments. As indeed they had been for such an omission and commission blame worthy, chiefly after they were informed by the renewed institution of this day among the jews, 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 keep holy that day, if, as it is pretended, the fourth Commandment of the Law employed an universal observation of that duty amongst all people and Nations of the world. For if they believed not, that the Commandment did belong to them, their unbelief could not be unto them a cause of excuse, and make them blameless: Nay, they were so much the more worthy of reprehension, that their blindness was voluntary: And in such a case God had not been silent. 12 Some of those that acknowledge the Ordinance of the Sabbath to be a positive commandment, unknown by nature, and depending wholly of institution, yet as ancient as the creation of our first Parents, reply, that God did not check the Gentiles for the inobservation of the Sabbath, because he had matters worthy of reprehension of far greater consequence than this was, namely heinous crimes against the Law of nature common to them all, which made him to conceal this under the cloak of silence, as being only an omission of a positive Law forgotten by them, and of far lesser consequence than these monstrous and ugly sins: That no man can infer of this silence, that the Ordinance of the Sabbath hath not been, and was not obligatory from the beginning, seeing we find 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 more than one wife at once. And yet no Christian will infer thence, that the marriage of two persons only to be one flesh, hath not been 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 been a reason to God to censure it more seldom, and not so eagerly in the Gentiles, as he did in his own people, yet in all likeness of truth, it could not be a reason to his wisdom and goodness, why he should not reprove it at all, but pass it under perpetual silence, whiles he rebuked in divers places most carefully their other crimes, seeing that when he made reflection upon the jews, although the inobservation of the Sabbath, considered in itself, was in them also a crime of lesser moment, then others whereby they violated the moral Law, nevertheless he hath most frequently and sharply 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 been 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 jews, yet in some sort, for transgressing it, namely when GOD set himself purposely to condemn their faults, and so much the more, that the oblivion of it could not in any sort be a colourable excuse to help them. Moreover the neglecting of such a day continually, by sin 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 holiness, for so notable, and so worthy an end, as is the commemoration of that great work of the Creation common to all men, and so falling into the most filthy sin of commission, for polluting the said day by doing all kind of works 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 believe, that God would have exempted it from all kind of censure in the Gentiles, when he checked their other sins, seeing he blamed it so extremely in the jews, and made the reproofs of that sin to sound so a loud in their ears. 13 The instance before urged, that God found not fault with the Polygamy 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 jews, forbids all unlawful 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 vex the first by conjunction with the other, in the first wife's life time. For this is the signification of the Hebrew Phrase, as we may see by divers 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 patriarchs from the Creation till the Law, knew not the observation of a Seventh day in the week. 2. The public service of God began in the time of Enos, and was, in all likeness of truth, solemnised every day of the week. 3. From Noah till the Law, the families of the patriarchs served God privately, and kept not the Seventh day. 4. Confirmation of this truth by Scriptures, and by the consent of Ancient and Modern Divines. 5. Answer to the first reply, the patriarchs fasted, and their fasts are not written. 6. Answer to the second reply: The patriarchs are not reproved for Polygamy, no more than for the inobservation of the Sabbath. 7. Answer to the third reply, taken from a pretended parity of reason between the making of one man and one woman to be one flesh, and God's rest on the Seventh day. 8. Answer to the fourth reply, that no mention is made of the Sabbath day in the book of judges, and some others written after the Law was given in Horeb. 9 Conclusion of the foresaid Reasons taken from the Gentiles and the patriarchs. 1 IF the keeping of one Seventh day of rest had been a moral Commandment, and if GOD had given it to Adam to be sanctified by him and his posterity, at least the patriarchs and holy Fathers, amongst whom remained the exercise of true Religion had known that day, and hallowed it by the ordinary duties of godliness, as they knew and observed in the whole course of their life all other moral Commandments. We find in their lives written by Moses many proofs and examples of the Religious 1. Com. worship which they yielded to jehovah 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 1. Com. were to them things so abominable, that they buried them under the ground, as not only unworthy, but also ugly to be seen, and infectious to be touched, Gen. 35. v. 2. 4. Of their religious care 2. Com. to hollow the Name of GOD, by calling upon his holy Name, Genesis 12. ver. 8. by vowing vows to his Divine Majesty, Gen. 28. ver. 8. by taking holily and religiously in their mouths his glorious and fearful Name in the necessary oaths that they made before him, Gen. 21. ver. 24. 31. Gen. 31. ver. 35. Of the awful 3. Com. 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 murder, Genesis 49. ver. 5, 6. whoredom, 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 5. Com. 6. Com. 7. Com. 8 Com. 9 Com. 10. Com. Leasings and false witness, Genesis 20. ver. 12. Gen. 42. ver. 11. and consequently lust, which is the fruitful mother of all those vices, Gen. 14. ver. 22. 23. Gen. 39 ver. 9 10. But we find no where that they kept holy a Seventh day, for God's outward service, according to the fourth Commandment of the Law given afterwards in Mount Sina. This only do we find, that they practised that service, builded Altars, offered sacrifices to the Lord indifferently in all days, and at all hours, as they had occasion. Neither is it any where noted in holy Scripture, that they had any set day, far less a Seventh day prefixed unto them for their exercises, which were never particularly tied to a Seventh, day with preference to other days of the week. Yea considering that the consecration of a certain day for God's service, whatsoever it be, is not properly necessary, but when many may troop together, and make up a body of a Church to solemnize that service publicly, with great assemblies of people, it may be justly questioned, if when the patriarchs 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 godliness, and not being encumbered with the many and great affairs which ensnare those that give themselves too much to worldly businesses, whether at all they kept any ordinary day more prrticularly than other days, if they served not God alike every day without distinction of days, unknown 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 divers interpretations, yet, it is likely, and it is the most current interpretation, that it betokeneth, that Enos and the remnant of the faithful associated with him, being grown to a competent multitude, withdrew themselves from the wicked and worldy brood of Cain, and began to institute among themselves a more solemn service than had been 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, publicly and in a numerous assembly, which had not been practised before. If this be the true sense of these words, yet it shall not follow by any necessary argument or reason, that they established for that public service a particular day returning successively after a certain number of days, seeing it is as probable, that this calling upon the Name of the Lord which they began in those days, was indifferently every day's 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 employments about the things of this life so many, but that they might set a part some hours every day for this holy business. Nay granting that they appointed a certain day out of a greater number, to remain firm and unmoveable, what reason can any man produce, why it ought to be the Seventh day of the week? Was it because God rested on that day? But how could they guess that this was a reason obliging them to the sanctification of that day, seeing it is not a reason carrying with it any natural 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 fellows asked counsel at the mouth of the Lord, to learn of him on what day they should meet to yield unto his Majesty the public service which they had instituted, and that God ordained unto them the Seventh day of the week? This is a conceit taken at random, without any certain ground. They know well enough already what kind of service they ought to yield 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 needful that they should ask advise of the Lord concerning this duty. Therefore it was not necessary, nay it was rather unseemly, that they should ask him what was the time of the ordinary and public practice of that service, as if they had not been 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 allotted any day of rest, the more frequent they should make it, so much the better should they perform 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 keep more days in the week than one, without any hindrance to their worldly affairs. But the Israelites being grown to a great and populous commonwealth, God assigned unto them the Seventh day of the week, as a particular point of that ecclesiastical government, whereof he 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 ordain a public service, and unmoveable times for it, I do infer with great probability, that before that time there was none such, and therefore no Seventh day was kept. For if it had been 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 days of Enos continued undoubtedly afterwards, as long as the malice of men could suffer it. For their wickedness was great, and the corruption had crept from among the sons of men among the Sons of God in such manner, that it drew upon the face of the earth an universal flood of waters, which destroyed all men then living, Noah and his families consisting of eight persons only excepted. After the flood, there is little or no mention made of any exercise of the true Religion, saving in the days of Abraham, Isaac, and jacob, 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, God's 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 far separated, but that they might come together once or twice a day to do 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 Abraham's posterity being much increased and multiplied in the land of Egypt, GOD brought them out of that land, gathered them together in the wilderness, and afterwards in the land of Canaan, made choice 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 public service, and ordained the observation of the Seventh day of the week for the solemn practice thereof. This ordinance became then necessary, because GOD'S Church was become a great people. 4 Verily, it is not likely, that if the patriarchs had kept unmovably a stinted day, and namely the Seventh day of the week, as a divine Ordinance, that the holy History would have been silent, and made no mention of it. It relateth unto us carefully things of far lesser moment, it hath set down their lives, hath specified the general points of the service which they yielded to God, by prayer, by building of Altars, by offering of Sacrifices upon them. But it maketh no mention, neither general, 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 speak of the day, in speaking of the service, if there had been any such day consecrated by them. Wherefore the particular times kept by them ordinarily, or extraordinarily in the practice of God's service, depended on their wisdom and will, which being carried with most earnest affection to godliness, and to the performing of all duties belonging to God's service, there is no question to be made, but that they employed a good deal of time every day to the practice of all exercises of religion, and upon special 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 registered 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 jews, many recent and orthodox Divines deny it directly: Amongst those that affirm it, the most learned and renowned dare not avouch it, but as a thing uncertain and probable only. And amongst those that most confidently stand unto it, Some are constrained to call in question, if the patriarchs kept it, after the manner which was afterwards prescribed to the jews, to wit, with a strict obligation of an exact cessation from all works, as from kindling of fire, etc. Exod. 35. ver. 3. All these thought it a thing unsuitable to the condition of the patriarchs, that they should have been loaden with so many scruples and difficulties. Nevertheless it is most probable, that if God had charged them with the keeping of the Sabbath day, he would also have tied them to this intermission of works, in consideration whereof it was called the Sabbath, it represented and called to remembrance Gods' resting from all his works, and was a type of the spiritual, eternal, and glorious rest of the faithful in the kingdom of heaven, which was the principal end of the institution thereof. I might stuff 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 impair the strength, & debace the worth thereof, when I say, it is not written that the Patriarches observed the Sabbath, and therefore they kept it not. And first, they suppose that they celebrated diverse fasts, whereof no mention is made in the Book of holy Scripture, which is indeed a mere supposition, if fasting be taken properly for days 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, gainsay, and deny it, and pray the authors of this reply, to defend their cause, not with forceless and deniable suppositions, but with powerful and undeniable reasons from Scripture, or from Nature. Now, supposing their supposition to be as true, as I suppose it to be false, do they not know that fasting is not a part of God's service, that God hath not been earnest about it; that by the Law of Moses, which exacted so many kinds of serviceable devotions, he commanded no ordinary and stinted fast, saving a yearly one, for a typical 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 enjoined any to Christians under the Gospel? Therefore God having left the indiction and observation of such fasts free, as the Patriarches should think fit, although now and then they had humbled themselves before God with extraordinary fasting, It is no marvel 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 certain help unto them, or an accidental dependency on them. The same must be said of all other doings of the patriarchs, which either did not belong to God's service, or were not of great importance. For it was not needful that the Scripture should tell us all things done by them in their employments about the affairs of this present life. This cannot be said of the observation of the Sabbath day: For seeing it is pretended to be moral, that God from the beginning of the world ordained it to Adam, and to all his progeny, that it hath always been necessary for his service, undoubtedly it had been mentioned in the History of the Patriarches, if they had practised it. But seeing it is not so much as once named, this perpetual 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 confirm by their consent. 7 Secondly, some do make another reply, saying, that albeit the patriarchs 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 thereof, no more than Polygamy, which is the having at once of more wives than one, practised in their time, not only by Infidels, but by them also, can justify, that the holy Law of marriage between two persons only, was not established from the beginning. To this I answer, that there is no even match between these two. For the Scripture teacheth us clearly in the History of the creation, that in the beginning God form but one man, and one woman, which he took from man, and established marriage between them two only, that they might be twain in one flesh, and no more, and that Adam had a perfect and clear 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. verse. 31. the unseparable union of two persons in wedlock is confirmed by the institution of marriage in the beginning. Moreover, this institution is grounded on justice and honesty, known 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 took unto him two wives, Genes. 4. verse. 19 Wherefore, if after the flood some practised polygamy, no man can thence make a sound inference, that by God's 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 patriarchs, must be imputed to some other reasons. What if among the Israelites, many stumbled at the same stone? Who will infer thence, that God had not forewarned them to take heed to their ways, forebidding them to multiply their wives, by an express Law, which may be seen, Levit. 18. vers. 18. and Deut. 17. vers. 17? But seeing we can no where find, that before the Law was given by Moses, the patriarchs 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 clearly in the History of the creation, it is not in any part of the Bible referred to that first time, neither is it grounded on any natural or moral righteousness, as shall be seen largely hereafter. This is a sufficient answer to a third reply, which some would fain 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 lawful and holy posterity. Mal. 2. vers. 15. And as Malachy gathereth thence a perpetual rule, even so from Gods resting on the seventh day we ought to gather a perpetual rule of the sanctification of that day. For, as it is manifest by that which hath been said, there is a great disparity between these two, cosidering that in the first, which is the union of two persons in wedlock, there is a foundation of natural honesty and righteousness, whereof the practice and confirmation hath been always since the beginning of the world, both in the old and new Testament. But in the second, which concerneth God's rest on the seventh day, and his hallowing of that day, rather than of any other, there is no natural righteousness, 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 seen in the old Testament before the Law was given by Moses, and far less 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 Book of judges, nor in some other historical Books 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 days; in like manner none should infer, that it was not kept in the days of the patriarchs, because, forsooth, there is no record in their history, that they hallowed it. This reply is so clean 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 express manner before the days specified in the foresaid Books, to continue thorough all the ages of the Commonwealth of Israel. And no doubt is to be made, but that it was kept in all those days, although there was no occasion offered to relate so much in the foresaid Books. It sufficeth, that it is often mentioned in other Books, which show the continual practice thereof under the Law, and the Israelites are in them grievously censured, as guilty of a most heinous crime, when they observed it not. But the second conclusion is most reasonable: For if the Sabbath had been observed about two thousand years by the patriarchs, before the Law was given, and if it was in all that time a part of God's service, is it not a thing uncoth, and far 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, far 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 patriarchs have observed a seventh day of Sabbath, before the Law was given by Moses to the jews, that the two reasons before alleged, are of great force to justify, 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 showed, that either the patriarchs 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 natural and moral Law, which, as I have said, hath in it a natural, unchangeable, and universal justice, whereas positive Laws are of things indifferent, which have no justice but in the will of the Lawgiver, 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 moral duty, God had enjoined all Adam's posterity to keep it. 2 This was impossible, by reason of the diverse situation of the earth. 3 As also because of the impossibility that is in the most part of men to keep such a commandment. 4 Therefore God gave it to the jews only, and hath not bound the Catholic Church to any regular and set day. 1 IF the observation of one day in every week, or of a seventh day were a thing moral, and if particularly God had ordained to Adam the observation of the last day of seven, which he rested on, and which afterwards he prescribed to the Isaelites by the Law, undoubtedly he had thereby intended to bind all Adam's 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 himself had changed it into another day of seven, as is pretended he did by our Lord jesus Christ. And indeed the common tenet of those which hold the morality of the Sabbath day, is, that the keeping, not only of a seventh day, but also of the last of seven obliged all men till the coming of Christ. 2 But this was, is, and ever shall be impossible. For Adam's posterity, after it was multiplied, extended itself abroad very largely, thorough all the quarters of the earth, the divers situation whereof, in regard of the course of the Sun, diversifieth the days extremely, the Sun 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 Sun goeth not under the Horizon for the space of a whole month, others where it setteth not in the space of two, three, four, five, six months together, which all make but one continual day. And thereafter they have as many months of night, the Sun never coming nigh them in all that time. Considering this great and well known variety; I ask, how it was possible to all men thus dispersed under so many and diverse elevations, to keep this seventh day wherein God rested from all his works? And how those to whom many months make but one day, and as many but one night, yea, to whom the whole year is but one day, and one night, could keep distinctly and regularly but one day of seven? Was it necessary that these men, after the revolution of six of their days, and of as many nights, which came to many, not only months, but also years, should observe the seventh following, that is, whole months, whole half years, or a whole year for one Sabbath only? Or these only have they been freed from the observation of a fixed day for God's service, and left to their own liberty to take such order about that matter as they should think good? Who seeth not in this a manifest absurdity? Doth it not remain always? 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 universal 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 days of the week, as it was under the old Testament, to an universal observation of a particular seventh in those times, to wit, of the last of the week? 4 Whatsoever is moral is universal, obligeth equally all men, and may be kept of all. Likewise all commandments which Gods purpose is to give to all men, are such that they may be kept of all. How then is a thing called moral, 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 Commandment enjoining the keeping of a particular seventh day, whether the last or the first of seven, was on God's part an universal commandment, obliging all men, seeing it is far more impossible to a great number of men to keep it, because they dwell in more remote climates than we do? 5 Therefore it is more conformable to reason to say, that the Commandment which under the Old Testament ordained the keeping of a Seventh day, obliged the people of Israel only, which was the only people of GOD, was shut up within the narrow bounds of a little corner of the earth, and might with great facility keep that day, even as all the rest of the politic and ecclesiastical regiment established by Moses pertained to them only: And that under the new Testament, in whose times the Church hath been spread abroad thorough 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 God's service according to the circumstances of places, and of fit occasions. CHAPTER Sixth. REASON 6. 1. The Observation of the Seventh day of the week is no where commanded in the New Testament, and therefore it is not moral. 2. jesus Christ prescribing to his Disciples the celebration of the Sacrament of his body and blood, appointed not a particular and set day for that holy exercise. 3. Neither did he by himself, 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 God's service, cannot be a moral point. 1 THe whole tenor of the Gospel confirmeth our assertion. It is most certain, that if it were a moral duty to keep a Seventh day, all Christians should be obliged unto it under the New Testament, as the jews were under the Old Testament. Now if Christians were bound unto it under the New Testament, we should find some express Ordinance concerning it in the writings of the Evangelists and of the Apostles. For if all the moral points which the Law commandeth are ratified in many places of their books, and all the faithful are often commanded to keep them, as the worshipping of one true God, the shunning and detestation of Idols, and of all services of man's invention, the sanctification of the Name of God, the honour dew to Fathers, to Mothers, and to all superiors, the refraining from murder, from whoredom, from adultery, from theft, from false witness, from all lusting after evil 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 public prayers, and generally the appointing of times for that use, because it is a moral thing that GOD be served publicly, 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 he would not prescribe unto us any particular place nor time for his service, as he did under the Old Testament, because he giveth greater liberty to the Church under the New Testament, than he did under the Old Testament, to whose bondage pertained this restraint of a certain day and place of God's service by express commandment, as also because the greatness and dilatation of the Church of the New Testament, which is Catholic, 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 JESUS CHRIST made his last Supper with his Disciples, and commanded it should be celebrated to the world's end, as he determined the use and practise thereof, with certain elements of Bread and Wine, he might, if he had thought fit, allot unto it a certain time, such as was of old, the time of Passeover: But he was pleased to say only this in general terms; This do ye, as oft as ye do it in remembrance of me. Likewise Saint Paul, As often as you shall 1 Cor. 11. v. 25, 26. eat this bread, and drink this cup, you shall show the LORDS death till he come, both limiting the elements as the necessary matter of this Sacrament. But neither of them prescribeth a particular time for the solemnising thereof, which being an accidental 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 commandment, saving this general one, Let all 1 Cor. 14. v. 40. 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 do this, it is an easy matter to conclude thence, that they intended not to ordain any thing over and beside, belonging to the other exercises, but to say only, as often as you shall come together to hear the word, to pray publicly, etc. Leaving the determination of the fittest times for all such things to the Church, and therefore there is not to be found in the whole Gospel any thing enjoined 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 jesus Christ had thought expedient to appoint a set time for the hearing of the Word, there had been 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 enjoin expressly a set day of the week for the exercises of Religion; but I shall show hereafter, God willing, that they are deceived in their pretence. 4 Of this I infer, that seeing in the Gospel there is no express command touching the keeping of a seventh day of rest, it cannot be a moral point. For since all other moral points are so often and so expressly enjoined 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 careful to recommend the keeping of his Sabbaths, as may be seen every where in the Books 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 shown as great care to recommend it unto us, as he did theirs to the jews, seeing it is pretended, that on God's behalf we are as straight 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 Christ's answer to the Pharisees, who blamed his Disciples for plucking the cares of corn, and rubbing them to eat on the Sabbath day. 3 First argument out of this answer, The Sabbath is declared to be of the same nature that the Show bread, and Sacrifices were of, and mercy is preferred unto it. Therefore it is not moral. 4 Second argument: Christ affirmeth, that the Sabbath was made for man, not man for the Sabbath; Therefore it is not moral. 5 A reply to this argument refuted. 6 Third argument: Christ addeth, that the Son of man is Lord, even of the Sabbath day: Therefore the Son of man being taken for Christ, as he is Christ and Mediator, it is not moral. 7 Fourth argument, Christ did handie-works without necessity, and commanded servile works to be done on the Sabbath day without necessity: Therefore it is not moral. 8 Christ, as the Son of man, was not Lord of the moral Law, but only of the ceremonial: Therefore the Sabbath is not moral. 9 If the Son of man, who is Lord of the Sabbath, be taken in its vulgar signification, for every man, the Sabbath cannot be moral. 10 Hence it followeth, that the Sabbath was only a positive Law, given to the jews, and not to Christians. 1 I Add, that not only there is nothing expressly set down 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, etc. in S. Mark, Chap. 2. vers. 23. etc. in S. Luke, Chap. 6. vers. 1, etc. where is related a thing that came to pass on the Sabbath day, which S. Matthew and S. Mark call simply the Sabbath, and S. Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Sabbath second first, or second principal, which the interpreters take diversely. Some understand it of two holy days, 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 days, which all were Sabbaths, although the first and the last only were solemn Sabbaths of holy convocation. Others take it for the seventh and last day of the said feast of unleavened bread, which was a very solemn day, and equal in holiness to the first day of the said feast; whence it was called Second First, that is to say, another first, or the first called back again, and renewed. A third sort expound it of the second solemn feast of the year, called the feast of weeks, 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 days were Sabbaths. It may be also, that this Sabbath Second First fell out on an ordinary Sabbath of the week. Wherein there is a great appearance of truth, seeing the Pharisees blamed Christ's Disciples for plucking the ears of corn, 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 weekly day of Sabbath, wherein God had forbidden all kind of work, and namely, the making ready of meat. For in all other solemn Sabbaths of yearly feasts, he had expressly permitted this particular work of making ready whatsoever was necessary to every one to eat, as may be seen, 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 impair 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 general, and pertaineth to all Sabbaths kept in times passed among the jews, whether ordinary, or extraordinary. Thus than the three Evangelists do record, that jesus went on the Sabbath day thorough the corn fields, and his Disciples plucked the ears of corn, and did eat, rubbing them in their hands. Whereof being reproved by the Pharisees, as profaners of the Sabbath, whereon God forebad to do any work; jesus Christ, to clear them, and refute the Pharisees, allegeth the example of David, and of those that were with him, Which, when they were an hungry did take and eat the Shewbread, which was not lawful to eat, 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 infer, 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 do that which otherwise was not lawful to do on the Sabbath day. Moreover, jesus Christ addeth, If ye had known what this meaneth, I will have Mercy, and not Sacrifice; ye Os●. 6. v. 7. would not have condemned the guiltless, 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 works, 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 himself, or to his neighbours, and would not have allowed that a man should consent to die for want of meat, to be hungerstarved, or to bring harm to himself by some other evil, rather than to break the Sabbath by making meat ready, or doing some other necessary work, which was otherwise forbidden on the Sabbath day. He Mar. 2. 27. 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 works on the Sabbath day, yet he required not that cessation, as a thing essential to his service, or so necessary, that it could not upon any occasion be lawful to man to do such works on that day, but rather that authority and power was given him, according to God's intention, in case he 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 been, it should not have been lawful to man to break it upon any case or necessity whatsoever: but nill he will he, he must be subject to the most straight observation thereof, notwithstanding any danger whatsoever he 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 than they. And therefore, when man's 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 only as a help to his service, when stronger and more profitable considerations, for the glory and service of God, bind not to the contrary, as they do, when life, honour, or such other things of great consequence to man come in question: For than it is more expedient for the glory and service of God, that a man's life, honour, goods, etc. be saved by some work otherwise forbidden on the Sabbath day, then that with a manifest hazard of his life, honour, or goods, he should tie himself to a precise keeping of the Sabbath, and to a scrupulous cessation, which in such a case should become superstitious. It is questionless that the matter was to be taken so under the old Testament, and this is the main point that Christ intended to maintain and verify 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 enthralled man with the keeping of that day, that it was a thing unlawful unto him, to prepare, and take in his pinching hunger a mouthful of meat for his sustenance, although he should starve and perish for want of food. 3 Upon this reasoning of jesus Christ, it followeth clearly, that the keeping of a seventh day of Sabbath, appointed in the fourth Commandment is not moral: For first, Christ sorts it with the observations commanded in the Law, touching the Shewbread, the sacrifices, and other ceremonial services of the Temple: Matth. 12. vers. 6. as being of the same nature, that is, belonging simply to the judaical policy, 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 works on the Sabbath day, if they had just and necessary reason to do some works that day. Else the Pharisees might have most easily replied, that although David in his hunger took the liberty to eat the Shewbread, which was not lawful to eat, but to the Priests, and albeit it was lawful to any man to prefer the works of mercy, in his own, or in his neighbour's necessity, to sacrifice, yet it followed not, that hunger could give him any licence to break the Sabbath, because these observations concerning the Shewbread, 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 moral and undispensable. 4 Secondly, jesus Christ saith, that the Sabbath was made for man, and not man for the Sabbath, Mark 2. verse 27. Now it cannot be said of any thing truly moral, and ordained of God by a moral Commandment, 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 yield 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 Commandments to have no other GOD but the true GOD, to shun Idolatry, to abstain from blaspheming and profaning in any manner the name of GOD, to honour Father and Mother, not to be a Murderer, a Whoremunger, a Thief, a false Witness, not to covet another man's 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 lawful to a man to break these Commandments, as it is lawful to him to break the Sabbath for his own conservation, in any thing that hath reference unto him. Nay, he should tread under foot all his own interests, rather than transgress in any of those points. Which showeth evidently, that the Commandment concerning the Sabbath, is not of the same nature that these others are of. That these are moral, are of the Law of nature, have in themselves an essential justice and equity, and for that cause are undispensable; so binding conscience at all times, that it cannot be lawful at any time to do any thing against them: That this of the Sabbath was only a Commandment of order, of ceremonial policy, 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 coming 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 sanctify the Sabbath, is but a vain subtlety. 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 external works, as is evident by the words of the fourth Commandment, and of Exodus, Chap. 31. v. 14, 15. and of jeremiah, Chap. 17. vers. 22. 24. yea, seeing this sanctification only was proper unto it, and particularly tied unto it, and seeing it taketh from it the name of Sabbath, wherewith it is honoured, 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 own 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 keep a seventh day for a day of rest, or of cessation, according to the injunction given in so precise terms in the fourth Commandment, be a moral 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 kind of speech, is a moral duty. For if they understand a sanctification by works truly and properly moral, such as are works of godliness, 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, aught to observe it carefully, and to make, if need be, the rest of the Sabbath day, to stoop, and give place unto it, this is most true; but our question is not about this kind of sanctifying the Sabbath day; neither is it proper and peculiar to the seventh day, but is equally required in all the days of the week. And by this is confirmed our saying, that the sanctification proper to the Sabbath, as it is such, and which is the main point that we treat of pro and contra, cannot be moral, seeing it yields, and submits itself to the moral duties of every day, and for their sake may and aught to be violated. 6 Thirdly, for the clearer and better confirmation of the foresaid truth, is very useful that which Christ adds 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 jesus Christ speaketh of himself, 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 sense and to the same purpose, In this place is one greater than the Temple. Yea he insinuates, that Mat. 12. v. 6 he was come to make this abrogation of the Sabbath, as of the Temple, and of all the ceremonies practised therein: For what other end had he to allege his sovereignty and mastery over the Sabbath, but to say, that he had power to dispose of it, at his own pleasure, and to cause men work in it, as he should think fit? To declare only the lawful use and practice of the Sabbath, argued not that sovereignty and authority that Christ challenged to Himself. 7 Fourthly, to show effectually his dominion in that behalf, he choosed often the Sabbath day, to do, or to enjoin to others on that day works which might have been done in any other day of the week, and were not simply works of mercifulness, or of urgent necessity, permitted by the Law, nay were servile and unnecessary works, which the Law forbade: As is manifest, by his healing the sick ordinarily on the Sabbath day, and that with handy work, whereas he might have done those cures with a word of his mouth: As when he restored to sight the man that was borne blind, making clay of his spittle, and anointing the eyes of that blind man with the clay, john 9 ver. 6. 14. As also when he commanded some sick, whom he had healed, to bear burdens on the Sabbath day, which GOD had forbidden, jerem. 17. ver. 21. Thus he commanded on the Sabbath day the man whom he had cured of the palsy, to rise, take up his bed, and walk, joh. 5. ver. 8, 9, 10. which was not lawful to him to do, no more than to anyother such man, who by ordinary means had recovered his health, if it had not been for Christ's 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 own good, to take up his little bed on the Sabbath day, seeing that without any such work his recovery was doubtless clear and manifest to all. 8 Now if the Sabbath day, and the keeping thereof had been moral, Christ had never spoken, never done so. For he had not, as he was the son of man, any authority and Lordship over the things that are moral, and of the Law of Nature, to dispense 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 yield obedience unto them, as having a natural righteousness and equity inherent in them, carrying with them an universal obligation, and being of perpetual continuance grounded essentially in themselves, and on their own nature: Such are these commandments, Thou shalt love God with all thine heart, and thy neighbour as thyself. 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 himself kept them most religiously, and hath enjoined also to others the keeping of them. But as Mediator he had power over all things which were simply ceremonial, positive, adiaphorous, that is, neither good nor evil in themselves, wherein the true service of God consisted not, which were no thing but helps to that service for a time, and were established of God simply for certain reasons relative to some better things. For as jesus Christ himself was not liable unto those things, but so far as it was his reason to apply himself unto them, lest 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 he would. For although they were to be usually in strength and practice till the hour of his death, that was no hindrance to that authority which he had in his life time, and during his conversation in these lowest parts of the earth, to give particular commandments whereby he dispensed whom he pleased with their observation. Such things were the circumcision, the sacrifices, other legal ordinances and among the rest the Sabbath, whereof, upon this occasion, he declared himself to be Lord. If Christ, when he said, The Son of man is Lord of the Sabbath, will have us to understand by the Son of man, every man, as many interpreters do take it so, meaning that every true believer hath authority and freedom to exempt himself from the keeping of the Sabbath for his own need and to yield to such necessities which are more urgent, and of greater importance than was the Sabbath, of which sort was the narrow strait, whereunto hunger had driven Christ's Disciples, that is no less forcible to fight against the morality of the Sabbath, as appeareth by that which hath been already said. 10 Such then being the nature of the Sabbath, it is evident that it is not moral, that of its self it obligeth not the conscience to the keeping of it, that if it bindeth conscience, it cometh from GOD'S command by a positive Law, such as he gave to the jews, and that only when more enforcing reasons do not dispense with the observation of it, as there be some such. Now the positive Laws given to the jews being wholly abrogated, no man can say, that the Law of the Sabbath bindeth the conscience of Christians, if it be not showed, 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 be 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 showed, but rather that the stinting of the time of GOD'S public service hath been left to the free will of the Church, and that even now at this time when a Seventh day is set down, we ought to keep 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 GOD'S immediate command, far less of Religion inherent in the thing itself. CHAPTER Eighth. REASON 8. 1. The Apostle condemneth the Galatians for observing days, and months, and times, and years. 2. It is answered, that the Apostle condemneth only the observation of days, etc. prescribed in the ceremonial Law. 3. Refutation of that answer, out of the drift of the whole Chapter. 4. Besides, that it maketh the Apostle to condemn thàt which he approved, and so to contradict himself, if this answer were true. 1 I further justify this by the Apostle in his Epistle to the Galatians Chapter 4. verse 10. where he blameth them for observing days, and months, and times, and years, 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 God's behalf, and that for conscience sake, either because the thing itself deserved as much, or through respect to God's Commandment. It is this surmise which the Apostle blameth. For if the Galatians had kept some days, but as a thing indifferent, and an ecclesiastical order, for the public practice of divine service by the exercise of the ministry, the celebration of the Sacraments, and other holy duties more and more sanctified with prayers, thanksgiving, Psalms, Hymns, and spiritual songs, knowing and being persuaded by the Lord jesus, that there was no divine obligation, no Religion tied to those days, in themselves, it is as sure as can be, that they had not been 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 keep a Seventh day of Sabbath, believing it to be a moral thing which God hath expressly commanded, and therefore necessary, and as such binding the conscience. For this is evidently to observe days after the fashion which the Apostle condemneth. 2 It is answered to this, that the Apostle speaketh in that Chapter of judaical days, months, times, and years only, as they are ordained to be kept by the ceremonial Law of Moses; as for example, to observe, in things belonging to the Sabbath, the Seventh day of the week. Which law being abolished, he blameth the Galatians, that they endeavoured to set up again the observation of days after the manner of the jews, but reproveth them not for keeping a Sabbath day. 3 This answer giveth no content at all. I acknowledge freely, that doubtless the days kept by the Galatians were the same which the jews observed. For to esteem that they were days consecrated to Idols, which they had been enured unto, when they lived in Paganism, and had observed unto that time, even after their conversion, is far from all likelihood, and contrary to the Text, which speaketh of days belonging to these weak and beggarly rudiments which God had ordained in the infancy of the Gal. 4 v. 9 Church, which were judaical days, and none other, and from which jesus Christ was come into the world to redeem men. And the Apostle blameth the Galatians universally, for observing such days, without exception of any other day, which he ought to have excepted, if there had been any other obligatory: Nay he blameth them not for keeping them after the fashion of the jews, by the practice of the ceremonial service which the jews yielded to God on those days whereof he maketh no mention, neither is there any likelihood that the Galatians did any such thing; but for keeping them for Religion's sake: And his reprehension is such a one, that the right thing he aimed at in it, is to condemn the observation of any day whatsoever under the New Testament for Religion and conscience sake in reference to any obligation from the day itself. The foundation of his reproof, as appeareth manifestly by the whole drift of his discourse, is this, that to be Religious about days, and to be tied unto them by God's command, was a point of bondage belonging to the rudiments of the Law, and that the Gospel, which is the Law of liberty, cannot suffer this bondage. Therefore he speaketh in general terms, Ye observe days, and months, and times, and years, and addeth not judaical, or after the jewish fashion: because also to keep other days than those of the jews, and that for conscience sake, and for the same opinion of Religion which the jews had of their days, although otherwise then they, h●d been as bad, and contrary to the Gospel, it is not so, when days are kept simply for ecclesiastical order, although they were judaical days. And indeed the Sabbath day of the jews, to wit, the last day of the week was kept by the Apostles and by divers Christians in the Primitive Church many years constantly. As likewise the feasts of the jewish 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 jews, that is, through opinion of Religious necessity and divine obligation. 4 Verily, if we be obliged in our conscience, and by a divine commandment under the new Testament, to the observation of a seventh day of rest, religiously as the jews 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 condemn the observation of judaical days, namely, of the particular day of the jewish Sabbath, as being a yoke, and a ceremony of the Law, considering, that in the mean while, he 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 only had been changed, and the yoke and the ceremony had been still kept. For the yoke and bondage of the Law consisted in the observation of certain stinted days, and namely of a seventh day of Sabbath by God's Ordinance and obligation of conscience, and not in keeping the last seventh day, rather than another, seeing otherwise it is not a heavy yoke, nor a greater bondage to keep the last, then to keep the first of the seven days of the week. 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 men's conscience is not tied to the keeping of holy days, and of Sabbaths. 2 Answer is made, that the naming of Sabbaths in the plural number showeth they must be understood of the Sabbaths of holy days, and not of the weekly Sabbath. 3 First reply. In the name of a holy day, the Sabbaths thereof are included. 4 Second reply. Sabbaths' in the plural number, include necessarily the weekly Sabbath, which also is most frequently called Sabbaths in holy Scripture. 5 Third reply. The Apostle by Sabbaths, understandeth only the weekly Sabbath. 6 Fourth reply. The weekly Sabbath did belong to the Law of Commandments, which is abolished, and the Apostle speaketh without exception indefinitely of the ●●●gation of holy days, and Sabbaths. 7. Thence it followeth, that the fourth Commandment, in so far as it stinteth the seventh day for God's service, is not moral. 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 drink, or in distinction of a holy day, or of the new Moon, or of Sabbaths. Where the Apostle teacheth, that under the New Testament the conscience of believers 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 drinks, ranking all those with the ordinances and shadows which have been abrogated by jesus Christ, ver. 14, 17. For like as in matters concerning meat and drink, 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 Soul, that times be appointed for God's public service in the Church, but men's conscience is no more subjected to a seventh day which the Law prescribed to the jews. 2 To this passage answer is made, that the Apostle speaketh of the jewish holy days, the Passeover, Pentecost, etc. and of diverse Sabbaths' which the jews observed, such as were the first and last day of some annual feasts, which lasted many days, 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 month, every seventh year, which was the Sabbath of rest unto the land, because in it they did neither sow their field, nor prune their Vineyards every Leu. 23. v. 7, 8, 34, 35, 36. Leu. 25, v. 4, 8. fiftieth year, which was a jubilee. All which times are called Sabbaths in the Scripture. But it's denied that he speaketh of the Sabbath day which God had ordained to be kept weekly, as well under the New, as under the Old Testament: For which cause the Apostle speaketh of Sabbaths in the plural number, and not of a Sabbath in the fingular number, to signify 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 tied by Religion to make a distinction of days, if we be condemned for the omission of that pretended duty, are we not condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in distinction of an Holy day? 4 Again, seeing he speaketh of Sabbath in the plural number, with what reason can it be affirmed, that his intention was to speak only of the Sabbaths of certain yearly feasts, and not of the ordinary Sabbath of every week, 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 plural number, then in the fingular, and is ordinarily taken both in the New and in the Old Testament for the Sabbath whereof we treat. The seventy Greek translators of the Old Testament are accustomed to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number, when in Hebrew mention is made of the ordinary Sabbath of the week in the singular number, as we may see, Exod. 16. ver. 23, 26, 29. Exod. 20. ver. 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 plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sense 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. john 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 weekly, because he useth the word Sabbath in the plural number, is a weak argument, seeing in the Scriptures style and manner of speaking this word in the plural number hath a single signification. Nay, it may be 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 himself in Leviticus Chapter 23. ver. 37. by the word Feasts understandeth all other solemn days which he had commanded, and ver. 38. by the word Sabbaths' the seventh day in every week, according to the ordinary signification thereof, not only in the Greek, 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 ye shall keep, for it is a sign between me and you throughout your generations, that ye may know, that I am the Lord that doth sanctify you. And for more ample declaration, in the Verses following, 14. 15, 16, 17. he expounds those Sabbaths of the weekly 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 condemn us in distinction of an Holy day, or of Sabbaths, if he had not understood all Sabbaths, but had believed that God hath expressly ordained under the New Testament, as he 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 keep 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 been enjoined unto us, that any such day hath been excepted from those days and Sabbaths which in the said New Testament we are forbidden to keep. 6 When the Apostle saith, that Christ hath abolished the Law of commandments, Eph. 2. vers. 15. and hath made a change of the Law, Heb. 7. verse. 12. We see easily, that he understandeth the ceremonial, and not the moral Law, because in the same places he explicates his meaning, calling it, The Law of Commandments contained in ordinances, the middle wall of partition between the jews and Gentiles, Ephes. 2. vers. 14, 15. the Law of a carnal Commandment, and of the levitical Priesthood, weak, unprofitable, and which made nothing perfect, Heb. 7. vers. 11. 16, 18, 19 Because also in many other places we are taught, that the Law abolished by Christ, is the Ceremonial only, and do see all moral Commandments confirmed and ratified by him. But when the Apostle discourseth of the abolishment of holy days, 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 Gospel, which speaketh no where unto us of moral days of Sabbath, as also it is absurd to establish any such day. 7 It sufficeth not to allege, that the fourth Commandment of the Law injoineth the seventh day of Sabbath, and to infer from thence, that of necessity the Apostles mind was to except that Sabbath, as being moral. For I say rather, that the fourth Commandment in as far as it injoineth the observation of a seventh day of Sabbath, is not moral, seeing the Apostle without exception saith, that under the Gospel our consciences should not be tied to Sabbath days; words which he had never so uttered, if the Sabbath of the fourth Commandment had been moral and obligatory: At least in some other places, information and instructions had been 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 moral points, which is not to be found. For there is not to be seen in the whole new Testament any injunction to observe a Sabbath day: But of this point we shall speak more fully hereafter. CHAPTER Tenth. REASON 10. 1 The Christians in S. Paul's time, had no time appointed to them for God's 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 week, and therefore erred. 3 Refutation of this answer: First, by the analogy of the other point, where he who did eat herbs only, is called weak, and he who knew he might eat all things is called strong. 4 Second, Because to esteem all days alike, cannot be called weakness. 5 Third, Because, if Christ or his Apostles had appointed a set day for God's service, to esteem all days alike, had not been weakness, but profaneness, which nevertheless 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 weakness, 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 moral or positive Law. 1 THE same is plainly showed 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 persuaded in his own mind. 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, showing that they were at variance about two diverse heads. For some of them believed that a Christian man should not stick, nor make a scruple of conscience to eat indifferently all meats. Others for conscience sake would eat 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 Rom. 14. v. 1 them that were strong, to bear the infirmities of the weak, namely, seeing these things were of small moment, and that the weak 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 only, the Apostle calleth directly weak those which did eat nothing but herbs; And strong those which believed that they might eat, Rom. 14. v. 2 and indeed did eat all things indifferently. But on the other point concerning the disagreement which was among them about days, whether every day should be esteemed alike, or one day should be esteemed above another, he declareth not expressly who were strong, who weak. 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, do say, that those which esteemed every day alike, were weak, and the others were strong, and that this is the Apostle his intention. But it is easy to perceive, that the contrary opinion is true, that, say I, those which esteemed every day alike, were strong, and those weak which esteemed one day above another. 3 First the analogy of the other point which the Apostle allegeth concerning meats, showeth it manifestly. For as those which did not stick for conscience sake to eat all kind of meats, because they esteemed them all to be indifferent, were strong, and those which were scrupulous for conscience sake to eat any thing but herbs, were weak, even so accordingly to that, we must ac-acknowledge, those which made no difference of days for conscience sake, but esteemed all days equally, to have been strong, and those which esteemed one day above another to have been weak. 4 Secondly, I cannot see how any man should imagine, that the Apostle in his judgement esteemed those to be weak which esteemed every day alike, seeing to esteem every day equally, without distinction of any day for conscience sake, putting the case there were a fault in that opinion, cannot be called weakness and infirmity, in the sense wherein this word weakness is taken by the Apostle in this place, and in other places of the Gospel. For weakness and infirmity is said to be in a man, when there is a defect in his belief concerning things which are lawful to him, that is to say when he believeth not that to be lawful, which is lawful unto him, and therefore refraineth for conscience sake from that which he is not bound to forbear. So he who believeth, that it is not lawful unto him to eat all kind of meats, although God hath given him the free use of them all, is weak and infirm. But when there is excess in his belief, when I say, he believeth to have liberty to do that which is not lawful unto him to do, and doth it without any respect of conscience unto it, that is not in the Scriptures language, called weakness, 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 been any fault in them, they had never been esteemed and called weak by the Apostle, as they are pretended to have been, but rather ignorant, errants, nay dissolute, loose, profane. 5 Verily, if it were true, that jesus 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 moral point belonging to Religion, as is pretended, these Christians, who could not be ignorant of such things, and nevertheless 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 be such: For he forbiddeth to judge and condemn them, as he will not have them to judge and condemn 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 days, and received them, being well pleased with that which they did. Now supposing the morality of the Sabbath, and the commandment 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 misbelief, whereby they esteemed not the observation of a day of rest, which they knew to be moral, and most straitely commanded of God, to be a necessary point of Religion. It is therefore more conformable to reason, that those which made distinction of days and esteemed one above another, were weak: And in this do all the interpreters agree. Nevertheless the Apostle saith with good reason of these weak ones, that what they did, they did it to the Lord, because they did it through devotion, and tenderness of conscience, having some Religious ground, which was a colourable excuse to their infirmity, 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, we may esteem with great appearance, that this day, which some of them, through infirmity, 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 ecclesiastical custom, in remembrance, that on that day Christ rose from death unto life, & was esteemed of them a day of necessary observation, in and for itself, 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 speak of days 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 Gospel, the esteeming of one day above another, and to strength and firmness the esteeming of all days alike, which he neither could nor should have pronounced so in general terms, if at the same time there had been a set day of rest binding the conscience of Christians to observe it, for its own sake, as being moral, and for God's sake who had commanded it. For by this means those had not well done, so far 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 esteem 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 certain day, but for keeping it with a conscientious 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 sign of their sanctification. 2. Not only in the toilsome ages of this mortal life, but also in the eternity and rest of the life to come. 3. Through JESUS CHRIST, who hath perfectly accomplished the benefits which it represented imperfectly. 4. And therefore it was to continue till his coming only. 5. This truth is confirmed in the Epistle to the Hebrews, by the type of the bodily rest of the people in the land of Canaan. 6. As also by the type of God's rest on the Seventh day. 7. God's rest and the rest of the people were two types of the same thing, but unknown till the Law was given. 8. This is acknowledged by the jews, who confirm 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 moral duty, and obligeth not by a divine Commandment, men's consciences under the New Testament, Nay it is apparent that the Sabbath day was instituted to the jews only, and appertained to the ceremonies of the Law. I confirm this again by these words of GOD in Exodus Chapter 31. verse 13. and in Ezekiel Chapter 20. ver. 12, 20. Verily my Sabbaths ye shall keep, for it is a sign between me and you throughout your generations, that ye may know, that I am the LORD that doth sanctify you. Where is to be marked the Sabbath is called a sign ordained of GOD, not to all men, but to the Israelites only, to signify unto them their consecration to his service, and their sanctification, which consisted in a continual abstinence from all vices and sins, which verily trouble and disquiet the soul, and also in a bodily rest sometimes from the turmoils and cares of this life, that they might bestow some fit and convenient time without hindrance 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 works of godliness, and of true holiness. To the end that the Sabbath day might express this visibly, and also be unto them a help and mean to so necessary a duty, they were commanded to forbear exactly all servile works, and all bodily labour belonging to the worldly employments of this present life. Which figured, and taught them sufficiently, that God obliged them far more to cease from the works of sin, which are properly servile, according as it is written, Whosoever committeth sin, is servant of sin joh. 8. ver. 34. Rom. 6. v. 16. And to abstain from the lusts and acts of the flesh and of the old man, and to compose and quiet themselves conveniently with a spiritual 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 own ways, nor find their own pleasure, nor speak their own words: For, as I have said, God purposed to figure by that bodily and external abstinence from earthly works, the inward and spiritual abstinence from sin. 2 Nay, to instruct and assure them by the Sabbath, as by a sign, that it is he, even the Lord, that sanctifieth his own children, that giveth them grace to rest in some measure from their sins and troubles in these lower parts of the earth, and shall fully perform their sanctification in heaven, where after the works and turmoils of the anger of this life, there shall be, as it were, a seventh day of Sabbath, a time of perfect and eternal rest for them: For we may esteem, not without some likeness of truth, that the generations of the world ought to be six, composed each of them of a thousand years, and figured by the six days of work, in respect whereof it is, perhaps, said, that one day is with the Lord as a thousand years; and a thousand years as one day, Psal, 9 verse. 4. and 2 Peter 3. vers. 8. 3 The Sabbath day was interrupted by other worke-days, and returned only every seventh day by a continual 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 days shall cease, and there shall be, as it were, one perpetual 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 darkness, but a perpetual light without darkness. After this manner the spiritual 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 entire and solid perfection, without any trouble of sin, or of labour. God granteth this rest to his own children for his Son the Messias his sake, the only consideration of whose death, the force and efficacy whereof stretched out itself 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 confer upon his elect sanctification, with other comfortable and saving benefits here on earth beneath, and there in heaven above. So the Sabbath directed the jews 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 ratify with his own 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 sign between GOD and the Israelites, which is the same name that is given to the Circumcision, the Passeover, and other legal figures; and moreover, it is said, that it shall be a sign between God and the Israelites, for a perpetual covenant, and for ever, but in the same sense that all other ordinances of the Law, and diverse temporal promises made to the Israelites, are called perpetual, that is, in their generations, which is expressly marked in the forenamed place of Exodus, Chap. 31. vers. 16, 17. where God saith, Wherefore the children of Israel shall keep my Sabbath, to observe the Sabbath throughout their generations for a perpetual covenant. It is a sign between me and the children of Israel for ever, meaning, that it should remain till the coming of Messias, during the oeconomy of the Law, and whilst the people of Israel should be the only 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. verse. 7. 9 10. When he commanded the Israelites to fill an Omer of Manna, and to keep it, he said, it should be for their generations, Exod. 16. verse. 32. 33. that is, till the coming of Messias, and not after. So he said to jacob, I will give this Land to thy seed after thee, for an everlasting possession, Genes. 48. verse. 4. So to the Israelites of the Passeover, You shall keep it a feast to the LORD throughout your generations, by an ordinance for ever, Exod. 12. v. 14. So the ordering of oil 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. verse. 21. So to Phineas, and to his seed after him, God promised the covenant of an everlasting Priesthood, Numbr. 25. verse. 13. 5 What I have said and made good of the Sabbath day, that it was of old a figue of the spiritual 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 Hebrews, Chap. 4. where intending to show 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 unbelief, he allegeth two types & figures thereof. The one is the bodily and terrestrial 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. josh. 1. ver. 13. and God's rest, Psal. 95. verse. 11. which those of the Israelites that were incredulous and rebellious in the wilderness entered not into, but those only that believed Gods promise: By this God represented, that no Infidels shall enter into the heavenly and eternal rest, but the faithful only. Now he verifieth that the rest of the Land of Canaan promised and conferred upon them that believed, and denied to those that were rebellious, was a figure of that other better rest which the faithful receive, and all Infidels are shut out of, by this, that after so long a time, to wit, four hundred years after the Israelites were by joshuah brought into the Land of Canaan, God speaking by the mouth of David, yet again warneth the Israelites then living, that at what time they shall hear his voice, they harden not their hearts, as their forefathers did in the wilderness, lest they should come short of entering into the heavenly rest promised to them; as their ancestors for their unbelief were bereft of the effect of the promise to enter into the earthly rest of Canaan. This advertisement is perpetual, and belongeth also to Christians: nay, we may say, that it hath properly relation to the time of the Gospel, which is that certain 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. verse. 3. Therefore we which are under the Gospel to day, and have the Gospel of Christ preached unto us, and hear the voice of his Gospel, must beware, lest, because of our unbelief and rebellion, we enter not into the celestial rest, no more then at that time the rebellious Israelites entered into the rest of earthly Canaan. For from hence the Apostle maketh this collection, that considering the Israelites were entered into the Land of Canaan, and possessed it peaceably without fear, when God by his servant David spoke again the foresaid words of entering into his rest; sure God's meaning was to signify a far better promise of a more excellent rest, than was the rest of the Land of Canaan, even a spiritual and an heavenly rest, whereof that other, and the promise thereof, was but a figure and shadow. For if the promise to enter into God's rest made first and foremost to the Israelites had attained its full and whole accomplishment, after that joshuah had introduced, and given them rest in the Land of Canaan, God after that introduction, had not exhorted them, to take heed that they hardened not their hearts in that day, in which he should make them hear his voice, lest they should not enter into his rest, as if they had not been in it already. Whereby he therewith made them a promise of entering into his rest, if they believed and were obedient. Therefore the Apostle concludeth, that there remaineth a rest to the people of God, verse. 9 a rest spiritual and heavenly, purchased unto them by the true joshuah, even by jesus Christ, of whom the other joshuah was but a figure. 6 The other Type which he propoundeth to the same purpose, is taken from God's 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 entering into his rest, because it was past and finished then, when he ended and finished all his works, as may be clearly seen 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 spiritual 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 alleged 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 works, Heb. 4. verse. 3, 4. which had not been thus so expressly written, considering that, to speak 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 kinds than those which he had made in six days: Seeing also one day is not of itself better than another day, if God in this seventh day, and his resting in it, had not intended to set down a type, and to figure some mystery, to wit, that as he had his works of the creation by diverse degrees in six days, and rested on the seventh day, doing no more, but only keeping and preserving his works in the being he had given them, even so he produceth and sets forward by a continual advancement the work of his grace in his elect, during the six days of this world, after which, having ended this blessed work of his mercy, he shall rest from it, and shall entertain 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. Undoubtedly, to signify this perpetuity, no mention is made in the history of the creation of any term or end of the seventh day, that God rested in, as it is of the other days, nor also of God's 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 himself, and founded upon his own rest from the works of nature, was intimated by him, when giving his Law to the Israelites, he commanded to forbear all works, and by that cessation to sanctify 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 own rest, should be unto them likewise a type and figure of the eternal rest which they should obtain in heaven, after all the works and toils of this life, according to his good pleasure whereby he had ordained from the beginning that it should be so. And so God's 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 day's work, were in effect two types of one and the same thing, to wit, of the accomplishment of the salvation, and of the blessedness and glory of the faithful in heaven; but in diverse respects, according as this accomplishment may have relation, either to God, or to the faithful. 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 God's rest for figure: To the faithful, as unto those which shall enjoy and possess the benefit thereof after the turmoil of their irksome works 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 jews, and that purposely to teach us, that the Sabbath of the jews in the relation it had to God's rest on the seventh day which it was founded upon, was a figure of the eternal rest prepared for the faithful. 8 And indeed, the jews have always understood it so. For they teach, that this rest of the seventh day, was a type of the rest prepared for God's people in the world to come. Whereunto they apply this Title of the 92. Psalm, A Psalm of song for the Sabbath day, saying, that this Psalm is a song for the time to come, to wit, for the day of eternal life, which is all Sabbath, all an holy rest, signified also by the Sabbath named jointly with the new Moons in Isaiah 66. Chapter verse 23. Where God saith, that from one New Moon to another, and from one Sabbath to another, shall all flesh come to worship before him. Which words, being applied to the estate and condition of the world to come, as they may be most fitly, give to understand, that the New Moons and the Sabbaths, wherein holy convocations and solemn actions of God's service were practised, were types and figures of the great convocation of all that are his, in his heavenly kingdom, and of the eternal rest which they shall enjoy there, serving him without interruption, because there is no interval, no space there between the Sabbaths and the New Moons, that is, between the times appointed for rest and the solemn service of GOD, as there was under the Law among the jews, but one Sabbath following immediately another, one New Moon succeeding, without interposition, another, as the words of the Text do import, and the whole time being nothing else then a continual Sabbath, that is, a perpetual 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 works in six days, 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 rejoice and magnify himself on that day in all his faithful in whom he shall have accomplished his glorious work of their redemption, and they reciprocally shall rejoice in him, shall rest from their labours, and their works shall follow them, Revel. 14. ver. 3. That is, they shall receive pleasure, glory, and reward of all their good works, and shall inherit a glorious rest conformable in some sort to God's rest. Undoubtedly 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 jews to observe and keep 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 infer, first that the day of rest, seeing it was ordained to be a type and figure of the heavenly and eternal rest which jesus Christ was to purchase to those that are his, considering ●●so that the Scripture for no other ●ause maketh mention o● Gods resting on that day, and hallowing of it, out for this typical and mysterious use, that say I, that day was not ordained to Adam from the beginning, to be kept by him in the state of innocency, because there is great cause to believe, that although Adam had persevered in that state and condition, he should not have entered into the heavenly rest, but had enjoyed simply a terrestrial and eternal blessedness here below in the Paradise of Heden, where God had put him; because the heavenly happiness is always proposed in the Scripture as a supernatural gift of the grace of God through Christ jesus, and not at all as a natural grace. And it is in that respect that the Apostle in the Epistle to the Romans Chapter 5. ver. 15. 16, 17. saith, that we receive much more in jesus Christ, than we have lost in Adam, and that there is a superaboundance of grace by JESUS CHRIST towards us, going far beyond all the loss we 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 kingdom 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 between Adam and Christ, saith verse 45. that Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a living soul, that is to live a natural life on earth, and to communicate it to his offspring, but jesus Christ was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into a quickening spirit, that is, to give to those that are his, a spiritual 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 kingdom of heaven, although he had continued constantly in his first integrity and uprightness: Nay in case he had been received into that glorious felicity, that could not, nor should not have befallen him by jesus 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 eternal blessedness which jesus Christ imparts to all those that believe in him. 10 Secondly, I infer again from the same doctrine, that seeing the day of rest was first established to be a figure of the heavenly rest, whereof CHRIST is author, it hath no obligatory force under the New Testament, but aught to cease, as have done all other signs, figuring the graces which jesus 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 joineth together with the rest of the Seventh day, setting down 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 remain in its vigour and strength, till this rest come, and all the faithful have obtained it. For to the end it should continue no longer, it sufficeth that this heavenly and eternal rest hath been purchased by JESUS CHRIST, and that the faithful possess it already in part, some of them being in heaven happy in their souls, and resting from their labours, the rest being here beneath, where they receive the first fruits, and an essay of that blessedness, by the spiritual consolations, contentments and delights, which in the midst 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 year, and the jubilee of the fiftieth year, 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 signs of the Old Testament should remain, because they figured spiritual benefits, which are always to come, either wholly, or in part, to all God's Elect while they are here on earrh. The signification of the jewish circumcision, to wit, the circumcision of the heart shall not be brought to perfection and absolutely finished till we be in the kingdom of heaven. But it sufficeth for an absolute abolishment of all the signs of the Old Testament, that jesus Christ hath actually acquired all the benefits figured by them, although the Elect inherit 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 been ordained to serve for a type and figure, which it neither could, nor aught to do, but only for order, and to be a means of the practice of holy duties, whereunto some day was of necessity to be allowed. CHAPTER Twelfth. Answer to the replies made unto the former Argument. 1. First reply, the Sabbath being moral from the beginning of the world, the figure was accidentally annexed unto it. 2. Answer. The Sabbath was a legal figure, and no thing else. 3. Second reply. The Sabbath was never a figurative and Typical sign, but only doctrinal, marking the straight communion between GOD, and those that are his, and is still such a sign. 4. Answer to this reply, by the distinction of signs, in those that are only doctrinal and only memorial, or which beside are figurative or typical. 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 typical, but also doctrinal. 8. Why the signs of the Christian Church, are not figures & types. 9 Third reply, concerning the Rainbow, which is a sign only, and no type at all, answered. 10. Some things yet subsisting, which were signs, figures and types under the Làw, may be yet lawfully used, but not as signs, figures, types. 11. For clearing of this, the types of the Law are distinguished into those whose whole essence consisted in their typical use, as the Circumcision, Passeover, sacrifices, etc. 12 And in those, which besides the type, may in the new Testament have some other good and religious use, as abstinence of certain meats, observation of the first day of Months, of feasts, of Sabbaths, etc. but not as any part of God's service, or through necessity of obedience to God's Commandment. 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 legal types, in those which represented directly Christ's person and actions; 16 And in those which represented directly his benefits, such as were the Circumcision, all kind of Sabbaths, the weekly Sabbath: all these are abrogated, and therefore this also. 17 All other judaical ceremonies, although they had no relation to Christ, have been abrogated; how much more the Sabbath. 1 TO the last reason heretofore alleged, some do reply, that indeed in the Sabbath there was a kind of figure & ceremony annexed only unto it accidentally, but as for the thing itself, the Sabbath hath been since the beginning of the world, and continueth still a moral thing, seeing it was ordained to Adam before sin 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 only of the moral, but also of the ceremonial Law; that Christ hath taken away the ceremony, but a seventh day of Sabbath hath always the same vigour 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 itself moral, 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 own nature but a legal figure, belonging to the government and ceremonies of the Law, as hath been already, and shall be more abundantly confirmed in the refutation of the arguments broached for the contrary opinion. 3 Others do reply, by denying that in the observation of a seventh day of Sabbath there was any legal figure and ceremony, which was to be abrogated by Christ: That indeed God in the foresaid passages of Exodus and Ezechiel saith, that the Sabbath day was to the Israelites a sign that God sanctified them. But the word Sign signifieth not always a type and figure; for love is a sign that we are Christ's Disciples, and is not a type; And the public profession of a thing, is a sign of that thing, and is not a type thereof; Even so the Sabbath in the strict keeping thereof was a mark of the straight communion which was between God and the faithful Israelites, as it hath still the same use towards Christians; but was not a sign of the nature of those which were abrogated by jesus Christ, to wit, a sign typical and figurative of things to come, to the fulfilling whereof it ought to yield and give place, but only a doctrinal sign, that is, given to be unto them a document and instruction of God's benefits towards them, and of their duty to him, which therefore was such a sign, that it might, and aught to subsist together with the thing that it signified; and so it followeth not, that it ought to be abrogated at the coming of Christ, but rather that it continueth under the new Testament, to be unto us a sign and document of the same benefits which concern us as much as the Israelites. 4 But this reply is of no better mettle than the former, and the distinction that it is founded upon is vain and frivolous. It is true, that whatsoever under the old Testament might in some sort be called a sign, was not always a type and figure: For the word Sign is now and then taken in a most general sense, for any mark and token whatsoever, which maketh a thing to be known, for every effect showing 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 signs 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, joh. 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 known, and were a sign whereby they were denoted, as by the same badges the true Christians are now known. There is an infinite number of such signs, which were never, neither could be types and figures. But these are not the signs that we treat of, nor also other signs ordained purposely to be memorials of things past, whereof there were, perhaps, some which had no other use, and were never types, and shadows of better things. The signs we are about, are ceremonies and outward observations ordained of God to men, to signify unto them on his behalf the saving graces which he will communicate, and jesus Christ hath purchased unto them by his death: And I affirm, that there was no such sign under the old Testament, which was not a type and shadow of jesus Christ to come. 5 The Sabbath ought to be sorted among these. I acknowledge it was a doctrinal sign, teaching the Israelites, that God maker of all things, and therefore of all men, nevertheless amongst all had consecrated and hallowed them particularly to himself, with which sign, the thing, to wit, their sanctification was present. As they also by it made public profession of their religion and pious affection towards God. But that barred it not from being a typical and figurative sign, in as much as it was a ceremony ordained of God to the Israelites, that it might signify 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 do also at this time. 6 Whereupon it cannot be inferred, that we therefore ought to have the same sign 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 coming of Christ, that it was before his coming, yet it is new in regard of their signs. For it behoved the old signs to cease for ever, and to give over their place to the new. The Sabbath, and all other Signs and Sacraments of the Law were of the same degree. 7 They were all jointly doctrinal and figurative. They taught the faithful what was their duty 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 wonderful one, who, in the fullness 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. verse. 1. Although all true believers received them in part, even then, in as much as Christ's future death was no less 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, etc. were they not signs of Spiritual benefits, which God granted to his faithful servants at the very instant of their celebration, as of the forgiveness 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 soon as they received the signs whereby they were signified, and they instructed and assured by them, as by most certain documents and pledges of their present and real exhibition? Did not GOD declare himself 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 seal that gracious promise in his heart? And did not that promise contain the whole substance of the Covenant of grace? 8 But although they received the graces signified, the signs were never the less typical and figurative; for as much as the Messias to come, was the mark that they were leveled unto, and by whose death those graces were to be deserved and purchased. Also they have all ceased at the coming of Christ; and although we receive under the new Testament the same graces, we have no more those ancient signs: For Christ hath given us other signs, which with greater clearness and perspicuity represent and assure us, that God giveth them unto us, but as being already purchased. Which therefore to speak properly, are not signs 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 signs, 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 showed, that GOD will have to continue under the new Testament, any thing that he had ordained under the old Testament, to be an outward sign, signifying any saving grace, that Christ at his coming was to purchase by his death to his Church, God will have it to continue under the new Testament. 9 They allege to this purpose, but most unfitly, the Rainbow in the clouds, which God gave of old for a sign to Noah, and continueth still in this use of a sign. For it was a sign ordained only to confirm a temporal promise, common, not only 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 universal flood 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 jesus Christ, but a natural covenant, and therefore was in no sense typical, 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 natural being, even so in its being relative, signifying this temporal grace, which the earth shall enjoy to the world's end. 10 It is true, that some things which in the old Covenant have been used for types and figures, and subsist still in their natural and absolute essence, may be freely and indifferently applied to some good and lawful uses, which they are capable of under the new Covenant. But in regard of the end they had to be typical signs, and of that necessary obligation which was in them by God's ancient Ordinance for any end whatsoever, they are all abolished; neither is there any one of them that hath vigour and strength under the new Testament. 11 Which to explain more clearly, I say, that typical things under the old Testament were of diverse sorts: Some of them were in such sort typical, that their whole essence consisted in that; neither can in matters of religion, the type & figure be severed from their lawful use, nor applied to the exercise of any religious function allowed in the state of the Gospel. Of this condition, for example, were the Circumcision, the immolation of the Paschall Lamb, the Sacrifices: The whole use of which signs 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 Lamb, or give sacrifices of beasts to God. 12 Others were in such sort typical, that they may in themselves have another use then to be types, and be employed 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 certain meats, the keeping of new Moons, of Holy days, of Sabbaths. For we may abstain from meats, nay, from a certain kind of meats, to fast, to keep under our body, and bring it into subjection. We may observe the first days of every Month, the Holy days, the Sabbaths, to rest from the toil of the world, and to apply ourselves more carefully and particularly, then usually we do, to the hearing of God's Word, to singing of Psalms, to public Prayers, to bestowing alms on the poor, all which are Evangelicall duties, for which it is not only lawful, but also fitting that some times be appointed. As indeed from all times both fasts and diverse feasts have been observed in the Christian Church. But to keep all those things for Religion and Conscience sake, as a necessary point of God's service, or to believe that we are bound to do so, by the Commandments which God gave under the old Testament, when he established them for shadows and figures, were a thing altogether unlawful. 13 The Sabbath day is wholly of this kind. It is certain 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 years together, as well as the Sunday, which we shall show more expressly hereafter. But to keep it as a type and figure, as it was of old, or believe that we are bound to keep it rather than any other day by the Commandment 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 tolerable under the Gospel, in the time whereof God's Commandments given under the old Testament concer-cerning any typical thing, although capable otherwise to be applied to some other use then to be a type, are not obligatory, and bind not the conscience. And as putting apart the typical consideration, diverse good uses may be found, for which a course may be taken to keep the first day of every Month, the solemn feasts of the Passeover, of Pentecost, of jubiles at the end of fifty years, and others, yet all these days are abolished, and if any man would lay a necessity of such observations upon Christians, in the authority of the ancient Commandments of the Law, which the Gospel 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 lawful the observation of the Sabbath day, by applying it to Evangelicall uses, nevertheless it should be a sin against the Gospel to make the observation thereof necessary, by virtue of the Commandments which God gave of old, but the Gospel hath no more ratified than these others, or otherwise to establish in it any part of God's service, seeing it was a typical thing which hath been abolished with all the rest. This is the main point which I stand unto here: Not that it is unlawful to keep the Sabbath day just as any other day; But that there is not on God's part any obligation to that day, more than to another day, and that it cannot be of itself 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 lawful 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 only 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? Upon what grounds is it said, that it was not typical and figurative as all the rest? Is it, because nothing can be seen in it figurative of jesus Christ, as in all other signs? As in the feast of Passeover, the Lamb which was killed figured manifestly the person of jesus Christ put to death for our redemption: The sacrifices of beasts were figures of the Sacrifice of Christ's body: The sprinklings and washings were types of his blood, of the shedding of it upon the cross, of the sprinkling thereof upon our consciences by the holy Ghost, and of the spiritual washing which we receive thereby. 15 To this I answer, that the figurative and typical signs of the old Testament, were not all of one sort. It is true, that all had relation to Christ, but some of them represented merely and directly Christ's person, the actions of his person, and consequently the benefits depending thereon: Others represented nothing directly but his spiritual benefits, yet as proceeding from him, and from his actions, which consequently they figured also. Of the first kind was the Paschall Lamb, and the sacrifices that were offered, which properly were figures of Christ's 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 works of sin, but figured also therewith jesus Christ: Because by him, that benefit was to be purchased to the faithful, and they were to receive it by his means. For it is by the offering of the body of JESUS 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 CHRIST'S person, and the actions thereof. But because it sealed the righteousness of faith, Romans 4. verse 11. figured the spiritual circumcision of the heart, Rom. 2. ver. 28, 29. Col. 2. ver. 11. and was a sign 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 month, in every seventh year, in the fiftieth year of jubilee, which all confess to have been abolished by jesus Christ, as things typical. Yet there was no thing in them that made them more particular to the jews, more ceremonial 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 sign between him and his people, etc. Neither figured they jesus Christ otherwise then this ordinary Sabbath did. For they were not types of his person, nor of his actions, but only of the spiritual benefits which are always received of the faithful, and which the true jews received then in him and through him. Now if all the signs of this second kind, 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 typical signification, but were only ordinances belonging to order and ecclesiastical government, servile exercises, childish rudiments, elements of the world, wherewith it was God's pleasure to burden 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 typical and figurative signification. (For under the name of Ceremonies may and aught to be comprised not only the types and figures, which properly and manifestly were such, but universally all the observations of the ecclesiastical policy and government of the jews, all the ordinances of the Law of commandments, which were a partition wall between 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 jews only, and for that cause have been abrogated by jesus Christ. So that, although the Sabbath had not had any typical signification, nor relation to jesus Christ, as it had, it was enough to make it to be done away, that it did belong to the ecclesiastical government of the jews, and was also given them for memorial of a benefit particular to them, to wit of their deliverance out of the land of Egypt, 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 Commandments of his Law, addeth to the fourth Commandment this reason of the institution of the Sabbath, ver. 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 by a stretched out arm: Therefore the Lord thy God commanded thee to keep the Sabbath day, showing by these words, that the deliverance which he had given them from that laborious bondage of the land of Egypt, should not only oblige them to keep 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 memorial, or a token for remembrance of that glorious and wonderful deliverance. CHAPTER Thirteenth. Conclusion of the first part of this Treatise. 1. The Sabbath was not ordained, nor known, till after the deliverance of the Israelites out of the land of Egypt. 2. The Sabbath was only a sign figurative of Christ, and a memorial of a benefit particular to the jews. 3. All the days of the week ought to be Sabbaths' to Christians. 1 OF all that hath been said heretofore we conclude, First, that the Sabbath was not ordained till after the deliverance of the Israelites out of the land of Egypt, and consequently, that they kept it not in Egypt, and therefore that they had not learned of the patriarchs their Fathers to observe it; that the patriarchs did not observe it; that Adam received not any commandment of God to keep it, neither had any notice thereof; finally that therefore it is not moral. For if it were moral, and therefore always and in all times necessary, if God had commanded it to Adam, if the patriarchs had kept it, they had taught their children to keep it, and that being so, the Israelites had assuredly kept it in Egypt. If there they had kept it, there had been no cause to ordain it for a memorial of their deliverance out of Egypt, and to say, that after their deliverance, and in consideration thereof, they were commanded to keep the Sabbath day, which is the thing that God pronounceth most expressly in the place lately cited, Deut. 5. verse 15. and Ezek. 20. verse 11, 12. where upon that he had said ver. 10. that he caused the Israelites to go forth out of the land of Egypt, he addeth, and I gave them my statutes, moreover also I gave them my Sabbaths', etc. 2 Secondly, seeing the Sabbath day was ordained to be a memorial of a benefit particular to the Israelites, to wit, of their deliverance out of the land of Egypt, 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 moral, and as if God had ordained it by an express commandment to continue till the world's end. For this end of the Sabbath, to be a memorial 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 sign of jesus 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 faithful Christians are a people more spiritual than the jews were, because they are under the Gospel, which is an estate more spiritual and heavenly then was the condition of God's people under the Law, for which cause it is called the kingdom of heaven: And therefore all days under the Gospel should be to all the faithful that live in that blessed and heavenly estate as many Sabbath days, more particularly then to the jews, to rest from their sins, 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 godliness, according to the words in Isaiah Chapter 66. v. 23. if they be applied unto the estate of the Church under the Gospel, 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 Moons, nor Sabbaths' distinguished by intervals and spaces of times, but one Sabbath shall succeed immediately to another Sabbath, and that all the days of the week and of the whole year shall be as Sabbaths unto them. This is the conclusion of all that hath been said in this first part, which shall be more fully confirmed by the refutation of the arguments that are brought to maintain the morality of the Sabbath. Which refutation shall be the subject of the second part of this Treatise. THE SECOND PART wherein the reasons brought to justify 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 clearly set down. 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 works, and blessed the Seventh day, and sanctified it, etc. 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 bless and sanctify the Seventh day to the jews, according to the custom of the Scripture, to join things done long before with those that were done long after, as if they had been 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 years after. 6. And by the History of David's combat with Goliath, 1 Sam. 17. Where it is written, ver. 54. that David took the head of the Philistine, and brought it to jerusalem, but he put his armour in his tent, although there was a great interval of time between these two actions. 7. This joining of things far removed in time, is not unsuitable 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 tense used in both, and from the identity of the same seventh day spoken of in both, etc. 9 First answer to this instance, showing, that in the holy Scripture things distant in-time, are expressed by words of the same tense, when the one hath some dependency upon the other. 10. Application of this answer to the blessing and sanctification of the seventh day in Moses his time, joined with God's 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 God's 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 commandment given to the jews 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 God's example that he 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 showing the nullity of that consequence. 19 And by the excellency of Adam's condition, to which the ordination of such a day was derogatory. 20. Third instance, as God's rest on the Seventh day was the foundation of the commandment given to the jews to rest on that day, so was it from the beginning, refuted. 1 THose that hold the second opinion do say, that the keeping of a Seventh day of Sabbath is a moral thing, which from the beginning of the world should continue to the end thereof, with this difference only, that God before and till the coming of jesus Christ had ordained, that the last day of the week wherein he rested from all the works which he 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 jesus Christ, it was his will, that instead of the last day of the week, 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 memorial of this work, which being more excellent than the former, it was beseeming and just, that this last day of the creation, should yield the possession of the day of rest unto it. 2 To underprop this opinion, they have broached divers 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 he had said, that God finished all his works in six days, 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 works which he created and made. Of which words they conclude, that as soon as ever the Creation was ended, and the Seventh day begun to subsist in nature, it was blessed and sanctified, that is, consecrated to God's 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 moral, is of the Law of nature, and is in no wise ceremonial, seeing it was established before sin came into the world, at which time there was no shadows and figures of Christ, because in that state of innocency our first Parents had not stood in need of him, nor of any direction to him by ceremonies. If then in that estate, wherein no corruption of sin had hindered them to serve God continually, and the bodily employments had been no great disturbance unto them in the practice of that duty, God judged necessary to enjoin 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 God's 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 turmoil of their secular affairs, and to give themselves only to holy and religious exercises belonging to God's service. This necessity is as great under the new Testament, as it was under the old; and therefore God hath not omitted to ordain under both a Sabbath day, yea, a seventh day of rest, which being established before sin, and consequently being moral, bindeth all men perpetually. 3 There be diverse means 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 express a time past long before his penning of this Book; 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 days of Moses concerning the seventh day, when he gave by his Ministry 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 known of the Israelites when he writ, & by occasion of that he had said, that God after he had created all his works in six days, rested on the seventh day. So we may give this exposition to Moses words; God made all his works in six days, and rested on the seventh day, and thence he took occasion to bless and sanctify now that day, giving commandment by his Law to his people of Israel to keep it in their generations: So it shall be a narration made in this place occasionally, according to the ordinary custom of holy Writers, and specially of Moses, when in the historical relation of things that were come to pass long before, they find occasion to speak of things happened since, specially of those that were come to pass in their time when they wrote, to interlace, upon that occasion, a short rehearsal of them, with the narration of things more ancient, and to speak of both in such a manner, as if they had happened in the same time, whereof I will here set down some examples. 4 First we find diverse places named by anticipation: As in the 12. Chapter of Genesis, verse 8. It is said, that Abraham removed unto a mountain Eastward from Bethel, which name of Bethel was not in the days of Abraham the name of the place betokened by it in the foresaid words: For it was not called Bethel, till in it jacob saw a ladder reaching to heaven, and the Lord standing above it. Then jacob called it Bethel, that is, The house of God, whereas before that time it was called Luz, as may be seen in Genesis, Chap. 28. vers. 13. 19 But Moses writing the history of Abraham, called it Bethel, by an historical anticipation, because in his time, Bethel was the ordinary name of that place: We read in the fourth Chapter of joshuah, vers. 19 that the people came up out of jordan, and pitched in Gilgal, which was not so called, till joshuah in that place circumcised the people, Chap. 5. vers. 9 Likewise in the second Chapter of judges, 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 tears which the people shed and poured out before God, after the Angel had rebuked them; For the Text saith, that when the Angel of the Lord spoke 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 immediately he addeth, how he by God's 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, verse. 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 Ark, 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 historical 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 Ark, and the execution of the said Ordinance, which nevertheless must be referred to a long time after. 6 So in the first Book of Samuel, and in the 17. chapter, after the narration made of David's combat against Goliath, of his victory of that Giant, and of the defeat of the Philistines, it is added in the Text, verse 54. And David took the head of the Philistine, and brought it to jerusalem, but he put his armour into his Tent, which notwithstanding was not done, but after that David, being anointed King, took the whole town of jerusalem from the jebusites, with the strong hold of Zion, and dwelled in it, call it the City of David, 2 Sam. 5. verse. 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 jerusalem, and put his arms in his Tabernacle, to show, that David did not this as soon as he had overthrown 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 arms of Goliath to jerusalem, and to the fort of Zion 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 needful. 7 To keep this course in discoursing and writing is no wise unfitting nor misbecoming. 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 add 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 we observe that day: Or if re-hearzing, that God brought forth bread out of the earth to strengthen man's heart, and Wine to make it glad, he should add jointly upon this occasion: And it is in this bread and in this Wine which nourish the body, that jesus Christ hath instituted the Sacrament of the nourishment of the soul by him, who should find any thing blame-worthy in such discourses. Wherefore then Moses might he not most fitly, by occasion of that he had written of the Seventh day, and of God's 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 God's 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 joined with the second, that is, the blessing and hallowing of the Seventh day, with the finishing of the works of God, and of his rest on that day, as being done at the same time, and expressed in words of the same tense and mood. Nor what they say further, that in these two verses, as most clearly 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 works, 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 show that it was the same Seventh day: that otherwise the reason which is added, and taken from the rest of God, should be worthless, because God did not rest from the work of Creation on that day which he ordained to the jews, to be their Sabbath day, but on that day wherein he finished first all his works. 9 For I answer to this, that the conjunction and may well enough join things distant in time, and far removed one from another, that also they may be expressed by words of the same tense and mood, specially if they have any connexion and dependency one upon another, as in this place, The blessing and hallowing of the Seventh day, although done long after God's 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 book of Samuel, in the 54. verse, which express manifestly things done many years after these which are rehearsed before, but depending on them, are joined to the verses immediately going before, by the conjunction and, which is divers time reiterated, and the words whereby these divers things are expressed, are set down in the same tense and mood. It imports not, that in these examples the thing subsequent joined strait with the precedent, was not a great deal so far remote in time from it, because both happened 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 God's rest on the Seventh day, if this being passed on the first Seventh day after the Creation, that came not to pass till the days of Moses, which should be an interval of more than two thousand years. For when two things separated and distant in time, are to be coupled together in a discourse, if so be the one hang upon the other, those that are remote by many thousand of years, may be joined together, as well as those of twenty or forty years' distance. Neither do I see wherefore it is not as allowable and convenient to rehearse at once a thing come to pass two thousand years and more, after another that it relieth on, notwithstanding there be a great interval of time between, as to recite one chanced twenty or forty years 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 days of Moses, might be fitly coupled with the Rest of God, after the Creation, which was the foundation thereof, notwithstanding any whatsoever distance of time between them. As indeed it is so joined in the fourth Commandment, Exodus Chapter 20. verse 11. where GOD speaking to the Israelites saith, In six days 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 behalf of the Israelites, as is clear by the repetition of the Law in the fifth Chapter of Deuteronomie, where that which was absolutely said in Exodus, Therefore the Lord blessed the Seventh day, is restrained to the Israelites, v. 15. Therefore the Lord commanded thee to keep 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 keep the Sabbath, to observe the Sabbath throughout their generation, 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; where it cannot be denied, but that with the end of the Creation, and God's rest on the Seventh day, is immediately joined the institution of the Sabbath to the Israelites, at least in quality of a sign. If then in that place Moses might speak after this manner, and say, God created in six days heaven and earth, and rested the Seventh day, and therefore he hath ordained to the Israelites the Sabbath day for a sign; wherefore in the second of Genesis; might he not say after the same manner, God made heaven and earth, in six days, and finished them on the Seventh day, and rested from all his works, and this his Rest on the Seventh day hath moved him to bless and sanctify that day, to wit, to the Israelites, to be a sign unto them according to that hath been said in the places before mentioned, which are an evident and clear 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 likeness and revolution, and generally a seventh day correspondent continually in order to that which GOD rested on, after his works of the six days. And this reason, that God rested on the first seventh day, might have been to God a most reasonable cause to ordain long after the sanctification of a seventh day, answerable in all points to that first seventh day. The sequel of Moses his discourse is as fitting in this regard, as in the other; As if I said, our Lord jesus Christ rose again, and rested from the work of our redemption on the first day of the week, wherefore the Church hath dedicated the first day of the week that he rose in, to be holy and solemn, the sequel is good, although it be not the same first singular day that Christ rose on, and the Church hath consecrated, but the same only in likeness and revolution, yea although there passed a long time after the Resurrection of our Lord and Saviour before the first day of the week could be well settled 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 down, although those things came to pass on a certain singular day which is passed long ago. But we name so all the days following which correspond to that first day, according to the similitude which is between 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 only have by revolution correspondancie with the first days, 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 works, that is to be understood, not of the same first day wherein he rested, but of a Seventh day answering unto it in the order and continual succeson of days. 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 individual, already known and mentioned, yet this is not universal. For it is used much without any emphasis, or express demonstration of any thing, either singular or certain, yea simply to serve for an ornament, and to make the word that it is joined unto more full, which use hath also in the Greek tongue the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verily in the third ver. which we speak of in this place, it is clear, 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 days, which by similitude, in regard of the order and succession of times, have reference and analogy to the first seventh day mentioned in the said second verse, and have followed it from time to time at the end of six days. For it is such a seventh day that God hath sanctified, and not a singular seventh. And that seventh day may be 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 days of the week that God hath sanctified, but it is the last of them. We seek only to know, when God began to bless and to hollow it to men, to be kept by them. And I maintain that this hallowing began not incontinent after the Creation was finished, but more than two thousand years 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 joined 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 sense. That is a blessing of actual and real communication of goods and graces: This is a blessing of destination to be solemnised by men. Secondly, all living creatures, as soon 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 soon as it was made, more than any other day of the week, and therefore it was not necessary that GOD should then consecrate it to that use. Thirdly, it is clearly set down in the Text, that God blessed all living creatures as soon as he created them: For it is added, And God blessed them, and God said unto them, be fruitful, and multiply, etc. But it is not said, that God blessed the day of rest, and at that same time commanded Adam and his posterity to keep it; wherefore a like blessing and hollowing cannot be proved from thence to have been 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 enjoined in the Law, for they are the same; which is an help to show, 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 employeth the same words, and the same discourse. 16 Again, the same answer is confirmed by this, that it is not probable, that God from the beginning sanctified the seventh day to ordain 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 hindered him to serve God continually, and therefore needed not a sign, which by the similitude of a bodily rest and cessation, might teach him to cease and rest from sin, as if he had been 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 Angels 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 behooveful unto them, because they are in a perpetual 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 mishap he stood in need of daily helps far more powerful, making him to cleave to God with purpose of heart, to call upon him, to think seriously on him, and consider deeply his favours and graces, which he might and was bound to do, seeing he had no distraction from God's service by any temporal and earthly business. For although it be true, that God put him in the garden of Heden, and commanded him to dress 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 delightful diversion, to keep him from idleness, than a necessary occupation, seeing the earth had of itself brought forth all fruits unto him; no painful employment, because it had not been accompanied with toilsome travel and weariness, and had not required of him an oversight and employment so long, that a particular day would have been necessary unto him, to rest on it from his works, and to apply himself without distraction to God's service; whereas the occupations of sinful 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 applied himself 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 stir up and entertain his spirit in the mediation of God's works, 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 God's service, nor trouble and weariness by his ordinary labour, yet it was behooveful unto him to keep a seventh day of rest, seeing God himself, although he was in no regard wearied and distracted by making all his works in six days, nevertheless rested on the seventh day. Verily, if God after the making of his works in six days, had rested on the seventh day purposely, to the intent, that by an intermission of his painful labours, and appointment and solemn applying of that seventh day to some particular holiness for himself and his own use, as having need thereof, because he could not in the six precedent days be earnest enough about it, he might afterwards return 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 works, and viewed them when they were made, because in the former six days he had finished them all, and this cessation was only a resultance and necessary consequence of the entire perfection of all his work, 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 clearly apparent that the instance is altogether vain, because there is not the same reason of God's rest on the seventh day, and of the rest, the necessity whereof they would fain put upon man in the estate of innocency. All that this example of God could oblige Adam unto, was only to endeavour, after he had done his work, to contemplate God's works, 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 far less 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 signs and Sacraments, as the tree of life, and the tree of knowledge of good and evil, he might as conveniently ordain unto him a day of rest. For the tree of life, and the tree of knowledge, of good and evil, to speak properly, were no more Sacraments to Adam, than the other trees of the Garden, yea then all other works of God, in all which he might have considered signs and marks of the grace and power of GOD; But the one was unto him a means of the perpetual conservation of his bodily life by eating of the fruit thereof, and the other an occasion to try his obedience, by the prohibition made unto him to eat thereof. Besides this the consequence is naught: For to establish signs and Sacraments signifying to Adam the perpetual grace of God, and his immortality, if he persevered in obedience, and on the contrary threatening 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 unreasonableness joined with it: But to ordain a particular day of rest to a man, to whom all the days had been 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 suitable and convenient to his condition. As in the heavenly Paradise there is no particular day of Sabbath, but a perpetual Sabbath, because there GOD is glorified without stint or ceasing by the heavenly Host, even so in the terrestrial Paradise, where man was righteous and holy, and in a condition conform, in some sort, to that of the kingdom of heaven, and a figure thereof, he had observed a perpetual Sabbath to GOD. For although he could not do it so perfectly as it is done in heaven, because he was obnoxious to the necessities of this natural life, nevertheless he 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 esteem, that to affirm, 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 expressly, supposeth that he wants the commodity, and is not able to serve GOD ordinarily, or hath not an inclination and affection to do it, and it therefore must be laid upon him, as a Yoke tying him thereunto, and withdrawing him from his other occupations, as also it is a mark of a servile condition, in witness whereof, the appointment of so many solemn days of God's service under the Law, was a part of the Yoke thereof, from which God hath freed the state of the Gospel, as being more free and more perfect, wherein we 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 righteousness, it is not needful to limit a particular day. And though a day chosen and picked out from others had been useful to Adam, to the end that giving over all other things, he might give himself entirely and only to God's service, doubtless God had left that choice to his liberty, considering the wisdom and godliness wherewith he had endowed him. 20 To say that since God's rest on the seventh day, after the labour of six days in the Creation, was the foundation and the reason of the institution made in the Law, of a seventh day, to be 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 himself, and for that end, among other points of ecclesiastical order, and rules of his service, ordain to his people of Israel grown 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 himself 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 own 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 hollow the seventh day, and could not sanctify any other. It is indeed a reason, not of itself, 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 proof, that under the New Testament this reason hath no force to make us observe the day of God's rest. Now there is no necessity obliging us to infer, that if God would and thought fit it should be 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 alleged, 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 commandment to man to sanctify 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 hollow the Seventh day, that proveth not the morality of the Sabbath, but only the necessity of a set time, for order's sake in God's service. 6. Whence no necessity can be inferred of the observation of the same time stinted to Adam, by all men. 7. But rather of more times to be kept by them, seeing all are sinners. 1 But Secondly put the case that the mention made in the second Chapter of Genesis ver. 3. Of God's 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 sanctify 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 own mind blessed and sanctified it, that is, magnified it, gave it a special recommendation, made a particular account, and had a good liking of it, and, as it were, rejoiced and gloried in it, because than he rested from all his works, beheld seriously their most beautiful and perfect structure, and his glory in them. Which implieth not, that he was willing to give an ordinance to man to observe it. For according to the style 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 joshua Chapter 5. verse 15. Of Psalm 11. ver. 4. Of jeremy 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 design to command the observation thereof to men, not at that time, nor long after, but only 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 Ark saved by the waters of the flood; 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 add, that then God sanctified the Baptism of the New Testament, he should speak fitly to the purpose, because these things were figures, which in God's intention had relation to the figure of Baptism 1 Cor. 10. ver. 2. and 1 Pet. 3. ver. 21. Although God sanctified not Baptism to be practised at that time in the Church, but long after: likewise Moses might very well say, that God, as soon as he rested on the seventh day, sanctified that day, because he rested on it purposely, to ordain it to be to men a holy day, although he ordained it not at that time, but long after in the days of the common wealth of Israel. And indeed the Hebrew word which is translated, by the word Sanctify, signifieth, to consecrate, ordain, prepare, publish, proclaim, and is often taken relatively to that which is to come, whether it be applied to persons, Isa. 13. ver. 3. jerem. 51. verse 27. 28. to things, jerem. 6. vers. 4. or to times, 2 King. 10. vers. 20. joel 1. vers. 14. joel 2. verse. 15. in which places, as may be seen there, the Holy Ghost speaking in the present tense, persons are said to be actually sanctified, that is, destinated and appointed for some actions which they were not to do then, but long after: Likewise actions are named, which were to be performed after a long time; as also times and days to be solemnised, which were not to happen but after a good while, the times between, which were correspondent to them in the ordinary course of months 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 begin 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 pass two thousand years after, then to see in the aforesaid passages diverse sanctifications relative to actions which were to fall out some hundred years after. More or less time are of no moment in such things. It sufficeth to sanctify, and to say that a thing hath been 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 womb certain persons, because he was to employ them in holy functions when they should be of a mature and ripe age, and such as he should think fit, before which time he suffereth them to remain in a common condition with other men, as may be seen in jeremiah, 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 applied to holy uses a long while after this sanctification, and in the mean while leaveth it, till that time come, in the common and ordinary use of and with other days. 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 God's rest on the seventh day, and the sanctification of that day are one thing, and that these two fashions of speech may and aught to be taken in the same sense and meaning: which is not so, when we say of any body that resteth and ceaseth to work, 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 sanctify is taken, to wit, to destinate and appoint to an holy use, it is not necessary that such an use begin, as soon 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 unto him, as a moral thing, nor also as a ceremony and figure directing to Christ, of whom he had no need in the state of innocency, but only 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 himself to admire the works 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 moral thing to serve God in Heden, because it was the place where God had settled Adam to be served by him there in the state of his innocency, as they do which seek to prove, that it is a point of morality to keep a seventh day of Sabbath, because God ordained in that state a seventh day to Adam. For the determination of a certain time can no more be a moral point, than the determination of a place, neither of them being founded in the principles of nature, and of natural justice and equity, as should be whatsoever is moral, and as indeed is all that is written in the ten Commandments, saving the Commandment of the seventh day of Sabbath, which is a thing depending entirely on institution and government, as shall be seen more fully afterwards. Or why may it not be inferred, that not only a seventh day, but the last of seven is moral, because if God ordained a seventh day to Adam, it was the last of seven, as those against whom we do dispute do avouch. 6 Now if a seventh day could not be ordained to Adam in quality of a moral thing, but only 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 perpetual ordinance given to all men. For there is no necessity, that all men after sin came into the world, aught to be always ruled in God's service, by the same outward order that Adam was ruled by before he sinned, seeing things pertaining merely 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 far more fit and necessary, that we under the state of sin should always have alike ordinance for us: But I say withal, seeing it is supposed that Adam had one of seven days prescribed unto him in that estate, although he applied himself every day to God's service without distraction, that we in the estate we are in, and wherein we give ourselves so seldom and so sparingly to Gods ordinary service, by reason of our worldly employments, should have been tied to more than one in seven. Yet for all that, Seeing God hath never prescribed to sinful 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 always sinners, he would not stint unto us any day, but in that point hath left his Church free; I infer from thence, that it is not likely, that he ordained and limited to Adam a seventh day; nay, not any other day of Sabbath. For by such a limitation he had tied and enthralled him in that estate of innocency, as much and more than his offspring in the estate of sin; which seemeth to imply, that he was as much and more led daily away from God's service, then are poor sinners which go far 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 wilderness, on the seventh day of the week. 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 wilderness God commanded the observation of the Sabbath, and of sundry other ceremonies before the Law was given, and then only began the keeping of the Sabbath. 4. Therefore in vain are urged the words of Exodus, Chap. 16. vers. 29, 30. The Lord hath given you the Sabbath, etc. which have relation only to the command newly made. 5. Third answer, If the institution of the Sabbath had been more ancient, and if it had been kept by the patriarchs, their children had known 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 commandment concerning it was given in the wilderness, 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 general reason which moved God to give the Sabbath to all men, he appropriated it to the people of Israel for some other reasons beside. 10. First answer to this reply, it cannot be proved, that GOD gave it to all men, nay, it is absolutely appropriated to the jews. 11. Second answer, There is not one of the reasons why God gave the Sabbath to the jews, adapted to other nations, although they were capable of many of them. 12. Nor also to the patriarchs, who had no notice of the Sabbath. 13. If in the Scripture any thing be adapted to the jews, which was common to other men, it is known to have been common either by the nature thereof, or by the testimony of Scripture: But it is not so of the Sabbath. 1 THe second argument alleged 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 Exod. 16. vers. 22, 13, 29, 30 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 himself had ordained: Whence they would conclude, that it was already an ancient ordinance known 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 poured it not down 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 Book of Exodus, Chap. 20. 2 To this I answer first, that although it could be most clearly showed 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 flocke, and the first fruits of the ground were offered to God. Genes. 4. ver. 3. 4. distinction was made between beasts clean and unclean. Genes. 7. vers. 2. tithes were paid. Genes. 14. 20. Genes. 28. verse. 2. Circumcision was given to Abraham four hundred and thirty years before the Law: Yet no man will conclude thence, that such things were moral: All things observed before the Law were not necessarily moral; many things may be found in them which were figures and ceremonies, and others which did belong only to some order and rules concerning God's service, and of that nature should have been the Sabbath day, if it could appear 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 proof thereof is extremely weak. 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 patriarchs, and in the whole conversation of the Israelites in Egypt, there is no mention found of such a day; neither should the time wherein 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 than made to keep the Sabbath, as one of the first legal 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 seen in his Books. As soon as the Israelites went out of Egypt, and about that very instant, God instituted the Passeover unto them, and a few days after he ordained the Sabbath day. Quickly after followed the other ordinances, as appeareth by the Chapters immediately following this sixteenth Chapter. God then being about to give solemnly his Law a few days 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 commandment concerning the Sabbath, by occasion of the Manna, which by and by he was to pour down upon them from the clouds six days every morning, but not on the seventh day, and that to ratify, by this his cessation on the seventh day, the Commandment that he was to give them in his Law a few days after, for the Sabbath of the seventh day, and to prepare them afore hand to the careful and religious observation thereof. Therefore it was necessary that he should warn them to gather on the sixth day bread for two days, and not to go 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 clearly set down 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 enforce 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 custom, that it was practised in all times from the beginning, and that the Israelites conformably to the ancient custom 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 clear 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 verse. 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 we find before this time the word and the ordinance thereof? Must we reascend to the first days of Adam, and have our recourse to the sanctification of the seventh day mentioned in Genesis, Chap. 2. which, as we have showed, was not for Adam, nor for his time, but was the same whereof God did begin to speak 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 been an ancient ordinance practised by the patriarchs, how is it come to pass, 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 enjoining and laying it upon them so expressly, and with so great care, as GOD did by the occasion of the Manna? 6 Some do reply, that the long captivity of Egypt where they were tyrannised, as well in their consciences, as in their bodies, might have been 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 show 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 sins committed by them in Egypt, did not object unto them the inobservation of the Sabbath? In the twentieth Chapter of Ezekiel, ver. 7, 8. God saith, that he spoke to the Israelites in Egypt, and gave them commandments. 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 enjoined them to keep 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 careless regard that they had of it, saving since the time that they were in the wilderness, ver. 13. 7 Secondly, supposing that some of the Israelites had put the ordinance of the Sabbath out of mind, this fault could not be common to all, not forsooth, to Moses, Aaron, Caleb, joshuah, and to other persons eminent in godliness, and authority. If these had it in memory, how did they not put the people in mind of it, to make them keep it as soon as they were in the wilderness in a full liberty to serve GOD without hindrance? But so far were they from remembering 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 express 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 God's ordinance concerning the day of Sabbath, not as of an ancient, but as of a new thing, which was unknown before unto them, and which he had a fresh learned himself 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 enjoined them particularly, and as a prerogative proper unto them, whereby GOD had separated them from all other nations, and consecrated them to himself, 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 down upon Mount Sinai, and spakest with them from heaven, and gavest them right judgements, true Laws, good statutes and commandments, and madest known unto them thy Sabbath, etc. This the Lord said to them by Ezekiel in the twentieth Chapter ver. 10, 11, 12. I caused them to go forth out of the land of Egypt, and brought them into the wilderness, and I gave them my statutes, etc. Moreover also I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord that sanctify them. Which showeth evidently, that the Sabbath was never given but for the jews, who also have acknowledged by those places, and taught in their books, that the Gentiles were not bound to keep the Sabbath. 9 They reply, that the Sabbath is thus appropriated to the Israelites in the places which we have cited, because besides the general reason, which was the cause of the institution and ordinance thereof to all, and for all, since the beginning of the world, to wit, to be a memorial of the Creation, and of the rest of God, God renewed it again to the jews 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 Egypt, and of the miracle done in the Manna. 10 This reply which they bring cannot be 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 wilderness: Nay it is said, that God gave it to them in the wilderness, 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 memorial of the miracle of the Manna, but saith, that he had ordained to the jews the Sabbath to be kept by them, and for that cause reigned 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 itself to others then to them. For although to be a memorial of the creation, as also to be a sign of sanctification, are reasons capable of themselves to be common to others, as well as to them, yet God applieth them never to others, but to them only. To them only he said, Uerily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations, that ye may know that I am the Lord that doth sanctify you, Exod. 31. ver. 13. And verse 17. 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; which showeth clearly, that God took not occasion of his rest on the seventh day from all his works, to institute that day for a day of rest, but for the Israelites sake only, to wit, that it might be a sign of their consecration to God to be his people, of their sanctification, and of their spiritual and eternal rest, which were benefits peculiar unto them, and not common to other nations. For it is against reason to say that God would ordain a sign of these benefits to other nations, which he had excluded from the covenant of grace, and consequently from sanctification, and from eternal life. 12 It is no more reasonable to say, that it was a sign to the patriarchs and faithful which were before the Law, seeing that is not mentioned in the Scripture, where it is said expressly, that it was a sign 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. verse. 7, 8, 9, 10. we infer from thence very well, that before the days 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 sound, that before that time it was not observed. Nay with as good reason may it be thought, that circumcision was used before the days of Abraham, and that GOD did only revive it after some particular fashion, although no mention be made thereof before Abraham, as many do surmise the Sabbath day to have been kept from the beginning, and that God did only renew it to the jews, 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 pertain to others as well as to them, and that by reason of some particular form whereby GOD gave them more excellently unto them then unto others, and of certain circumstances wherewith he accompanied them, to make them more commendable unto them, and move them to keep them more carefully, and that ordinances obligatory to all men were given them, clothed with certain ceremonies belonging to them only: But these are things which carry with them their own evidence, or which the Scripture teacheth otherwhere to have been 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 jews. And therefore from this that we find 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 patriarchs had of the distinction of weeks, and the use they made of it. 2. First answer, This argument hath no consequence. 3. Second answer, The faithful before the Law observed not the distinction of weeks. 4. Impertinent allegation of the Dove which Noah sent forth after seven days out of the Ark. 5. As of the week of the feast of Jacob's marriage with Leah. 6. Of the insufficiency of the arguments alleged to prove the distinction of weeks, it followeth that there was no such distinction before the Law. 7. And yet it followeth not thence, that the patriarchs 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 solemn and stinted day, and specially the last day of the week, for that use. 1 TO prove that the patriarchs and other faithful which were before the Law kept the seventh day of Sabbath, some take an argument from the distinction of weeks, which is pretended to have been usual in their time. To this purpose they allege 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 Ark, he stayed yet other seven days, and sent her forth the second time, and again other seven days, and sent her forth the third time; Whence they would fain infer, that Noah observed weeks, and in them the seventh day. They allege likewise out of the 29. Chapter of Genesis, ver. 27. that jacob complaining of Laban, who had beguiled him, giving him Leah instead of Rachel, for whom he had served seven years, Laban answered, fulfil her week, and we will give thee this also for the service that thou shalt serve with me yet other seven years. Moreover, they add this inconvenience, that if the patriarchs before the Law observed not the distinction of weeks, and in them the seventh day, they observed and solemnised not also the remembrance of the Creation, which God performed in six days, 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 weeks, 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 months and of years, 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 days, of months, of years, of which times express mention is there made, as also the distinction of these times is grounded upon the two great heavenly lights, to wit, the Sun and the Moon, which God created purposely to be for signs, and for seasons, and for days, and years, as is to be seen in Genesis, first Chapter, verse 14. whereof the patriarchs were well informed, having a great knowledge of the Will of GOD, and of natural things. Whereas the distinction of weeks is not grounded upon any natural reason, nor also upon any ordinance of GOD which may be proved to have been made from the beginning: Neither is there any where mention made of any observation of weeks before the Law: The passages alleged 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 uncertain 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 days, but the History telleth us not what reason he had to observe after that manner an interval of seven days; And it were too great rashness to determine it. Howsoever, no man can gather from thence an ordinary and stinted distinction of weeks, such as hath been 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 days 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 days. 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 week, and that he observed exactly the one or the other for that purpose. For if he sent her forth on some other day, than the first or the last, and sent her forth again on the seventh day following, that would only make a week 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 far less proved by the passage before cited, to have been observed by Noah. For to make that good, it must be certain that he sent forth his Pigeon on the proper day of Sabbath, and that of purpose to perform in so doing a work of sanctification belonging to that day: Which not only is not certain, 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 works, and to cause all other living creatures that are in his possession to rest likewise, if Noah had known and observed the Sabbath day, such as the Law ordained afterwards, he had kept himself quiet, and had not applied so holy a day to let forth the Pigeon, that it might fly 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, than 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 week, that should not be attributed to any particular design tied to that day, rather than to another, but taken as done on that day indifferently, as it might have been 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 week there mentioned is not necessarily to be understood of a week of days ordinary and regular: But it may be taken for a week of years, or for a number of seven years, and the pronoun THIS twice repeated, for Rachel, the sense of Laban's words to jacob being this, As thou hast served seven years, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zoth. and hast received Leah for reward to be thy Wife, fulfil also a week, that is, serve other seven years, 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 pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place, is understood of Leah, and the week, of a week of days, and if Laban's words to jacob be taken, as if he had desired him to fulfil a week of days ordained for the celebration of the solemnity of his marriage with Leah, promising that after these seven days he should also give him Rachel, as others take it, that also avails not. For from thence is proved only, that the custom was to bestow seven days on the solemnities and pastimes of weddings. But that there was then a week regular and ordinary, whereof the last day was the same that God rested on from all his works, 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 proof of a stinted distinction of days 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 weeks, if it had been observed from the beginning of the world, frequent mention had been then made of weeks, and the men of those days had counted by weeks as well as by day's months, and years, which is not to be found: Nay it is most likely, that the distinction of weeks began first among the jews, as soon as the Law was given, and from the jews came to the Gentiles, as a distinction of time very commodious and convenient, though they corrupted it, consecrating the seven days of the week to the seven planets, which they made Idols of, and imposing unto them their names, whereas the jews named them according to their order, with relation to the Sabbath, the first, second, third, etc. of the Sabbath. 7 Yet, although the faithful before the Law did not keep a distinction of days, 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 six days, and from which he began to rest on the seventh day, or that they had otherwise forgotten that great work of God. For considering the creation absolutely, they could not be ignorant that God had created the world, seeing the thing speaketh of itself, and all creatures cry with a loud voice, that they have one Author that hath made them, seeing also the distinction of days and months that was known unto them, by the ordinary course of the heavenly lights, led them of necessity to a beginning, no less than the distinction of weeks, 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 eternal, that was in them a gross and blockish error against the light and documents of Nature. Yet it was not universal; For there have been some in all times, who have believed and taught, that the world hath had a beginning, and was made, though they have erred in their opinions concerning the framing thereof. 8 Add to this, that in the holy generation of these first faithful, the Fathers had always a special care to teach it to their children by a continual tradition, which, with the manifestation of the creation in general, might also make known unto them the particular order observed of God in that wonderful work, to wit, that in six days he made heaven and earth, and rested the seventh day. For it is likely that Adam learned it of God, that he 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 weeks, on what day God began, and on what day he ended the creation of the world. For the foresaid tradition being supposed by the distinction of months and years, which was always observed, it was easy to make that supputation, although some, even of the chief men among the jews, as Philo in the first Book of the life of Moses, stick not to say, that the natal day of the world, wherein it was finished, began not to be known, but by the Israelites, when God at first reigned Manna upon them in the wilderness, and that it was wholly unknown 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 solemn and stinted day; yea, on the last of the seven days wherein GOD rested; and mark the revolution thereof from day to day; Neither doth it appear, that they did any such thing. Nay, it is far more apparent, that God gave the first knowledge, and commanded the ordinary and common observation of this day, when raining Manna upon the Israelites six days consequently, he gave then none on the seventh day, saying, it was the Sabbath day, which he would have them to keep in time to come, and which he enjoined expressly unto them in the Decalogue, declaring that on that day he rested from the works 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 Hebrews, 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 enforced upon the words of the Apostle. 4. First answer, In that place the Apostle speaketh not directly of any rest ordained to man, but only of God's rest. 5. Second answer, Indirectly Gods rest on the seventh day, and the rest of the jews commanded to them afterwards, being as types and figures of the heavenly rest applied 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 God's 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, showing 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, showing there is no defect in the argumentation of the Apostle, although he speaketh not directly of the rest ordained in the fourth Commandment. THEY object also from the fourth Chapter of the Epistle to the Hebrews, that the Apostle citeth out of the 95. Psalm verse 11. and applieth to the Hebrews, the threat denounced of old against the incredulous Israelites in the days of Moses, that they should never enter into his rest: That the Psalmist adapted it also to the jews of his time, exhorting them not to harden their hearts, when they shall hear the voice of God, as their Fathers have done, lest they also should come short of entering into his rest. That, I say, the Apostle citing that threat, as applied by the Psalmist to his time, observeth, that God at that time spoke on this wise; I have sworn in my wrath, if they shall enter into my rest, although his works were finished from the foundation of the world, For he spoke in a certain 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 works. And that from thence the Apostle maketh this inference, that God in this threat, wherein he spoke in David's 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 he showeth also in the verses following, that it could not be taken for the rest of the Land of Canaan, because joshuah a long time before had brought the Israelites into that rest, and therefore of necessity God spoke of another rest then of these two, to wit, of a spiritual and heavenly rest, which those that believe are admitted into, and all those that believe 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 works. 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 David's time against the Israelites, that they should never enter into God's rest, because men were already entered into it from the beginning of the world, as it is written; And God rested the seventh day from all his works, and is so cited by the Apostle, and by them urged as impossible to be understood only 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 he brought them into. 3 Because, even as the Apostle by the other rest of the land of Canaan, which he allegeth 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 God's rest, because he puts them in possession of them; likewise by the rest of God on the seventh day, which he maketh mention of, as of a thing which had sway when the works 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 God's example: For otherwise, and if it had not belonged to men, in vain had the Apostle excepted it, as a thing that could not be understood in God's 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 only 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 own rest, his argumentation should be defective, and subject to an easy reply, because he had omitted? the rest which out of all doubt God instituted, at least in the fourth Commandment, concerning which rest, seeing he excluded it not, the Hebrews might have replied unto him, that God understood, and denoted it in that threat, wherewith he threatened the Israelites by David, that they should not enter into his rest, and so he had not obtained his end, which was to show, 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 show, 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 expressly of any rest ordained to man, nor that men had at that time entered 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 soon 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 days of David he spoke to the Israelites of a new entrance into his rest. For if he had propounded to himself that end, doubtless he had uttered it in more express terms, 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 been more unto the purpose, than these others, And the seventh day, God rested from all his works. Although that howbeit he had alleged them, no man can necessarily infer from thence, that he had such an intention: whereas his mentioning only of GOD'S rest on the seventh day, and his omitting of the blessing and hallowing thereof which followeth immediately in the Text, showeth he acknowledged, that it was not practised from the beginning, and that also his mind was to speak directly of GOD'S Rest only, and to show, as a thing most evident, that that rest, seeing it was past, and there was no possibility of entering into it, could not be understood in the promise which God so long after made by David to the faithful, of entering into his rest, Hebr. 1. ver. 1, 3. which promise was included in the threat, that unbelievers should not enter into his Rest; but another rest, to wit, a spiritual rest prepared to the faithful 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 5 on the seventh day he rested from all his works, conformably whereunto he commanded the jews to keep 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 sense of the threat, but indirectly and by consequence only, for as much as affirming, that even the rest of God Himself 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 infer 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 confirm that I say serveth the tenth verse, where it is said, 6 that he that is entered into God's Rest, hath also rested from his own works, as God did also from his, the meaning of which words is, that they which are entered 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 works, whereby the Apostle signifieth, that God in his own rest established a figure of the heavenly Rest, which he would confer 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 works 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 own 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 entereth into God's heavenly rest, ceaseth from all the works of this life, even as Adam by God's commandment rested on the seventh day, and had not said simply, as God rested from all his works. 7 The instances alleged are weak. For what necessity is there, that because by the two other rests of God mentioned by the Apostle, Herald 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 than is here God's rest, which in two places signifieth directly and expressly a Rest of God, in as much as given to men, and in the third a Rest of God, in as much as he himself 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 term The Rest of God, should be always in this discourse of the Apostle taken in the same sense, seeing his only intention was to demonstrate, that all other Rest of God, which the Scripture calleth so, saving the heavenly rest, in whatsoever sense it be taken, could not be understood in the threat denounced by David. For I will here set down a sense which may be conveniently fitted to the words of the Apostle. God in his threat wherewith he threatened the Israelites by David, that if they were rebellious, they should not enter into his rest, understood either his own Rest which he rested on the seventh day, after his works were finished, from the Creation of the world; and which was the foundation and occasion moving him to ordain 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 he could not understand the rest of the land of Canaan, because the Israelites were already entered into that land, and enjoyed it: Nor also his own 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 God's Rest, which was the cause and reason of the institution thereof: And therefore if this rest was excluded from God's intention in his threat, that was excluded also, although the Apostle expresseth not this unto us, and far less at what time God gave to men the ordinance of the seventh day, contenting himself with the expression of Gods own Rest, after he had finished his works, 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 God's 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 clear, 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 Commandment, if by the rest of God we must understand Gods own 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 dependence, although it be not of the same antiquity, and that it cannot be 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 be in that any great inconvenience, seeing the thing itself affords an easy answer, and the Apostle answereth not always formally in all places to all replies, which might be made to his allegations: It sufficeth, if their vanity be evident of itself, or if they may be otherwise refuted, as here the reply which is broached against the Apostle his reasoning might have been easily. CHAPTER Sixth. Answer to the fifth Reason taken from the fourth Commandment, and first to the general argument taken from the nature of the said Commandment. 1. First objection. The fourth Commandment is a part of the moral Law, and therefore it is moral. 2. A general answer showing the nullity of this objection. 3. A particular answer, showing that the Decalogue is an abridgement of the whole Law of Moses. 4. Specially, that the fourth Commandment is an abridgement of the ceremonial Law. 5. This is confirmed by the Prophets, who by the profanation of the Sabbath, understand the transgression of the whole ceremonial Law. 6. Falsity of an objection, that the Prophets urged not the transgression of the ceremonial Law. 7. Second Objection: The Decalogue had diverse prerogatives which the ceremonial and judicial Law had not. 8. Clear refutation of this Objection. 9 Third Objection, God distinguisheth between his covenant comprehending the moralities only, and his statutes and judgements, which were ceremonial laws. 10. Uanity of the said distinction. 11. Fourth Objection. The Summarie of the Decalogue is moral: therefore all the precepts thereof are moral. 12. Answer, in this summary the ceremonial Law is comprised. 13. Refutation of the fifth Objection, taken from the union of the ten Commandments. 14. Answer to the sixth Objection, that our opinion mutilates the Decalogue of a Commandment, and authoriseth the changing of times. 15. Another Answer, The fourth Commandment is moral in the principal substance thereof. 16. But is ceremonial in the determination of a particular seventh day for God's service. 17. Seventh Objection, that if this were so, God would not have named it in the Decalogue, more than 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 Moons, and other Holy days. 20. The former answer confirmed. 21. A farther answer showing that under the Sabbath all Holy days were comprised, as under the word Sanctify all ceremonial duties. 22. Those of the contrary opinion confessing that there is some thing ceremonial in the fourth Commandment, cast themselves into a great absurdity. 23. The falsity of their doctrine, that a seventh day in general is only commanded, showed by Scriptures. 24. And by reason. 25. How it may be said, that all days appointed for God's service are grounded on the fourth Commandment. 26. One of seven days cannot be moral, and the seventh ceremonial. 27. Wherein consists the morality of the fourth Commandment. 28. How the keeping of one of seven days may be gathered out of the fourth Commandment. 29. Answer to the first inconvenience, that of ten Commandments nine only should be moral. 30. Answer to the second inconvenience, that Papists may affirm the second Commandment to be likewise ceremonial. 31. Confirmed by the testimony of Pagans, of the Prophets and of the Apostles. 32. Answer to the third inconvenience, that the second Commandment should also be ceremonial. 33. Confirmed by Bellarmine. 34. Answer to the fourth inconvenience, that the fourth Commandment might be taken out of the Decalogue. 35. The retorsion showing that the doctrine of the morality of the Sabbath, giveth a great advantage to the Roman Church. 1 THe principal reason alleged to prove the morality of the Sabbath, is taken from the fourth Commandment, Remember the Sabbath day, to keep it holy, etc. And first, they urge in general the nature of the Commandment, which is one of the ten of the moral Law, which God Himself pronounced with his own mouth, ingraved with his own hand upon two Tables of stone, for a sign and token of perpetual continuance, and caused the said Tables to be put and kept in the Ark, and therefore the fourth Commandment must of necessity be moral and perpetual, as the rest are, otherwise nine Commandments only shall be moral. But these nine being moral, it cannot be said reasonably that this is not moral. 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 moral. That they of the Roman Church, who, to shrink from the objection which we make against their idolatry by the formal words of the second Commandment of the Law, presume to answer that this Commandment is not moral, and did belong to the jews only, shall find a sufficient colour to this answer, if it were true, that in the moral Law there is to be found a Commandment which is not moral, and that the fourth Commandment is such a one. And therefore as they have taken out of the Decalogue the second Commandment, although without all reason, seeing it is moral and perpetual, others may take out of it the fourth Commandment, and comprehend it no more with the rest, and that with as good reason, seeing it is not moral, and concerneth us not. 2 To this I answer, first, that in vain do they seek to show, that the Commandment of the Sabbath obligeth us, because it maketh a part of that Law which God uttered with his own mouth in the mountain 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 Ark, as if these considerations did give greater force and efficacy to this Law to bind us, as it did bind the jews, to keep it in all things that it comprehendeth; for they might prove with as good reason, that in these time under the Gospel we are bound to have a Tabernacle or Temple like unto that which the jews had of old, and to observe the same service which they observed in it, because God in the same mountain with much Majesty showed the pattern thereof to Moses, and commanded him to make it after that pattern. Whereas much otherwise, we are not bound to keep the Law in that respect, that God pronounced it in the Mountain of Sina, and wrote it upon two Tables which were given to Moses. For in those respects, it obliged the jews only to whom alone also it was addressed in the preface put before it, Hear Israel, etc. No more are these considerations of value to make it continue for ever. The inscription thereof 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 hardness of the heart of man, which is more refractory and thwart to the spiritual inscription of the Law of God, than the hardest stone is to the material inscription, which hardness the Law is not of itself 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 Gospel, changeth the heart of stone into an heart of flesh, Ezech. 36. ver. 26. and 2 Cor. 3. ver. 3, 6, 7, 8. We are bound to the observation of the Law, and it is perpetual only as it is moral, 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 evil, which also the Gospel of jesus Christ, our only Law, hath declared and confirmed to be such, as it confirmeth the other nine Commandments, but maketh no mention of the fourth Commandment, which is here brought in question, as if it did bind us to the observation of a seventh day. 3 Neither do I see any inconvenience to affirm, that the Law of the ten Commandments which is called Moral, is not such in its totality, but only in regard of the greatest part thereof, to wit, of the nine Commandments, for whose sake it hath deserved the title given unto it, of moral, natural, universal, and perpetual Law, as often the whole is named from that which is the principal in it: And that it is Ceremonial, particular, and temporal in regard of a parcel thereof, to wit, of the fourth Commandment. For the Scripture saith no where, that all the Commandments of this Law are without exception Moral. Nay, seeing this Law is often called in general terms God's Covenant made with the Israelites, Exod. 34. vers. 28. Deut. 4. vers. 13. 23. Deut. 5. vers. 3. Deut. 9 vers. 9 11. 15. etc. 1 King. 8. verse. 21. (which Covenant comprehended not only the Moral points, but also the Ceremonies, as may be seen, Exod. 24. vers. 7, 8. Exod. 34. vers. 10. 27. Levit. 2. vers. 13. Levit. 26. vers. 2. 15. jerem. 34. verse. 13.) It is most like, or rather most plain, that God comprehended in the said Law, as in an Epitome or short discourse, all his Ordinances, both Moral and Ceremonial, which afterward he declared more fully to Moses, and which are dispersed here and there in his Books. And as the other nine Commandments are the summary of the Moral ordinances, even so the fourth Commandment concerning the Sabbath day, and the sanctification thereof, which was done with the practice of Ceremonies, is a summary of all the Ceremonial ordinances. 4 For to this Sabbath day all other Sabbaths and legal feasts have relation, and to them all the Ceremonies whereby they were solemnised, have reference. Philo a learned jew, hath observed this very well in his exposition of the Decalogue, where he saith, that the ten Commandments are the summary of all the special Laws contained in the whole sacred volume of the Lawgiver, and that the fourth Commandment containeth compendiously the Feasts, Sabbaths, Sacrifices, Vows, Purifications, and other Ceremonies. And indeed the Sabbath is joined with all other holidays 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 principal of them all. It is also joined with the Sanctuary, Levit. 19 vers. 30. and with the new Moons and other solemnities, Esa. 1. v. 13, 14. where God declareth, that he cannot away with it, and maketh no better account of it then of all the rest of their solemn meetings, and appointed Feasts. * Esa. 51. verse 2. Esa. 58. v. 13 jer. 17. v. 22 24. 27. Ezech. 20. v. 11, 12, 13 Also the observation of the Sabbath day is taken in diverse places of the old Testament, as denoting summarily all the Ceremonial service which God had of old enjoined to Israel, as being a special and principal point of that service, and a mean 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 judgements, which if a man do, he shall even live in them, vers. 11. understanding by Statutes and judgements the Moral Commandments properly, as it is evident by the 18. Chapter of Leviticus, whence these words are taken, and where the Statutes, judgements, and Ordinances, whereof we speak, are expressly 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 Commandment of the ceremonial Law could not be conveniently opposed, because before the times of the pilgrimage of the Israelites in the wilderness, they were unknown, 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 sign between me and them, etc. distinguishing the Sabbaths from the Statutes whereof he had spoken before, as a Commandment ceremonial and typical, from those that are Moral, and comprehending under it all other typike and figurative ordinances of the Law, whereof for this cause, although he had established them in the wilderness, 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 jews against the Moral Law, condemneth their transgression of the Ceremonial 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 profanation of the Sabbath is set down to signify the violation of the whole outward and ceremonial 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 internal, spiritual and Moral service, but by consequence, because the external service was ordained of God to be unto his people a help and means to fortify 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 only the Moral 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. jerem. 6. vers. 20. Amos 3. vers. 21. Micah 6. verse. 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 seen: Psal. 4. vers. 6. Psal. 118. vers. 27. jerem. 17. vers. 26. Ezech. 20. vers. 40, 41. Dan. 11. vers. 31. joel 1. v. 9 13. Malac. 1. v. 7, 8, 10, 13, 14. Mal. 3. v. 8. 10. Mal. 4. v. 4. etc. If sometimes they seem to reject them, they do it only by way of comparison with the spiritual service, and in regard that they were joined not with it. 7 Therefore it is without any solid ground, that the Moral Commandments are distinguished from the Ceremonial, by this, that the Moral Precepts only were spoken to all the people with Gods own mouth, were written with his own hand upon two tables, were put in the Ark at Horeb by Moses, to be kept there, 1 King. 8. vers. 9 That the ceremonials had no share at all in these prerogatives, but were declared by God to Moses in particular only, and were written and taught by Moses to the people, to infer from thence, that the fourth Commandment concerning the Sabbath, must needs be Moral, because it did partake of all the foresaid prerogatives. 8 For I say with as good and better reason, that all the Commandments, both Ceremonial and Moral, 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 God's pleasure to utter with his own mouth, and writ so solemnly and summarily with his own hand, to procure so much more authority to all his Ordinances, leaving hereafter to Moses the care to declare and explain them more fully to the people, which also he did: For as may be seen in all his Books, he taught not only ceremonial things, but also moral, being in the one and in the other an interpreter and commentator of the Decalogue, which God had pronounced, and wherein he 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 tenor 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 moral, but also ceremonial; in the 28. verse following, these words are added, And He wrote upon the Tables the words of the Covenant, the ten Commandments. HE, not Moses, but the LORD himself, as Moses declareth, Deut. 10. vers. 24. Where, by the Covenant, is undoubtedly meant the same whereof he had spoken in the 27. verse immediately going before. Whence it followeth, that the Decalogue written with Gods own 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 he did, Exod. 24. vers. 4. Deut. 28. vers. 58. Deut. 30. vers. 10. Deut. 31. verse. 9 9 There is no value in the proof that they seek 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 he commanded them to perform, even the ten Words, and vers. 14. that also he commanded Moses to teach them Statutes and judgements, they fancy that by the Covenant, are understood only the moralities, and by the Statutes and judgements, the ceremonies and observations of order and of government, and the one distinguished from the other, in this, that God pronounced the moralities with his own mouth, and Moses taught the Statutes and judgements. 10 For these two verses established not a distinction and diversity between the things spoken, written and taught, whereof mention is made in these verses, but only between those that are denoted in them as proposers of these things, and the diverse manner of propounding them by the one and by the other. The Covenant, the Statutes, and judgements signify the same thing in substance. But in the 13. verse God is said to have propounded them with his own mouth, and written them with his own finger upon two Tables of stone, comprising them all in the abridgement of ten Words or Commandments. And in the 14. verse, Moses is said to have taught them more amply and diffusedly, which is confirmed by that hath been already said, as also by these words of the 14. verse, The Lord commanded me also that same time to teach you Statutes and judgements. For it is certain, that God commanded Moses to teach, not only ceremonial, but also moral Statutes: And Moses saith no other thing but this, that God contented not himself with that short and summary declaration which he had given them, of the one and of the other, but enjoined 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 proof thereof; For the Statutes and judgements 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 keep, that they might live, exhorting them to take heed that they neither add unto them, nor take aught from them, because they were righteous Statutes and judgements, and their wisdom and understanding in the sight of all Nations: which agreeth as well, yea, far more with the Moral Commandments, as with the Ceremonial. And Moses by express commission from God, taught them the one and the other, with this injunction, to keep them, as may be seen in Leviticus, Chap, 19 vers. 27. & 20. vers. 8. & 21. verse. 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 mountain, to declare to the people, and whereunto Moses hath regard in the 14. verse of the fourth Chapter of Deuteronomy, when he saith, The Lord commanded me also at that time, etc. we shall find, that they were not only ceremonial, or merely judicial, but also moral ordinances, and illustrations more ample of the Decalogue. 11 They object again, that jesus Christ in the Gospel, hath set down the summary of the whole Law of the Decalogue in these two Commandments, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy mind: and thy neighbour Mat. 22. ve. 37. 39 Luk. 10. ve. 27. as thyself, and that as this summary is moral, even so the Law, whereof it is the abridgement, is purely moral, unless we will accuse Christ to have given a moral summary of a thing that is ceremonial. 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 moral, and that being in the greatest part of its Commandments moral, and only ceremonial in one, it is not uncoth, that the summary thereof is propounded as moral and not ceremonial. But, Secondly, I say, that this summary hath reference not only to the moral Law, which is preten●ed to be alone contained in the Decalogue, but also to the ceremonial, which I maintain 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 Commandments, Statutes, and judgements which the Lord your God hath commanded, and which I command thee, that thou mayest hear them, and take heed to do them, he addeth in the 4. and 5. verses, Hear O Israel, the Lord our God is Lord alone: Thou shalt therefore love the Lord thy God with all thine heart, with all thy soul, and with all thy might, referring this summary which commandeth them to love God, to all the Commandments, judgements, and Statutes of God, which he had before designed, as being the foundation of the obedience due unto them. And in the Gospel the Lawyer asked the Lord in general, which is the greatest Commandment of the Law, whereunto the Lord answered, The greatest Commandment (to wit, not in dignity only, but also Mat. 22. v. 37, 38, 30, 40. in extent) is, Thou shalt love the Lord thy God with all thine heart, And the second like unto this, Thou shalt love thy neighbour as thyself. On these two Commandments hang all the Law and the Prophets. Which answer showeth, that unto this summary did belong whatsoever is comprised in the Law and in the Prophets, and therefore the ceremonial Law as well as the moral. 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 moral duties. And the love of God obliged the jews as strictly to practise the ceremonials as the morals: For the love of God requireth the observation of all his Commandments, and it is known to be sincere by the keeping of them all. Now God had commanded the ceremonies to the jews 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 moral foundation, they might very well, nay, they ought to be referred to this moral summary, Thou shalt love the Lord thy God with all thine heart, As if Christ had said, The Commandment most general and principal of all, and which is the foundation of the obedience that ought to be yielded to all the other Commandments, is to love God with all the heart. For whosoever loveth him so, will undoubtedly serve him always according to all his Commandments. 13 As for the argument taken from the union which is between the fourth Commandment and the other nine, wherewith it maketh up one Law, to prove from thence, that it is of the same nature, and moral as they are, it is a light and slight argumentation: For it is an ordinary thing, and most manifest in all Laws 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. Under the same name of God's covenant are sufficiently understood all the heads and Articles both ceremonial and moral, as is evident by the passages already cited. And God comprehended them all together in gross, when he spoke so often to his people of the keeping of his whole Law, of all his Commandments, Testimonies, Ordinances, and judgements. These terms occur ordinarily in holy Scripture joined together, and all acknowledge with one consent that by them and in them all points, as well ceremonial as moral, are understood. Why then, I pray, might they not far more be distinctly and particularly set down together in the body of the same Law, without enforcing 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 natural body, the divers parts whereof it is framed, are not always of the same nature; as in the bodies of men and beasts, other is the nature of flesh, other of bones, other of gristles, etc. If in an artificial body, as in a chain and in a carcanet, grains of coral, of silver, of gold, etc. are fitly coupled together, why may not much more be different in nature the parts and articles of a legal body (if I may name it so) although they have no essential connexion together? And certes in many places of the books of Moses commandments moral and ceremonial are to be found mixed one with another. Now should not a man argue fond and unsoundly, if, because in these divers places, and namely in the foresaid 34. Chapter of Exodus, from the tenth to the eight and twentieth verse, God joineth in one tenor certain speeches to Moses, wherein are expressed sundry ordinances of a divers nature, he would seek 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 commandments prohibiting to worship any other God but him, to make any material Idols, and to worship them, to match with Infidels, which are moral commandments, are there combined with other Commandments of keeping the feast of unleavened bread, and other solemn feasts, as of consecrating unto him all the first borne of men and cattle that open the matrix, which are ceremonial. Yea, the Commandment of keeping the Sabbath day, which is in the 21. verse is placed there amongst commandments that are wholly ceremonial: Will they against whom we dispute, allow us to infer upon this, that the Sabbath is ceremonial? doubtless not. Let them therefore suffer us to reject this their argumentation, that the Commandment concerning the Sabbath is moral, because in the Decalogue it is put among moral commandments, 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 he would have yielded unto him, hath set down first three commandments concerning the moral and perpetual service, and next the fourth concerning the ceremonial service established by him at that time. 14 Neither is it a diminishing from God's Commandments, against the prohibition which he hath made, Deut. 12. vers. 32. to say that the fourth Commandment of the Decalogue was ceremonial and for a season, no more then to say the same of all other commandments manifestly ceremonial, which God gave of old to the jews, 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 do it: Thou shalt not add thereto, nor diminish from it. It is not a diminishing from it, to explain the nature thereof, and to sh●w of these ten Commandments which are moral and perpetual, which are ceremonial and temporal. No more is it an unjust usurpation of authority to change times, with the wicked Antiochus, Dan. 7. vers. 25. to keep no more the seventh day ordained by the fourth Commandment, As it is no changing of times, to forbear the keeping of all other days ordained of God under the Law, but it is a submitting of ourselves to that changing, which God himself would have to be made, seeing he had not ordained the Sabbath, nor the feast days, but for a certain space of time, to wit, till the time of the new Testament, as it is manifest by that hath been said. 15 But secondly, albeit that which the fourh Commandment enjoineth in express terms concerning the seventh day, the sanctification of that day, and the ceasing from all works in it be ceremonial, nevertheless, I grant that it is moral in its foundation, end, marrow and principal substance, which must be distinguished from particular determinations laid upon this foundation, and added to this principal substance. The foundation and principal substance hid and enfolded in the terms of the Commandment, is, that there must be an order according unto which God is to be served and worshipped, not only by each person by himself, and in his particular conversation, but also openly, publicly, and in common by the whole body of his people assembled and drawn together, that consequently, it is necessary a certain time be appointed for this public service, and applied ordinarily to that use. For without a stinted time, how can many meet together to give their mind to the public practice of Religion. This is moral, 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 days for the public exercise of their Religion. This also is ratified by the Gospel, * 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. which recommendeth unto the faithful 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 Gospel, 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 Gospel have days appointed wherein it to be read and preached. In this do agree and shake hands together the Law and the Gospel, Moses and Christ. Because this is moral, God hath enjoined it in the moral Law, and this is the scope of the fourth Commandment. For as in the three first God ordained the inward and outward service which he will have every particular man to yield unto him every day in private, and severally from the society of other men, so in this fourth Commandment he enjoineth a service common and public, which all must yield together unto him, forbearing in the mean while all other businesses, to give themselves without disturbance to that necessary duty. This is the end of the fourth Commandment, for as in the three first he had ordained his service, according as it may, and aught to be rendered unto him every day, upon all occasions, particularly by every one apart, and out of the company of other men; so in this fourth Commandment, he enjoineth a solemn time for a public service, which all are bound to render unto him, ceasing in the mean while from all other occupations, that they may without any disturbance apply themselves unto it, with all religious zeal and devotion. 16 The thing which is not moral in the fourth Commandment, and that I affirm to be an ordinance appertaining to the jewish government, and to the time, not of the New but of the Old Testament, is that which is expressed by the terms of the Commandment, 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 Gospel hath not ratified it, as hath been showed before. 17 They object, that if there be no thing moral in the fourth Commandment, more than I have said, the ordinance of the Sabbath day for God's service shall no more be moral than was the Commandment concerning the building of the ancient Tabernacle to be the place of God's service, seeing this command teacheth us also, that of necessity there must be some place assigned for ecclesiastical meetings, and that it was no more needful to put in the Decalogue, Thou shalt keep the Sabbath day, than Thou shalt frequent the Temple. 18 To this I answer, that verily there is a morality in this point, that the faithful resort of ten to some place where they may attend on GOD'S service, But it was not at all so needful to make express 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 flock together on an ordinary and solemn day to serve God, if there be not a place appointed for that purpose: But the appointing of a certain place, includeth not the institution of an ordinary time. For a place may be ordained for public meetings, wherein there is no ordinary meeting. far less was it necessary, nay it was no ways necessary in regard of the morality, to put in the Decalogue a commandment 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 sequel of a morality, for as much as necessity being imposed to the faithful to meet together, there must be some place appointed for their meetings, but it is not needful that those meetings should be with that absolute necessity always in a house builded and erected for that end. For although they should come together in an open air, having no other cover but the sky, in grots and dens 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 moral. It is only the decency and commodity which obligeth us to have houses and Temples builded expressly for God's service. For these reasons GOD would not make mention in the Decalogue at a particular place, as he 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 Moons, or the yearly 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 God's service. For I deny that such a command could have taught us this duty, as well as the other, because such days being rare, and returning only from month to month, or from year to year, had not taught us the convenient and suitable frequency of GOD'S public service, as did the Sabbath day, which returned weekly. Therefore it being more frequent, yea more holy and venerable than all the rest of festival days ordained of GOD under the Law, he made mention of it in the fourth Commandment, rather than of them wherein GOD hath observed a way like unto that which he hath kept in the other Commandments, which is, to set down a principal head under which he compriseth all other points that have relation unto it. Wherefore, as in the second Commandment he forbiddeth to make Images, to how down to them, and under that point prohibiteth all will-worship: As in the fifth Commandment under the name of Father and Mother, and of the honour which he commandeth to give unto them, he comprehendeth all superiors, 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 uncleanness of fleshly lust; so likewise in the fourth Commandment, under the Sabbath day, and the observation thereof, which was his principal festival, he understandeth all other holy days, and all the ceremonies which he had enjoined, and the practice of them all; As also, (which I have already marked) his custom is other where in the Old Testament, to range under that point all other semblable points of his service, yea all godliness 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 be pious and religious to God-ward, unless he observe the external means and aids of Religion and godliness which he hath ordained. Now the principal means of this kind ordained by him at that time, was the sanctification of the Sabbath: All other means of the same kind 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 inferior and subordinate unto it: wherefore it is no wonder, that GOD would in express terms set down this particular determination of the observation of the Sabbath day, rather than any other, and comprise under it the moral substance of that Commandment. For having thought expedient to ordain and stint to the jews the ordinary celebration of his public service on a set day, to wit, on every seventh, and on the last of the seven days of the week, the moral substance of the said commandment, which is to have a time regulate and frequent for his public 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 principal of them all: So the fourth Commandment is moral and perpetual in one respect, to wit, in this principal substance which it infoldeth covertly, and ceremonial 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 sanctify 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 week wherein he rested, as is manifest by that is said after in the same Commandment, For in six days 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 Commandment, which is the day of God's 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 works: Therefore it was not a day of rest in general 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 signify in the Scripture any other day besides the seventh and last day of the week, which GOD had ordained to the jews. For these two appellations, The Sabbath day, and the seventh or last day of the week, are indifferently taken for the same thing, and the one is the explication of the other, as may be seen 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. etc. Yea this name, The Sabbath day, is the proper and particular name of the seventh and last day of the week, whereby it was distinguished from all the rest, which, as hath been observed before, did take from it their denomination, being called the first, second, third of the Sabbath, etc. 21 Also by the sanctification of this day, which God enjoineth in the foresaid words of the commandment, is not expressed and particularised formally any other, then that which consisteth in the abstinence of several works, whereof mention is made in the words following, which may be taken for an explication of the sanctification before enjoined, even as in this abstinence is expressly established the sanctification of the said day, Evod. 31. verse 16. Neh. 13. verse 22. jerem. 17. verse 22, 24, 27. And it is indeed that sanctification which ordinarily God betokeneth and requireth of the people of the jews 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 works which he had prohibited. But if it be referred to a sanctification which was to be practised by the use of certain actual duties of Religion, God understandeth a sanctification by the observation of legal ceremonies as well as of moral duties. Yea he understandeth rather that then this, because the observation of moral duties is not tied more particularly to one day then to another, but is a service appertaining equally and alike to all days of the week; whereas the ceremonies of Gods outward service, were to be observed more particularly on that day, then in all the rest: And therefore this Commandment, in as much as it enjoineth the sanctification of the seventh day, is ceremonial, 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 Commandment to have some particular determination belonging to the jews only added to the substance which is moral, universal, and perpetual. For the preface of the Law, which some had rather make a part of the first Commandment, concerning the deliverance out of the land of Egypt, and out of the house of bondage, and the temporal promise of long days upon the Land of Canaan added to the fifth Commandment, are manifestly circumstances which have relation to the jews only, and have no morality in them, nay, were ceremonial and typike. Now if a ceremonial promise hath found a room in the Decalogue, there is no greater inconvenience, that a ceremonial and temporal Commandment be found in it also. Neither is it a whit more repugnant to say, that the fourth Commandment is both moral and ceremonial, because it is not so in the same, but in a divers sense and respect, as I have showed. Among the Laws given by Moses, many are to be found, which are ceremonial and temporal in that which they express, and moral in their foundation and end. As, for example, the Laws forbidding to muzzle the Ox when he treadeth out the corn, Deut. 25. verse 4. to seethe a Kid in his mother's milk, Exod. 23. vers. 19 to take in a birds nest the Dam with the young ones, Deut. 22. vers. 6, 7. to plough with an Ox and an Ass together, Deut. 22. verse. 10. and others such like. 22 And indeed those against whom I write, must acknowledge, nill they, will they; that in the fourth Commandment there is some thing that is not moral, that obligeth not for ever, and that did pertain only to the jews, and to their ceremonies and Ecclesiastical government, to wit, the ordinance about the observing not only of one day of seven, but the last of seven. For we keep not any more this last day under the new Testament, wherein we should sin, if it were a moral thing. Neither can an instance be made from the fourth Commandment, that the observing of a seventh day is a thing natural and moral, but by the same means it shall be proved, against the intention of those that make use of this argument, that to observe a seventh day is also moral, because the Commandment 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, do say, that the fourth Commandment enjoineth only a seventh day, as the genus, and as a moral thing, but none of the kinds, whether the last of seven observed by the jews, or the first of seven observed by Christians is particularly enjoined, because in this there is no morality: Or if in the fourth Commandment besides the seventh day in general, a particular seventh is enjoined, the general is enjoined as moral, the particular as ceremonial, and so the genus, to wit, a seventh day, as being moral, continueth for ever, as well under the Gospel, as under the Law, and the particular seventh, to wit, the last of the week, 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 been already said, that we may affirm with good reason, that the fourth Commandment maketh not at all any general mention of observing an unlimited day, but particularizeth expressly a certain seventh day, to wit, the last. For God after he had said, Six days shalt thou labour, and do all thy work, addeth, but the seventh day is the Sabbath of the Lord thy God, which expression alone and by itself, although there were no other thing said, showeth, that he meaneth the seventh in order, following the other six. When a man uttereth his mind in this sort; the third, the fourth, the fifth, etc. 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 works in the six days which went before, which was the last of seven. Moreover, it is evident, that in the fourth Commandment, 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 six of the creation, as is evident by these words also; He made his works in six days, and rested on the seventh day. Wherefore it is the last seventh, and none other, that is designed in the fourth Commandment as the object of the blessing and hallowing of God; which is yet more clear by the second Chapter of Genesis, and third verse, where after Moses had said, that God in six days made the heaven and the earth, and all the hosts of them, and after he had ended his works, rested the seventh day, he addeth, And God blessed the seventh day, and sanctified it, because in it he had rested from all his works, to wit, that seventh which afterwards he blessed. 24 For the pronoun 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 days, as I have showed 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, etc. This pronoun It, can it fitly and conveniently denote a day uncertain and unlimited? Where is to be found a seventh day unlimited, wherein God did rest? Moreover; God's blessing and sanctification can it have an indefinite and uncertain object; so that God in particular sanctified nothing? Again, can it be a convenient reason, having any likelihood, that God having rested on a certain seventh day, and having considered in it all his works which he had finished, after he had made them in the six days before, which was the cause that he loved and esteemed particularly that day, hath in that respect sanctified one of seven days indefinitely, which by that means might have been one of those wherein he 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 week, by obligation of the fourth Commandment tying them thereunto, but only in general one of the seven days of the week, and that by some other particular Law they were taught to observe the last of seven, although all the rest of God's Ordinances, which are to be found concerning the Sabbath, say no more than doth the fourth Commandment, and are relative unto it. Whereas it is most sure, that the jews in all times have professed, and do still make profession, that they keep the last day of the week by express obligation of the fourth Commandment, which, according to this saying they did never understand. All these are as many palpable absurdities. And therefore it is most certain, that the fourth Commandment ordaineth expressly and formally the observation of a particular seventh day, to wit, of the last of seven, and not of another. 25 Nevertheless, 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 Commandment, and that so we now do observe our Sunday, and other solemn and extraordinary days by virtue of that Commandment: Not that it enjoineth them properly and directly, but only indirectly, and by deduction or consequence taken from the foundation, and general end thereof, which is to enjoin all men, to serve God publicly, and to consecrate for that purpose, some solemn times, which in this respect, whatsoever they be, may be all referred unto it, not as being commanded in their particular kind, but only in their genus, which is covertly and fundamentally contained in it, and therewith determined expressly to one kind 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 Commandment obligeth only, and in express terms 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 been said. 26 It is also a thing far removed from all reason to say, that verily the observation of a certain day of seven, to wit, the last, was a thing ceremonial and positive, and that this is the day which the Gospel hath abrogated, but to observe always one day of seven, is moral, and that this is ratified and confirmed by the Gospel. For the determination and particular observation of any day whatsoever amongst a certain number, in quality of such a one, cannot be a moral thing. Now to ordain 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 far particular, that none can devise, far less tell reasonably, wherefore there should be a morality to ordain and observe a seventh day regularly, rather than to ordain and observe the last of seven; wherefore the Gospel should confirm that more than this, abrogate this more than that: wherefore finally, there is lesser inconvenience to avouch, that the fourth Commandment is ceremonial 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 Commandment, but as of a ceremony) as to say, that it is also ceremonial and positive in as much as it ordaineth one day of seven, which is the point I stand unto. 27 Verily there is far more reason to say, that the fourth Commandment ordaineth, as a moral thing, the public 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 practice and exercise of that service, for the continual edification of the Church. For nature teacheth, that it is fit that the public service of God be frequently practised, which hath as great force under the Gospel, as under the Law, but that the said Commandment obligeth precisely to a seventh day, and to that seventh day wherein God rested from all his works, it is an ordinance of ceremony and of order, which was for the jews only, and hath been disannulled by the Gospel. 28 For since the Gospel came, it is a thing in its self indifferent to observe, not forsooth one day of any number how great so ever it be, as of thirty, sixty, of an hundred, or of a year, which as all the world may see, should not be sufficient to serve God publicly by his people, and should bewray in such a people a great negligence and want of affection to God's service, but one of four, of five, of six, or in sum, of such a number wherein that day may return frequently, and suffice for the entertainment of Religion and godliness. And it may perhaps be gathered out of the fourth Commandment that one day in seven is very suitable and fit, and that we should not under the Gospel dedicate less to God, for seeing GOD ordained to the jews (other ways burdened with many other ceremonies and holy days) 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 nevertheless God left to the liberty of the Church to ordain with wisdom and conscience as hath been already said. And so although the ceremonial order prescribed in the fourth Commandment concerning the day of rest, obligeth not precisely and directly the Christian Church, she may notwithstanding infer from thence good instructions, whereby she may be directed in things concerning a convenient time for God's public 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 maintain, 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 practice of the Christian Church, which hath judged it fit to observe one of seven days, which practise no man shall gainsay, but he shall forthwith bewray himself to be new-fangled, fantastical, and self-willed. 28 Of all that hath been said it is evident, that the inconveniences alleged in the argument, are not to be feared. For I have already showed, that it is no inconvenience to say, that of ten Commandments contained in the Decalogue, there are but nine moral which oblige us now, and that the Law which is called moral belongeth not unto us in all that it containeth. Yet in some sort all the ten may be defended to be moral, because the fourth Commandment is moral as well as the rest in its foundation and principal end, although the thing expressed in it be a particular determination, ceremonial, and positive. Whence profane fellows cannot with any colour of reason infer, that the substance of the other Commandments is not moral nor obligatory to Christians. For whatsoever is in them (saving the promise annexed to the fifth Commandment, which belongeth not to the substance thereof) showeth of itself, that it is moral, 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 until the world's end, which can not be so said of the fourth Commandment, 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 Gospel, it cannot oblige Christians as a moral Law. 29 By the same means is taken from the Roman Church the pretence, which some think this doctrine furnisheth unto them, that the second Commandment, whereof we make so great use against their Idolatry, is not moral nor perpetual, but was particular to the jews, even as, according to our confession, was the fourth Commandment. For all that the second Commandment aimeth at, is contained and expressed most clearly in the words thereof, which is to forbid to represent and worship God by Images, to make Images to bow down to them, and to serve them religiously, and all that is essentially moral and perpetual, grounded on the Law of nature, which of itself teacheth and showeth, that it is a thing most absurd and unworthy of God, who is a Spirit Infinite, Almighty, Eternal, Immortal, Invisible, and the only Wise GOD, to represent and serve him by mortal Images; As also a thing unworthy of man to worship the work of his own hands, as the Paynims themselves have acknowledged and written. 30 Witnesses hereof are the most ancient Romans, who knowing by the Law of Nature, that GOD is a Spirit, judged by the same light, that he ought not to be figured nor served by Images. And therefore they had no Images at all during the space of more than an hundred threescore and ten years. And Uarro a Roman, and a Pagan, saith, that if that had continued so, the Gods had been served more purely, adding, that the first which framed Images to the Gods, abolished the fear due unto them, and were the cause of many errors; as we read in S. Augustine, in the fourth book 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 heinous sin, in making and worshipping them, against a Law which pertained to them, and which they were bound to know. These their reprehensions they confirm by natural 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 jerem. 10. vers. 3. &c, jerem. 8. vers. 19 jer. 51. vers. 17, 18, 19, 47. Habac. 2. verse. 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 known 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. john in his first Epistle, and in the fifth Chapter and last verse thereof, exhorteth the faithful to keep themselves from Idols: And in the ninth Chapter of the Revelation, the crossness of false Christians is noted verse 20. by this, that notwithstanding so many plagues, wherewith GOD had visited them, they repented not of the works of their hands, that they should not worship Idols of gold, and silver, and brass, and stone, and of wood, which neither can see, nor hear, nor walk. Therefore seeing the whole matter of the second Commandment is moral, grounded upon the Law of nature, and established, not only by the Old, but also by the New Testament, the Commandment is also moral. 32 For whereas some would refer and reduce to the second Commandment, the whole external service of the jews, as contained, in some sort, therein, to infer from thence, that if the fourth Commandment be in part ceremonial, because unto it are referred all the Sabbaths of the jews, all their holy days, and New Moons, the second may likewise be called ceremonial in part, for the same reason. To that I answer, that a reduction and reference of the external and ceremonial service of the jews may, in some respect, be made to all the Commandments of the first Table: As indeed some ceremonial ordinances are in certain respects referred to each of them by some interpreters: And may be all in this manner referred to the second Commandment, which being negative, GOD under the prohibition to make any kind of Images for religious worship, compriseth all will-worship. And sith in all negative commandments the affirmative opposed unto them are comprehended, he commandeth on the contrary, that he be served according to his ordinance and Commandment. Now sith at that time the manner of his service consisted in the observation of holy days, and divers ceremonies prescribed by him in the Law of Moses, it may be said, that in it he commanded them all: But indirectly, and a far of: Which cannot make the second Commandment to be ceremonial, because the ceremonial 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 itself moral: Whereas in the fourth Commandment the foresaid feasts and ceremonies are directly and nearly comprised. For in it God ordaineth a principal holy day, and under it comprehendeth all others: All that is expressed in it is ceremonial: And the ceremonial service of the jews maketh an essential part of the sanctification of the Sabbath enjoined in it. So this commandment is not ceremonial indirectly, and in regard only that unto it may be referred and appropriated, by a remote and far fetched reduction, the feasts, New Moons, and jewish Sabbaths, but it is such directly and properly in itself, even in the nearest substance and matter which it propoundeth. So the foresaid exceptions against it should be absurd and impertinently inferred upon our saying concerning the fourth Commandment, because these two Commandments stand not in equal terms. 33 If any Papists should make such an inference, Bellarmine himself will lend us his helping hand to refute it. For in the seventh Chapter of his second book of Relics and Images, he acknowledgeth and affirmeth, that saving the Commandment of the Sabbath, all the rest are explications of the Law of nature, and are natural precepts, which all Christians are bound to observe. 34 This being so, the Roman Church cannot cleanse herself of a great crime, for cutting off from the Decalogue, in all her service books the second Commandment, 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 heinous fault, although not in the same manner and respect, to nip away from the Decalogue the fourth Commandment, or to make no mention of it in the Church For though it be not moral, and obligeth not Christians under the New Testament in the particulars which it expresseth, yet sith it is moral in the foundation whereupon it is built, and in the general end that it aimeth at, as hath been 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 foolhardiness to pull it away, and to remove it out of the room 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 Commandment, of the prolongation of days in the land of Cannaan, is not addressed to us directly, in that which these terms do express, yet it should be ill done, to cut these clauses quite off, or to make no mention of them, when we learn, write, rehearse, or teach the Decalogue. We must keep religiously, and mention whatsoever God hath been 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 jews, and to the jews 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 ceremonial, and therefore Subject to be abrogated by JESUS CHRIST, and comprised among the points of the Law which the Gospel declared to be annulled, place should be given to an inconvenience that will follow thereupon far better, than the former which is inferred upon the opinion that the fourth Commandment is ceremonial, 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 himself hath established. For it is evident, that God by the fourth Commandment 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 clearly proved, that jesus Christ, or his Apostles, have made that innovation, as shall be seen hereafter: whence they do infer, that the Church having done it of herself, without commandment, she may change the things established and ordained of God in the moral 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 Commandments of the moral Law, is not moral for that but pertaineth to the government of the jews, and is to be numbered with these things which were but for a time, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until the time of reformation, as the Apostle speaketh, Hebr. 9 vers. 10. of these shadows of things to come, whereof the body was in Christ, as they are named, Col. 2. vers. 16, 17. where amongst other shadows the Sabbaths are specified. That therefore the Church in not keeping any more the Sabbath prescribed by the fourth Commandment, 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 certain time, to wit, until the coming 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 Commandment. 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, six days shalt thou labour, etc. which is a reason of equity, binding Christians as well as jews. 4. Answer to this Objection, showing what is moral and obligatory in this reason, what not. 5. Third Objection; If the labour of six days be not ceremonial, the rest on the seventh day likewise is not ceremonial, 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 God's day, therefore it is sacrilege 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 do any work, etc. where a great regard is had unto servants, beasts, strangers, whereunto Christians are also obliged. 9 Answer showing what in this reason is moral, what belonging to order only. 10. Sixth Objection from the words; For in six days the Lord made heaven and earth, and rested the seventh day, showing, that God after his example will have all men to keep the seventh day till the end of the world. 11. First answer, denying that God ordained the seventh day for a memorial of the creation. 12. Second answer, although things past should be kept in perpetual remembrance, their memorials ordained in the old Testament are not perpetual. 13. Third answer to the instance taken from God's example showing 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 applied to the seventh day, showing that it hath not inherent in it any essential righteousness why God did rest in it, but as many other actions, hath no other foundation but God's freewill. 16. Whereby he ordained the observation of that day to the jews, and not to Christians. 17. Who in the observation of their holy day, follow not God's example, as they should, if it had any morality in it. 18. Instance, the seventh day was changed into the first day of the week, in remembrance of our redemption by Christ, which is a greater work than the creation. 19 First answer, hence it followeth, that the observation of one of seven days is not moral. 20. Second answer, showing diverse absurdities following the opinion of the morality of one of seven days, and of the substitution of the first of seven to the last by Christ himself. 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 week consecutively, is but an imagination. 22. Christ's resurrection was of as great force to change the general order of the observation of one of seven days, as of the last day of the week, nay, to ordain each fourth day of the week for God's service, as well as the first. 23. The day of Christ's resurrection is no more obligatory, than the day of his nativity, of his death, or of his ascension, and is a mere institution of the Church. 24. Seventh Objection from the last words of the Commandment; And God blessed the seventh day, and sanctified it, whence they gather, that the keeping of the seventh day is a means of all kind of blessings, whereof Christians have as great need at jews, etc. 25. First answer, Christians have as great need of God's blessing as had the jews, but not by the same means. 26. Second answer, the Sabbath was not a means of blessing to the jews, by any inherent and natural quality, but by reason of the exercises of godliness 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 jews, our condition shall be worse than theirs. 28. All the particularities of the fourth Commandment may be applied to Christians, as well as to jews. 29. As the reasons of the institution of their holidays. 30. Which nevertheless we are not bound to keep. 31. Item, the remembrance of the creation, etc. 32. The necessity of a new day for God's service inferreth not a divine institution. 1 BEsides the general argument which is taken from the nature of the fourth Commandment, and hath been refuted in the former Chapter, others more particular are taken from the terms and words of the said Commandment; 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 remembering of a thing denoteth that it was known 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 enjoineth, saying, Remember the Sabbath day to keep 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 preceded the Law from the beginning, it cannot for all that enforce the morality thereof. Nay, much otherwise, some do think, that God in the beginning and entrance of the Commandment used the word Remember, because it not being natural and moral, as the rest are, the jews 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 implieth not always that an injunction is given him of a thing he knew before, which is again recorded unto him, that he may call it to mind; 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 enjoined him. For this term, Remember, when commandments are given, is not always relative to the time past, but sometimes hath regard only to the time to come, which joining and continuing for some days or years successively, the time wherein they were given is past, and so men have need to call them to mind, as a thing past. So God instituted the Passeover for a memorial of the deliverance of the first borne of his people from the destroyer, when the first borne of the Egyptians were slain, although it happened after the said institution, Exod. 12. vers. 14. 27. 29. So Moses said unto them, Remember this day in which ye came out from Egypt, Exod. 13, vers. 3. willing them in time to come to call to mind 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 do ye in remembrance of me, that is, of my death, 1 Cor. 11. vers. 24. 25, 26. although he 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 ye keep in mind 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 lief of Remember, it is written, Keep the Sabbath day, or, Take heed to the Sabbath day to sanctify it. He that commandeth another to do any thing of moment, in a time future, ordinary, and regulate, may very well speak unto him in these terms, Remember such a thing, and the time that thou art to do it in, before it come, to the end, that when it shall come, thou mayest be prepared to do it, and mayest do it accordingly, which is all that God intended to say to the jews in his Commandment touching the Sabbath, to wit, that before that day should fall out, they should remember it in the precedent days, and dispose themselves in time to sanctify it. Thirdly, although it should be taken as relative to the time past, it is needless to extend it to a long time before, and namely to the beginning of the world, but only to some few days foregoing, when GOD, through the occasion of the Manna, spoke unto them of the Sabbath day, forbidding them to go 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 expressly 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 questionless, 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 Commandment, Keep the Sabbath day to sanctify 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 speak universally and absolutely, it cannot be so called: For the Sabbath day was and ought to be sanctified by moral duties: But in as much as it was tied 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 Commandment, it is ceremonial. 3 Secondly, they stand much upon the words following, Six days shalt thou labour, and do all thy work, but the seventh day, etc. 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 six days for their own affairs, and for the works of their worldly calling, is it not more than just, that they consecreate a seventh day to his service? And is it not as just for Christians, as for jews? And therefore, say they, Christians, sith they take six days for their works, are as much obliged as the jews to observe a seventh day of Sabbath to God. They add also, that as the labour of six days which is mentioned in this reason, and whence it is taken, is not a ceremonial thing, no more should the rest of the seventh day be ceremonial. 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 days for himself and for his own works, it is reasonable he consecreate one amongst many for God's service. Yea, there should be a great deal more justice, to employ, if it were possible, a greater number of days upon God's service, then upon our own business, 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 far more beholden to God, than the jews were, sith God hath discharged them of many burdens of outward ceremonies, which did lay heavy upon that people, and hath called them to be in some sort a people more frank and more affectionate to his service, all the days of the week, as much as possibly can be, should be Holy days unto the LORD. And because they cannot possibly meet together every day to serve in common, which nevertheless 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 show themselves inferiors to the jews, appointing less than one day among seven to God's 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 six days upon ourselves, it cannot be denied but that it is most just, yet it is not more just nor better proportioned, nor more obligatory, of itself and in its own nature, specially to Christians, nay not so much, as to consecrate to God one of six, or of five, or of four. For the more we hollow to God, the more do we that which is just, equitable, and well ordered, and the more do we perform our duty that we are naturally bound unto towards him. If then God ordained in times passed 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 natural justice which was more in that number, or for any proportion which in itself was more convenient in that behalf, than 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 Commandment, cannot be moral, nor consequently perpetual, but only positive and for a short continuance, in that it commandeth to work six days, and to rest the seventh day. It is moral only in the foundation and substance thereof, which is this, that if God giveth us liberty to bestow a number of days upon our own affairs, 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 jews did, which we accord willingly to be perpetual: But with this restriction, that under the New Testament the choice of one day, amongst a number of other days, is not stinted of God, and that he bindeth us no more to one of seven, then to one of six, or of five. 3 Whereas they add that as the labour of six days is not a thing ceremonial, so neither should the rest on the seventh day be placed in that rank. I answer, first, inferring from thence a contrary argument, that as to take pains in the works of our temporal callings, considering the condition of this present life, is a thing just and necessary, and may be called moral, but to work of seven days six, hath not in it any special necessity, even so it is necessary, just, and moral to dedicate some time to God's public service, but that such a time should be precisely one of seven days, is by no means moral. Secondly, that which I say to be ceremonial in the 4. Commandment, is the Commandment itself, to wit, that which God expressly and purposely enjoineth to be kept, as belonging to his outward and public service. Now he commandeth not any thing in it precisely, saving the observation and sanctification of the day of rest, by refraining from all temporal callings. And whereas it is said, Six days shalt thou labour, as that maketh no part of God's service, no more doth it make a part of the Commandment (although God thereby warneth men, that they ought not to pass their days in idleness, 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 Commandment in this sense: Thou art permitted to work six days, but on the 7th. day thou shalt abstain from all kind of work. Therefore it followeth not, that if these words put occasionally in the Commandment do not impart any ceremony, the Commandment itself is not ceremonial. Thirdly, the Scripture in the labour of six days establisheth not unto us any ceremony, as it doth in the rest of the seventh day, which it maketh as expressly as can be, a type of the heavenly rest, as we have clearly seen before. And yet in relation to the heavenly rest, figured by the rest of the seventh day, I may say, that the painful labour of six days before the Sabbath, was a type and figure of these troubles and afflictions wherewith the faithful are tossed to and fro during the ages of this life, before they come to the rest of the kingdom of heaven, and that so this labour also was ceremonial. 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 days, but also hath put a part, to the end that it be applied to his service. Whence it is often called, The day holy to the Lord, the rest of God, or God's Sabbath, etc. Of this they infer, seeing it is not lawful to steal from God that which pertaineth unto him, nor to commit sacrilege, by devouring that which is holy, Pro. 20. ver. 25. we must, if we will not incur this crime, consecreate always to God one of seven days. 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 keep always, as the rest of God. For it is this particular seventh day which is understood in the words before alleged, 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 jews, to be observed by them in their generations, and if the jews had not observed, but applied it to their own affairs, undoubtedly they had been guilty of sacrilege; but doth it follow, that, because it is called the Lords Rest, in regard of the ordinance whereby he enjoined the jews to keep it, we also are obliged under the New Testament to sanctify it? Doth he not also in the Old Testament, when he speaketh of the levitical, sacrifices, and offerings, etc. call them most frequently His sacrifices, His offerings, and all the other Sabbaths of the jews, His Sabbaths, as well as the Sabbath of the seventh day? In a word, doth he not claim all other things which he commanded to the jews concerning his service, as his own? Shall we then conclude by the same reason, that seeing it is not lawful to touch holy things, and God did claim 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 means of the consequence which is inferred of these words, The seventh day is God's Rest? For as these things, which I have mentioned, did belong to God, but did oblige the jews 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 do any work, thou, nor thy Son, nor thy Daughter, thy manservant, nor thy maide-servant, nor thine Ox, nor thy Ass, nor any of thy cattle, nor thy stranger that is within thy gates: Where they observe, that God hath respect to the easing of servants and of cattle, to the intent, that when they have been kept six days at work, a seventh of relaxation be given them to rest, and as it were, to breathe a little, and specially that the servants as well as their masters, may set themselves about God's service, to learn and practise it. For which cause in the fifth Chapter of Deuteronomie this particularity is added at the end of the 4th. Commandment, That thy manservant, 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 perpetual justice and equity. For God under the New Testament hath not stripped and cast away the bowels of compassion, and forsaken the care of servants, and poor beasts. They take also in consideration, that the stranger is by name and specially obliged to keep the Sabbath day, by refraining from all kind of work, from whence they infer, that it was not a jewish ceremony, but a moral point, because nothing is universal, binding strangers as well as jews, saving that which is moral, whereas the ceremonies were only for the jews, 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 keep the Sabbath day, as well as the jews, and when they were in the Land of Canaan, were constrained unto it by the Magistrates, as may be seen in the 13. Chapter of Nehem. vers. 28. it followeth, that the observation of the seventh day of Sabbath is a moral point, and not simply ceremonial. 9 I answer, that to give refreshment to servants and poor beasts after they have been wearied with labour, and to be careful that servants learn 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 Commandment, as far as they have respect to that duty, do denote a perpetual 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 fear of God, and be careful that they serve him, both in their particular devotions at home, and public abroad with the rest of the faithful, in such times and places that are appointed for that service by the order of the Church, which if they do not, they sin. But to set apart for the rest and easing of servants, and their employment in God's service one of seven days, rather than one of another number, and to rest precisely on the seventh day, according to the words of the Commandment, The seventh day is the rest: In it thou shalt not do any work, that I say again and again, 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 vain and frivolous. For there mention is made only of strangers that were within the gates of the jews, that is, dwelling and sojourning among them. These strangers were either Proselytes converted to the religion of the jews, which were in effect obliged by religion to the observation of the Sabbath, just as the jews themselves, because they were of the same religion that the jews were of, and by their conversion were become jews: Or they were strangers, Pagans and Infidels, sojourning in judea for diverse temporal occasions, such as were those of whom mention is made in Nehem. Chap. 13. These indeed were constrained by the Magistrate to keep, or rather not to violate the Sabbath publicly, as those were of whom mention is made in the foresaid Chapter of Nehemiah, not for their own sake, but only in consideration of the jews, lest they should offend them, and give them occasion to break the Sabbath after their example. For the observation of the Sabbath did no more oblige them naturally, than the other observation of the jewish religion. lust as in all politic regiment, which is well ordered, it is usual 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 days. To urge this point, is it not true, that among the jews, strangers were obliged to keep all other Sabbaths, new Moons, holy days, solemnities after the same manner that they were constrained to keep the Sabhath, that is, not to violate them publicly and with offence? Were they not forbidden as well as the jews to eat leavened bread, during the seven days of the Passeover, Exodus 12. verse 19 as also to eat blood, Levit. 17, vers. 10. 12, 13. Will any man upon this infer, that the ordinances of all these Sabbaths, new Moons, Feasts, unleavened bread, abstinence from eating blood, were not ceremonies, but moral 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 enforce their opinion with these words; For in six days the LORD maaes 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 perpetual remembrance, and God ordained to the jews the seventh day for a memorial thereof, and of his rest, all men ought to keep it continually for the same end, and in that follow his example, which also he proposeth in the words before mentioned, to the end, that as he made his works in six days, and rested the seventh day, so likewise men following his example, should give themselves to the works of their calling, during the six days of the week, 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 less obligatory towards Christians under the new Testament, then towards the jews under the old Testament, because we cannot follow and imitate a better example than the example of God. 11 To this I answer, first, that it may be denied that God's end in the institution of the Sabbath day was, that it should be a memorial of the creation of all his works on six days, and of his rest on the seventh day. That is not said any where, but this only is specified, that God sanctified the seventh day, because in it he rested from his works after he had made them in six days. Which showeth only the occasion that God took to ordain 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 sign between him and the Israelites, that he was the Lord that did sanctify 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 keep the Sabbath throughout their generations for a perpetual covenant: It is a sign between me and the children of Israel for ever. Whereof a sign? Certainly, that they may know that I am the Lord that doth sanctify them, as it is written in the 13. verse. This is the end of the Institution of the Sabbath, which must be supplied from thence. After that it followeth: For in six days 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 feign of this For make That, and join the two members of the 17. verse, as if they were but one, after this manner; It is a sign between me and the children of Israel for ever, that in six days the Lord made heaven and earth, to infer from thence, that the Sabbath was ordained expressly, to the end it might be a memorial of the Creation; but although the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth That, as well as For, yet that in the foresaid verse it should rather signify For, and that the said verse should have two distinct members, and each of them its own particular sentence, it appeareth probably, both by the changing of the form of speech that God useth, speaking of himself in the first person in the first member, It is a sign between me and the children of Israel for ever, and in the third person in the second member, For in six days the LORD made heaven and earth, whereas if it had been the continuance of the same period without distinction, he should have rather have said, It is a sign between me and the children of Israel, that I have created in six days, or that I am the Lord, who have created in six day's heaven and earth, etc. 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 complete sentence. 12 Secondly, to stand longer upon this first answer, although I should yield that the seventh day of Sabbath was instituted of God purposely to be a memorial of the Creation, the argument is nevertheless inconsequent. For although things past should be in perpetual remembrance; It followeth not that the signs and memorials of such things instituted under the old Testament, should be perpetual: Nay, they ought not to be, if they have been 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. verse. 7. which is a perpetual benefit, and worthy to be remembered, by all his spiritual posterity, till the end of the world: Yet the sign and memorial that he gave him at that time, of this covenant, to wit, the Circumcision, was not to be perpetual, and hath continued only till the time of the new Testament. Likewise all the Sacraments under the old Testament have been signs, and memorials of perpetual benefits, to wit, of justification, sanctification, etc. Notwithstanding they ought not to persist for ever, because they also were types. The same is the condition of the Sabbath. We may and aught to call to mind under the new Testament the benefit of the Creation, and of God's rest after it, although we have no particular sign thereof, which by God's ordinance is a sign of remembrance. In the Kingdom of heaven we shall celebrate eternally the remembrance of our Creation and Redemption without any signs. And I cannot see a cause, why under the new Testament, we should burden ourselves with a sign, which God declareth to have been ordained by him to the jews in their generations, as if without it we could not remember the thing signified unto them by it. Let us content ourselves with the grations signs and memorials, which jesus Christ hath instituted and given us, of the work of our Redemption fulfilled by him, of our justification, of our sanctification, etc. These are Baptism and the Lords Supper, which being signs of a work far more excellent than the Creation, have caused the ancient memorial of that other work to cease, which notwithstanding we may and aught to record, having in nature continually many memorials 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 existence: And in holy Scripture many documents which entertain, and hold us most frequently in the consideration of this work. 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 mind, and for it glorify the Lord our God possessor of heaven and earth, although we be not tied 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 six day's heaven and earth, and rested on the seventh day, is of no force to this purpose. For to say, without restriction, that God's example is of necessity to be always followed, as being of itself and of its nature imitable, or rather that God in all his works proposeth himself as a pattern and precedent to follow, is a proposition too general. God may be considered, either in regard of his attributes, or in regard of his actions. Of his attributes there be some, which we ought to imitate, and they are in the Scripture laid down unto us as examples of imitation. Such are his goodness, his mercy, his love, his justice, as it is written; Be ye holy, for I am holy, Levit. 19 vers. 2. 1 Pet. 1. vers. 16. Be ye perfect and merciful as your Father which is in heaven is perfect and merciful, Matth. 6. vers. 48. Luk. 6. vers. 36. Let us love one another, for love is of God, for God is love, 1 joh. 4. verse. 7, 8. If ye know that he is righteous, ye know that every one that doth righteousness, is borne of him, 1 joh. 2. vers. 29. There be others, which, to speak properly, are not patterns 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, etc. 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 immediately from these first attributes of his holiness, bounty, mercy, love, righteousness, etc. and are essentially actions charitable, merciful, bountiful, righteous, etc. These of their nature, and of themselves are imitable, and that always. For example, God is bountiful, and doth good unto all, forgiveth all those that have recourse to his mercy, giveth a convenient and suitable reward unto virtue, and a due punishment to vice, protecteth those that are strengthless and oppressed, upholdeth those that are infirm and weak, etc. whereof he hath given trial by diverse experiences: From thence we may conclude truly and sound, that, by reason of the righteousness, holiness, goodness, which are essentially imprinted in these actions, men ought to imitate them in all times, to their power and ability, 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 God's example in them; also God propoundeth them not unto us as examples to be followed, for we are not able to imitate them. Likewise we are not bound to imitate the actions and proceedings of God, which are grounded on his Will pure and simple, whereof, although God had the reasons in his own breast, yet we cannot on our part, allege any reason taken from an essential righteousness inherent in them, but only say for all reason, he hath done as it pleased him: As that he made the walls of jerico to fall down by seven blasts of seven trumpets of Rams-hornes, in seven several days, josh. 6. vers. 3. 4. 20. cured Naaman of his leprosy, sending him to jordan to wash in it seven times, 2 King. 5. vers. 10. 14, etc. 15 Like in all things is unto this the course which God did observe in the Creation, making all his works in six days, and resting on the seventh day. For no man can tell why he did so, saving only, because he would; the thing itself not having in it any natural equity, or evident morality. And therefore no kind of obligation to do the like can be naturally inferred from thence, I mean to observe six days of work, 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 do so: as he would, not through any necessity which was in the thing, and whereby he was bound to make such a Commandment, but because such was his good pleasure, command the jews to work six days, and rest the seventh day, who also afterwards observed that precept, not through necessity of imitation taken from the thing itself, nor that naturally it was emplary unto them, but because it pleased God to command them so to do: As also in the fourth Commandment this reason, that God in six days made and finished all his works, and rested the seventh day, is not alleged immediately for an example, and a cause of obligation to the jews to do the like, but as an occasion that GOD took, according to his free will, to bind them by that Commandment to this observation, which also in consequence of the said Commandment they practised. For it is said in express terms, In six days God made all his works, and rested the seventh day, Therefore he blessed the seventh day and hallowed it, to wit, to be observed by the jews. And it was this blessing and hallowing, notified by Commandment, which obliged the jews to the observation of the seventh day, and not God's course of proceeding immediately. For undoubtedly this will be advowed, that if God had not declared his will by a Commandment, the jews had not thought themselves bound to this observation, and Gods proceeding alone had not been obligatory unto them, nor had the force of a Law among them: Which showeth, 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 jews 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 moral thing, which should have life and vigour 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 moral And as these ordinances are changed and abolished, without any blame of variableness 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 God's example, is, that as God after he had made all his works in the space of some days, rested on another day, so we should have some day wherein, leaving off our ordinary occupations, we may busy ourselves about God's service, But not that God's 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 do not any more ground themselves upon God's example in the Creation. For although they keep six days of work, 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 week, which God began in to make all his works, and so they change God's order: Which showeth, that this example of God is not obligatory of itself, and for ever. For if it were, we should be bound to keep, 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 he observed six days of labour, and a seventh of rest, then in the other, to wit, in that he employed the first six days of the week to work 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 been made from the last day of the week to the first, because JESUS CHRIST rising on this day rested from the work of our redemption, which is greater and more excellent than the work of Creation, seeing that by it, man, who was created in the flat mutable state of nature, and of a natural grace, from which he fell away, and was also to remain upon earth, is put in the supernatural and immutable state of grace, to be received in heaven, to be admitted to the contemplation of God himself, and to live there in a light and purity, far more perfect than that which he had in the first Creation: That also heaven and earth shall be renewed, and established in a state a great deal more beautiful and excellent than the state they were created in; Nay that the Angels themselves have thereby received many and great benefits: In a word, that in virtue of that work, hath in part been already made, and one day shall be made completely a new Creation of all things, as Christ himself 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 own 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 works 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 Christ's Resurrection, showeth plainly, that the example of Gods proceeding in the Creation, and the observation of one of seven days, and of the last of seven founded thereupon under the Old Testament, was not moral. For if it had been, no alteration, no changing could have been made of that time, neither altogether, nor in part, for any occasion occurring and falling out sithence, because all moral things are perpetual, have been confirmed and ratified by jesus Christ, and have not been cashiered by him, nor by his Church. Now it is constant by the practice of all Christian Churches, that a change hath been made, and in the beginning of that innovation the order of the observation of one of seven days 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 week, and to keep the first, they might also then have neglected and violated the foresaid order of dedicating to GOD one day of seven, which nevertheless is pretended to be moral, sith by the death of jesus Christ all the jewish ceremonies, and amongst them the ancient day of Sabbath, that is, the precise observation of the seventh, or the last day of the week, which is not denied to have been ceremonial, being abrogated of right, in the week wherein happened the death of Christ, and on the Friday of that week, the Disciples were not obliged to observe the last day of that week, which was Saturday, or the Sabbath of the jews immediately following, but they might have observed another in the week following: which being true, it followeth, that they might have overslipt all the seven days of the said week, 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 week, of necessity she passed a whole week, wherein there was no seventh day of Sabbath, which she could not have done lawfully, if to observe one day of seven were a moral point. 20 Furthermore, according to this maxim, which proposeth the necessity of the observation of one day in the week, 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 laid as a fundamental point of our Religion, that our Lord jesus 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 ways could not have acknowledged so soon the necessity of this changing. For if he did it not, seeing they were no more obliged to the Sabbath day of the jews which was abrogated by his death, they might have been not only in the week wherein Christ died, but also in the week following wherein he rose again, free from all obligation tying them to any Sabbath day, which the aforesaid maxim rejecteth, as unlawful. Now what certainty or probability is there, that jesus 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 again, 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 certain day hath begun by the extremity of the day, to wit, at the same time when CHRIST appearing unto them enjoined them to heap it, which difficulties I see not how those that hold the aforesaid maxim 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 week, to put an end to the order of the ancient Testament, and thereafter the first day of the week immediately following, to begin the new order, which was to remain for ever under the New Testament, and to keep always one day of seven. But this saying is a pure imagination. For who hath told them that the Disciples did keep that course? Besides, this giveth no satisfaction to the difficulties afore mentioned. For jesus Christ being dead, and having by his death abrogated all the ceremonies of the Law, the last day of the week, at the same very instant that he gave up the Ghost ceased to be obligatory: And so, although jesus Christ showing himself to his Disciples on the first day of the week that he rose in, had ordained unto them expressly that day, and made them to sanctify it in quality of a Sabbath day to persist afterwards till the end of the world, nevertheless 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 week at least, yea, in more than one, if he ordained not Sunday to be kept as soon as he showed himself 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 days is not moral, sith it could suffer, once at least, an interruption in the obligation, or binding power which it had. 22 I would again fain know, sith Christ's resurrection might, without inconvenience, cause the changing of the particular day, wherein the Sabbath was before observed, which was the last day of the week into another day, which was the first wherein it came to pass, why it might not likewise, without any inconvenience at all, give occasion to change the whole general order of the observation of one day of seven, and deliver the Church from all obligation unto it, Sith, as we have already showed, there is no greater necessity to observe one day of seven, than the last of seven? Sith also this resurrection of Christ, which was, as it were, his rest from the work of our Redemption, cannot be said to have happened, as God's rest from the work of Creation, after six days of labour, to ratify 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 speak properly, the beginning of the work of our Redemption, till the day that he rose out of the grave, which containeth the space of three or four days, wherein he suffered, died, was buried, came to pass after three or four days only of labour and of pain, whereby he redeemed us, why may it not, with as good reason, be a foundation and powerful motive, to change one day of seven into one of four, sith Christ rose on the fourth day after the beginning of his passion, as well as the observation of the last day of the week into the first, in consequence of his resurrection on that first day? For there should be as little evil or danger in the one as in the other. 23 But here is the main point of the matter. For as much as the order which God observed of six days for his labour in the Creation, and of a seventh day for his rest, carrieth not with it any necessary and natural 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 only, under the new Testament there was no obligation to keep it, and therefore the necessity of observing it, as of all other legal ceremonies, having come to an end, and being expired, the last day of seven hath without sin, 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 Christ's rising from the dead on that day was of itself obligatory. For why should the day of Christ's resurrection of its nature oblige us to observe it, as a day holy and solemn, rather than the day of his nativity, or the day of his death whereby he said All was fulfilled, joh. 19 verse. 30. to wit, all that was requisite for the expiation of our sins, 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 Christ's rest, than the day of his resurrection? Sure the Church might have in any of those days called to mind and celebrated the remembrance of the work 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 work of Redemption was not tied to the same number of days was that the work of Creation. But because there was no necessity in this, she thought it expedient to keep this order of one day in the week observed by the jews, amongst whom the week had its beginning, and to change only the particular seventh day of the jews into another, to make a distinction between them and that servile people, as also to keep a memorial of Christ's Resurrection. Of all this it appeareth evidently, that the reason taken from God's example, as it is alleged out of the fourth Commandment, 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 Commandment; God hath blessed the Sabbath day, and hath sanctified it. Now, say they, if GOD hath ordained this seventh day to be observed, and to be a means that procureth his blessing corporal and spiritual, temporal and eternal, upon those that keep it, as these words do insinuate, have we not as great need of these blessings of GOD, as the jews? God will he not grant them to us as well as to them? Wherefore then shall we not keep that which he hath ordained to be a means whereby he doth communicate them, or if we keep them not, how can we promise to ourselves, that he will grant them unto us? Which is, as if we should promise to ourselves the grace of God by the usage of the Sacraments which he hath instituted as means 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 than the jews. 25 I answer, that verily we have as great need of God's blessings, as the jews 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 means. God bestowed of old his blessings upon the jews, not only by the observation of the seventh day of Sabbath, but also of their Sabbaths, solemn Feasts, Sacrifices, Offerings, Sprinklings, and other legal ceremonies, and saith often, that he hath sanctified them, and would bless them to their use. As than it followeth not, that we should keep these things, and that they should be unto us means of God's blessing: Likewise upon God saying, that he had blessed and sanctified the Sabbath day to the jews, doth it ensue, that we are still bound to keep it. Indeed, if the jews, to whom, under the old Testament, God had expressly ordained the observation of the seventh day, to be unto them a means of the grant of his blessings, had neglected or rejected that day, and had of their own fancy chosen another, they had deprived themselves of the blessing of God, by rejecting a means 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 Commandment obligeth us, as it did the jews, 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 fear. 26 To come nearer unto them, I say, that the seventh day, in its nature, was not a holy day, nor a means of blessing, more than another day, but only in regard of the duties of religion and of godliness, whereunto it was particularly destinated, and which were practised in it. Therefore when we shall practise religiously, and according to the will of God under the new Testament, the duties of religion and Christian godliness, which jesus Christ hath prescribed unto us in the Gospel; they shall be unto us means of blessing, as were unto the jews their exercises, and whatsoever day the Church shall appoint ordinarily for that use, seeing jesus 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 jews their seventh day, which God enjoined them to keep. 27 It is against all reason to esteem, that if God hath not ordained unto us a particular day, as he did to the jews, our condition shall be worse than theirs. For that is alike as if they should say, that Christians are in a worse condition than the jews, because God hath not appointed unto them a particular place whereunto he hath allotted the public exercise of his service, as he did to the jews. It is true, that if Christians did not ordinarily meet together in one place and time, to serve GOD publicly, they should be far inferior to the jews, and should have far less religion and devotion than they had. Whereas it is their great advantage above the jews, that God would not stint unto them any place, nor any time of their holy exercises, but would have the choice and settling of the one, and of the other to depend on their liberty, and left that to their zeal and wisdom, even as it is their great prerogative, that he hath made them free from all other legal 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 been showed, that although the fourth Commandment obligeth us always to appoint an ordinary day for God's service, yet no solid thing can be gathered from the nature and words thereof, to prove the morality of a seventh day of Sabbath, far less of Sunday, and a perpetual obligation in God's intention, to the observation thereof under the new Testament. And it is a most impertinent argumentation, that because all the particularities of the fourth Commandment may be applied unto us, as well as to the jews, and that we may now, as they of old, rest on the seventh and last day of the week, as in it God rested, therefore we should do it. For we may also observe all the holy days and ceremonies which of old the jews observed, and find reasons to apply them unto us: For example, as they observed the new Moons, or the first days of their months, to give thanks to God for his continual government, and favourable entertainment, which his divine providence had showed to them, making, after the last month, a new month 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 renewing of the Church by the Messias. Also as they observed the feast of Pentecost, for a memorial, as many do esteem, of the Law given on that day, or, which is more certain, to give thanks to God for the corns, which by his favour, they had reaped, 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 been pilgrims in the wilderness, 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 month to month continueth his providence towards us, and hath granted us the renewing 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 yearly the corns, 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 etc. All these things might be capable to afford unto us subject and occasion to celebrate a thankful and religious remembrance of them on solemn days answerable to these of the jews. For although there were some particular reasons belonging only to the jews, and taken from certain 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 jesus 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 general 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 memorial or sign 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 jews, yet many do maintain eagerly, that we ought to keep it for some other general reasons. Yea, sith almost all the jewish ceremonies had some moral foundation, reason, or end, which considered in itself regardeth us, as well as them, that might be set abroach as a subject and occasion to observe them under the Gospel. 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 general 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 ordain these ceremonies, were not natural essential, 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 certain time only, and at another time without ceremonies, or by ceremonies of another kind: As he willeth us to give him thanks under the new Testament, for the continuation of his favourable providence over us, in the ordinary course of days, of months, of the revenues of the earth; for giving us, not only the Law, but also the Gospel of grace, and for preparing for us the heavenly inheritance, after the few and evil days of the pilgrimages of this life, all which things concern us, and yet he bindeth us not to celebrate in remembrance of these his blessings, the ancient festival days, nor any other. Even so he will have us to celebrate the remembrance of our Creation, and after we have bestowed days upon our own businesses, to appoint also some for his public 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 work for us; which are the reasons of the fourth Commandment that concern 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 days of the week, as in consideration of them he ordained the seventh day to the jews. For we may do it as well on another day, ordained after another manner. 32 He had ordained the Sabbath, as all other ceremonies to be signs 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 be made new. New Ministers, new Sacraments, etc. 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 suitable to this New estate, that there should be a new day of God's service, different from the day which the jews observed under the Old Testament: But it was not necessary, that it should be one of seven, or that Christ Himself should have ordained it; which notwithstanding they endeavour to prove by divers other passages and arguments gathered out of holy Scripture, pertaining directly to the New Testament, and obliging all Christians living under it, to keep the Sabbath, as much as the jews were under the Old Testament, yea to keep a certain and set day of Sabbath, not by ecclesiastical constitution, but by divine ordinance, as they deem. CHAPTER Eight. Answer to the Sixth Reason. 1. Ob. Isaiah hath prophesied, that under the New Testament, strangers and eunuchs, that is, Christians, shall keep the Sabbath. 2. First Answer: The words of the Prophet may be understood of the state of the Church of the jews, after the captivity of Babylon. 3. Second Answer, In the Old Testament the service of the New Testament is set down in terms taken from the service under the Law. 4. Which if they should be literally expounded, Christians should be bound to keep all the ceremonies of the Law. 5. Wherefore, this and such like passages, are to be expounded spiritually, of the spiritual 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 be inferred from thence, but that the Christian Church shall have solemn days for God's service. 9 Third Answer, The Sabbath may be said to represent the rest of eternal life in heaven, and the six work days, the turmoils 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 between the strangers and the jews, and how the Eunuches, 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 plain terms, that those whom he calleth eunuchs and sons of the stranger, shall keep 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 jews under the Old Testament. 2 To this I answer, that this argument hath little or no strength: For it is well known, that the jews do refer it to the time that followed the captivity of Babylon. 3 But not to debate about this question, whether this prophecy is to be referred to the old, or to the New Testament, and to grant willingly that it is to be understood of the days 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 be yielded unto him under the New Testament, he expresseth himself ordinarily, in terms taken from the fashions and forms 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 Moon to another all flesh should come to worship before him, etc. And in this same Chap. 56. ver. 7. he saith concerning these eunuchs, and the sons of the stranger which shall keep his Sabbaths, that he will bring them to his holy mountain, and make them joyful 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 keep his Sabbaths, they will infer, that the Sabbath day is obligatory under the New Testament, as it was under the Ancient, by the same reason any may infer, that the Temple of jerusalem, the Altar and the sacrifices should remain in use, namely seeing God in the fourth verse speaketh of his Sabbaths in the plural number, and it is manifest, that besides the seventh ordinary day there was a great deal of other Sabbaths ordained of God to the jews, it may be as truly gathered, that under the New Testament the faithful aught to keep all the Sabbaths of the jews, and the same days of Sabbaths that the jews did keep, 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 style of the Ancient Testament, was taken of old for all the outward service of God, and God using the same style or manner of speech according to his custom, in this prophecy concerning the time of the New Testament, when he saith, the eunuchs, and the sons of the stranger shall keep the Sabbath, by the Sabbath denoteth all the outward and solemn service which was to be rendered to him in that time of the New Covenant; but joined with the spiritual service, signified in the second verse by these other words; And keepeth his hands from doing evil: 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 God's 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 be 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 six working days, 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 terms and phrases taken from the Temple and legal service, which must not be understood literally, but mystically, if we will not under the Gospel bring back, not only the Sabbath, but also a great deal of other ceremonies, which are mentioned in that vision; As for example, The New Moons, which in the aforesaid verses are joined with the Sabbath. For it is said there, verse 1. that the gate shall be opened on the Sabbath day, and in the day of the New Moon it shall be opened, and that the people of the Land shall worship at the entry of this gate before the Lord on the Sabbaths, and in the New Moons, verse 3. Which must be understood spiritually of the truth figured by the Sabbaths and New Moons, and not properly of these things themselves, which were but figures, that is, not that the faithful should celebrate Sabbaths' and New Moons, but that they should rest from their works of iniquity, to practise the works of the spirit of Sanctification, and of God's true spiritual service, and should be renewed and illuminated for ever by the Lord jesus their true and only Saviour, and by him have always free access and entrance to the throne of grace. 8 All that can be, at the most, inferred of the forealleadged passage, concerning the external service of the Christian Church, is, that the New Testament shall have solemn days, wherein God shall be publicly 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 days of New Moons, the last day of the week, and other holy days of the jews mentioned in the aforesaid place, and betokened in the plural number by the name of Sabbaths. 9 Whereunto I add, that it may be said, that the Sabbath day, and the day of the New Moon spoken of there, representeth the time of eternal life in heaven, where the faithful are in a perfect rest, and are new Creatures without any blemish of sin, or defect of righteousness: As the six work days, are a representation of the time of this present life, during which they travel, they rove, and troth up and down upon earth, where so long as they sojourn, the Prophet signifieth, that the marvels of the glorious grace of God are always shut unto them, but in heaven shall 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 we 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 month to month, and from Sabbath to Sabbath, all flesh, (i. all the faithful) should come to worship before him. Of which passage I have spoken before. Of all that hath been said it is manifest, that all the passages of this kind, which are to be 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. jesus 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 moral precepts only. 3. Sometimes the ceremonial only. 4. In Christ's words both are to be understood, but principally, the ceremonial. 5. This is proved by the 18. verse. 6. Frivolous instance from Christ's words, Heaven and earth shall not pass, etc. 7. The same is proved by the scope of jesus-christ, in the foresaid words. 8. Falsity of a second instance, that the Laws expounded in the rest of the Chapter are all moral. 9 Although it were true, it followeth not, that Christ's words in the 17. verse should be understood of the moral Law. 10. Christ's 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 Commandments, 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 james 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 fulfil them. From which words they make this conclusion, that seeing the Commandment of the Sabbath day is a Commandment of the Law confirmed from time to time by the Prophets, JESUS CHRIST hath not abolished it. And therefore the obligation to keep the Sabbath day lieth upon us still, and shall dure to the world's end. 2 To this allegation of Christ's words I return this answer, that indeed sometimes, to wit, when a moral 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 ye would that men should do to you, do ye 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 prophecies, 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 moral duties of this life, but also the ceremonies of the Law, as may be clearly seen by these words of our Saviour that are general, I am not come to destroy the Law, nor the Prophets, but to fulfil 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 general matter, such as this is, sheweth that by the Law we must understand all that is contained in the books of Moses, as by the Prophets all things contained in their books. Now of the books of Moses and of the Prophets the ceremonies make a notable portion. 5 I add to this, that the predictions, types and promises are here as much, nay much more to be understood, then moral duties, as may be seen evidently by these words of our LORD in the 18. verse following, Uerily I say unto you, Till heaven and earth pass, one jot, nor one title, one point, or one prick of a letter, shall in no wise pass from the Law, till all be fulfilled. It is certain that these words jota, Title or prick, 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 applied to the moral Commandments, as to the ceremonies, promises, and prophecies. This sense, The heaven and earth shall pass, rather than whatsoever hath been figured, promised, and foretold by the Law and the Prophets, shall not be effected and fulfilled, being manifestly more suitable to the foresaid words, than this, The heaven and the earth shall rather pass, than the moral Commandments shall not be kept and executed. 6 The instance made upon these words, Till heaven and earth pass, etc. is vain, when they conclude, that there jesus Christ speaketh of things of the Law that were to continue in their being, and oblige all men to observe and keep them till the world's end, which is not true of the ceremonies which soon after expired by his death. For jesus 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 pass: But his meaning in this kind of speech is the same that I have touched, to wit, that heaven and earth shall pass more easily, and rather, than the Law shall fall short of a full accomplishment, and the truth thereof shall fail 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 Christ's intention is thus expressed, It is easier for heaven and earth to pass then one title of the Law to fail: where also the Evangelist showeth, of what points of the Law jesus Christ did purposely speak, to wit, of the types and prophecies. For in the sixteenth verse immediately preceding he had said, The Law and the Prophets until john, where we must understand the Verb prophefied, which S. Matthew addeth in the eleventh Chapter and 13. verse, saying, For all the Prophets and the Law prophefied until john, that is, the ancient prophecies and figures, as having respect to jesus Christ, finished in the time of john Baptist, not in him, but in jesus Christ, who lived in the same time, and whom john seeing coming unto him, showed with his finger, saying, Behold the Lamb of God, which taketh away the sin of the world, joh. 1. verse. 29. After than that Christ had said, the Law and Prophets prophesied until john, S. Luke addeth these words following, as spoken by Christ to that purpose, And it is easier for heaven and earth to pass, than one title of the Law to fail, where by one title are to be understood all the ceremonies, figures, and productions contained in the Law and in the Prophets. 7 Again, the same is clearly seen by the intention and end of jesus Christ in the passage that is in question, which is to show, for the justification and clearing of himself, that although he urged above all the observation of the most weighty points of the Law, such as are the moral points, and blamed the Scribes and Pharisees for tying themselves principally to the ceremonies, as to Sacrifices, Purifications, Sabbaths, etc. which were of little importance in comparison with moral duties, and exhorted his Disciples to be careful that their righteousness should exceed the righteousness 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, nevertheless he was not come to destroy them, but to fulfil them. 8 The instance that they make, saying, that the Laws which jesus Christ expoundeth in the verses following of the fifth Chapter of S. Matthew are all moral, is too weak. For they are not all such. In them there is something which hath express regard to the ceremonies, and a comparison of them with the moralities vers. 23. 24. And some other things which belong to the politic or judicial Law, vers. 25. 31. 38. 9 But besides this, although they were all moral, that enforceth not by a necessary proof, that in the seventeenth and eighteenth verses, Christ hath spoken of moral duties, or that the twentieth one, the twentieth two, and verses following have so straight a connexion with the 17, and 18. verses which go before, that they speak all of the same subject and matter. For how ordinary is it in the same sequel of a discourse to diversify the particular subjects, and to pass from one to another? And indeed our Lord JESUS 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 moral duties, which are of greater importance. But that is most false: For I destroy them not, but do show their true usage, and am come to exhibit the truth of them in my person, neither is there any of them, nor of the Prophecies 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 ceremonial observations. Therefore, I say unto you, that except your righteousness shall exceed theirs, ye shall in no case enter into the Kingdom of Heaven. For they make glosses upon the moral Commandments which pervert their true sense, and in so doing, teach men to break 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 ceremonial ordinances, than the moral, the argument taken from it remaineth without force on the behalf of those that allege it, if they will not by the same means 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 jesus 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 vain, 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 verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only the moral Commandments, but also the Ceremonies, figures, and prophecies, as appeareth by the 21. verse, where he speaketh of the righteousness of faith witnessed by the Law, which belongeth to the whole Law given by Moses, yea, properly to the ceremonial Law, which led men directly to Christ, which the moral Law did not, but by an oblique and indirect way; Christ, I say, was not come to destroy the Law of ceremonies, but to fulfil them, which he did both by teaching what was the end they tended unto, and by a real exhibition in himself of the body of their shadows, 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 he 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 means whereby he made them to obtain their perfection, making them to about 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 ceremonial point of the Law enjoined in the 4th Commandment of the Decalogue, in that wherein it was ceremonial, as hath been showed before, jesus Christ ought not destroy it, but by fulfilling the truth that it figured, make it to cease and expire, as all other legal ceremonies. And therefore, although jesus Christ in the foresaid passage had intended to speak only of the Law of the ten Commandments, the objection taken from this place, should not be of any moment and consquence. 11 Of this that we have said, ariseth an answer to the instance taken from the ninteenth verse following in the same Chapter: Whosoever therefore shall break (or rather shall destroy) one of these least Commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven: Of which words, presupposing still that jesus Christ in them intendeth to speak only of the Commandments contained expressly in the Decalogue, they infer, that seeing the Commandment of the Sabbath is one of them, jesus Christ condemneth for ever the inobservation or transgression, and on the other part, ordaineth and establisheth the observation thereof. 12 Whereunto, granting unto them, for their greater advantage, that jesus Christ in these words hath regard to the Commandments of the Decalogue only, I answer, that he speaketh of the dissolving, annihilating, and overthrowing of these Commandments (For this the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original) And condemneth all those that dare to do it. But to abrogate the Sabbath day enjoined by the fourth Commandment, seeing it was a figure and type, and that by fulfilling in himself, and in his faithful 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 effectual ratification thereof, as in the same sense he hath not dissolved any of the legal figures, but hath fulfilled them all. 13 Secondly I say, that of necessity the broachers of this argument must advow, that jesus 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 terms, and the whole sense of the fourth Commandment. 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 week, by a legal service, in remembrance of the Creation of God's works in six days, and of his rest on the seventh, because the Commandment carrieth with it that necessity, to which is contrary the practice 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 Commandment touching the Sabbath, and of all the rest, as far as it may and aught to oblige us according to the terms of the Gospel. Now we have showed, that it obligeth us not, as it ordaineth one day of seven, or a certain seventh day, or a legal sanctification, but so far only, as it commandeth, that God's public 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 jesus Christ in this respect only, and no further, condemneth the transgression, and enjoineth the observation of the fourth Commandment. 14 Thirdly, jesus Christ, in the place before alleged, hath not regard to the Decalogue only, but universally to all the Commandments of God, whether moral or ceremonial, contained in the Law and in the Prophets, which he had spoken of in the 17. verse, that is in all the books of the ancient Testament; and, to repulse the false accusation that the Scribes and Pharisees laid to his charge, declareth, what was his mind concerning all these Commandments, 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 aught to remain unprofitable, vain, and without effect, and that the man, whatsoever he be, that either by teaching or by practice 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 settled the accomplishment of them for ever, to wit, of those that are moral by obeying them all in his own person, and charging his Disciples with their perpetual observation, and sanctifying them inwardly, that they may observe them: Of those that are ceremonial, by performing and exhibiting the truth of all things signified and figured by them, which truth he should make to have an eternal 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 Commandments of GOD, both ceremonial and moral: The ceremonial, by adding unto them over and above a thousand superstitious observations: The moral, by corrupting them with false glosses and interpretations, and preferring unto them the traditions of men, which he layeth to their charge in divers places, and namely in the verses following of this fifth Chapter of Saint Matthew. Now according to this sense, which is true and natural, it is evident, that they which allege this passage can infer nothing of it for their purpose. 15 They pretend in vain to fortify and confirm it with the words of Saint james in the second Chapter and tenth verse, where the Apostle speaking of the Law of the Decalogue saith, that whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, because the same God who hath enjoined one of the points, hath also enjoined all the rest. Whence they would infer 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 we are obliged to the observation thereof. For I answer in few words, that indeed Saint james saith, that to fail, or to commit a sin against any Commandment of the Law, maketh him that committeth it guilty of the universal 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 sin and a fault properly so called, because in so far as it commandeth the Sabbath, it obligeth not any more: For it was for the jews, and not for us. And therefore, not to observe the Sabbath according to the tenor of the Law, is not a fault and a sin in any point, as Saint james 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 himself guilty of all, that saying should be true according to the meaning of Saint james: But if any should infer upon this, that not to observe still, under the Gospel, all the legal 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 keep them all, it should be an absurd illation; for not to keep these ceremonies now, is not a fault nor sin 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 legal ceremonies, nor the decalogue, as it commandeth the Sabbath, is any more obligatory to us ward: wherefore we sin not now, by not observing these points, and therefore we make not our ●●lves, in that behalf, 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 vigour and being for a certain time only. CHAPTER Tenth. Answer to the Eighth Reason. 1. Eight reason, jesus 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 jews, and is so here taken by Christ. Neither is our day of public service any where in holy Scripture, called the Sabbath day. 3. True sense of Christ's words, and that they had relation to the jews only. 4. Although he spoke 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 jews that were weak in faith. 6. Third answer, Although by the Sabbath, the Lords day were to be understood, the morality of one of seven days 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 judea, and namely upon jerusalem, 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 ways are incommodious, and there is neither driving, nor marching, but with difficulty. Not on the Sabbath day, by reason of the holiness of that day, which being appointed and set a part for God's service, although it was lawful unto them to fly in it, to save their lives, yet they should not be able to do it, but with grief, and sore against their will, being constrained to spend, on trotting, toiling, and much hurrying up and down, a day particularly consecrated to the public exercises of Religion, and so should have a just occasion to pray to God to keep them from being brought to such a necessity. Some allege this passage, esteeming it to be pressing, and of great weight. For, say they, jesus Christ speaketh to his Disciples of a thing that was to fall out forty years 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 always 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 God's service. Therefore the Sabbath day was not a ceremony coming within the compass of those that he was to abrogate, but a moral point, and of perpetual necessity: Otherwise he had not done well to entangle their minds 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 toil on that day, as on another day. 2 I answer, that this argument is a silly one, and of no value. For jesus 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 jewish Sabbath day, as this word, Sabbath day, showeth clearly, which his Disciples were far from understanding other ways, then for the last day of the week observed among the jews. For it is certain 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 jesus Christ had not at all made himself 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 than the last of the week, because this alone carried that name, neither shall it be found in the whole Scripture, that any other day is specified by that name. 3 The heavenly rest under the Gospel is once called by the Apostle in the Epistle to the Hebrews Chapter 4. verse 9 by a name drawn from the Hebrew word Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was figured by the Sabbath of the jews. But our day, wherein we apply ourselves to God's outward service, and to that intent do cease from our ordinary labour, is always called in the New Testament The first day of the week, or The Lord's Day, and not the Sabbath which name the Apostles and first believers had not failed to give unto it, if jesus Christ had so qualified and styled it. Now if they would never term it by such a name, although it might have been in some sort attributed unto it, but only, The Lord's Day, or The first day of the week, to distinguish it from the day which was so called among the jews: For the same reason jesus Christ in the foresaid place, if he had minded to speak of the day, which Christians were to observe after his death, he had entitled it by some other name then of the Sabbath day, to make a distinction between it, and the day of the jews. Wherefore those which use this argument do most fond suppose, without proof or likeness of truth, that by the Sabbath jesus Christ meaneth the Lord's day. Now if it be understood of the Sabbath of the jews, as it must, for the foresaid reasons, and as all the interpreters, whom I have read and perused, do take it, this argument, being urged according to the ratiotination of those that have set it on foot, shall yield, against their intention, this conclusion, that after the death and ascension of our Lord jesus Christ, the Sabbath day of the jews ought to be yet kept in the Christian Church, and that the faithful are obliged unto it by Religion and conscience, and ought be heartily sorrowful, when being constrained to fly on it, to save their lives in a great desolation, they should not be able to consecrate it to God's service. 3 The true sense of this passage is, that indeed our Lord jesus < Christ commandeth his Disciples to pray to God, that their flight happen not on the jewish 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 imbrue their spirits with a superstitious opinion, as if it were not lawful to fly on that day for the saving of their lives from the day of desolation, although they had been obliged to keep it still, seeing on both sides it is agreed on, that a man may lawfully fly, and do all necessary things on any Sabbath day whatsoever, without fear of breaking it. In this speech the Lord hath regard to this only, that because there was a Law amongst the jews, forbidding them to travel on the Sabbath day ordinarily, further than a certain number of steps, to wit, two thousand, and that for a religious end, which was called a Sabbath day's journey, Acts 1. verse 12. he knew well, that many, not only of the jews, which were not converted to the faith, but also of those which had professed the Gospel, moved with devotion and Religion towards the Sabbath, for want of sufficient instruction, should be scrupulous to prepare things necessary for their f●ight, and to flee far on that day, the desolation coming upon them on a sudden, through fear to break God's Commandment concerning the Sabbath: as we see in the History of the Maccabees, that many of the jews, which were gone down into the secret places of the wilderness, the battle being given them on the Sabbath day, choosed rather to be slain with their Wives, Children, and cattle, then to make resistance for the safety of their lives, lest they should profane the Sabbath day, 1 Maccab. 2. verse 32. etc. There is another example of a like scruple in the second book, Chapter 6. verse 11. And we read in josephus, in the eight Chapter of the foureteenth book of the Antiquities of the jews, and in the first book of the Wars of the jews Chapter 5. that when the Romans under their general Pompeius, beleaguered the Temple of jerusalem, the jews, 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 terraces and forts, brought near their engines, to make use of them the next day, and the jews of Religion and great devotion toward the Sabbath, suffered them to do what they would, without disturbance. And josephus approveth this Religion, or rather superstition, as if it had been conformable to the ordinance of the Law, saying that the Law permitteth on the Sabbath day, if the enemies come to wage battle, or give blows, to drive them back. Many might have been entangled with the same superstition, during the desolation whereof Christ speaketh in the place before alleged. For although that upon such an occasion as this was, to wit, to save their lives, they should and might have been informed, that they had full liberty to work and fly, yet the devotion so ancient, so usually practised, so exactly and scrupulously observed towards the Sabbath, specially in these times, as may be seen in sundry places of the Gospel▪ this devotion, I say, was more than sufficient to form many difficulties in their minds, and cast into many perplexities, concerning the practice of this knowledge, even those that had it. Wherefore our Lord jesus Christ foreseeing, that many, in the days of the future desolation of jerusalem, should be disquieted with such fears, should make such difficulties, or at least conceive a great displeasure to be constrained to work and travel 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 jesus Christ spoke these words to his Disciples, who were infallibly to be well instructed before the desolation of jerusalem concerning the Evangelicall day of Sabbath, and concerning all things that may be lawfully done on it, and therefore there was no occasion to fear, that they should suffer themselves to be carried away with any Religion, or rather superstition towards the jewish Sabbath day, which before that time should be abrogated. To that objection I answer again, that verily jesus Christ spoke to his Disciples, who apparently were alone with him, but not in regard to them. For he knew well, that about the time of the desolation of jerusalem they should be either dead, or far removed from judea, among the other nations of the earth, and therefore this danger was not to be feared on their behalf. Wherefore in their persons he spoke to all the jews, who were all to be in common partakers of this desolation; or at least to all the faithful, who in that time should be conversant in judea, 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 judea flee into the mountains: Let him which is on the house top, not come down to take any thing out of his house: Neither let him which is in the field, return back to take his clothes: and woe unto them that are with child, and unto them that give suck in those days, etc. For these are common advertisements to all that were to be ensnared 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 jews, to whom the preceding warnings are directed, amongst whom jesus Christ knew that many Christians converted unto him, and carried 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 faithful jews, the best instructed should tie themselves, for a certain space of time, after his Ascension into heaven, to the observation of certain legal 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 behalf to the ceremonial Law, which had been a thing hurtful and dangerous, but simply through love, to shun all occasions of giving offence to the other jews, to embrace all means of gaining them more easily to the faith, and to bury the ceremonies with honour, which in that respect was lawful. 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 weak, and not so well instructed, should not dare to fly, or should fly with scruple of conscience, and the strong that had greater knowledge, should do it, although without trouble of Conscience, yet not without some grief, remembering 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 stick fast unto the prohibitions, not to work, to run, and to toil on the Sabbath day. 5 I add, that although we should consider this Commandment 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 fear to fly 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 jesus Christ commanded them to pray so, having regard, not to them, but to others that he foresaw should be ignorant and weak, and to whom the Sabbath day should be an impediment to fly. For although Christian's strong in the faith make no such difficulty, and in that respect have no cause to fear for themselves, yet knowing that such difficulties to some other ignorants and weak in faith will 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 jesus 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 own sake, who, being well informed and instructed in the faith, shall know that ye may flee on that day, and make no difficulty 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 Gospel, as the jews not as yet converted, or the weak ones retaining, after their conversion and profession of the Gospel, 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 fly on it, for whom, in respect of their ignorance and weakness, you ought to pray, that your common flight be not on that day. For ye are all members of one body. 6 I say more, that although jesus Christ by the Sabbath day had signified the first day of the week, 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, lest they should be compelled to employ, upon bodily working, travelling, and hurrying up and down, a day, which otherwise they had applied to Gods' service, of that no man can conclude, neither that a seventh day of rest is a moral point, nor also that Christ's mind was to enjoin the observation of the first day of the week, but only, that he foresaw, that after his Ascension the first day of the week should be kept by Christians, of their own 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 employments, and to addict themselves 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 custom of the Church it be ordinarily employed for that use, a true Christian will be heartily sorry that he should be forced by necessity to busy himself in other exercises, than those which are proper to God's service, and he may with good reason make humble suit unto GOD, that he be not brought to such a hard straight; 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 custom to observe such a day in the Church, and not any obligation proceeding from him, far less a natural and moral obligation towards a seventh day of the week 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 entered into the Synagogues of the jews on the Sabbath day, not for conscience sake, but for the commodity of the place, and time, to convert the jews. 3. Second answer, In this, and in the observation of other ceremonies, they applied themselves to the infirmity of the jews. 4. Passages alleged, to prove that the Apostles absolutely and simply did keep the Sabbath of the jews. 5. First Answer, Acts 13. ver. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be interpreted indifferently, people, folk. 6. Second answer, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be interpreted of the week between. 7. If we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they signify in a day between the Sabbaths, this answer is not refuted by the 44. verse. 8. Third Answer: The 44. Verse may be truly translated, not of the next Sabbath day, but of the next week. 9 Fourth Answer, in both verses the Sabbath being taken for the next Sabbath, they prove not that which is intended. 10. The passage alleged, Acts 16. verse 12, 13. cannot be understood, but of those that were jews in Religion. 11. Whether they had a Synagogue or not, they met together out of the towns. 12. There they had a place appointed for prayer, etc. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an Oratory, or place of prayer. 15. Where Saint Paul and his fellows joined with them, to seek to gain them to Christ. 14. Why the Apostles, which taught sufficiently the abrogation of the Sabbath, and of Holy days, did not preach against them, as they did against Circumcision and other ceremonies. 15. Answer to the last Reason concerning the sabbatical River. 1 IT is with as little show, nay it is rather against themselves, that to prove a necessary and perpetual obligation to keep the Sabbath, some make use of that which is noted in divers 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 jesus Christ, kept the Sabbath, going to the Synagogues of the jews, and expounding the Scriptures there. 2 For this argument, if it were good for any thing, would prove, that under the New Testament the jewish 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 been still a necessary point of God's service, but because it was the ordinary day of the congregations of the jews, whom they desired to convert, and it was expedient, for that end, that they should be present at such times and places that the jews did meet in, to wit, on the Sabbath day and in their Synagogues, as, for the same reason, they observed also the annual feasts, and endeavoured to be at jerusalem on such days, as may be seen Acts 20. verse 16. I add, that they applied themselves in this point, as in many other legal ceremonies, to the infirmity of the jews, Acts. 15. v. 3 29. Acts 16. verse 3. Acts 21. verse 24, 26. and 1 Cor. 9 ver. 20. to gain them more easily to the faith, and to preserve them in it after their conversion. For it is certain, that the faithful Christians, converted from the jewish Religion to the faith of Christ, kept still a great zeal 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 jewish 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 week without any occasion of condescent to the Religion and devotion of the jews towards the Sabbath, do allege 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 jews, 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 jews, came together to hear the Word of God. They allege also the sixteenth Chapter of the Acts verse 13. where without any mention of jews, or of Synagogue, it is said, that Paul and Silas being in Philippi, a Town of Macedonia, where they sojourned certain days, 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 jews. 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 entreaty made to Paul and Barnabas to preach the next Sabbath day, is not by all the interpreters ascribed to the Gentiles, but to the jews, who before, as may be seen in the fifteenth verse, had entreated them to propound some word of exhortation. For the word Gentiles, in some Greek 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 jews, but indifferently for the multitude of people that was there present, in this sense, and the folk or people besought Paul and Barnabas, which may be referred to the jews as well as to the Gentiles. 6 But not to stand upon that, I say Secondly, that the original Text doth not show 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 signify in the intermedium of the Sabbath, that is, in any time between the Sabbath wherein they had presently preached to the jews, and the next Sabbath following; For seeing the Sabbath was the day which the jews reserved for themselves, and which the Apostles employed amongst them for their instruction, the Gentiles, belike, desired to take some other day for them, wherein, with more commodity, they might hear the word. And verily, there is no likelihood that Gentiles, not as yet instructed, neither in the Law, nor in the Gospel, would ask, of their own head, the Sabbath day, rather than any other, and it is more likely, that they did ask any other commodious day between the Sabbath of the jews, such as Paul and Barnabas should be pleased to appoint unto them, whiles they were not busied with teaching the jews. The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which many interpreters do translate, not the next Sabbath day, as if the Gentiles had choosed that day, but in the Sabbath or in the week between, that is, in any day between, till the next Sabbath. 7 And there are some which probably esteem, that these words should be red 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify clearly, in any day whatsoever between the Sabbaths. This interpretation is not sufficiently refuted by the allegation of the 44. Verse, where it is clearly said, that the next Sabbath day came almost the whole City together to hear 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 between the two Sabbaths, when the Sabbath day came, wherein the jews, according to their custom 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 jews and Gentiles, ran together in a far greater number than before, to hear the word. Thirdly, seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sabbath, is sometimes taken 8 Luk. 18. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fast twice in the week. Act. 13. ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the next week. both in the Old, and in the New Testament, not particularly for the Sabbath day, but for the week, 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 week, entreated Paul and Barnabas to preach unto them the next week verse 42. and that they did so the next week, conformably to their desire, ver. 44. without expression of the particular day of that week? So the sense shall be this, And the next week came almost the whole City, etc. 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 been present at the Sermon which Paul and Barnabas made to the jews on the Sabbath day, and not having a particular day or time appointed to them for the hearing of the word of the Gospel, because the Christian Religion was not as yet received nor established in their Town, as the jewish Religion was, having her Sabbaths' and Synagogues free, which the Apostles resorted unto, entreated them, that they might hear them again on another Sabbath day, and in the Synagogue of the jews, because it was a most fit time and place for them, by reason of the liberty that the jews enjoined for the exercises of their Religion, which Paul and Barnabas yielded unto, whereof the speech being spread abroad through the Town, great multitudes trouped together on the next Sabbath, through curiosity, and ran to the Synagogue of the jews to hear 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 took occasion to observe the Sabbath, because the jews 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 jews, no more is it said, that they were Gentiles: But it may be gathered out of the Text, that they were jews, 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 join 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 Gospel had not been as yet preached, as appeareth by the nine and ten Verses. Therefore of necessity they were jews 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 means to build a Synagogue, or because in that Town, which was a Roman Colony, they were not suffered to build one, and therefore they assembled together near the River in some secret place out of the way, not daring to meet openly in the Town. Peradventure also they had a Synagogue, but, if that which is written 〈…〉. 80. by some be true, that the manner of the jews was to meet, not only in their Synagogues in Towns, for the reading of the Law, but also out of Towns in the fields, for the exercise of prayer, even so these persons mentioned in the place aforesaid, went out of the Town 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 go and to speak to them, because since their coming to the Town, which was a few days before, undoubtedly they had not found the opportunity to speak 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 jews: As also it was an ordinary Philo legate. ad Cerema. juvenal. Satyra 3. In quâ te qu●ro proseucha. name, whereby were entitled these houses wherein the jews did flock 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 jews, and therefore that for their sake only Saint Paul and his fellows made choice of the Sabbath day to entertain them with Religious and wholesome speeches of the Gospel; Neither shall any place be found, where the Apostles are said to have observed the Sabbath, but with respect to the jews, to whom they applied themselves, seeking fit times, places, occasions to convert them, and not having any so fit as the Sabbath, which they behoved to keep to come to their intent. For at another time they could not have assembled the jews so commodiously as they would, to preach unto them the Gospel publicly, and losing the Sabbath day, they had lost the most favourable and advantageous commodities for the propagation and setting forward of the Gospel. Whereunto they had a special regard, catching that opportunity above all others, namely seeing to observe the seventh day, or any other day, is in itself a thing indifferent under the Gospel, which hath only abolished the type and ancient obligation to that day, leaving to the liberty of the Church to serve God on any day or days 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 days of the jews, 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 far more easily then to the other: Because there cannot be under the New Testament any lawful use of the circumcision, nor of other ceremonies like unto it, but very good use might be made of the Sabbath day, and of other days, 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 proofs before propounded. And therefore, of the custom they had to keep the Sabbath day, cannot be enforced any obligation tying us to observe it, no more than other ceremonies, to which they conformed themselves for a time, because they did it only to become as jews unto the jews, as the Apostle witnesseth 1 Cor. 9 verse 20. having otherwise both in their discourses and in their writings taught clearly and fully the abrogation of all these things. 15 I scorn to rank among the foresaid reasons, or to honour with the name of a reason that, which nevertheless is by some set on foot, and enforced as a good reason, when they tell us of a certain river in Palestina, which, according to the relation of some writers, ran regularly with swiftness enough, and waters in a sufficient abundance in the six days of the week, and on the Sabbath day vanishing away in his force left his channel empty and dry: Or on the contrary, as the thing is related by others, vanished away, or was dried up all the six days before the Sabbath, and on the Sabbath days filled up his channel. josephus maketh mention of this river in this last fashion, in the seventh book of the wars of the jews Chapter 24. and saith, that the Emperor Titus passing that way remarked it. Plineas also maketh mention of it, but in the first fashion, in the 31. book of his natural History, Chapter 2. and some Rabbins likewise: whereupon some seek to build pretty allegories, to prove the observation of the Sabbath on a Seventh day of the week. But they take not heed, that in so arguing they imitate the jews, who upon the marvellous nature of this River called sabbatical, seek to infer the perpetuity of their Sabbath day, wherein they are better grounded, than Christians, who from thence infer simply the perpetuity of a seventh day. For it was particularly on the last of seven days, 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 week, if the change of this River could be a precedent to the matter in hand. But, if allegorising were sound Divinity, a conclusion might be made flat contrary to the former upon the proprieties of this sabbatical River. For as Galatinus saith, in the 9 Chapter of the eleventh book of the secrets of the Catholic truth, the drying up of this River and the want of water in it on the Sabbath day, betokened that the Sabbath should be denied, and lose all obligatory virtue under the New Testament. If it ran on the Sabbath day, it could not be a precedent of rest. For running is not resting. But whether it be true that such a River hath been, or that it hath never been, sith it is not now, and is no where found by the travellers that seek 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 original and institution of the first day of the week for the day of God's public service in the Christian. CHURCH. CHAPTER First. Establishment of the opinion most admittable concerning the original and institution of the Lords day. 1. The first day of the week was kept from the beginning of the Christian Church in remembrance of Christ's Resurrection, not for any necessity in the thing itself. 2. Not also by obligation of the fourth Commandment. 3. The state of the Question: whether this day be an institution of JESUS CHRIST, or of his Apostles; or whether the faithful, of themselves, without any Commandment, 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, etc. 6. Second argument, the first day of the week was not equally kept by all Christians, till Constantine by an imperial Law tied them unto it, as also to the sixth day, which we call Friday. 7. First observation upon the imperial Law of Constantine concerning the first day of the week. 8. Second Observation upon the same Law, concerning the sixth day. 9 Whence it is clear, that both were of Ecclesiastical institution. 10. Third argument, the first Christians especially in the East observed for the space of three hundred years and more, the seventh day of the week with the first day. 11. Confirmation of this truth by the Council of Laodicea, and sundry Fathers, etc. 12. Which show evidently, that the Christians in those days believed not that the first day of the week was by CHRIST or his Apostles subrogated to the jewish Sabbath. 1 IT is plain, and generally agreed on, that the first day of the week was kept from the beginning of the Christian Church, and that undoubtedly upon the consideration of the Resurrection of CHRIST, which came to pass on that day. Yet this observation was not grounded upon any necessity of the thing itself, obliging Christians to keep that day of the week, rather than another. For, as it hath been showed before, it is impossible to explicate with show of reason, either what moral 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 Cross, or the day wherein he 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 weekly. 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 fundamental relation, or that CHRIST by his Resurrection on that day intended to sanctify it particularly to the Christian Church, cannot be proved. 2 Neither also hath the fourth Commandment obliged Christians to observe this day. For it enjoined the last day of the week precisely, and not the first, and in that respect was ceremonial, which also hath been showed. And therefore the observation of the first day of the week cannot be grounded upon the terms 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 week, wherein he rested from all his works: Therefore in virtue and through obligation of this Commandment, men are bound under the New Testament to observe the first day of the week, wherein God began to apply himself 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 week, must of necessity be attributed to some other free and voluntary institution made concerning it in the New Testament. 3 Here beginneth a new question, whether the institution thereof be divine, or Apostolical; If it was our Lord jesus 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 enjoined it to all the faithful 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 faithful did not, of themselves, without any commandment, through respect to the Resurrection of our Lord jesus Christ, keep the day wherein it came to pass, as also to make a distinction thereby between them and the jews, and to show that they were made free from all jewish observations, types and figures, amongst which was the Sabbath day, and that they observed not a day in quality of type and figure, but only for order's sake, and for Ecclesiastical government, to apply themselves together to the exercises of Religion, and for that cause had changed the seventh day of the jews into another: which usage and custom, as very fit and convenient, being begun first amongst a few, fair and softly prevailed, and was established with the Christian Religion amongst all those that embraced 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 enforce the morality of a seventh day of rest, but only, that the first day of the weeks was instituted by JESUS CHRIST, or his Apostles, as a point of order, whereunto, in such a case, the faithful should be bound by the necessity of a divine and apostolical commandment. 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 week, importing a commandment of Christ, or of his Apostles, neither is there any such commandment inferred, but by remote and most weak consequences, and it is more likely that all the places alleged to that purpose denote only a simple usage among some Christians in those days, which by succession of time hath been settled, and is become universal. 5 Indeed, if jesus Christ, or his Apostles by express commandment 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 commandment should have been expressly set down in the books of the New Testament, as are all other ordinances of necessary things; and that in them we should find reprehension against those that had neglected the observation of that day, as in them there are reprehensions against all kind of sinners. But seeing there is no such commandment to be found in them, that it cannot be 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 me a most firm and assured proof, that neither JESUS CHRIST nor his Apostles have ordained it. 6 I add, that if had been an ordinance of jesus Christ or of his Apostles, undoubtedly the Apostles and other Ministers of the Gospel, when they found and established the Christian Churches had established the observation of this day, as a point of the will of jesus Christ, and of his service under the New Testament, and it had been 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 Gospel, sith the same authority obliged them thereunto? Now this is most true, that the observation thereof was not practised throughout them all, and became not universal & well settled, but by the commandments and constitution of the Emperors. There divers imperial constitutions for the observation of the first day of the week, Eusebius in the fourth book of the life of Constantine Chapter 16. and after him Sozomene in the first book of his Ecclesiastical 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 week, and on Friday, all public judgements should surcease, that all other affairs should be intermitted, that on these days all should apply themselves to serve GOD by prayers and supplications, and that so he reverenced Sunday, because on it jesus Christ rose from the dead, and Friday, because on it he was crucified. 7 This passage is considerable; For it showeth, that Sunday was not observed throughout all the Churches, but that it was used as a work-day, and that on it common pleas and public judgements were practised, whence we may conclude, with a great show of truth, that it was not an institution of Christ, nor of his Apostles: For if it had been, questionless the observation thereof had been better known and practised, and Christians had thought themselves more obliged unto it, for the commandment of Christ and of his Apostles, then for any imperial 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 jesus Christ rose from the dead, which indeed hath always been the foundation of this usage, but they say not, that it was because jesus Christ and his Apostles had ordained, which they ought not to be silent of, if that had been true, and it had been needless to allege any other reason. 9 This is also worthy to be marked, that Sozomen joineth the Friday with the Sunday, and saith, that Constantine ordained that day, as well as this day: That day, because on it Christ was crucified; this day, because on it Christ rose again: Which showeth plainly that the day of Christ's Resurrection is not of itself more obligatory to make christians keep it, then is the day of his passion upon the Cross, or of any other of his actions or sufferings: That the one may yield as just and peremptory a cause thereof, as the other, that Christ also had not given a commandment more express 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 commandment concerning Sunday, it had been in Constantine a great temerity to ordain another day, in equal rank with that which Christ had ordained, because he ought to think, that Christ had good reasons for the institution of that day, which had not been valuable for any other day, and that by the institution of one day in the week particularly, and of no more, 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 been guilty of far greater rashness and indiscretion, by making Friday, which was of his institution, equal to Sunday, which jesus Christ had ordained, yet he did so, as is manifest by the words of Sozomen who maketh no odds between the ordinance made for Friday, and that which was made for Sunday. But seeing Constantine in what he did, did nothing amiss, it is evident thereby, that the observation of Sunday was not of divine institution, but of usage and custom 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, yield this reason of their opinion that no humane authority can sanctify a day. And lo, Constantine sanctified Friday, ordaining that it should be employed in exercises of Religion only: whereof we shall speak again something hereafter, God willing. 10 Socrates in the fifth book and 21 Chapter of his Ecclesiastical story, marketh sundry customs in the Churches about the day of their assemblies, which some kept in one day of the week, some in another: And saith expressly, that jesus Christ and his Apostles have not ordained any thing concerning holy days, but have only given precepts of godliness, and of an holy life: And it is most likely, that the Christian Churches, which in the beginning God assembled among the jews, 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 years after Christ, observed the Sabbath day of the jews with the Sunday, and made of the one a day of devotion, as well as of the other. Saint Ignatius Martyr, an hundred years after jesus Christ, in 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. his Epistle to the Magnesians, exhorteth the Christians to observe the Sabbath, not after the manner of the jews, which there he describeth, but after a spiritual and holy manner, such as he setteth down, and addeth, that after they had observed the Sabbath, they should also observe the first day of the week. The Council which met in Laodicea, in the fourth age after Christ, ordained, that Christians must not keep the Sabbath day, and rest in it after the manner of the jews, which showeth, that till then they observed it. Nay, according to the translations which we have, the Council did not forbid them absolutely to keep the jewish Sabbath, but permitted it unto them, if they would, with this caveat, that it were not after the fashion of the jews, and that they should prefer Sunday before it. Saint Athanasius, in the homily of the seed, saith of himself, and of other faithful Christians, that they assembled together on the Sabbath day, not through malady of spirit, for judaism, but to worship the Lord of the Sabbath. Gregory of Nisse calleth these two days, to wit, the Sabbath day and the Lords day, brethren. Sozomene in the seventh book and 19 Chapter of his History saith, that at Constantinople, and almost in all other parts of the Eastern Church, the ecclesiastical assemblies met together on the Sabbath day, and on the day following. Socrates in the sixth book and eight Chapter of his History, calleth the Sabbath day and the Sunday the weekly feasts wherein Christians came together in the Churches: and in the foresaid 21 Chap. of the fifth book, amongst many divers customs of the Churches of these times, concerning their assemblies and exercises of Religion, he allegeth a frequent and common observation of the Sabbath. 12 Which showeth, that the Churches believed not Sunday to be of divine institution, and subrogated to the Sabbath by our Lord jesus Christ For if they had believed any such thing, they had not observed another day: But knowing they had no particular commandment for any day of devotion, they observed both the Sab- because it had been a long while a solemn day of devotion ordained of God to the jews, and Sunday, because it was made honourable by the Resurrection of our Lord jesus Christ. This that we say shall be better seen; by the consideration of the reasons which are broached to prove, that the institution of the first day of the week to be a holy day, is of God himself, of jesus 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 week. 1. Answer to the Reasons taken from the Circumcision administered on the eight day, and from the inscription of certain Psalms, etc. 2. Reasons taken out of the 110 Psalm 3. ver. and of the 118. Psalm verse 24. 3. Answer, In the hundred and tenth Psalm no mention is made of any particular day. 4. Nor also in the hundred and eighteenth Psalm. 5. And although there were, a day of rest in every week cannot be enforced from thence. 6. No more than the words of Isaiah Chapter 9 and of the Angels Luke 2. verse 10, 11. can enforce a weekly observation of a day, in remembrance of Christ's birth. 1 IT were a loss 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 been a figure of the spiritual circumcision that we were to obtain by our Lord jesus Christ one the first day of the week 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 Psalms, which have in their titles or inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hascheminith, Psal. 6. v. 1. Psa. 12. ver. 1. etc. 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 been alleged by some of the ancients, they broached them rather as allusions and allegories, then as solid proofs to rely upon. Wherefore leaving them, I go forward to the consideration of two others, which have greater likeness of truth. 2 They would fain take advantage of the hundred and 10. Psalms, and of the 3. ver. as also of the hundred and 18. Psalm, and of the 24 v. thereof, as if in these places there were a prophecy, that Sunday, or the day of the Resurrection of our Lord jesus 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 pomp, and his people should be a willing people. In the hundred and 18 Psalm verse 24. the people is exhorted to rejoice 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 governor's and ruler's of the jews; 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 certain argument can be drawn from the two foresaid allegations. For who dare affirm, that in them a particular day is denoted, and not rather indefinitely the time of the publication of the Gospel, 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 Psalm ver. 2. that the Lord should send out of Zion the Sceptre of Christ's strength; the meaning of which words is, that out of jerusalem he should send forth, and spread every where the preaching of the Gospel, 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 applied themselves to that work every day, preaching the Gospel, wherefore we must not understand in that place of the Psalm any particular day, but the whole time wherein this work was done by the Apostles, and their Disciples. 4 I say the same of the hundred and eighteenth Psalm. For jesus 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 Gospel, built up the faithful upon himself, as so many lively stones, to be a spiritual 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 faithful to rejoice, is not a particular day, but all this time, blessed and sanctified by the LORD, wherein should begin and go forward this great work of the preaching of the Gospel for the edifying in all places of the Church upon jesus 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 always necessarily a certain particular day, but indefinitely the time of such a thing, which may be such that it cannot be 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 world's end. Such was the work whereof mention is made in the foresaid Psalm, a work which hath ever been a doing since Christ's Ascension into heaven, and shall not be performed till he come visibly from heaven, to judge the quick and the dead. 5 But granting that the Psalmist speaketh of a particular day, which God ordained then for the Resurrection of jesus Christ, and wherein it was afterwards fulfilled, it followeth not, that he would bind the faithful under the New Testament to make weekly of that day a day of rest. For he exhorteth them only to rejoice and be glad for it, as for a day wherein a great thing, and belonging to their salvation should be performed, which they may well do, according to the exhortation of the Psalmist, although they make not that day every week a day of rest. For they may and aught to rejoice every day privately at home, and also publicly in the congregation as often as they meet together to serve GOD. 6 And if the question be of the stinting of a solemn day for the commemoration of this great work, the exhortation of the Psalmist obligeth them not more particularly to one ordinary day in the week, then to a yearly day. Esay in the ninth Chapter prophesieth, that the faithful shall rejoice with a great joy for the day wherein the child was borne, and the Son was given, and the Angels of GOD on that day brought to the Shepherd's good tidings 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 enforce not, that the day of CHRIST'S birth must necessarily be observed as a day of rest, and far less as an ordinary day every week. 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 year. Neither can there a greater obligation than this be inferred of the foresaid passage, for the day of the Resurrection. For we may, yea we ought to rejoice 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 days. And so the foresaid places conclude nothing. CHAPTER Third. Answer to the second Reason, whereby they seek to prove, that Sunday was sanctified by our Lord jesus Christ for God's service. 1. Second Reason, Christ forty days before the Ascension spoke to his Apostles of things pertaining to the kingdom of God, and therefore of the Sabbath. 2. Answer, by the kingdom of God are to be understood the essential 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 commandment given to Moses concerning the Sabbath. 5. The Church had authority to sanctify Sunday, as well as other holy days, for God's service. 1 THey allege out of the New Testament, that our Lord jesus Christ, after his Resurrection, was forty days with his Disciples, speaking unto them of the things pertaining to the kingdom of God, Act. 1. verse 3. that is, to the training and government of the Christian Church, which is often called the kingdom of God, as Acts 19 verse 8. Acts 28. verse 23. Col. 4. verse. 11. etc. To which government, say they, did pertain the determination of one day, wherein the Evangelicall service ought to be publicly celebrated to God. For as God, when he gave the ancient Covenant by Moses, and taught him how he 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 jesus 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 certain day for his public service. 2 I answer, that this argument is not founded, but upon uncertain conjectures, and so concludeth nothing necessarily. By the kingdom of God is meant ordinarily in the New Testament, the word of the Gospel, the Christian Religion, the state and condition of the Church; and is so taken in the places before alleged. Wherefore, when it is said in the first of the Acts verse 3. that jesus Christ spoke to his Apostles of things belonging to the kingdom of God, it is likely, that the meaning of these words is, that jesus Christ spoke unto them of things pertaining to the Gospel, 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 Gospel, of the Religion, and of the essential 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 himself 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 expressly declared in the New Testament, as being established by our Lord jesus Christ. 3 But as for the circumstance of a particular and ordinary time, for the practising of these exercises, no man can infer of the foresaid Text, that jesus Christ prescribed it to his Apostles, yea it is most likely, that he resigned that care to the wisdom of his faithful servants, because there being no necessity nor essential 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 Gospel, that jesus Christ would have it to depend on her liberty and wisdom, rather than prescribe it himself. 4 Under 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 beside, ordained unto them divers other days and times for his service, as also a particular place for the public exercise thereof, a Tabernacle, a City, a Temple, etc. 5 Now if under the New Testament he hath left altogether to the first liberty and wisdom of the Church the determination of places, such as she shall think fit, as also of divers other times and days, which she may ordain, and hath ordained in effect, for the celebration of the remembrance of sundry benefits which God hath vouchsafed upon us through our Lord jesus Christ, and for the solemnisation 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 wisdom 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 express 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, been silent of, if it were true, that our Lord jesus Christ had ordained such a day. CHAPTER Fourth. Answer to the third reason brought to prove the foresaid opinion. 1. Third Reason, jesus appeared to his Disciples the same day of his Resurrection at evening, and eight days after, which was the first day of the week, 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 week. 3. This is proved by the distinction of the day, in a day Natural, Artificial, and Civil. 4. It is proved by the creation, that the jews began the natural or civil day by the evening. 5. Refutation of those which say, that by the evening must be understood the time after noon, and by the morning the time afore noon. 6. The same is proved by an express commandment given to the jews, to begin the natural 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 commandment given them, to begin the eating of the Passeover, and of unleavened bread at the end of the 14. day, of the first month. 9 Saint Matthew and Saint Mark speak 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 days of Nehemiah. 11. And by the practice of joseph and Nicodemus when they buried the body of our Saviour. 12. First argument brought by some, out of the Old Testament, to prove, that the natural day among the jews, 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. john's Gospel 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 beside is more fully proved, that JESUS CHRIST appeared to his Disciples, after his Resurrection, on the second day of the week. 19 Second Answer, although jesus after his Resurrection, had appeared twice to his Disciples on the first day of the week, that proveth not the sanctification of that day for God's service. 20. This is proved by divers arguments and reasons. 21. The descending of the Holy Ghost on the first day of the week▪ enforceth not the observation of that day. THere is no greater force in the observation gathered out of the twentieth Chapter of Saint john verse 19 and 26. where it is said, that jesus the same day of his Resurrection at evening, being the first day of the week, appeared to his Disciples where they were assembled, and after eight days the doors being shut, he came and stood in the midst of them, to wit, on the 〈…〉 pretend to have been the day of Pentecost, wherein he sent down from heaven 〈◊〉 Holy Ghost upon the Apostles: from which places they infer, that by this practice he hath sanctified that day, for the preaching of his Gospel, 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 john, that our Lord jesus 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 wherein Christ showed himself to his Disciples after his Resurrection, it carrieth not with it any consequence prejudicial to my opinion, as shall be seen hereafter; Yet I will confirm the second interpretation as only true, and take this occasion to speak of the distinction of days, fetching from thence the grounds of my reasoning. 3 The day is ordinarily distinguished into a Natural day, and an Artificial day. The natural day is composed of four and twenty hours, which is the time of the daily circuit of the Sun, arising, going down, and returning to the place where he arose, in which day is comprehended all the time of light, and all the time of darkness. The day is so taken ordinarily both in Scripture and in all common languages, when mention is made simply of days: As for example, when we say a month hath thirty days, such a thing shall be done or come to pass within so many days; Abraham, Isaac, jacob died being full of days, we understand all the time of their continuance, as well of the night, as of the day. The Artificial day continueth as long as the Sun is upon the horizon of every place, and by his light affordeth commodity to men to go forth to their labour, and to work in their arts, professions, and trades. The natural day, although amongst all people it be composed of four and twenty hours, yet it varieth in the distinction of the beginning and end thereof. For some take the beginning thereof at mid day, and count the continuance thereof till the next mid day. Others from midde-night till the next mid night. Some from the rising of the Sun till his next rising again; and some from the sun setting till the next setting. This divers supputation amongst divers people, proceeding from a civil constitution, addeth to the distinction of the day in artificial and natural, a third member, to wit, The civil day, which is the same with the natural day, in regard of the continuance of four and twenty hours, but is diversely counted in divers places in regard of the beginning and of the end thereof. 4. Now among the jews, this natural or evil 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 always the works of each day, in these words, so was the evening, so was the morning, which was the first, the second, the third day, etc. 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 natural 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 darkness to go before the light, as may be seen in the first Chapter of Genesis ver. 1, and 2. 5 Some do reply, that Moses, when he saith, so was the evening, so was the morning, etc. by the evening understandeth the whole time after noon, and by the morning the whole time of light in the same day, from the dawning till mid day, or the afore noon. This reply is not grounded on reason. For if that were true, Moses had not fix times put constantly the evening before the morning, there being no convenient order that could move him thereunto seeing in all respects whereby one thing is first, and goeth before another, the aforenoone goeth before the afternoon. He might in the 5. v. name conveniently the light before the darkness, the day before the night, because he had not regard there to any natural dependence 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 six days 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 darkness 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 foremost, and by the morning the day that followeth, which evening and morning make one natural day. 6 Now as in the creation GOD observed this order, to make the night go before the day, and to compare the natural day of the darkness and of the light; even so he prescribed the same observation to the jews, commanding them to begin their natural day by the night, and to celebrate their Sabbaths or solemn days 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 month, at even, from even unto even, they should celebrate as a solemn Sabbath, the Feast of atonement, which was to be on the tenth day of the month, 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 days of the week, 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 days, to wit, of the ninth, and of the tenth, because it is said in the 27. verse. On the tenth day of the seventh month there shall be a day of atonement, and in the 32. verse. In the ninth day of the month at even, from even unto even shall ye celebrate your Sabbath; whence they would fain infer, that both the ninth and the tenth day entered into this Feast. For it is clear, 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 work in that same day, for it is a day of atonement; Whatsoever soul shall not be afflicted in that same day, whatsoever soul doth any work in that same day: which had not been so often set down, if two days had entered 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 month; and the ninth day is not so much as mentioned, whereas it had not been omitted, if it had pertained to that Feast. Besides, it is without all likeness, and as I believe, 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 Holidays by halves. Now the 27. vers. teacheth us which was the day of this Feast, to wit, the tenth day of the seventh month; 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 term that it was to begin at; like as the even following is mentioned, as the other term that it was to end at. In the ninth day of the month 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. verse. God ordaineth, that on the fourteenth day of the first month, at even they should eat unleavened bread until the one and twentieth day of the month at even: Where the fourteenth day is not specified as one of the days of unleavened bread: for so there should have been eight, whereas it is expressly said, vers. 15. and every where, that they were but seven. But it is named in the end and extremity thereof, as the term that the Feast of unleavened bread began at, and the one and twentieth day finishing at even, as the term it ended at. 8 This observation of the days of unleavened bread, which made up the Feast of the Passeover, is of great validity to confirm our intention. For as it is written, Exod. 12. v. 6. 8. 14, 15. Levit. 23. v. 5, 6. Num. 28. v. 16, 17. near to the end of the fourteenth day of the first month; that is, between the declining of the Sun after midday, and the setting thereof; the Paschall Lamb was killed and roasted, and eaten at even with unleavened bread, at the entrance of the night. The use of unleavened bread in the eating of the Lamb, began precisely with the fifteenth day, which was the first solemn day of the Feast, and lasted seven whole days to wit, till the one and twentieth day at even, which was also another Feast-day, holy and solemn, as the fifteenth was. For it was not lawful during those seven days to have leavened bread, neither in the day nor in the night, which also was comprised in the appellation of days: Whence this infallible conclusion is gathered, that the natural day among the jews 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 Lamb 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. Mark Chap. 14. v. 12. and S. Luke Chap. 22. v. 7. the day wherein the Paschall Lamb was prepared and roasted, is called the first day of unleavened bread, that is said figuratively because of the immediate conjunction of the time wherein the Lamb was prepared, with the time wherein 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 jews 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 jews did at that time depend, the natural day began by the light, and the night was the last part thereof, 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 wherein the Lamb was roasted and prepared, was not the first day of unleavened bread. For that was the 14. day between 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 days following all leaven was most strictly forbidden. That was not a day of rest, but of travel, and of preparation, as it is often called in the Gospel, Mat. 27. v. 62. Mar. 15. v. 42. Luk. 23. v. 54. joh. 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 roast the Lamb, etc. Nay we see that on that day, the jews caused the Lord jesus to be crucified, and two thiefs with him, and vexed themselves extremely all that day to come to their intent: This was a great and solemn Sabbath, wherein it was not lawful to do any manner of work. 10 Let us add to that hath been said, the practice 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 jerusalem, and sold on the Sabbath day, Nehemiah commanded, that as soon as the Sun should withdraw itself 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 jerusalem once or twice, from whence we gather manifestly, the Sabbath began at the going down 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 soon as the sun should withdraw his beams from them, and it should begin to be dark? And if, not the night preceding the day, but the night following had made a part of the Sabbath, surely the Merchants had been of necessity constrained to remain two nights out of jerusalem, whereas it is only said, that they passed the night once or twice without the Town, to wit, the night after Nehomiah had given order that the gates should be shut, as soon as the Sun should retire from them, and therefore 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 commandment 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 been needful, that Nehemiah should command to open the gates after the Sabbath. For it was usual to open them after the night was ended, and a particular commandment for that was needless. But although I had omitted these reasons which I have alleged, the words of the original show plainly and of themselves, what we say. These they are v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Causher Tsallou Shahare jeroushalaim liphne Hasshabbat) that is, as the gates of jerusalem were darkened 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 coming, and began at that same instant to show itself, if I may speak so. 11 Likewise, we read in St. john Chap. 19 v. 40, 41, 42. that joseph of Arimathea and Nicodemus, having obtained leave of Pilate to take away the body of jesus as soon as he was dead, took it, wrapped it in a winding sheet, with spices, as the manner of the jews 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 jews preparation day, for the Sepulchre was nigh at hand, that is, the night being at hand, the beginning of the Sabbath being nigh, and coming apace with the night, and the day of preparation, which preceded the Sabbath, drawing nigh the evening and making haste to finish, they carried not far the body of jesus, but laid it in a Sepulchre hard by, after they had wound it in linen clothes with aromatical and fragrant drugs only, without any embalming at that time, because they had no leisure to anoint and imbalm him, by reason of the nearness 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 week. For the same reason the jews ver. 31. that the bodies of those that were crucified should not remain upon the Cross on the Sabbath day, besought Pilate that they might be taken away betimes, that is before the end of the day, as the Text showeth plainly. Now if the Sabbath had not begun in the evening, but only in the morning, the jews should not have had a cause to urge the taking away of the bodies from the Cross so quickly, nor joseph and Nicodemus to bury the body of jesus so speedily, and to inter it in the same place where he was crucified, which the Text showeth they did on a sudden: For the jews should have had all the evening and all the night following to procure the taking away of the bodies, joseph and Nicodemus should have likewise had time enough to imbalm, transport, and inter at leisure the body of the LORD, where they should think fit. This is distinctly observed by Saint Luke Chapter 23. verse 53, 54. where he saith, that the day wherein joseph laid the body of jesus in a Sepulchre was the preparation, and the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, drew on, was a coming, or at hand. Which term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth properly to shine, but is taken improperly by the Evangelist, and signifieth to arrive, to draw near. Or he hath regard unto to the evening star, which was nigh rising: Or rather to the lamps 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 coming of the Sabbath they should not have any such thing to do. josephus in the 16. book of the antiquities of the jews, Chapter 10. relateth a decree of Augustus Caesar, that the jews should not be bound to appear in judgement on the Sabbath day, nor on the parasceve, or day of preparation before the Sabbath, after nine hours, that is, about three after Noon, because soon after that hour at evening, their Sabbath day began. Of all this it is most clear, that the Sabbath 'gan by the evening, and the night was the first part thereof. 12 Against that I have laid down, some arguments are opposed, to prove, that even amongst the jews the natural day, and consequently the Sabbath-day began by the break of day, and the night made the last part thereof. First, they allege out of Exodus, chap. 10. v. 13. That the Lord brought an East wind upon the Land of Egypt all that day, and all that night, and when it was morning the East wind brought the Locusts: and out of the book 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 Quails. In which places they pretend, that the night, which is put between two days, is joined with the first day as a part thereof, and separed from the second. 13 But these places and other such like that may be found, are nothing to the purpose. For they speak of the artificial day, distinguished from the night, which is expressly named, without any declaration, whether it pertained to the day preceding, or to the day following, to make with it the natural day. The placing of the day before the night, is according to the order of the things related in these books, and as they came to pass. 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 Quails. 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 natural day. 14 It is written in the Gospel of Saint john, 1 chap. 39, verse. that two disciples of john Baptists, went and saw where jesus dwelled, and abode with him that day: for it was about the tenth hour: from whence they infer, that seeing these disciples entered into Christ's lodging at the tenth hour, that is, two hours afore the going down of the Sun, according to the counting of the jews, 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 hours: wherefore the night was the last part of the natural 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 hours 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 hour, is not properly in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Original, which is better translated by and, than by for: And it was about the tenth hour; which may be fitly understood after this manner, that being come to Christ's lodging at the tenth hour, 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 hours, nay, not if they had stayed 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 domestical 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 dawn towards the first day of the week, came Mary Magdalen, and the other Marry to see the Sepulchre; the words of the Original 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 week. 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 week. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath both significations. Besides that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is fit to show 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. Mark in the 16. chapter, 1, 2. verses, saith, that When the Sabbath was past, Marry Magdalen, and Mary the mother of james, and Salome, bought sweet smelling spices, that they might come and anoint jesus; 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 coming to the Sepulchre; and signify 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 beams above the horizon, at the break 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. john, chap. 20. vers. 1. Upon the first day of the week, when it was yet dark: and with these of S. Luke, chap. 24. vers. 1. Very 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 down of the Sun: sith after the Sabbath was ended, these women bought sweet smelling spices, and prepared them to anoint the body of jesus, as S. Mark saith expressly. To whom is not repugnant S. Luke in the 23. chap. 56. verse. 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 Commandment; which words seem to import, that they prepared their spices before the Sabbath. For the order and coherence of these words do not design 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 tomb, and the women beheld where it was laid, the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drew on, that is, was at hand, and ready to begin, as hath been 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 week 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 week, which he nameth afterward, did belong to the said first day, making with it the natural and civil day of the jews, and did not belong to the Sabbath. For if it had pertained to the Sabbath, and the first day of the week following the Sabbath had begun in the morning, sith it is constant that before the Sabbath they prepared not their aromatical drugs, when should they have found the opportunity and leisure to prepare them? They durst not do 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 Commandment. After the Sabbath upon the first day of the week they could not do it, granting that this day began in the morning; For very early in the morning, as it was yet dark, 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 Sun 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 imbalm jesus. 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 join the evening or the latter end of the Sabbath, with the beginning of the light of the first day of the week, as if the one and the other had met together in one time, and at once, as is pretended. There is between these two the interval of a night, which pertained to this first day of the week, and we may translate the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Mark speaketh, that is, in the evenining, at the extremity, or latter end of the Sabbath, this extremity being already come and passed: or in the evening, that is, in the night (the first part thereof being taken for the total) after the Sabbath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at that same hour or time which began to shine, yet with a little remnant of the night's darkness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be the first day of the week, that is, the first day of light, the first artificial day, which is a part of the natural day: Or we may take these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the time that was to shine in the first day of the week. For it was not S. Matthews intent to specify unto us the immediate conjunction of the first day of the week 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 week: and he made mention of the evening, or of the latter end of the Sabbath, in respect that the Sabbath had hindered them till then to apply themselves to this pious and charitable work 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 week, to break bread, Paul preaching unto them, continued his speech until midnight, and after he had broken bread, and eaten, continued to talk unto them even till the break of day. In which words they pretend that the night is mentioned, as the last part of the first day of the week. But first, nothing obligeth us to grant, that the night there mentioned, aught to be referred to the first day of the week. For we may affirm 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 week, 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 than seven days 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 days at Troas, which the Text saith not, but only that he abode there seven days, which should be very well expressed so, although he had remained there a part of the eighth day, which might have been passed under silence, and not counted with the days 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 compass of the seven days of the Apostles abode 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 days, but only in general, seven days. Now although he had been there but a part of the first, and a part of the last of seven, it may be well said, that he was there seven days. 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 jesus Christ, the faithful among the Gentiles celebrating in their congregations the first day of the week, 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 jews. 18 These things being thus cleared, it shall follow, that when jesus Christ did show himself to his Disciples in the time mentioned, in the 20. of S. john, vers. 19 it was not in the first day of the week, but after it, in the second day. The conference of the twenty four of Saint Luke showeth, that at least it was midnight when jesus Christ appeared first unto them. For it is said in that chapter, that the same day of his resurrection he drew near 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 hour, returned to jerusalem, distant from Emmaus threescore stades, that is, a three hours' journey; entered where the Apostles were, told them all the things that had happened unto them in the way, and in the Village; that after this jesus stood in the midst of them: therefore it was far in the night: whence it followeth, that seeing among the jews the day ended at evening, and another day began; the first day of the week was then finished many hours 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 week 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 doors shut for fear of the jews, came jesus, and stood in the midst of them: which words have no other sense 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 certain place, jesus Christ a while after appeared unto them. So of that hath been said it is manifest, that the opinion of Christ's appearing to his Disciples on the first day of the week, is not grounded on a sure foundation. 20 But although it were generally agreed on, that jesus Christ appeared the first time to his Disciples on the first day of the week, and the second time eight days after, I say, that his appearing to his Disciples at two divers times since his Resurrection on the first day of the week, cannot enforce, by any good consequence, that his intention was to authorise that day, and to sanctify it to be a day of rest. To prove this with some show of reason, it were necessary, that jesus Christ, during the whole time of his abode on earth after his Resurrection, should have showed himself unto them regularly and constantly on each first day of the week, and not in any other day. For if he appeared not unto them every first day of the week, we may infer quite contrary, that it was not his purpose to sanctify that day unto them, more than another: And if he appeared unto them on other days, it may be said, with as good reason, that he consecrated them to be Sabbaths, as that he sanctified the first day of the week to be a Sabbath. 21 Now we read nothing of his appearing to his Disciples on each first day of the week 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 showed himself alive unto them, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God, whereby we see clearly, that he showed himself on many other days than the first of the week. For Saint Luke had not said, that he was seen of them forty days by many infallible proofs, if he had not been seen of them but five or six days of these forty. And there is no appearance, that he was forty days on earth after his Resurrection, to show himself only every first day of the week, and to withdraw himself, remaining solitary and apart, all the days between. In the one and twentieth Chapter of Saint john ver. 4. we see that he showed himself 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 week: And if it was, they wrought on it, and kept it not holy. Moreover, when it is said in the twentieth Chapter of Saint john verse 26. that eight days after the first day of the week wherein he first appeared unto them, he showed himself again to his Disciples, a question may be made, if it was on another first day of the week. For this should be true, if in the number of eight be included the first day of the week, and the eight day following: But if they be not included and if we take the words of the Apostle, that after eight days fulfilled and passed, jesus showed himself unto them, as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bear that sense, than it was not on another first day of the week, 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 week. For by what consequence shall it follow, that by this miracle JESUS CHRIST intended to make that day an ordinary day of rest, and of God's service? Seeing by the same reason it will follow, that all the days, wherein Christ did some solemn action, have been established and ordained to be stinted and ordinary Sabbaths in every week: which is not so. CHAPTER Fifth. Answer to the Fourth Reason. 1. Fourth Reason: The first day of the week was kept by the Apostle, and the Disciples at Troas, Acts 20. ver. 7. 2. First Answer: The words may be taken of a certain day, and not of the first day of the week, etc. 3. Second Answer, taking them for the first day of the week, 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 show that it was a Sabbath day, seeing the Apostle did preach every day wheresoever he sojourned. 5. Nullity of the instance, they assembled to break 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 week 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 allege again out of the twentieth Chapter of the Acts verse 7. that Paul being come to Troas, and the Disciples being assembled to break bread, that is, to celebrate the Lords Supper, upon the first day of the week, St. Paul came to their assembly, and preached unto them, continuing his speech until midnight, being ready to depart on the morrow, etc. Where they note that this meeting of the faithful of Troas on the first day of the week, is propounded there, as a thing ordinary and accustomed, and not as occasioned extraordinarily by the Apostles arrival to the Town. For it is said in the sixth verse, that he and his company abode there seven days; and in the seventh verse, that upon the first day of the week, which was the seventh day preceding his departure on the day following, the Disciples being come together he preached unto them. Which showeth manifestly, that he stayed expressly till that first day of the week, as being the ordinary day of the meeting of the faithful: Otherwise having been already amongst them five or six days 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 faithful of Troas mentioned in the foresaid Chap. met on the first day of the week. For the terms of the original, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be as well translated, on a certain day of the week, 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 week, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes for one, sometimes for the first. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken so in a like construction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, On a certain day, Lu. 5. v. 17. Luk. 8. ver. 22. Luk. 20. v. 1. And the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is superfluous, Col. in Loc. Eras. in Pasaph●●●. 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 sense is approved, not only as admittable, but also as more probable than any other, by great Divines. And although we should explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by first, we may translate, upon the first day of Sabbath, to wit, which occurred in these seven days that Paul was in Troas, and which was the last of seven, so according to this sense an argument may be brought for the jewish 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 week, as the same phrase is taken, Luk. 24. verse 1. john 20. verse 1. Which interpretation I yield unto willingly, it is to no purpose in this question, because upon the meeting of the faithful of Troas the first day of the week, to hear 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 days, 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 hear him, to receive the Communion with him, and recommending him to God bid him the last farewell: As he likewise was desirous to speak unto them, and to entertain 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 show of reason, infer a general custom tied ordinarily to that day amongst all Christians? 4 It may be likewise, that this their meeting on the first day of the week 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 deep sleep in the place of the assembly where Paul preached, sunk down with sleep 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 week on that day. And indeed, seeing Paul in the visitation of the Churches took not heed to the observation of particular days, but as long as he abode among them, was careful to preach and instruct them every day, lest he should lose the time and leisure 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 believe, that having tarried six days at Troas, he or the Disciples let slip six of them without any meeting to hear him? Now if they came together in the former days, as well as on the first day of the week, as it is more seeming to be true, the argument taken from their meeting on the first day of the week is utterly undone. 5 If it be said, that they met together on this day, as being a day more solemn than the rest, and because also they came to break 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 days were frequent amongst the faithful, as we see in Saint jude verse 12. It may be so taken in the second Chap. of the said book 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 certain that the Apostolic and primitive Church did most frequently celebrate the holy Supper, yea in many places daily, as may be seen 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 infer of the meeting of the faithful of Troas on the first day of the week, to communicate to the Lords Supper, that day to have been more solemn unto them then any other day of the week. 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 do well to end their conversation with him, which they had enjoyed during seven days, by the celebration of this Sacrament, which is a band of friendship and of brotherly conjunction, and so to testify their mutual love and Christian respects, and by that means 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 Add 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 week, without telling us on what exercises the day was employed by the faithful, I cannot see how an inference can be made upon a meeting by night, that the day preceding that night was then, and aught to be for ever sanctified for a Sabbath day. 8 Further, supposing it was an ordinary custom in Troas to keep the first day of the week, 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 faithful, whereof the day is not particularised, and if we consider well the circumstances of these places, it is likely, that it was as well on others days of the week, as on the first, and that in those day's Christians made no difference of days. Nay in the book of the Acts we find often, that the faithful held their assemblies on the Sabbath day of the jews, Acts 13. verse 14, 44. Act. 16. verse 13. Act. 17. verse 2. etc. 9 But to grant willingly that the Churches after they were once established, were wont to keep the first day of the week, that concludes not this day to have been appointed by Christ by or his Apostles, but only that it was observed by use and custom, at the first through respect to the resurrection of the Lord: which custom 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 week is commanded by the Apostle. 2. First answer. The Apostles words may be understood of a certain day, or of each day of the week. 3. He doth not establish a general and continual order, but a particular collection for that time only. 4. Second answer. The same words may be interpreted of every Sabbath day of the jews. 5. Third answer. Although they should be expounded of the first day of the week, they enforce not an Apostolical injunction concerning that day. 6. Because his injunction is of the collection only, and not of the day. 7. This is clearly proved by the words the of Text. 8. Fourth answer. Albeit the Apostles had enjoined the keeping of that day, it followeth not that they received it of the Lord, because it was only a point of order left to their wisdom, and all order is in itself 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 do ye: Upon the first day of the week, let every one of you put aside by himself, as God hath prospered him, that there be no gatherings when I come. Where they pretend to have found clearly an Apostolical Ordinance, enjoining the observation of the first day of the week 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 Ecclesiastical assemblies. Now, as they say, the Apostle ordained nothing but what he had received of the Lord, 1 Cor. 11. vers. 23. Therefore seeing he ordained to observe the first day of the week, 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 Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify not necessarily upon the first day of the week, or on each first day, but may signify indefinitely, on a day, on a certain day, or in each day of the week, as they are interpreted by some Divines: And so the Apostles Heming. in loc. exhortation shall have this sense, that the Corinthians on a certain day of the week at their choice, or on every day of the week, should keep in store by themselves a part of the goods that God had liberally bestowed upon them, that the whole sum which should be gathered amongst them, might be laid out for the subvention of the faithful of jerusalem, which at that time was required of them, and be ready at his coming. 3. For this is worthy to be noted, that the Apostle doth not establish in these words a general and continual order of collections to be received, and practised in all the Christian Churches, for the entertainment of their poor, and publicly levied in their meetings and congregations, but only a particular collection, which he enjoined to the Church of the Corinthians, and to some other Churches of the Gentiles, for the poor strangers of judea, which collection he himself was to come and to receive, after he had sent before him some of the brethren to put it in order: Whereof he advised the Corinthians aforehand, that they might prepare it before his coming, and that nothing more were to be done at his coming. 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 Romans, vers. 25. He required also, that it should be prepared, not by a public distribution in the Ecclesiastical assemblies, but by a particular separation, that every one should make a portion of his goods at home, and by himself: For such is the meaning of the words in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let every one of you lay aside by himself, putting in store, as God hath prospered him: which words do signify a particular and domestical reservation, and not a public distribution, which consequently was to be done indifferently in any day whatsoever, according as every one should have the commodity, till the Apostles coming, and was to cease, after he (at his coming) had received the whole sum that these contributions should amount unto. And so of this passage cannot be gathered the observation of any day, and far less of the first day of the week, for Ecclesiastical meetings, whereof, according to this Exposition, which hath a great likeness 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 himself, a portion of their goods, to go and distribute it that same day in their Ecclesiastical assemblies; for all that, it appeareth not that he meant by that day the first day of the week; For these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may be translated in this other Calvin in loc. Idem Instit. lib. 2 ca 8. sect. ●33. Aretias in loc. sense, On a Sabbath day, or on every Sabbath day, as excellent interpreters allege, 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 week, as of a day appointed for Ecclesiastical meetings, and in them for God's service, and for public collections, no other thing can be proved from thence, saving that it was a custom received in the Church of Corinth, in the Churches of Galatia, and probably in others, to meet together on the first day of the week, 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 only, as received and observed among them on the first day of the week, 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 do ye, 1 Cor. 16. verse. 1. where we see the injunction hath reference to the collections, as to the end thereof, and by no means to the day that they were to be levied in. He saith again in the next verse, Upon the first day of the week let every man lay aside by himself, and put in store, etc. where also the injunction is of the collection, and the day is not named by way of commandment, but only as supposed to be ordinary for the ecclesiastical meetings, and consequently for the collections. 7 I say therefore, that it appeareth not, that the Apostles have instituted the first day of the week. But although they had ordained it, it should not follow, that they had received of the Lord an express commandment so to do. It is true, that in matters concerning the doctrine of the Gospel, and things essential to God's 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 commandment, Matth. 28. vers. 20. But as for things which are wholly of order, they had power to dispose and ordain of them with Christian wisdom, as they should think fit. 8 Of that hath been 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 seen in me, do them. They saw in him the observation of the first day of the week, which we call Sunday: therefore he willeth them to keep also that day. 9 Whereunto I answer, first, that by a like ratiocination they may conclude, that the Apostle would have the faithful to observe and celebrate all the days of the week, but namely the Sabbath of the jews: for he was heard and seen often preaching all the days of the week, but principally every Sabbath day: for his manner was to do 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 believe, that whatsoever he was seen to do sometimes accidentally and by occasion, the faithful aught necessarily to do it always, were a too great impertinency. For he was seen shave his head, according to the ceremony of the Mosaical Nazareat. Num. 6. vers. 18. Acts 18. vers. 18. Acts 21. verse. 24. 26. and circumcise Timothy Acts 16. v. 3. But such a presupposition hath no foundation, as hath been showed. Thirdly, the Apostle himself 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 virtue, or any praise; that is, these things properly which are a part of godliness towards God, and of love towards the neighbour. But to observe for God's service the first day of the week, rather than an other day, is not of that nature, as being a thing merely indifferent, and established by custom only. It is also a conjecture without appearance, 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. Nullity of this instance. 5. Many excellent Divines of the Protestant Churches speak of the first day of the week, as of a custom of the Church, not as a commandment of Christ. 1 IT is said in the first Chapter of the Revelation and the tenth verse, That john was in the Spirit on the Lord's day: whence also they would fain infer, that the first day of the week, which hath obtained the name of The Lords day, was instituted by the Lord jesus, or by his Apostles to be a day dedicated to the exercices of godliness. 2 But from hence we cannot conclude a divine or Apostolical institution of that day, for S. john might make mention of that day, in respect of the Lords rising on such a day, and not to signify that it ought to be appointed, or was already set a part more solemnly than any other day, for God's service, and for the commemoration of Christ's 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 years sithence in the Christian Church, which honoureth the first day of the week 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 only practice and custom brought in among the faithful. * Iust. Martyr. Apol. 2. Ignat. ad Magnes. Aug. epist. 119. Idem de Civit. Dei l. 22. c. 30. Idem de verb. Apost. ser. 15, etc. The ancient Fathers speaking of the observation of Sunday, give no other reason thereof, saving the Lord's Resurrection on that day, and not any commandment of the Lord, which they had not forgotten, if there had been any. 3 Certain Divines, without any show of good reason, will hold us in hand, that the first day of the week is called The Lord's day, even as the seventh day is called The Lord's rest, and the holy Supper, The Supper, or the Table of the Lord, to wit, not only in consideration of their end, which is, to be a memorial, that of God's rest after the Creation, this of Christ's death, but also of their institution, which is from the Lord himself. 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 we have in holy Scripture an express declaration, that God of old gave to the jews the seventh day, because on it he rested, and would have it to be a sign that he was the Lord that sanctified them. It is true also, that jesus Christ instituted the holy Supper in the room of the ancient Passeover, to be a memorial of his death, not a simple memorial, but a Sacrament exhibitive and confirmative of the benefits flowing from his death, which it could not be, but by an express institution from himself, necessary in all Sacraments, because otherwise they cannot be Sacraments. It is not so of this day which is called The Lord's day. For we find not any institution or subrogation thereof in room of the ancient Sabbath day, neither by the Lord himself, norby his Apostles: And it may be the faithful called it the Lords day, in regard of that solemn action of our Lord jesus Christ, when on it he rose from the dead, an action whereof they thought fit to make in it an ordinary and weekly commemoration. The place. where the holy assemblies meet together, is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 only 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 week be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the Lord, seeing the Church hath appointed it to the honour and service of the Lord, which she might do, without any necessity of a divine institution by jesus Christ our Lord, or by his Apostles? This was the meaning of many of our most excellent Divines, 5. Calvin Inst. l. 2. c. 8. sect. 34. Bullinger. in Apoc. ca 1. vers. 10. Vrsin. in Exposit. decalo. Aret. loc. common. de Sabbatho. Zanch. de operib. Redempt. l. 1. in 4. Precept. Paraeus in Gen. c. 2. Simler. in Exod. c. 20. which speak of the observation of the first day of the week, as of an observation proceeding, not from some apostolical commandment, which is not to be found in the Gospel, but from a custom introduced and received in the Christian Churches: custom which in itself is free, and without obligation of conscience: They acknowledge also, that the argument drawn 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 week is to be sanctified, in remembrance that Christ on it ended the work 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 actual execution after his ascension. 5. Fourth answer, Declaring the use of Christ's Resurrection. 6. A notable difference between the day of Christ's Resurrection and the day of God's rest. 7. The day of Christ's Resurrection hath no advantage above the day of his Passion, etc. 8. The true cause of the first observation thereof. 9 All that is said of the first day of the week being granted, it followeth not, that it hath any natural obligation to be kept. 1 OF that hath been said in the former Chapters, it is apparent, that the passages, whereby our Opponents pretend to prove, that the Lord, either immediately by himself, or by his Apostles, hath instituted the first day of the week for his solemn service, do 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 week jesus Christ rose again from the dead: as if this day, for this only cause, that Christ's Resurrection happened on it, had been sanctified unto us, and obligeth us to a religious and solemn observation thereof. For, say they, Christ rising from death to life on the first day of the week, came victorious out of the great combat which he had sustained, and rested from the dolorous and painful travels which he had suffered in his death, and so ended the work of the redemption of the Church, and reestablished 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 work, so long as there was not another more excellent than it; by the same reason, yea far more, the day wherein Christ rising hath accomplished the wonderful work of redemption, which is a second Creation of a new world, far more excellent than the first, was to be sanctified under the New Testament, in remembrance, and to the honour of this great work, and the other day to give place unto it. 2 I have already said divers things pertaining to the solution of this argument. But I add over and beside, 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 work of our redemption, and second Creation, and to have reestablished the world, or the Church in the world, into a new estate. 3 Which things, if we speak of fulfilling them by merit, or of purchasing the right to perform them really, have been 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 speak of fulfilling them by actual execution, they have been performed by the virtue of Christ's 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 mark, evident, certain and necessary, that Christ by his death hath merited them unto us, having paid 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 been at all, if Christ had remained in the grave of death, and had not risen again: Even as the coming of a debtor out of prison, is a demonstration that he hath paid, although it be not the payment itself. But if he did remain always in prison, that were an evident sign that he hath not satisfied. We must take in this sense the Apostles words saying; Rom. 4. verse 25. that Christ died for our sins, and rose again for our justification, that is, to demonstrate that justification is purchased unto us by his death, and withal 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 actual 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 he should rise, as also ascend into heaven, that from thence he might operate that great and notable alteration. 6 Wherein is seen a manifest difference between the day of Christ's Resurrection, and the seventh day that God rested in from the work of Creation. For this day followed the Creation finished and entirely 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 days before the actual execution thereof, sith Christ began not properly to frame and establish the Church of the New Testament till many days after he rose again. Wherefore there is by no means the like reason to keep the day of Christ's Resurrection, as there was to keep the Sabbath Day. 7 Yea the day of the Resurrection in itself hath no advantage beyond the days of Christ's Passion, or Ascension, or of Pentecost, wherein came to pass the solemn sending of the Holy Ghost, whereby it was more worthy to be observed than they. For it was inferior to the day of Christ's passion and death, in regard of the merit to purchase, and to the day of Pentecost, in regard of the efficacy to communicate the spiritual and heavenly gifts. The Ascension day is conform and equal 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 faithful to all other days, to be kept ordinarily as a solemn day, came not from any worthier prerogative that it hath in itself, but because on it began to shine upon the faithful a new light of joy and comfort. The death and burial 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 than that he rose again, showing himself to be the Son of God with power, Romans 1. v. 4. and that their hopes were revived by his Resurrection, they thought fit to observe solemnly and weekly the day thereof, which began their joy, showing unto them the first beams of the rising of the Sun of righteousness, rather than others which afterward increased it much by a greater manifestation of his glorious brightness, though they were not less 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 Gospel. In which change, that there was a convenient reason it cannot be denied: 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 virtue thereof, and by a natural consequence, the said day ought to be observed, rather than any other. For if the day that God rested in from the work of the Creation, had no natural obligation in it, tying men to the observation thereof, but it was God's Commandment only 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 work of redemption, oblige us of itself to observe it. To tie 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 week. 2. First Answer. Besides that this assertion is uncertain, it proveth nothing. 3. Second Answer, it is grounded upon a superstitious opinion of the perfection and mystical 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 week. 6. In what sense the number of seven is called mysterious, and that there is no mystery in it under the New Testament. 1 SOme fetch an argument from divers solemn things recited in holy Scripture, which they mark to have been done on the first day of the week, as that on it the light was created, the pillar of a cloud covered at first the people of Israel, Manna reigned from heaven upon them, Aaron and his children began to exercise the Priesthood, God at first blessed his people solemnly, gave the Law on the Mount Sinai, CHRIST was borne, baptised, turned water into Wine, fed five thousand men with five loaves and two fishes, shall come from heaven to judge the quick and the dead. 2 But, it is most uncertain, that all these things were done on the first day of the week. For the Scripture saith no such thing: Besides this, although all these things had been done on the first day of the week, it shall never follow by any necessary argument, that for such a cause the first day of the week ought to be solemnised under the New Testament. Divers other things very solemn may be found, which God and jesus Christ effected in other days of the week, whereof we might conclude with as great probability, that under the New Testament the day wherein they were performed aught to be solemnised. 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 been observed in the Scripture in divers things, which some have searched with great curiosity, but with no profit. 4 For there is no certainty to be 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 do 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 works hath observed the number of two and made them all double, coupling two and two, one against another. We mark that God in the beginning made the two principal parts of the world, heaven and earth, two great lights the Sun and the Moon, of all living creatures the Male and Female, in wedlock two in one flesh. There were two Tables of the Law, two Cherubims upon the Ark, two precious stones wherein were graved the names of the twelve Children of Israel, and put upon the shoulders of the Ephod. Every day two Lambs were offered in Sacrifice to God, there be two Testaments, two great Commandments, two ordinary Sacraments of the jewish, and as many of the Christian Church. He that would search particularly all things subsisting in this number of two, or of three, or of four, might devise thereupon a thousand mysteries. 5 In sum, such arguments have no solidity. Many also which dispute for the necessity of the Sabbath in one of seven days, and for the divine authority of the first day of the week, disclaim them, acknowledging freely, that Christ had no respect to these fair actions which are pretended to have been done on the first day of the week under the Old Testament, and was not moved by them to institute that day for God's 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 days of the Week, 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 mystical 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 God's 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 eternal 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 mystical 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 passed 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 week hath as solid foundations in the Scripture, as hath the Baptism of little Children. 2. First Answer. Baptism is commanded in the New Testament to all those that are in the Covenant, wherein little Children are comprised. 3. But there is no commandment in the New Testament to observe one of the seven days of the week. 4. Second Answer, although our Saviour hath substituted Baptism to the Circumcision, he hath not put any set day in the room of the jewish Sabbath. 5. Third Answer, the observation of the first day of the week from the beginning, enforceth not a divine institution thereof, no more than the observation of Easter, and of other holy days, which are of as old date. 6. Second instance, of divers judgements upon those that have neglected or contemned the observation of the first day of the week, answered. 7. Third instance, Man is naturally averse from the sanctification of the first day of the week. 8. Answer, showing that he is sluggish and backward in God's service, not in keeping of days. 9 Fourth instance, of divers inconveniences that shall follow, if the observation of the first day of the week be not a divine institution. 10. Answer to the first inconvenience, that the Church should be Lady and Mistress of the Sabbath, if it depend on her institution, showing how the Church may and may not sanctify a day for God's service. 11. First Answer to the second inconvenience, that she may appoint as many or as few days for God's service as pleaseth her. showing that both extremities must be avoided. 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 days, and brought them within a little compass. 14. Answer to the third inconvenience, that the Church might change the Lords day into another, showing that she might have done so in the beginning. 15. The fourth inconvenience, that the appointing of a day for God's public service enjoined in the fourth Commandment, should depend on the Church, is no inconvenience. 16. Saving in case no day were appointed, which is not to be feared. 17. Answer to the fifth inconvenience, that many men will neglect the keeping of the first day of the week, if they be persuaded that it is not a divine institution, showing, 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 clear 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 baptising of little Children. 2 For although we find no express commandment in the New Testament to baptism little Children, no more than to keep Sunday or the first day of the week for a seventh day of rest, yet we find baptism expressly ordained by jesus Christ, to be a seal of the covenant of grace, and of God's promises contained therein, which because they appertain to little children, as S. Peter saith, Act. 2. verse 39 and that in a manner so express, that St. Paul affirmeth the Children of faithful Parents to be holy, 1 Cor. 7. ver. 14. we conclude very pertinently, that the seal of these promises, which is Baptism, pertaineth to them. 3 But we find not any ordinance in the Gospel to observe the seventh day, neither in general, nor in particular, neither I say, one of the seven days of the week in general, nor in particular the first day, or any other comprised in the order of seven. The Commandment to observe the seventh day under the Old Testament was ceremonial as was God's 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 jesus Christ leaving the covenant of grace, firm and steady, hath abolished the sign of circumcision; even so leaving the Law stable in the principal substance thereof, which is the whole morality thereof, 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 ministered to little children, and which he hath abolished, the holy Sacrament of Baptism, which consequently ought to be ministered to infants, he hath not judged convenient to do the like, by establishing another stinted day in the room of the seventh jewish day, which he hath abrogated. For if he had esteemed it convenient, he had left us an institution thereof as express as of Baptism, which he hath not done, but was pleased to leave to the wisdom 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 practice and custom so long continued, some do infer too rashly, that the keeping of Sunday is an institution of jesus Christ or of his Apostles. For by the same reason may be inferred, that the keeping of Easter, and of some other holy days under the Gospel, is a divine institution, because it hath been practised in the Church from her first age, not long after the times of the Apostles. To which conclusion these disputers will not consent unto, because our Lord jesus Christ hath made us free from the necessity of keeping feasts, by any divine obligation as is evident by the texts of Saint Paul alleged and explaind in the first part of this treatise. The truth is, that custom hath introduced, and ever fithence hath entertained that day, and some other holy days in the Church, without any commandment of jesus Christ, or of his holy Apostles, which also Socrates hath recorded in the fifth book of his ecclesiastical History Ch. 21. 6 They produce also examples of diverse 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 been appointed for the excrcises of Religion, which he hath commanded. All persons which set at nought the preaching of the Word, the administration of the Sacraments, public and common Prayers in the assemblies of the faithful, and the order of the Church, whereby these holy actions are ordinarily practised on the first day of the week, deserve (in the righteous judgement of God) to be punished with exemplary and public plagues: and when the wrath of God is revealed from heaven against their ungodliness, the cause of their punishment (to speak properly) is the careless disregard of the holy Congregations, of the religious and fruitful exercises practised in them, and of the order of the Church, and not any necessity proceeding from a commandment given of God, to observe the first day of the week, rather than another day. They urge also the backwardness 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 faithful and truly regenerate too remiss and resty. Of this they infer, that the commandment concerning the Sabbath is moral, and the Lords day is a divine institution, considering the great contradiction and opposition of the flesh against it. 8 But it is easy to answer this argument. For this rebellion and stubbornness 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 hear his Word, to pour out prayers before him, to meditate on godliness and other exercises of religion, whereunto the natural man hath no inclination, no more in other days, 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 God's service, true religion, and godliness in itself is a moral thing established of God, seeing the flesh is so averse unto it. But it is not necessary, that the keeping of a certain 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 God's service. 9 But say they, if one of seven days (and namely Sunday) be not under the new Testament necessary to be kept by divine institution, but only by the order of the Church, it shall follow, that the Church hath authority of herself to sanctify a day for God's service, and consequently, that she is Lady and Mistress of the Sabbath, which prerogative pertaineth not to her, but to God alone. That if she hath that authority, she may ordain as many, and as few days as pleaseth her, make all the days, or the most part of the days of the week Sabbath days, or only one of ten, or of fifteen, or of a whole year, 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 jesus Christ, which fell upon the first day of the week, and to move us to consecrate that day to be a Sabbath day. That Easter, Whitsunday, and other Holy days instituted by the Church, shall be equal in authority to Sunday. That there shall be nothing in the fourth Commandment enjoined to particular men, saving, perhaps to keep the time which shall be appointed in the Church, whereupon they shall brabble and strive about the number of days; namely, about the particular day which is to be observed, some jarring for one day, some for another, and so contending one against another, without hope of agreement, and coming to a certain resolution. Yea, they shall take licence themselves, to observe any day whatsoever they shall think good, and dispense with keeping of Sunday, when they shall think that they are not tied unto it by God's Commandment. 10 I answer, that none of these inconveniences is to be feared. As for the first, That the Church should have authority to sanctify a day for God's service, if so be God hath not appointed one, I see no inconvenience in it. It is true, that it is God's prerogative exclusively to all men and Angels, to sanctify a thing, if sanctification be taken for a real and inherent sanctification, by impression of holiness in the thing, or if a thing is to be sanctified, to be an essential part, and properly so called, of God's 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 we treat of here, for a day is not susceptible of such an impression of holiness. And to speak properly, it maketh no part of God's service under the new Testament, but is only an accidental circumstance thereof, whereof God hath left the determination to the liberty of the Church. For in that he hath not in himself given an express, and particular Ordinance concerning it; he hath testified that he did leave that power to his Church, teaching her only in general to do it conveniently. And indeed, doth not she sanctify places, when she appointeth, and setteth them apart, that in them God may be served? Doth she not sanctify times, other than Sunday, ordaining fasting days, when necessity doth require it; and feast days, which she causeth to be solemnised in remembrance of the Birth, Passion, Ascension of jesus Christ, and of the sending of the holy Ghost, etc. All Christians hold this sanctification to be indifferent, and no man brings her authority in question in that respect, neither doth any blame the holy use of those days, providing she carry herself wisely, and keep a due proportion and fit moderation in her stinting of them. Why then might she not in the same manner, after jesus Christ had abolished the jewish Sabbath, sanctify the first day of the week, to be an ordinary day of God's service, in remembrance, that on it Christ rose from the dead? Wherein she takes not upon her a mastery that belongs not unto her. It is true, that she is not Mistress of the Sabbath, to change a day that God hath ordained, and to dispense 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 God's service, as to ordain other circumstances and helps thereof. 11 To the second inconvenience, I say, that the two extremities of excess and defect are to be avoided in this point: For there must be, neither so many Holy days ordained, that the faithful be enthralled and surcharged with them, as with an onerous yoke, which they are not able to bear, Act. 15. vers. 10. nor so few, that they become unto them an occasion to give themselves over unto profaneness and irreligion. It is certain, that a day ordinary and frequent is necessary for many good and excellent uses, as for the maintenance of the true religion & godliness, of union and Christian society among the faithful, 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 faithful encouraging and exhorting one another, both by word and by example, are of great efficacy and avail 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 slack and faint-hearted in the performance of them: As on the contrary, if this day returned too often, and the one upon the heel of the other, that might be troublesome to the faithful, and would not only incommodate them in their temporal affairs, which God is well pleased they apply themselves unto, but also would make the exercises of religion to be grievous and loathsome unto them, by reason of their infirmities in this life. 12 Therefore the Church ought not to sin in this point, neither by excess, nor by defect, and far less through defect than through excess, but having the establishing of God's public service committed to her wisdom, aught to refrain from establishing, either an excessive number of days, lest she should render the yoke too heavy; or too few, as one in a fortnight, in a month, in a year, or in many years, lest she should seem to be slightly affected to devotion, and careless of God's service. For days 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 jesus Christ hath given her no ordinance for a particular day, yet we see that from her beginnings she hath always kept at least one in the week, to wit, Sunday, not through an opinion that in a seventh day there was some greater moment and efficacy for the entertainment of godliness, & for the obtaining of God's blessing, then in another number, but judging it a fit and convenient thing to keep the distinction of weeks, which was already accustomed and usual in the Church, and to consecrate to God as many days, at least, as did the Church of the jews; that is one of seven in ordinary, and some others extraordinarily, returning and following the one the other afar off, as from year to year in remembrance of some things considerable, either in the person of jesus Christ, or of some of his most excellent servants. 13 This hath by time grown to a great abuse, through the multiplication of too many and diverse feasts, serving almost for no use, but for idleness and riot: This we see in the Roman Church, which hath ordained an excessive number of Holy days, not only to the honour of God, but also of Angels, of he and she Saints of Paradise; yea, of sundry which having never been men on earth, cannot be Saints in heaven: to which days they oblige men's consciences, as to days more holy, and more capable to sanctify the actions of religion done in them, than all other days; nay, as more holy than those things which God hath commanded, founding that attempt (but most fond) upon the fourth Commandment. Therefore the Church, in her reformation, hath most justly redressed this abuse, and hath reduced the observation of the time of God's service, either to Sunday only in the week, or beside to a few more, more rare in their revolution, and consecrated to the honour of God alone, to be observed only for order's sake, and for ecclesiastical government, that in them her children may apply themselves more particularly, than they do on other days, to God's service, but without tying the consciences of the faithful farther than to the order of the Church; not urging the Holy day's obligatory immediately on God's 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 pass on the first day of the week, it followeth not, that the remembrance of that action was of necessity to be celebrated once in the week, and that a day should be appointed for that end, more than for the remembrance of others of the Lords wonderful actions, or that the Church was tied by necessity to appoint the first day of the week for that purpose, rather than another day, upon the sole consideration, that it happened on that day, which in itself is not more obligatory now, than it was then; because the celebration of Christ's actions, in any day whatsoever, is (in itself) a thing indifferent, and the Lord doth not require, that we tie ourselves to the days wherein they were performed. And so this consideration was no hindrance, why in the beginning the Church might not have made choice of another day than Sunday. But seeing Sunday is established by a long custom, for the regular and ordinary day of God's service, seeing the faithful Christians kept it in the beginning, through respect to the resurrection of Christ, and so it is become usual every where by degrees, seeing also time hath confirmed this custom, and it hath been ratified by Imperial constitutions, and diverse ecclesiastical ordinances, I esteem 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 enjoined of God unto them in the fourth Commandment, nor in any other part of Scripture, concerning the time of God's public 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 Commandment, in regard of particular men, to whom God having enjoined in the three former Commandments, to serve him particularly every day, and upon all occasions, in the fourth he enjoineth them to do it publicly together, and to observe the time appointed for that purpose by ecclesiastical discipline. 16 The inconvenience to be feared should be, in case no order at all were established in the Church for the time of God's public service, and every particular man were left to his own choice, which should cause a disordered diversity. But this were to forge fears, where there is no cause. For order hath been taken with that in the Christian Church from her beginning, and it hath been fortified by use and custom, 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 choosed 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 dependency upon the order which shall be established in the Church for such meetings, even so he tieth them to the same dependency, when he ordaineth that a certain time be appointed for the said public meetings. 17 For the fifth and last inconvenience, some fear least particular men should presume to observe any other day at their leisure, and neglect the keeping of Sunday, if they be taught that they are not bound unto it by God's command. Whereunto I answer, that if these particulars be profane men, which make light of the exercises of godliness, and of the order of the Church, in all likelihood they will do worse, and keep no day at all. But for such unruly wights we need to disquiet ourselves 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 persuaded 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 R●. 〈◊〉. v. 11. they might be recalled, it is not reasonable, that to rescue them we should speak or write any thing against truth. If they be men which take to heart religion and godliness, and carry a due respect to the order of the Church, no such unruliness is to be feared of them: For because the preaching of the word, the administration of the Sacraments, public and common prayers are means ordained of God for the maintenance of godliness and of true Religion, and Sunday is established by the order of the Church for the practice of these exercises, they will make great account of that day, and observe it, not for its own sake, knowing that it is not in itself more esteemeable, nor more belonging to God's 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 tied unto it then to another day; but because they have a special 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 general terms, yet most expressly in his holy word. They will also fear to contemn that day, and in so doing to sin, not in consideration of any dignity of that the day hath of it self, 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 God's service whereunto it is applied by the ordinance and custom of the Church. So then a particular Church will conform herself 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 been observed so long and in all places where the Gospel was preached, for the public exercise of God's service. 18 To show that the foresaid inconvenience is not so much to be feared, it is a thing common and well known, that our Churches ordain upon divers occasions extraordinary days of fasting, and of particular prayers, and command the whole people to come together for that end in these days, which are otherwise common and work days. There are also in many Churches yearly feasts enjoined by the order and discipline of the Church, as of the Nativity, Passion and Ascension of Christ, etc. wherein the people is gathered together to hear the word of God, and all the parts of divine service. Do they not know that God hath not bound them by special commandment to the observation of such days, and that their conscience is not tied unto them in that name? And yet we see not any of them under that pretence neglect the keeping of those days, or presume to ordain 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 godliness, will submit themselves to the order of the Church, and observe such days, not as I have said, for any particular commandment 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 she hath thought fit to apply such days. It is even so of Sunday, between which and these other days there is not in effect any difference in regard of a necessity to keep them, saving that Sunday is more ordinary and frequent then these others are, which being joined 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 days 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 God's service, which hath been the matter of the third part of this treatise. The end of the third Part. THE FOURTH 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 chief points of this fourth and last part. 2. All servile works of profit, or of recreation were forbidden on the Sabbath day. 3. Yea the least unnecessary works, as to go out of doors, to gather Manna. 4. To prepare it on that day. 5. Commandment was given to the people to prepare it the day before. 6. Refutation of the contrary opinion. 7. How it came to pass that the Manna, being kept according to the Commandment, did not stink. 8. Other examples of small things which it was not lawful to do on the Sabbath day. 9 Works lawful on that day were the works of the ceremonial Law. 10. Works of love, of mercy and of compassion. 11. Works of urgent necessity. 12. Whence it is evident, that the observation of the jewish Sabbath was very precise and exact. 1 HAving declared sufficiently the nature of the Sabbath day, which was the main point in this question; I will dispatch briefly the last point concerning the observation thereof, by a holy rest and cessation of all servile works commanded of God, and will show, how far the jews were bound unto it under the ancient Testament, and how far, or whether Christians are obliged unto it under the New Testament: For this also is called in question. 2 This is of itself clear enough by that hath been already said in the three first parts. Nevertheless 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 general and particular ordered it by his laws. In general 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 works, as it is said in the same places, which works he otherwhere intitleth servile works, Leviticus 23. verse 7, 8, 21, 25. Numbers 28. verse 25. that is, appertaining to their temporal and ordinary callings, which they were wont to do on the six former days of the week, either for profit, or for recreation, and other uses simply civil, domestic, earthly; which he particularizeth in divers places, as for example, to husband the ground, to reap, 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 fairs for buying and selling of wares, meat, drink, to Cart, to carry burdens, Nehe. 13. verse 15, 16, 17, 18. jerem. 17. verse 21, 22, 23, 24. to go out of their houses for any end whatsoever besides their resorting to the holy convocations, as to go a voyage, and to do such like actions, Exod. 16. verse 29. 3 This ordinance to do no manner of work on the Sabbath day, was so precise, that God forbade them to do the least works, even those which might be done without travel or distraction. For example, they were interdicted not only to make long and painful voyages and courses, but also to go out of doors to walk, although softly, without urgent necessity, as to go out for to gather Manna when they were in the Wilderness, Exodus 16. ver 27. which they might have done without pains, because it was to be found at their doors, and they were not to go far, nor to take more pains than to stoop 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 hindered them from sanctifying the Sabbath with all the exercises of God's service. 4 Nevertheless, God forbade them that light and small work, and lest they should take that little and small diversion, purposely he reigned not down Manna upon them on that day, but the day before gave them bread for two days, 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 go 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 enjoined them also, to bake and prepare it on the sixth day, and to beware to delay and put off the preparing thereof to the seventh day, lest they should profane the Sabbath. This is expressly set down 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 ye will seethe, and that which remaineth over, lay up for you to be kept until the morning. The sense of which words is evident, that as God on the day before the Sabbath reigned Manna for two days, so they should prepare it on the same day for two days, baking that which they would bake, seething that they would seethe, 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 until the next day. 5 For if, as some do esteem, God would have suffered them to prepare on the Sabbath day that which remained over, and the sense of the foresaid words were only, that on Friday they should prepare and made ready such a portion as they should think sufficient for the meat of that day, and keep the overplus to be prepared the next day, God had not given them on Friday bread for two days, and had not forborn to rain down Manna upon them on the Sabbath day. For it had been far less pains unto them to gather on the seventh day the measure that was needful unto them, then to make it ready afterwards. Neither is it likely, that after he had forbidden them, and had taken from them the means to gather any on the Sabbath hay, he gave them liberty to bake, seeth, fry 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 refrain from preparing any on the Sabbath day. 6 And wherefore had Moses advised them so carefully on Friday, rather than on the other days 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 been 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 days. And to show yet more clearly, that what they laid up for the next day they kept it baken, Moses said not unto them, bake to day that which ye 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 than the other. For as GOD gave them the means to gather double measure on the sixth day, so had they on the sixth day the means and leisure 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 laid by the Manna prepared and baken till the next day after, it had not been a wonder, that it did not stink, neither was there any worm therein, where nevertheless is related as a marvel, verse 24. seeing baking and seething hinder all stink and breeding of worms. But this objection hath no weight, and is not to be regarded. For although the Manna so prepared might naturally remain sound and wholesome until the next day, yet by God's Almighty power and righteous judgement, it had stunk and bred worms, if it had been kept otherwise then he had expressly commanded: For undoubtedly, the Manna unbaken and unprepared might have been kept on any other day of the week, till the next day, without corruption or any noisome smell. The only cause why it stunk, and bred worms, was God's prohibition to leave of it till the morning, ver. 19, 20. which prohibition, proceeding from so powerful and righteous a Lawgiver, was of such force, that it had stunk, and bred worms being kept till the next morning of any day whatsoever, although the Israelites had done their utmost endeavour, by baking, seething, frying, and by all other possible means to keep it from putrefaction. And therefore it is well noted to the purpose, that being laid up baken and prepared on Friday for Saturday, it stunk not, because that being done according to God's commandment, 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 throughout your habitations on the Sabbath day, Exod. 35. verse. 3. although it was an action of little importance, soon done, and bringing no disturbance to God's service. A man went out, and gathered sticks on the Sabbath day, for his present necessity, as it is to be presumed. For this he was, by God's express command, stoned to death, as a manifest transgressor of the Commandment concerning the Sabbath, Numb. 15. vers. 32, 33, 34, 35. To say, that he was stoned, not so much for gathering sticks on the Sabbath, as for doing it through a too bold contempt of that day, is a supposition uncertain, and it is far more likely that he did it through negligence and unadvisedness, than through contempt and presumptuous audacity: and that this unwariness, whereof he made an open declaration, or some other apparent excuse, wherewith he shielded himself, and which was thought to be true, or also the manifest slightness 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 showed indulgence to those which through error sinned against his Commandments, as may be seen 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 be 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 wherefore 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 fearful to violate the Sabbath, and careful to abstain in it from all servile works, even from the least. And indeed, God in the denunciation of the punishments against the transgressors of this Law, had not said, that he only who should profane and vilipend the Sabbath, but more generally, that he who should do any work therein should be put to death, and so cut off from among his people, as may be seen 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 sticks on the Sabbath day, there was some ceremony added to the morality of the Commandment concerning this day, and enjoined to the jews in that time of infancy, and that it obligeth us no more than other ceremonies annexed at that time to moralities: Whereof speech shall be again made hereafter. Marry Magdalene, and Mary mother of james, durst not work on that day, to imbalm Christ's body, but delays to do 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 Commandment, Mark. 16. vers. 1. Luk. 23. ver. 56. and thinking themselves bound to the precise observation of the said Commandment, because they knew not that it was abolished by our Lord jesus Christ. 9 So it is evident, that the observation of the Sabbath was to the jews most precise and exact. Neither was it lawful unto them to do any outward and corporal works, saving those that were necessary for the outward and ceremonial service which GOD required on that day, as to the Levites and Priests, to kill and dress the beasts for the Sacrifices, and to burn the fat upon the Altar, Numb. 28. vers. 9 Matth. 12. verse. 5. to particular men to circumcise their children, john 7. vers. 22, 23. to walk a certain space from home to the place of God's 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 book of the Kings, Chap. 4. vers. 23. Where the husband of the Shunamite asked her, wherefore she would go to the Prophets, seeing it was neither new Moon, nor Sabbath: which showeth, that it was lawful to go 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 between the mount of Olives and the town of jerusalem (which was of so many steps) is called A Sabbath days journey: which tradition and ordinance concerning a Sabbath day's journey, which is not formally prescribed in the Law, some are of opinion that it had its original 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 far off from it. And in the third Chapter of joshua, verse 3, and 4. which do explicate this distance, to go after the Ark of the Covenant, keeping between them and it the space of two thousand cubits by measure, which journey by consequent they were of necessity to make every Sabbath day during their abode in the wilderness, to come to the Tabernacle of assignation where the Ark was, and to assist there to the holy convocation; which by God's command was solemnised on that day, Levit. 23. vers. 3. which afterward the Doctors of the jews took and established for a rule of the journey, which a man might make on the Sabbath day for God's service, and for holy and religious ends. There be some who say, that they extended this licence of two thousand cubits, to walk 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 do works of charity, mercifulness, and compassion; necessary to themselves, or to their neighbours, yea and to their beasts also. As to fly, and to fight, to save their lives, and to defend themselves in time of war. As Eliah threatened by jezebel fled for his life, and went forty days and forty nights unto Horeb, wherein there were many Sabbaths, 1 Kings 19 v. 3, 8. As the jews decreed to defend themselves on the Sabbath day, if their enemies came to make battle with them on that day, 1 Maccab. 2. v. 41. having learned wisdom by the example of their brethren, who being assaulted on the Sabbath, choosed 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 jerico, jos. 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, dress, cure, heal sick folks, which Christ taught the jews to be lawful, and did often himself, as we see in divers places of the Gospel: As to lay hold on a poor 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 food, and do unto it all other necessary things, Luk. 13. ver. 15. 11 An important and urgent necessity, which could not be foreseen, prevented, hindered, and admitted no delay, made lawful unto them on the Sabbath day, actions which otherwise had been 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 means to prepare the meat he had, nor find meat made ready on the Sabbath day, and that he were in danger to starve, I esteem that rather than he should suffer incommodity in his health, or danger in his life, God was well pleased that he should prepare some on the Sabbath for his sustentation. For upon this ground jesus Christ maintained against the Pharisees the action of his Disciples, who being an hungered in following him plucked ears of corn, 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 been pinched with some urgent necessity, I doubt not but to kindle the fire had been acceptable to God. I esteem, 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 God's service, when external and corporal actions pertained unto it, from charity and compassion or from some great and urgent necessity, being excepted, it was not lawful to do any works of common and ordinary labour, nay not the least, during either the time of God's service in his house, either afore or after it, publicly or privately in the whole space of 4. and twenty hours between the two evenings, as is evident by the prohibitions, so express, so particular, so frequent made concerning that matter. Philo in the second book of the life of Moses, saith, that it was not lawful to the jews to pluck on the Sabbath day a bough, a fruit, a leaf of a tree. And all the Rabbins of the jews, which writ of the observation of the Sabbath, go far beyond whatsoever is exact and precise in the Law of God, forbidding actions far lighter, and of far lesser moment, than all those that are particularised 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 abstain from any servile work. 2. First Reason, the fourth Commandment bindeth them not thereunto. 3. Second Reason, the order of the Church neither doth, nor can oblige their conscience to a jewish abstinence. 4. Third Reason, Those of the contrary opinion urge not the rigid abstinence of the jews, from all manner of work. 5. Wherefore they should not urge any abstinence at all, contrary to Christian liberty. 6. For Christian liberty extends itself equally to all, and is not restrained by the fourth Commandment. 1 AS for Christians living under the New Testament, they are not obliged to such an observation of their Sunday, as the jews were to their Sabbath day. And I believe not, any work external, corporal, servile of their ordinary callings, lawful on another day, to be unlawful on that day, by a divine prohibition, and obligation of conscience, to abstain from it in consequence of such a prohibition. 2 This resulteth by necessary consequence from that hath been said before. For if the fourth Commandment, in as much as it prescribeth a certain day of rest, to wit, a seventh day, or the last of seven, bindeth them not, as hath been showed; there is no reason why it should rather oblige them in the exact prohibition of all work on the Sabbath day, because this was as well a part of the ceremonies and government of the jewish Church, as was the appointment of a seventh day of Sabbath. 3 If they keep not their Sunday by God's Commandment, but according to the order and use of the Church, as I have also proved, no more are they bound by God's Commandment, to cease on Sunday from all their ordinary works, but only as far as the use and order of the Church established for the public exercise of God's 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 needful for this, that God himself 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 jewish Sabbath, which were wholly typical, having no place at all in the New Testament, the said abstinence ought not to be any more in vigour, neither ought our Sunday to usurp the same rigour of authority over us, to make us refrain from all kind of work, which the Sabbath day possessed over the jews, by God's express commandment. 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 works, which to the jews were unlawful on the Sabbath day, it must be in consideration and by virtue of the prohibitions given to the same jews in the fourth Commandment, and in other places of the Old Testament, to do such works on that day; seeing otherwise, to do them is not a sin, if we consider the thing absolutely in itself. This power of the fourth Commandment is extended to all Christians by those that are contrary to the opinion which I maintain. And nevertheless, they avouch almost all of them, that under the Gospel we are delivered from the rigour of an exact observation, such as was the observation that the jews were subjected unto, that we have greater liberty, that we may on our Sabbath day kindle the fire, make meat ready, not only for our ordinary refection, but also for feasts and banquets, so they be not too sumptuous, go abroad for other ends then for God's service, as to walk, and do other such things, and that without the case of urgent necessity, which sometimes made them lawful to the jews themselves. They call such actions works of Christian liberty, which they acknowledge to be permitted to Christians, although they were not permitted to the jews, as were the works of godliness, mercy, and urgent necessity, whereof there is no difficulty but they may be done on the Sabbath day. This only they require, that these works of Christian liberty be done without scandal, without any disturbance of God's service, and without any hindrance 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 ask them, wherefore we shall be permitted to do some works which were prohibited to the jews on the Sabbath day, as to kindle the fire, prepare and dress meat, walk abroad without necessity, and not other works, which were not forbidden more severely than the former, as to plough, sow, reap, carry burdens, etc. The one and the other were alike unlawful to the jews, in virtue of the interdiction given in the fourth Commandment, and reiterated so often elsewhere. If this interdiction tieth still our hands under the New Testament, and suffereth us not to do these last works and other such like, I would fain know, upon what ground they hold, that it releaseth and suffereth us to do these former works? 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 expressly than for the other? Seeing also means may be found to do the last, as well as the first, without scandal, and without any let by either to the Sanctification of the Sabbath day? 6 Therefore we must of necessity confess, that they are equally permitted, or equally forbidden, seeing the fourth Commandment maketh no distinction. Now they advow that some works are permitted to us, which were by the fourth Commandment forbidden to the jews, and are works of Christian liberty. Whence I conclude, that all other works are also of the same nature, that we have liberty to do them all on our Sunday, and that as the fourth Commandment obligeth not Christians to keep the seventh day which it prescribeth so precisely, no more doth it oblige them to do no manner of work on that day. For these two parts of the Commandment 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 general reply, that the works forbidden particularly, had reference only to the abode of the people in the wilderness. 2. First Answer, The Commandment to tarry at home on the Sabbath day was perpetual. 3. Second Answer, The prohibition to prepare meat was perpetual. 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 odds of reason refuted. 9 A mystery hid in the prohibition to cook meat on the Sabbath day, etc. 10. Third Answer, the prohibition to kindle fire was perpetual, and not referred to the building of the Tabernacle. 11. If it was referred thereto, it was only by application. 12. If it was not lawful to kindle fire for the uses of the Tabernacle, far less 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 general prohibition of the fourth Commandment. 15. Fifth and last Answer, God hath no where made an exception of any work on the weekly Sabbath, as he did on the Sabbath of the Passeover. 1 SOme of the contrary opinion have seen the difficulty propounded in the former Chapter, to wit, that there is no reason to say, that some works which the jews were forbidden to do, as well as all other, by the fourth Commandment are permitted, but the rest are not permitted, if it be true that the prohibition of the fourth Commandment obligeth us, as they pretend. Therefore they say, that these works, which, as they confess, we are permitted to do, as to kindle the fire, and to make meat ready on the Sabbath day, were permitted to the jews as well as unto us, and are not comprised in the prohibition of the fourth Commandment, and that the particular prohibitions which are made in Exodus Chapter 16. and 35. were temporal, had respect only to the time of the people's sojourning in the wilderness, and were grounded on reasons particular to that time. 2 But this is an affirmation without ground, and without all likelihood. For to speak of the injunction given them, to tarry every man in his place, and not to go out of it on the Sabbath day, Exod. 16. verse. 29. it is true, that it was given them by occasion of the Manna, to the intent that they should not go forth to seek 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 spiritual 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 wilderness, they might freely and without offence go 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 only. Now if they were restrained in the wilderness, and durst not go forth for earthly employments, as to gather Manna, what reason can be alleged, why in the land of Canaan they were free to come and to go, 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 cook and dress meat in the wilderness 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 wilderness? Nevertheless, the day before the Sabbath, which was the sixth day of the week, 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. verse. 23. words which show, that the observation of the Sabbath day by him prescribed unto them, with respect not only to their pilgrimage in the wilderness, but also to their abode in Canaan, was the cause why he reigned 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 cook 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 he not rain Manna upon them on the Sabbath day? Or if he gave them not any, lest they should go 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 days, verse. 29. which necessity forced them to do, seeing the next day there was not any to be found in the fields, wherefore did he not, at least, suffer them to defer till the Sabbath day, the cooking of that portion which they had gathered and laid up for that day, rather than to enjoin 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 only 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 perpetual reason for all the days 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 keep it till the Sabbath day, because he would manifest his miraculous power in preserving from corruption the Manna, which else had bred worms, and stunk, Exod. 16. vers. 20. from one of these days to the other, is an unsufficient answer. For first, the same miracle had been although the Manna had been 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 ordain to the Israelites the cessation from all works, and amongst others from making meat ready on the Sabbath day in their generations? Also we see no examples of preparing of meat on the Sabbath day among them. 5 To prove that they did, is unfitly alleged the first verse of the fourteenth chapter of S. Luke, where it is said, that jesus Christ entered into the house of one of the chief 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 salt with the simple action of Christ's Disciples, who on the Sabbath day going thorough the corn fields, plucked some ears of corn, and did rub them in their hands to eat them, Luke 6. vers. 1. 6 Which is again a most manifest argument, that in those days the jews prepared not any meat on the Sabbath day, and also that it was not permitted by the Law. For if it had been permitted, the accusation of the Pharisees against Christ's Disciples had wanted all ground and colour of reason, when they said unto them, Why do ye that which is not lawful to do on the Sabbath days? Luk. 6. verse. 1. And it had not been needful, that Christ should have alleged, 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 hungered they took and ate the Shewbread, which was not lawful to eat but for the Priests only: as also that God will have mercy, and not Sacrifice, Matth. 12. verse. 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 Shewbread to all others but Priests, and he maintaineth not his Disciples to be excusable, but by their present necessity, which made lawful that which otherwise had been unlawful unto them. For if that whereby he defended them had been lawful otherwise than in case of necessity, what need had he to excuse them upon their present necessity. S. Austin in the fourth chapter of the sixth book against the Manichees, saith that the jews on their Sabbath gather not any kind of fruit in the field, that they mince and cook 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 jews, amongst other things saith, that it ought not to be kept by eating meats prepared and kept the day before, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which showeth, that the jews 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 needful 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 kind of meat on the Sabbath day, was undoubtedly the cause that moved some Pagans to believe and say, that the jews fasted on that day, “ Moses septimum diem more gentis Sabbatum appellatum in omne avum jejunio sacravit. as we see in the one and thirtieth Book of the History of justin, and in the life of Augustus Caesar written by Suetonius, * Ne judaeus quidem tam diligenter Sabbatis jejunium servat. chap. 76. 8 The inference which is made from equality, or rather odsof reason, that sith the Law permitted the jews to lead their cattle to the water on the Sabbath day, as is clear 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 himself: for he may in the day before prepare meat enough for the day following. The inference that can be lawfully and in equal terms made of the foresaid permission concerning a man's beast, is, that far more should a man be licenced to eat and drink on the Sabbath day, if he be an hungered, 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 days, and to defer the preparation thereof, which might have been wisely done the day before, till the Sabbath day, which is the point in question, and which I have clearly showed before to be expressly forbidden by the Law, Exod. 16. 23. Which ordained not for the time only of the abode of the people in the wilderness, but also for all their generations in time to come, that all works necessary for the Sabbath should be prepared before it came. 9 Wherein may be considered a type and a mystery, God giving to understand thereby, that during the time of this life, we ought to prepare good works, to the end we may enjoy the profit and utility issuing of them, and eat their fruit, as the Scripture speaketh, in the eternal Sabbath of the life to come, and not to differre from day to day, till that great Sabbath come, the preparing of our lamps, and filling them with abundance of oil, left we knock and cry in vain, Lord, Lord open unto us, Matth. 25. 1. etc. Mat. 7. verse. 22, 23. 10 As for the prohibition to kindle fire on the Sabbath day, Exod, 35. vers. 3. it is clear, that it speaketh, not only what the Israelites were to do in the wilderness, but also in Canaan. The words are plain, Ye shall kindle no fire throughout (or, in any of) your habitations upon the Sabbath day; which words throughout, or in any of your habitations, aught to be referred rather to the land of Canaan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than to the wilderness, because it was in Canaan that they were to have their habitations and seats, as is implied by the word in the original, whereas in the wilderness they sojourned only 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 only unto it, as if God had forbidden only to kindle fire for preparing and fitting their tools, and employing 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 between these things, and that they are relative one to another: Nay they seem rather to be disjoined and severed in the text itself. For after the injunction to kindle no fire, these words are added, And Moses spoke unto all the congregation of the children of Israel, etc. 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 been made in dependence 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, whereof he speaketh afterward, lest the Israelites should surmise, that it was lawful unto them for to do 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 itself general, to a particular subject, whereunto it extended itself as unto others; even as the prohibition of the second verse to do any work on the Sabbath day, under the pain of death, is undoubtedly in the meaning thereof general, 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 known, and to infer from thence the generality and extent of both. 12 For if it were forbidden to work, and to kindle fire on the Sabbath day for the edifying of the Tabernacle, far more was it forbidden for all other work, 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 do it, as which had no other regard, saving the accelerating and rearing up of the house of God. 13 The prohibition to cook meat on the Sabbath, whereof I have spoken before, showeth that this kindling of fire, should be referred unto it; to wit, that it was not lawful 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 jew, who in the Book of Abraham's Pilgrimage, and in the third Book of the life of Moses, among the works which it is not lawful to do on the Sabbath day, putteth these two, to dress meat, and kindle the fire. 14 I add, that the fourth Commandment of the Law, was to the Israelites the cause of their abstinence and cessation on the Sabbath day, when they were in the wilderness. So was it in Canaan also, and after the same manner as it was in the wilderness. The particular prohibitions given afterward unto them, and which they received, were only explications, illustrating the sense and the end of the Commandment. Now sith the words of the Commandment are general, In it thou shall not do any work, with what show of truth can it be said, that the works to bake and cook meat, to kindle the fire, and such like, were not forbidden by these words, but only by particular and special commandments, and that for the time of the abode of the Israelites in the wilderness, seeing there is no place to be found, where they are excepted from this general term, Any work, expressly set down in the Commandment, and where licence is given to the Israelites to do them in the land of Canaan? 15 If God had meant that it was lawful to the jews to kindle fire, dress meat, and travel on the Sabbath day, questionless he had made an exception & particular declaration thereupon, as he did concerning the two Sabbaths, the first and the last of the feast of the Passeover. For he forbade also to do any work on these two days. 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 roasted and eaten the Paschall Lamb in the evening, to return to their home the next morning, Deut. 16. vers. 7. Undoubtedly the same is to be 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 spiritual and heavenly rest, as we have declared before, and shall touch it again hereafter. CHAPTER Fourth. Confirmation and illustration of the matter set down in the precedent Chapters. 1. All kind of works forbidden by the Law of Moses on the Sabbath day, are in themselves lawful to Christians on the Sunday. 2. First Reason. Cessation from all works on the Sabbath was a part of the Ceremonial Law, and of God's service. 3. And not a help and furtherance only 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. God's service under the New Testament consists not in observation of days, but in actions of godliness and righteousness, etc. 7. This is proved by application of the Apostles words, Rom. 14. vers. 17. 8. And most clearly by his warning given to the Collossians, Chap. 2. vers, 16. 9 Abstinence of works is necessary in the Christian Church in any day whatsoever, as it is a help to God's public service. 10. The public service being ended on Sunday, Christians may use lawful recreations, etc. 11. It is proved by reason, that they may do the like between the hours of Divine Service. 12. Fourth Reason. There is no injunction in the new Testament concerning a cessation from such recreations and works. 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 faithful of Troas did work on Sunday till night. 15. Seventh Reason. The first injunction not to work, etc. on Sunday, came from Christian Emperors. 16. Constantine the first permitted many works on Sunday. 17. Which showeth, that the Christians of those days took not Sunday to be an institution of jesus Christ. 1 THerefore seeing those against whom this Treatise is made yield unto us, that certain outward and servile works are under the New Testament permitted on the Sabbath day, which, as I have clearly showed, were forbidden to the jews by the Law; I conclude again, that all other works forbidden by the Law on the Sabbath day, are likewise permitted to us after the public & solemn service of God, & that the prohibition of the Law to do any work on the Sabbath day, concerneth us not. Surely if it pertained to us, as containing a point necessary of God's 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 jews were under the Law: Nay, we should be far more affectionate to do, as well, or more precisely, with an equal or greater care than the jews 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 jews were bound to abstain from all manner of work 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 God's service consisted in Ceremonies, Elements, and Rudiments, which were servile, childish, weak and beggarly, as the Apostle saith, Gal. 4. vers. 3. 9 Col. 2. verse. 20. The observation of a certain day of Sabbath, rather than of another, and on it a cessation from all outward works, made in itself a part of that service, and was not ordained by accident, as a help to God's service, required only for that end, but as being of itself properly a point of religion, and of God's service, and an essential duty of the Sabbath day: For which cause it was so exactly enjoined with an interdiction, even of the smallest and least things, as to gather and prepare Manna, to kindle fire, to walk a few steps abroad, and such like, which was not lawful for any person to do, although he were alone, and out of danger, by doing them, to give offence to any man: Although also they might have been done, as it were, in a moment of time, without any diversion of the mind to think on better things; as on God, on godliness, and on other holy exercises, because that not to do such works was at that time a part of God's service, and that which belonged to God's service could not be too exactly recommended and observed. 3 For otherwise, if the substance of God's service had not at that time consisted, partly in this exact cessation from all works, and if it had been enjoined, but as a help and furtherance of that service, such little works, which were of no pains, and of less distraction, had not been forbidden, because, in effect, they are no let to a true spiritual Sabbath. And when the jews were come back 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 Gospel, that they might easily compass these actions, and other such like, without any prejudice thereby to true godliness, and to the sanctification of their hearts. But as they were bound to serve God on the Sabbath day by diverse sacrifices, offerings, perfumings with-incense, and other ceremonial and bodily exercises, for which they had need of a carnal holiness and purity, and to restrain themselves from a great deal of ceremonial pollutions, as to touch a dead man, or any meat declared to be unclean, etc. and as God's service consisted in keeping themselves unspotted with such things, even so an exact refraining from all outward and servile works made a part of that sabbatical holiness and pureness, whereof I have spoken. If they had put their hand to any ordinary work, that work had polluted them: And all the legal works of the Sabbath, such as were the sacrifices, etc. had been in some sort profaned by the common works of other days, if they had been done on that day. Therefore they were bound by necessity to abstain exactly from them all. 4 I add, that as I have said formerly, the Sabbath was given them expressly, to be unto them a type figurative of the spiritual rest, whereby a man resteth from all iniquity, and namely of the heavenly, wherein there shall be a perfect cessation, not only from all sin, but also from all bodily labours, that the Saints may give themselves wholly to glorify God. And therefore, that the figure might correspond (the nearest that could be) to the truth, the sign to the thing signified, and to represent to the jews, and give them to understand, that they ought to abstain from all kind of sin the most precisely and exactly as possibly they could, because sins are verily opposite to God's service, and pollute all the actions thereof, and that in heaven they should enjoy an entire and perfect rest, a most precise cessation from all bodily works and employments was enjoined them. And these are, in my judgement, the true reasons of that injunction. 5 Now these reasons concern us not under the New Testament. We have no day of rest ordained of GOD, to be unto us a type and figure of the spiritual and heavenly rest; And if sometimes our Sunday, which is our day of rest, be employed 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 be 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 only, grounded upon some outward resemblance. 6 No more doth God's service under the Gospel, to speak properly, consist in the observation of any particular day more than of another, nor in the abstinence of outward works 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 country's far colder than was judea, that we 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 entertainment of a carnal licence, and hindrance of God's service. Verily there is the same reason of all other outward works, which God prohibited so exactly to the jews on the Sabbath day, for that was also a puerile instruction; we have a liberty to do them that they had not on that day, and nothing obligeth us, but the equity of these prohibitions; to wit, that we must not do these works licentiously, making of them a pretence to neglect God's service. Indeed, we are bound to serve God under the New Testament, as much, yea much more than the jews under the Old Testament, because we are far more beholden unto him than they were: But this obligation is to a more spiritual service, which is such essentially, consisting in the careful practice of actions of true godliness, holiness and righteousness: But we are not obliged after the same manner as they were, to serve him with a rudimental, material and servile service, to which appertained this abstinence so exactly prescribed, of all works on a certain day, and which was one of the points of the unsupportable yoke of the ceremonial Law. And as we are made free from these actions which the jews were obliged to perform on the Sabbath day, with twice as much as on other days, such as were double sacrifices, double meat and drink offerings, etc. Num. 28. 9 by which things God fashioned them to the outward and typical sanctification of the Sabbath; it followeth, that we are even so made free from the necessity of forbearing absolutely all works, because this did belong also to these weak and beggarly rudiments of the world. As the Apostle saith, that the kingdom of God, that is, the state of the Gospel, is not meat and drink, Rom. 14. verse. 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 Gospel establisheth no holiness 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 tied by our conscience to Sabbaths, no more than to meat and drink, by Sabbaths' he understandeth not only certain days, but also a scrupulous abstinence and cessation from outward works in those days, which also is properly denoted by the word Sabbath, and obligeth us no more than the days do. 9 Neither is it required of us immediately by God, but as it is a help to further us on any day whatsoever in the practice of God's 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 ourselves in godliness: And, on the contrary, in case the busying of ourselves about such works, should be unto us a let and disturbance in these our heavenly exercises. So that the obligation whereby we are bound under the Gospel to these essential points of God's service, and the time wherein they are exercised, being excepted, all honest works remain equally lawful on all the days of the week, to apply ourselves unto them, without scruple and trouble of conscience. Neither is it a sin to do all corporal works, that are lawful, in one day, yea on Sunday, as well as on another day. 10 And as on other days of the week it is not ill done, yea it is rather well done, to bestow a part of them to preach and hear the word of God, to minister and receive the Sacraments, to pray and to sing Psalms, not only privately, but also publicly 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 sin to a true Christian after service done to God in his Temple, to give himself to some honest exercises, and well 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 public 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 go to plough and husband the ground, or to do any other exercise of his lawful trade, then if he kindle the fire, or cook meat for his refection. 11 And considering that the spirit of man can hardly be continually bend the space of a whole day to any serious and important action, such as are namely the holy actions of God's service, without some interval of relaxation, if between the hours that are imparted to this service publicly or privately, on the Sabbath day, he employ some other hours to do the actions of his temporal calling, or other works of the same nature, by way of diversion and refreshment, I cannot conceive that God should be displeased therewith, because God's service and godliness are not hindered nor indammaged thereby. For I ask, after a man hath heard God's 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 vigour of his spirit slacken, so that he is not able to persevere in his attention and devotion any longer, he diverts himself, and sitteth quiet for a while, without doing any thing, to take his breath as it were and return to his devotion afresh with greater force, doth he sin by this cessation? I think not. Now if he sinneth not, when he sitteth idle, and doth nothing, why shall it be said, that he sinneth, if he do some bodily work, seeking thereby some diversion and refreshment, rather than by a mere cessation from all kind of action? To do nothing at all shall it be more acceptable to GOD, then to do a work that is honest and lawful in itself? 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 esteem, that the liberty to do the foresaid works on the Sabbath day, was entirely taken from the jews, for some ceremonial reasons, and that it was upon them a servile yoke in the ancient time of servitude, as hath been declared before. 12 This is a most enforcing 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 works, as is urged and laid upon Christians on their Sunday, conformably to the cessation that was imposed upon the jews 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 been to bind us unto it, undoubtedly he had given, or commanded his Apostles to give an express injunction concerning it, which because he hath not done, I infer that he had no such intention. 13 Nay on the contrary, the liberty to work on Sunday is rather authorized by the example and practice of Christ, and of the first faithful. 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 Jerusalem to Emmaus, and that questionless for the ordinary affairs of this present life, seeing it was not an holy day among the jews: Which voyage was of three leagues, or thereabout. He went with them, he spoke 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 custom 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 abstain from voyaging, or doing on it any other toilsome and painful work. And indeed after he had left them at Emmaus, they returned thence the same day to Jerusalem, as the Lord did also, going other three leagues. Now if it had been the intention of jesus Christ to ordain the first day of the week for a Sabbath day, and to enjoin to all Christians a leaving and discontinuance of all ordinary work on that day, it is likely, that he would not have forgotten to warn his two Disciples thereof on that first day, and thetwo Maries to whom he showed himself early 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 showed them the example of that observation in his own person, which he did not then, Neither do we find that he did it at any other occasion. 14 In the twentieth of the Acts we perceive, although uncertainely, as I have showed before, some observation of the first day of the week by the faithful 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 Paul's long preaching until midnight, and thereafter till break of day. Apparently they made choice of the night time, and of an upper chamber, for fear of the Infidels, even as the Apostles on the first day of the week that CHRIST rose in, were assembled at evening, and held the doors shut for fear of the jews, john twenty verse 19 Now who doubteth, but all that day from the Sun rising till the evening, that they came together to break bread, they were busied, as in the other days of the week, about the ordinary exercises of their trades, handicrafts, and callings, as having liberty to work on that day, like as on all other days, besides the care they had to shun all giving of discontent to the Infidels amongst whom they lived, and the drawing, by an unnecessary cessation, a most certain persecution upon themselves? There is no question to be made, but that all Christians in the places of their residence among jews or Gentiles did the like. 15 This is also a reason considerable in this question, that albeit Cod. lib. 3. Tit. 12. l. 3. Theod. Ibid. l. 10. Leo & Authemius. among the Laws of Christian Emperors there be sundry, which forbid the ordinary occupations of trades and handicrafts on Sunday, as to keep a Court of pleading, and to go to Law, to open the shops for buying and selling, to act stage plays in play houses and public places, to hold Markets and fairs, etc. which Laws 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 suiting to the holy actions whereunto it was appointed, yet all these Laws show, that, before they were published, Christians were wont, saving the hours of the public exercises of Religion, to apply themselves on that day to all the ordinary works of this present life. Yea, there be many other Laws of other Emperors, and amongst 16 Cod. lib. 3. Tit. 12. l. 3. & l. 5. Valent. & l. 8. Valent. & l. 9 Honor. & Theod. others of Constantine that great and holy Emperor, which permit on Sunday some of these ordinary employments, as to labourers, to sow the ground, to weed, to reap, to plant and set Vineyards, if need be; to Bakers to bake bread, to Masters to give liberty to their slaves, to judges to put to death malefactors: which undoubtedly these Christian Emperors had never permitted by their Laws, if it had been in their time a received opinion in the Church, that the observation of Sunday, and cessation from all works in it, was necessary by virtue of a Commandment of our Lord jesus Christ. 17 But knowing certainly, that no days are instituted of God under the New Testament; that Sunday was not kept by a commandment from heaven, but by the use and custom of the Church; That a discontinuance and intermission so exact of all works pertained to the Ecclesiastical policy and regiment of the jews, and is no where and in no wise commanded in the Gospel, they made no bones to permit divers occupations, which might seem to have some pretext of necessity, yet were not of such importance, but that they might have been done before Sunday, or put off till the next day following it. CHAPTER Fifth. Declaration of divers absurdities and difficulties ensuing upon the contrary opinion. 1. The opinion is, that Christians are bound to refrain from all works during the 24. hours of Sunday. 2. First absurdity, this opinion bringeth back the servitude of the jewish ceremonies. 3. Second absurdity. No man can tell where must be the beginning of the said 24. hours. 4. Divers disputations thereupon amongst the authors of this opinion. 5. Third absurdity, it troubleth the conscience, leaving it without information concerning the employment of that time, and the doing of unnecessary works therein. 6. As also about the doing of charitable and necessary works. 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 works on Sunday. 9 Secondly, they distinguish works of necessity, into those that are of present, and those that are of imminent necessity, and permit the first only, whereby they trouble tender consciences. 10. They contradict their distinction by suffering some handicrafts men to work on Sunday. 11. As also by the permission of many actions which have no present necessity. 12. Likewise by forbidding some works in an apparent danger, as to gather corn, etc. 13. Great absurdity and inconvenience of this prohibition. 14. The Commandment, Exod. 34. v. 21. to rest on the Sabbath day in ear-ring time, etc. serveth not their turn. 15. They hold that it is not lawful 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 works forbidden in the fourth Commandment. 18. They hold also that servants ought not to serve their masters on Sunday. 19 This doctrine crosseth their other decisions. 20. They entangle themselves in the distinction of banquets. 21. Absurdity of the●r rigid prohibition of all kind of recreation to all men on the Sabbath day. 22. How far Christians are bound to abstain from work on that day. 23. How working is not, or may be an hindrance of our sanctification 24. We ought to leave our works on Sundays during the time of service. 25. Saving in some important necessity. 26. Objections taken from the care of worldlings, etc. 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 do hold, that our Sunday, called also by them the Sabbath day, which is the name given in the Scriptures to the day that the jews hallowed weekly, obligeth us to keep it during the whole space of four and twenty hours, by a religious abstinence from all manner of works, during all that time, conformably to the observation of four and twenty hours practised by the jews on their Sabbath day. 2 This opinion is absurd, and bringeth back under the New Testament a ceremony, which is merely servile and jewish. For times and places were in themselves to the jews a part of the legal and ceremonial service, as hath been showed before: And therefore they were precisely named and stinted unto them. When God appointed unto them Sabbath days, he would that they should rest as long as the day lasted; that is, four and twenty hours, even as when he granted unto them days of work, he permitted them to work night and day, which may be 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 God's service, and are not observed, but relatively to the public exercises of Religion and of godliness which are established to be practised in them. And therefore that practice being ended they oblige not necessarily. 3 And indeed, if Christians were bound, for conscience sake, to observe exactly full four and twenty hours, by abstinence from all works, they should be in a marvellous great trouble & vexation of mind. For ere aught else be done, they must know certainly where they shall begin the sanctification of the four and twenty hours of that day, if it must be from Even unto the next Even, beginning the day at the setting of the Sun, as under the Law; or from the morning unto the next morning, beginning the day at the rising of the Sun. For if they be not clearly informed of that, they may sin 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 certain resolution of this Point. For they are at variance among themselves about it. Some deem, that we must begin our Sunday by the evening, and continue it unto the next evening, like to the fashion of the jews, who reckoned so the hours of their Sabbath. And so is this time stinted by the Author of the 251. Sermon de Tempore in S. Augustine's works. Others will have it to begin by the morning, at the same time that our Lord jesus Christ rose from the dead, and to end at the next morning; and there are some which hold, that the jews ordered so their Sabbaths. We find others who believe, that God obliged not his people on the Sabbath day to a cessation from all works, 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 perspicuity to give a full satisfaction and resolution to a Christian, about the time when he must begin to forbear all bodily and servile works, lest he should profane the Sabbath day, by doing them in a part thereof. 5 And so he shall be perpetually troubled in his mind with that difficulty, and far more with the exact abstinence which is required of him. An unnecessary walk, 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 temporal 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 broom about his chamber, wiped a vessel, dusted his apparel, 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 lawful to eat, drink, sleep on the Sabbath day, because these are works 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 maxims, a person that can well enough, and without incommodity, be without meat, drink, sleep all that day, or at least can well enough away with less meat, drink and sleep, must not be grieved and pestered in his spirit, and fear lest he hath profaned and broken the Sabbath, in bestowing too much time to eat, drink, and sleep, and giving to his refection and sleep a portion of time which he might have set a part for religious actions; As, if he hath been half an hour at table, whereas a quarter of an hour might have been sufficient; If he hath slept six or seven hours, when a nap of three or four hours might have served his turn. In sum, no bodily thing can be done, which shall not afford an hundred difficulties, and matter of great doubts and scruples of conscience: Experience showeth often in many which are made to believe that it is not lawful to do any work on the Sabbath day, according to the precise terms of the fourth Commandment, pitiful carks, strange scruples and troubles of conscience, a superstitious preciseness, tending to the detriment, not only of the quietness and peace of God that should be in their souls, but also of the families whereof they are members, and of the Commonwealth wherein they live. 7 Nay, the Doctors that are the broachers and teachers of this opinion, entangle themselves and their followers in the explication of the works that are permitted or forbidden on the Sabbath day. They prescribe so many limitations upon diverse actions of temporal callings, that may be 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 run into a labyrinth of most intricate difficulties, and inextricable vexations of spirit. Verily I believe, that the observation of the jewish Sabbath day, was not so onerous and full of difficulties, as is the observation of Sunday, wherewith many of these Doctors seek to master and bring under the consciences of Christians. 8 To verify that I have said by some instances. First, the foresaid Doctors agree not among themselves about the obligation of Christians, to abstain from all bodily and worldly works, whether it be as exact and precise under the New Testament, as it was ordinarily to the jews under the Old Testament; whether we be in the same servitude that they were in; or if they in that respect enjoyed the same liberty that we possess under the Gospel. For there be some among them that deny it, and do say, that the rigorous observation of the Sabbath, prescribed of old to the jews, is abrogated, and the prohibitions to kindle the fire, to make meat ready, and other such like, which they acknowledge to have been perpetual during the whole time of the Old Testament, and comprised in the general prohibition of the fourth Commandment, not to do any work, did belong to the pedagogy and bondage of the Law. Others advance so far, that they apply them to us also, saying, that we are obliged to that precise abstinence as well as they, that there is no work of so great consequence for our temporal estate, that we may lawfully do it, and that it is more expedient that our temporal estate be indammaged, than the Sabbath violated. Likewise, that there is no work so slight, and of so little and so short occupation about the affairs 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 looms and tools, and set them in some order on Sunday at night, that he may set them on work the next morning. Others again affirm, that we are obliged to a rest as precise as the jews 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 extraordinary, and for a short while; to wit, during the time of the pilgrimage of the Israelites in the wilderness, and not perpetual for the whole time of the Old Testament, nor comprised in the prohibition of the fourth Commandment. Behold a variety of opinions, capable to pester a man with great perplexities. 9 Secondly, when they speak of works of necessity, which they acknowledge and teach to be permitted on the Sabbath day, they distinguish necessity into present necessity, and into imminent necessity, and say, that the works of present necessity are only 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 evil. But as for the other necessity, which is not present, and whose event is in God's hand, we must leave unto him the care to prevent it with such remedies as his wisdom shall think expedient, and not trouble ourselves with it. This also is a distinction able to entangle and disquiet a tender conscience. For how shall a Christian settle his mind upon this distinction of present and imminent necessities? Some will take for present necessity, that which is imminent only: others will esteem that to be imminent only, 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 endamage the house, but perhaps shall, perhaps not, and shall quickly die of itself, he that seeth the fire begin to burn, shall not know how to take this necessity, whether he ought to believe, that undoubtedly his house shall be presently consumed, if he take not order suddenly to extinguish the fire, and upon this run, work, do what he can, as in a present necessity: Or if he ought to presume, that the fire will cease of itself, which may happen, and therefore leave that to God's providence, as an imminent necessity. Likewise, if a man begin to perceive a beam, a chevron, or some other thing in his house cleft, and fear lest it break, and breaking fall, and falling bring a notable damage to the house, and to all that are in it, what shall he do? The necessity is not evidently present. For it be may that the beam shall subsist yet a pretty while, and no harm ensue thereupon; it may be also that it burst & fall the same day, and the house be overthrown, and those that are in it hurt or killed. In this perplexity the poor man shall not know whether he shall call the Carpenters, and do with all speed his best endeavours to prevent this uncertain mischief, or leave the redress thereof to God's providence. For if the necessity be only imminent, as it seemeth to be, according to the foresaid distinction he must forbear to do any thing unto it, lest he break the Sabbath. As also in time of war; how shall we get a firm and assured resolution, if we may lawfully work, 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 enemy, that there is nothing but some suspicion of his approaches, that the danger is only apparent, and not imminent: Yea, although we should see the enemy hard by, and in a manifest resolution to set on, may not God by his Alwise, and Almighty providence, form 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 careless, stand still, and look on? There is a great number of such examples: yea, we shall find few necessities that are undoudtedly present, and which may not be considered as imminent only. For if in a danger, which is only apparent and imminent, we ought to rely on God's providence for the preventing and hindering thereof, as he shall think most expedient, and not set our hands to work to help ourselves on the Sabbath day; In a present evil which is only begun, and is in the beginning of no great moment, may we not think and say, that we must commit to God the care to stay the progression thereof, and not undertake to stay it ourselves by our pains & endeavours, because that should be injurious to his providence, as if he could not, or would not help us, in case he think fit so to do. 10 Again, 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 travel and oversight every day? Do they not give them licence for such employments on the Sabbath day, with this proviso, that they do them early in the morning, or at night very late, after all public exercises are finished? For they give not this permission, but in regard of some damage that these workmen may receive, if they work not at all on Sunday: And yet that damage is not present, is not to be feared but in the time to come, and withal is not infallible, unrepairable, and remediless. Do they not say elsewhere, that no man ought to object the loss of some temporal gain, and make it a pretence to work on the Sabbath day, seeing such a loss is not to be parallelled with the loss of the glory of God, which is violated by the breaking of the Sabbath? Now, what can all these Tradesmen allege, but the loss of some temporal profit? Wherefore then make they an unequal distinction, and permit some travel to them, rather than to others? 11 Moreover, how agreeth the foresaid distinction of present and imminent necessity, with their doctrine concerning the nourishment, the application of remedies, and other actions of charity, and of necessary compassion towards men and beasts, which they avouch may be done on the Sabbath day? And yet in these things there is not always present necessity. For although a man take no sustenance for himself, should not give any to other, should not give physic, or apply some other remedy to a sick man, it may be the body should not be enfeebled, nor receive any detriment thereby; and in case it did, it might be easily repaired by taking food and physic the next day. I would fain know why in this case, rather than in others, a necessity or a danger apparent only, and not present, shall it licence any man to work? They acknowledge, that on the Sabbath day is permitted, not only that which is absolutely necessary for the entertainment of the creature, but also whatsoever is useful for a convenient and comfortable mainetenance thereof, as to prepare, give, take meat, apply a medicine to ourselves or to another, although there be not in it any present necessity. If this doctrine be true, it is not a present necessity that licenseth a man to work, but also an imminent evil, the event and issue whereof is only apparent, in case it be not prevented in time. Will they say, that more is permitted in things that concern immediately a man's person, as nourishment and medicaments, than in things that are more remote? But there is to be found a great deal of imminent necessities in these things that come not so nigh to man's person, which if they be anticipated by a prompt remedy, it shall be as much, yea more convenient, and bring greater comfort to a man; than if he should eat and drink in his present hunger, and take physic without delay when he is sick: And the danger of delay in these present necessities should not be so great, as in those others that are only imminent. 12 I will allege to this purpose, an example of a thing, which the precise Defenders of a cessation from all works on the Sabbath day, stand much upon; That is, to gather corn, to lay it up, or to do some other work for the preservation thereof on the Sabbath day, in an imminent necessity, I mean, in an apparent danger, that if this be not done, the corn shall be endamaged, shall rot, and become unprofitable. Lo, the day is fair, dry, and commodious, the corn may be saved if it be gathered and laid up on this day, and a great loss to the owner prevented. This they will not suffer to be done. Nay, when the corn is already cut, they cannot abide that it be transported from the floor to the barn, saying, that the care thereof must be wholly committed to God's providence, who will keep it, if he think it expedient; and that we must rather choose to let the corn rot and perish upon the ground, than to break 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 works of necessity are permitted on the Sabbath day, which, according to their own interpretation, are such, that if they be not done man shall be endamaged? Also, that it is lawful to do 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, between, or after the public exercises. Now is not this a thing of great comfort to a poor Christian, that his corn 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 damage is not infallible, I reply, that they should have much ado (as I have before) to explicate what infallibility and certitude they require, and that hardly shall they find any danger which may be called infallible, and for the preventing whereof they may put their hands to work on the Sabbath day. For God's providence may anticipate evils before they come, or arrest them in their beginning, or repair all their damages if he suffer them to come. 13 I ask, shall it not be lawful to a man in his pinching hunger, or of his family, to gather on the Sabbath day of his own wheat, to carry it home, and to prepare of it as much as they shall need, he having no other means, but that alone, to nourish himself and them in this extremity? Undoubtedly, all Christians will confess, that he may; yea, that although (to speak absolutely) they might want it for a day, yet the only conveniency to take meat when they are hungry, will permit them do it. Now if it be lawful to gather corn, to carry it home, or to do some other work to satisfy an hungry and barking stomach, although this present evil be not such, that it should for a days fasting cause a great detriment without a present remedy: why shall it not be lawful to seek (by the same means) a present remedy for the hunger to come, the danger whereof is apparent, and far greater, if it be not remedied out of hand, than of present hunger? For if the corn of man (wherewith he and his family were to be fed many months together) rot, and perish; he shall have leisure enough to be hungerstarved far longer, and with greater damage, than if he suffered hunger one day. Will they say, that he must leave that to God's providence, and trust that he will keep his corn, or shall recompense the loss thereof, and supply his wants with competent food by some other means? But why ought he not much more to abstain from seeking remedies to his present hunger, wherewith he is pinched on that day, relying upon God's providence, trusting assuredly, that he will preserve him from being dammaged by that hunger, or in case he receive any damage, will repair it; namely, considering he seeth the danger to be lesser, as being but of one day, which is soon pas● and the remedy more prompt and easy 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 ear-ring time, and in the harvest doth not prove that they pretend. For first, we may understand, that he forbiddeth only in ear-ring time, and in the harvest, to take liberty to work on the Sabbath day, as they were wont on all other days of the week, but extends not the prohibition to the extraordinary necessity of an imminent danger, as if he forbade in such a case to transport the corn from the field only to the floor, or from the floor to the barn, 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 kinds of labour are as precise, or more in the terms 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 return the answer, that is made by some of them against whom I dispute, upon the prohibitions to kindle fire, to cook meat on the Sabbath day, etc. that they pertained to the bondage of the Law, which is most true. 15 Furthermore, when they speak of bodily and worldly works which some necessity permitteth, yea obligeth us to do on the Sabbath day; they say, that they must be done through mere charity and compassion for the preservation of the creatures which have need of our help, and not as works of our callings whereby we win our living; for this cause, that we must do them without any respect to any gain and profit that may come to us thereby, and which we cannot lawfully receive, being bound to do all things on that day freely and of mere good will. For example, if a Chirurgeon or Apothecary give remedies to their patients on that day, that they must not gain the value of a farthing, and if they take any money, it must be only for the just and true price of the remedies, and not for the employment of their industry and painful labour about the patient. Likewise, that he who waters his beast, or giveth it physic, should have only before his eyes the health and relief thereof, and in no wise the utility and service that he 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 subtle, and is beside enveloped with many difficulties. It is true, that when a man is bound to these and such like works on the Sabbath day, he ought to do them through Christian love and compassion; and so ought he to do all his works towards his neighbours in all the days of the week: But that he ought to do them without any regard to his own profit and commodity, that goeth beyond the reach of my apprehension and understanding. For if he may do them in charity and compassion towards persons that are not so near unto him, or towards beasts, why may he not do them through charity & love to himself and to his family? May he not be in such a condition and estate, that he hath not sufficiently wherewith to entertain himself and his family? The beast which he feedeth, is, perhaps, the only means whereby he gets his living. Therefore when God offers unto him the occasion, yea layeth upon him the necessity, to do some work, why may he not, when he intendeth and hath before his eyes the relief of his neighbour, or of his beast, think on his own profit which depends on that work, and proceedeth from it, and judge, that God by the occasion of this work which he hath put in his hands, affords unto him the means to gain something for himself, and for the maintenance of his wife, children, and servants? It may be that he worketh for rich folks, which will not take his pains for nought, should think they receive a great injury and affront, if he offered to give them freely, and hold him to be a fool. What shall he do 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 poor, to testify that what he hath done, he hath done it only for the Lord. But what if he be poor himself, having no more than is needful, or not so much as is behooveful for him and his family? What if the hire which he hath received be notable, and more worth than he shall be able to win in many days following, as if a Physician or a Leech that is poor, received on the Sabbath day of a rich patient a liberal and ample salary of his industry and pains, must he give it all to the poor? In these places where we live, and where we are constrained to go a great way out of the towns of our abode, to the places appointed for the public exercises of our Religion, there be coachmen that carry many persons by land in their coaches, which they let out for a certain hire: And boat-men which do the like by water in their boats. This is so necessary, that without these helps, these persons cannot go to hear Service, and to call upon God in the Congregation of the faithful. 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 gain, although it countervaileth all the profit they can make of their labour in the whole week, and the whole year affordeth not unto them so notable, so certain, and so present wages? Or must they be content to take no more than will suffice for the reparation of the damages of their coaches and boats, which would be a thing of little consideration? Now if it be lawful to receive money on the Sabbath day, for recompense of a thing which I have furnished to another, and of the damage that I have received by the furnishing of it, why may I not also receive a reward of my pains? There are Trades whose gain consists in things which they give, and others whose gain dependeth simply on their travel and pains, their pains and industry being the whole matter whereupon their gain is form, 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 Chirurgeon or Apothecary, for example, hath drugs that were given him, or simples and physical herbs which he hath gathered in his garden, on the mountains, or in the fields, and he hath bestowed only his pains to gather and prepare them, and to make of them by his industry diverse compositions and medicaments for the use of his patients, must he give on the Sabbath day these drugs and medicaments for nought? He must, if all Christians be obliged to give their travel and pains freely, and bestow their labour upon their neighbours through mere and simple charity. But I demand, Why may not he rather that hath employed 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 sin, I see no reason why he may not, yea ought not to give money to one that hath bestowed his travel 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 days successively, and he for whom he hath wrought procrastinate his pay till all be done, and then satisfy him for all those days works together, as commonly Surgeons, 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 days, and if in the hire or reward that is given him, the salary of the seventh day's work be comprised, must he defaulk the Sabbath days work, and refuse to take any thing for it? I would be glad to know on what ground all these distinctions are founded. 17 They allege, that God in his Ordinances concerning the Sabbath, hath forbidden us to do in it our works, and servile works, and that all works which we do for our profit and utility are our works and servile works, even as servants work for their hire; which they say to be signified by the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 employed Habad. in the fourth Commandment, and translated by this general word to do, as likewise by this Noun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate Melacah. work, although it signify not all kind of work, but that only which is done for gain and worldly profit: By which words God hath intimated, that he forbiddeth to do any thing whatsoever for that end. But this is too much subtilizing about words, which signify generally all travel, work, function about any thing, and done to any end whatsoever. Is not God's work betokened by this name Melacah, Genes. 2. verse. 2, 3. Is not the offering of sacrifices called by this Verb, 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 work for gain, but even as he forbade all other bodily work, which was not done for gain; to wit, to make an ordinary course and custom of it, as in other days, and when there was no necessity. But as (in case of necessity) he permitted the labour that brought no gain, even so he prohibited not the work that might bring gain to the worker, nor the gain that might come of the work. 18 Thirdly, when they speak of servants, and others that are under authority, they say, that their servitude and subjection is not a sufficient warrant unto them, to work on the Sabbath day by the authority of their superiors, to whom, when they receive any such commandment, 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 do any work 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 run and make haste on the Sabbath day, without inquiry of the necessity of that laborious voyage, which they are put unto, because simple subjects ought not to make inquiry of the affairs of their Princes and Lords, which often it is not expedient that they should know? For why may not, by the same reason, a domestical servant do some work to obey his Master without searching curiously upon what necessity his Master layeth this work 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 privy unto, nor that he should be inquisitive and curious to know them afore he obey. For this should draw with it a most dangerous consequence. Again this permission that they give to posts to ride hard, and make haste for the affairs of the Country, how doth it agree with the difference that they have made between present and imminent necessity, permitting no work for this, but for that only? For the necessities, for which posts are hastened, and they post so speedily, are seldom present, and are often but imminent, having regard only to something that may happen in time to come. 20 Fourthly, when they give their advice concerning banquets, they distinguish between solemn banquets, and those that are banquets of friendship, and more moderate. And forbidding the first, they permit the last. But they ought to have determined first, which banquets are to be called solemn, which not, how many courses of meat must be prepared, how many persons, and of what quality must be invited, to make a solemn banquet. Also a man shall be vexed in his mind, not knowing, if to invite so many persons, and to make ready so much meat, and so many services, will make his banquet solemn, or not. Besides that in regard of some persons of great riches and quality, such as are Kings, Princes, Lords, etc. it is not a solemn feast, which in respect of some other persons of lesser means, authority and dignity, 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 means are not solemn, yea are nothing but their ordinary diet; why may not other persons of inferior condition and means make them also, although to them they be solemn? For there is not greater distraction from God's service to the persons whom the one put on work for the preparing of their feast, which to them is solemn, than to those whom the other set about the dressing of their feast, which to them is ordinary, and not solemn. 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 eminency of the noble stock that he is come of, and of his dignity, and withal not break the Sabbath; why may not a man of a meaner condition have (extraordinarily) as many people for a solemn banquet, which he hath occasion to make on the Sabbath day? And seeing a solemn banquet may be made by a great number of servants in as short time, as a banquet that is not solemn may be prepared by a lesser number, I see no cause why a man shall commit a greater sin, if he set on work twenty servants to dress a solemn banquet, than if he set four or five only about the dressing of one that is not solemn. For twenty shall not toil and have more ado, they shall make as speedy an end of their business, and so shall not be more distraught and withdrawn from God's service, than four or five, and may equally (before or after their work) get leisure to apply themselves unto it. And as for the persons invited, thirty persons in a solemn feast may have done as soon, and be as little diverted from the exercises of the Sabbath, as six or seven in a feast that is not solemn. A thing that many together cannot do lawfully, cannot be lawful to a few: or if it be lawful 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 lawful to do on the Sabbath day, but things of present necessity, and not those that are simply of imminent necessity, or at the most, they suffer only those that are requisite for a comfortable entertainment of the person, as to prepare meat for his refection. For banquets, howsoever named and qualified, are not requisite for that day, for the entertainment either necessary, or comfortable of men; they may be put off till some other day without harm or displeasure to any man by this delay, and cannot easily be kept without much hurrying up and down, and diverse discourses, which are not suitable to such a day, which they will have to be so precisely and exactly observed. I wonder far more, why they are not scrupulous to suffer weddings on that day: For seeing they will have all men's thoughts, words, and actions to be spiritual and holy all that day, and suffer not any that are natural and worldly, otherwise than in a present and urgent necessity, seeing also there is no necessity 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 suitable to their maxims, to forbid them absolutely on that day? 21 Fifthly, as for plays, games, pastimes, recreations, which are honest and lawful, 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 sick, it is fit time to pray, and not to play, and spend time on gaming: And as for those that are not dangerously sick, they need not these pastimes, and may apply themselves to hear, read, confer of things of instruction and consolation, and seek in these holy exercises their recreation. Wherein they speak, as if the one and the other might not be done successively, and a sick man, or any other person, after an honest and short pastime, were not capable to seek this spiritual recreation, although they be not incompatible, and that God improveth not the succession of the one to the other on our Sabbath day. I add, that by this prohibition they overthrew their former position, that it is lawful to do on the Sabbath day things, not only absolutely necessary for the entertainment of the creature; but also comfortable and agreeable unto it. Now some honest play or pastime taken by a man, and namely by a sick man, may be very useful for his comfort and recreation, and often much more, than if the best meats and drinks, and most comfortative cordials were given him, if he stand not absolutely in present need of them; Nay, they may make him far better disposed afterwards for God's service, than the best restoratives of the best furnished Apothecaries. If then it be lawful unto him, and to others also, to bestir themselves to prepare for him, and make him take these things, why may he not likewise take some pastime, which are far more necessary unto him? And although he hath no need of them by absolute necessity, may they not be needful unto him for his commodity and comfort, as well as food and medicaments? If it be said, that he may defer his pastime till another day, I answer, that so he may prolong, without any peril, the preparing of meat or of medicaments. 22 But not to say longer upon the rehearsal of the intricate difficulties which occur in their explications of works that are permitted on the Sabbath day, and of the conditions and terms whereupon they are permitted; I say, that there is no kind of works, but they may be done as lawfully on that day, as on any other, and that as in the fourth Commandment the Ordinance to keep the Sabbath day obligeth Christians in this only, that because God must be served publicly 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 be one day rather than another by virtue of that command, or that the day appointed aught to be kept during four and twenty hours, 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 enjoin unto them the exercises of religion wherewith he will be served, he hath left to their liberty the determination of some days, and of the continuance of the time wherein they are to be practised. I say likewise, that the commandment to do no work on the day consecrated to God's service, obligeth in this regard only, and no more; to wit, that as much as the public exercises of this service, when they are practised in the Church, do require; we must forbear all ordinary employments and works, that with tranquillity of mind, and stillness of body, we may bend all our forces to these exercises; resort unto the holy assemblies, and glorify the Lord our God there in the company of the faithful. 23 I grant willingly, that all travel about corporal and terrestrial works is forbidden, in as much as it is an impediment and hindrance to the service of God. And therefore an honest and religious man must observe publicly all the time of holy exercises observed in the Church on the Holidays 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 do on it all manner of work which is lawful on other days, according to the Order of the Church wherein he lives. 24 And sith Sunday hath been 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 works, during the whole time that they are practised in the Church publicly, without purposing to do, or give willingly any worldly business to be done on that day, capable to make the least diversion from so holy and necessary a duty, and to dispose in such sort all their ordinary affairs of this life before Sunday come, that they be not, when it is come, an hindrance to sanctify it: And so to show 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 one's conscience ought to judge by the rules of godliness, and of Christian prudence. 25 I say without most important and weighty reasons. For considering that Gods external service, for which a day of rest is appointed, is not the principal service that God requireth, and that it ought to give place to the works of true godliness and love, according to Gods own words, I will have mercy, and not sacrifice, Host 6. vers. 7. Matth. 12. verse. 7. It is certain, there may be many lawful reasons taken from true charity which we owe to ourselves, or to our neighbours, whereby we may be dispensed with in the practice of God's outward service on the Sabbath day, and licenced to do on it bodily und servile works, in stead of that service. 26 But against this liberty which I maintain all Christians have to work, or to cheer 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 gain on market, or fair days, take heed lest they lose so good an occasion, shun all games and pastimes, that may withdraw or divert them from their gain, make always pleasure to ply and give place to profit. And therefore far less ought Christians on the Lord's day, which is, as it were, the great Market-day for their souls, wherein they have need to prepare to themselves a great spiritual gain, and make all their provisions, to seek 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 have purchased already. But if we make of the Sabbath our delight, according to God's exhortation in Esa. chap. 58. vers. 13. we shall find neither leisure nor place for worldly affairs. 27 To the which I answer, that the care of worldlings, lest they should be any ways diverted from their traffic, and from the search of gain on market-days, by any game or pastime, is nothing to the purpose. It is true, that we ought to be more careful of the spiritual food of our souls, than they are of the temporal profit of their bodies. But this argument is made, as if Sunday were only God's Market-day, to speak so, wherein we may purchase unto us that profit, as if (it being passed) our hope of the acquisition thereof on another day of the week 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 sandy, the building upon it falls to the ground. 28 We ought to make of the Sabbath our delight, but not in the same sense as the jews, that is, not of an external and ceremonial, but of a spiritual Sabbath, which the Prophet betokeneth in the place quoted; that is, Not to follow our own ways, and not to do our own will, which is the daily Sabbath of the New Testament. For God hath not ordained unto us a corporal one, saving in some respects specified before, which is much different from the Sabbath which the jews were obliged to observe. 29 It is manifest of that hath been said, that our Sunday may in some sort be called a day of Sabbath or of rest, because we ought, for the public exercises of religion on it, give over all our ordinary works. But it cannot be absolutely qualified with this name, and with regard to an abstinence as precise as was required on the jewish Sabbath day. Moreover, as we have observed heretofore, this name of Sabbath day, is the proper name of the ancient day of the jews, and not of the new day of Christians, wherefore it were better done to abstain from denoting it by the qualification of that name, and to call it only, The Lord's day, or Sunday, seeing these names have been appropriated unto it by the Christian Church. CHAPTER Sixth. A more particular explication, how the faithful aught to carry themselves in the observation of Sunday. 1. Duty of the Governors of the Church, and of all particular Christians about the ordering and practice of God's service. 2. The faithful aught to submit themselves to the order of the Church, and to keep the days appointed for God's service, by the public 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 holiness of the exercises practised in it, and is so considered by the faithful. 7. Profane men, because they have no heart to God's service, contemn the Lords day. 8. Godly men do quite contrary. GOd for the edification and entertainment of his Church here below, enjoineth to those that have charge of her government, to offer up prayers and thanksgivings, to preach the Gospel, to minister the Sacraments, to assemble the faithful together, to establish good order in the Church; and to particular Christians to pray devoutly, to love God's 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 customs of the Church, and to do this, not each of them for himself only, but also to procure that all persons subject to their government, their subjects, their children, their servants do 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 days, as in every week a Sunday, are bound by these injunctions to resort carefully unto them, and to take pains that their inferiors (over whom they have authority) follow their example: And if indeed they love the word of God, and the exercises of godliness, to show it by a diligent frequenting, and serious practice of them, as of a thing which God hath enjoined 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 nevertheless God hath commanded in general all men to submit themselves, 1 Cor. 14. vers. 40. For it is not for the day's 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 God's sake, who hath expressly enjoined them: The day is not honoured and accounted of, but for their sake, in as much as the Church is pleased to do them on it. Yet, if a Christian were brought to that extremity, that he must remain in a place, where there is no Church, nor order established for the public exercises of religion; nevertheless, because Sunday hath been always used in the Christian Church for a day of divine service, and all religious exercises, he ought not to forbear to apply himself unto them privately on that day, with greater assiduity than on other days: And because, where there is an order and discipline established, the Rulers of the State, and of the Church, to prevent all disorders, and stir up greater respect to the exercises of religion which are practised on Sunday, have thought fit to forbid on that day the public and ordinary works of the other days of the week, he shall do well to refrain on it from the ordinary works 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 works that he is to observe on Sunday, or on another day. That is, he must not apply himself to such works 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 busy himself 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 faithful brethren. If divine service be publicly practised before and after noon in the Church, whereof he is a member, he must not sooth himself with a fond opinion, that he hath done his duty when he hath been 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 do what he will, so it be honest and lawful; to work, or to refresh himself, for in that he sinneth not against God, & transgresseth not his Commandments. If he will pass the rest of the day in actions of religion, he shall do well; if he will spend it on other ordinary and common actions of this life, he shall not do ill; with this proviso, that he be careful to prepare himself by religious meditations for the public and holy exercises before they begin, and take time to call them to mind after they are ended, that so he may make them faithful and profitable to his soul, feel in his heart their efficacy, and show it by an holy conversation in the whole sway of his life. Otherwise the wicked one shall come, and catch away that which was sown in his heart, Matt. 13. v. 19 6 All that can, and should be propounded to teach us how we ought to sanctify the Lords day, must be grounded upon the necessity, holiness, 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 God's servants ought to stir up devotion in the hearts of their hearers; And not in the nature of the day wherein God is publicly served, not also in any obligation whereby the conscience is tied unto it. Those that fear God, and have respect unto his Commandments, will not omit the observation of this day, although they be informed that it obligeth them not, neither of itself, nor also by a divine commandment, 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 Majesty, in true godliness, by the exercises which God hath ordained to that end, not only particular at home, which they may do at all times, as they shall have occasion, but also public 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 mind with more affection and assiduity to God's service, by believing, that Sunday is a day of Gods own institution. For if they make no account of that which is the principal, and the end, which God hath enjoined, and urgeth so carefully, what reckoning can they make of a thing, which, putting the case it were a divine institution, could not enjoy that prerogative, saving as a help and a means tending to that end? If they should cover their forsaking of God's service and of the holy exercises on Sunday, with this pretext, that it is not a divine institution; should they not discover a manifest profaneness, for as much as that under a slight & frivolous pretence, they should disdain that which they cannot be ignorant of, but that God hath ordained it; to wit, the holy convocations, the communion of the faithful in them, his word, his Sacraments, the public calling upon his name? Such profane ones must be left to the judgement of God, who will find them out in his own time. 8 As for the true faithful, the glory of God, and their own salvation being their principal end, they will always keep religiously and cheerfully all things whereby they come to their end: First, the means which essentially and by God's ordinance belong unto it, such as are the exercises of religion particular and public: Next, those which being in themselves indifferent, and having no obligatory power over the conscience by a divine commandment, are notwithstanding lawfully established by the Church for order's 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 only Saviour and Redeemer jesus 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 think, that in my tenets and proofs, I have only set down that, which in my own 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 premises, to add, as an Appendix to my former Discourse, some Passages of learned Writers, both ancient and modern, 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 chief heads of my Treatise. PASSAGES Concerning the nature and beginning of the Sabbath. JUSTIN Martyr in Dialogo cum Tryphone judaeo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the forenamed righteous men (Adam, Abel, etc.) 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 signs, and tokens, is manifest from this, that Abraham not being yet circumcised, nor observing the Sabbaths, believed in God, and it was accounted to him for righteousness. 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 patriarchs that were before Moses, were justified without observing the things above-specified, and without Moses Law. Tertullian also libro advers. judaeos cap. 2. in fin. jointly 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. No 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 son Abel sacrificing unto him, although he was neither circumcised, nor kept the Sabbath, accepting of those things which in the singleness of his heart he offered. He delivered also from the Deluge No, who was neither circumcised, nor an observer of the Sabbath. He 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 he was accepted of God before he was circumcised, nor did he 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 No Arcae fabricatorem propter diluvium immensum, Sabbatum obseruâsse: 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 he offered up his sacrifice to God, observed the Sabbath, or that Enoch who was translated from this world, or that No the builder of the Ark against the deluge, were observers of it: or that Abraham observing it offered up his son Isaac, or that Melchisedech during his Priesthood received any laws concerning the Sabbath. And a little after he inferreth, that this Commandment of the Sabbath was temporal, and ought not to be observed under the New Testament, no more than circumcision, and the levitical 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 Book De demonstrat. Evangelicâ c. 6. showing, That the patriarchs before Moses did not observe the ceremonies of the Mosaical Law, amongst them, in express terms, 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 Laws, which afterwards by Moses were given to the whole people of the jews. And a little after of job, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What shall we say of most blessed job, that thrice unblamable, just, and religious man? How came he to that height of holiness and righteousness that was in him? Was it by observing the Mosaical Law? No truly. But was it then by keeping the Sabbath day, or any other of the jewish rites and ceremonies? How could that be, seeing he was before Moses, and the making of his Laws? S. August. tom. 3. l. despiritu & litter. c. 14. In decem praeceptis in lapideis tabulis digito Dei scriptis, Dicatur mihi quid non sit observandum à Christiano, excepta Sabbathi observatione, etc. In the ten Commandments written by the finger of God in Tables of stone, let them tell me, what is not to be 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 kill letter, for that one precept of it concerning the Sabbath, because whosoever observeth that day according to the literal sense, is carnally wise. And afterwards, ranking the Sabbath with circumcision, and the other ceremonies, he calleth them all typical 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 veil and covering did pertain the precept concerning the Sabbath, which is in the Decalogue, which also he calleth typical, and showeth in what consisteth the type and figure, and saith, the jews observed the Sabbath as a shadow. And tom. 4. l. quaest. in Exod. quaest. 172. Moses after he came down 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 unum 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 Commandments he repeated to the people this only of the Sabbath, which is there set down for a figure: for we do 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 far vailed with a figurative observation of a seventh day, and mystically commanded, and prefigured by a certain sign, that at this day we observe it not, but only look 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 works of the Law are of two sorts, for they consist partly in signs and types, partly in moral actions. In types, such are circumcision of the flesh, the temporal Sabbath, New moons, sacrifices and such like innumerable observations. In moral actions, as, thou shalt not kill, thou shalt not commit adultery, and such like others. And tom. 3. de Genes. ad litter. l. 4. c. 13. jam 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 days rest, was taken away from the observation of the faithful. To which Passages, the Answer that some men make, that the forequoted Fathers speak of a ceremonial keeping of the Sabbath, and mean only that the first patriarchs did not observe the Sabbath with such ceremonies, as the jews afterwards did: This answer (I say) hath not so much, as any show of truth; for if they had meant nothing else but that, they had never spoke in so direct and express terms as they do. Moreover, they expressly distinguish betwixt the Sabbath and the other ceremonies of Moses Law, and flatly affirm, that the patriarchs did neither observe the Sabbath, nor the other jewish ceremonies. Besides the testimonies of the Fathers, which above have been, and of our own Doctors, which presently hereafter shall be cited: If you will give any credit to jewish 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 jews only, and not to other nations, and that they are not obliged to keep the Sabbath. Rabbi Solomon jarchi in his Comment. on Gen. 2. 2. God blessed the seventh day, and sanctified it. God blessed it (saith he) in the Manna, because on the rest of the days of the week there fell one Homer for every person, and on the sixth day there fell a double proportion. He 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 own Writers I will begin with Calvin, who Institut. l. 2. c. 8. sect. 28. speaketh thus of the fourth Commandment; 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 typical one, because it containeth an external observation of a day, which, with the rest of the types and figures at the coming of Christ were abolished: in which they speak 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 do not so regard the number of seven days, as to tie the Church precisely to it: for I should not condemn those Churches, who should make choice of other days for their public assemblies, so they did it without superstition: which is done, if the observation of those days be only for discipline and good orders sake. And a little after: Ita evanescunt nugae Pseudoprophetarum qui judaica opinion 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, quam in judaeorum contumeliam diem mutare, diei sanctitatem eandem animo retinere: Siquidem manet nobis etiamnum par mysterii in diebus significatio, quae apud judaeos locum habebat. So are refuted the foolish conceits of some false Doctors, who in former ages possessed the minds of the vulgar with a jewish opinion, saying nothing for themselves but this, that what was ceremonial in this command (which in their expression they call the taxation of a seventh day) is abrogated, but that the moral 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 jews, and to retain the same opinion of the holiness of the day. For if so be the same mystery is implied to us in the number of the days, which was implied to the jews; And whoso will take the pains to read over all that he saith in the forequoted Chapter, shall find, that his opinion is, that the principal end for which at first a seventh day was appointed for rest, was to be a type and figure of a spiritual rest, that the Sabbath is abrogated, that the fourth Commandment doth only oblige us so far, that there must be set times set a part for the public service of God; that if it were possible to make every day a Sabbath day, and so take away all difference of days, 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 obligatory 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 uncertain 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 Commandment. That the Commandment was ceremonial S. Paul telleth in plain terms, 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 days created the heaven and the earth, and rested the seventh day. This probable conjecture is inferred, that the holiness of the Sabbath was before the Law. Bullinger Sermonum decade 2. Serm. 4. Scimus Sabbatum esse ceremoniale quatenus conjunctum est cum sacrificiis & reliquis judaicis ceremoniis, & quatenus alligatum est tempori: Caeterùm quatenus Sabbato religio & piet as propagatur, & justus or do retinetur in Ecclesia, perpetuum & non ceremoniale est. We know that the Sabbath is ceremonial, so far as it is joined with the sacrifices and the rest of the jewish ceremonies, and so far as it is tied to a certain time. But so far as by the Sabbath, religion and piety is advanced, and good order preserved in the Church, the observation of it is everlasting, and not ceremonial. Musculus in locis Commun. in praeceptum 4. Deus diem exprimit, quo sanctificandum sit Sabbatum, unum videlicet de septem diebus, eumque nec primum nec secundum, etc. sed postremum. 1. septimum. God doth specify 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, etc. 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 legal Sabbath, considered in itself, was not appointed to be of a perpetual duration: for it was not a true one but only typical: not perfect, but elementary and pedagogical, 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 coming it behoved all shadows 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 No usque, vel post diluvium à No ad Mosem usque, vel per Abraham, vel posteros ejus servatum fuerit: unde & quidam Hebraeorum fatentur, non esse scriptum de Abrahamo, quòd Sabbatum obseruârit. Quin etiamsi de patribus, qui ante legem vixerunt, certò constaret quòd Sabbati hujus religionem seruârint: 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 legal Sabbath was not so imposed upon other nations, as upon the jews: for there is no divine precept that obligeth the Gentiles to this keeping of a seventh day, as the jews by an express law are tied to do. Wherefore it cannot be proved that a seventh day's rest was observed before the Law, either before the deluge from Adam to No; or after the deluge, from No to Moses; or by Abraham and his posterity. Hence it is that some of the jewish Writers do confess, that it is no where written of Abraham that he observed the Sabbath. But grant that there were any certain proof, that the Fathers who lived before the Law did keep the Sabbath. Notwithstanding, it doth not follow that any man by their example should be tied to the same, except we will also conclude, that we must now sacrifice beasts, because we read 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 far as it hath reference to the Law given to the jews from God by Moses in mount Sinai, doth only pertain to the jews. 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. He who was baptised in Christ's name, and hath received the spirit of grace, doth not without putting a gross affront upon the same spirit, slavishly subject himself to the yoke of the Law, if he thinketh himself bound to keep the legal 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, etc. sed septimus dies sacro otio expressè & legaliter deputatur. Ista legalis septimi diei deputatio & consecratio neminem mortalium constringit praeter judaeos: 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, etc. 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 clearly taught us, that even all nations have had set holy days, general thorough the whole people, and consecrated to holy exercises. But it is by Moses Law, that not the first, not the second, not the third, etc. but the seventh day is expressly and legally appointed for a holy rest. That legal appointing and consecrating of a seventh day doth oblige no people under heaven but the jews, and that for a certain 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 legal Sabbath, etc. Ursin. in Tractat. Theolog. de precept. 4. Praecepti hujus duae sunt parts, 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 Commandment, one moral and perpetual; namely, that a Sabbath be sanctified; that is to say, some set time is to be appointed to divine service, or the public worship of God. Another ceremonial and temporary, namely, that that time should be a seventh day. Item. cum 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 day's rest was a type remembering the people both of their duty, or piety towards God; and also of God's bountifulness towards them, which in Christ was to be manifested, both it and the other ceremonies at the coming of Christ were abolished, by whom was fulfilled that which they signified. Which also S. Paul Col. 2. doth testify. Item. Decalogus est perpetuus, quatenus est Moralis: Appendices autem, sive determinationes moralium praeceptorum significationis causâ, usque ad Messiam servandae. The Decalogue is perpetual so far as it is moral: but the appurtenances and determinations of the moral precepts (such as is that of the Sabbath) are, because of that which they typify, 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, etc. 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, etc. The moral Laws are not limited by circumstances, but are general and indefinite, as, that some time is to be assigned to divine service, etc. But the ceremonial and judicial laws are special, or are the very determination of the circumstances, which are to be observed in outward rites or actions, whether Ecclesiastical or civil, as that a seventh day is to be assigned to divine service, etc. Viret. on the fourth Commandment towards the end, We must distinguish, as is fit, betwixt the ceremony of this precept, and that which it retaineth of the law of nature imprinted in every man's heart: for setting apart the ceremony of it, yet notwithstanding our conscience beareth witness 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 harken to his word, and that both we and all ours be careful of the ministry of the same which he hath ordained. Zanchius in explicat. 4 precept. 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 plain terms, 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 Commandment is ceremonial, 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 jews only till Christ's 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 been celebrated since the beginning of the world, notwithstanding, here he speaketh of it, as of a thing questionable, as of a private opinion of certain 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 sanctify it (speaking of the Sabbath?) Not only by his decree and purpose, but really, and in very deed: because he commanded our first parents to hollow 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 Commandment is moral, and concerneth all nations, which they prove thus, because (say they) from the beginning before Moses Law was given, God sanctified it, and the patriarchs 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 affirm, that the Fathers before the Law kept holy the seventh day: although this cannot easily and clearly be proved out of Scripture, which also Tertullian. adv. judaeos doth maintain, notwithstanding I for my part will not gainsay it. But the consequence which thence they infer, that therefore this Law is moral 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 moral, and are to be 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 judaeos particulariter pertinens, quatenus septimus fuit praescriptus & non alius. This precept of the Sabbath is not so moral, but that also it is ceremonial. It is moral thus far, 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 itself to the worship of God. It is ceremonial, and peculiarly belongeth to the jews, so far 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 far as it concerneth us also, and was confirmed by Christ, is not that we keep holy a seventh day: But that we sanctify 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 judaeos 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 moral, so far as by it is recommended unto us the care of religion, and the exercise of God's external worship: and that at a set time the Church assemble together to hear the word of God, to public prayers, to offer up due sacrifices, and to make gatherings for the poor. Which also we have proved, because it is a custom received amongst all nations, that on certain days there be public assemblies to praise, worship, and call upon God. But it is Mosaical, and ceremonial, pertaining to the jews only in this respect, that such a day, namely a seventh, was prescribed unto them: and in this also, that they had certain 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 certain time, to wit, when it can conveniently, is God's institution engraved in every man's mind. And in the very close of his explication of the fourth command, treating of the abrogation of the Sabbath, he 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. Name & 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 typify a perpetual cessation from our works, that is, our sins, and also our rest in the Lord, suffering him to work in us the works of his holy Spirit: and in regard of this cause, because it was only a figure of another Sabbath or rest, it was ceremonial: and therefore was abrogated, as likewise the rest of the types, at the coming 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 be a set day, for the Church to meet together on, to hear the Law, to perform the ceremonies prescribed, or at least to meditate on the works of God, it is not abolished. For it is thus in force even amongst us, that on appointed days we assemble together to hear 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 only given to the jews, 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 year, the new and full moons are times common for all people; for the distinction of which, God hath given to all the Sun and the Moon, 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, etc. 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 kind of appointed times, which are peculiar to certain nations, and which every one doth make choice of for himself out of the whole year for certain actions. As that God would have his own people the jews to work six days, but to rest from those works 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 days of every month, and feasts of Easter, Pentecost, etc. to be kept at certain 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 Commandment, Quatenus hoc praeceptum ceremoniale fuit, hodiè cesset: sed quatenus externa quaedam verae pietatis exercitia fieri praecipit, praeceptum continent haec verba. This precept so far as it was ceremonial, is now of no force: but so far as it appointeth some outward actions of true piety to be performed, the words still contain a precept. Item. Fuisse ceremoniarum partem Sabbatum, apparet ex eo, quod appellatur signum faederis veteris inter Deum & judaeos 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 sign of the old Covenant betwixt God and the jews, Exod. 31. 17. and it is joined with the Sanctuary, Levit. 19 30. Also S. Paul reckoneth it amongst the ceremonies, Col. 2. 16. Heb. 4. 9 The Sabbath in a double respect was ceremonial; first, in that it was an absolute and precise cessation from all servile or bodily work. Secondly, in that a seventh day was expressly 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, etc. The Sabbath did signify that we must abstain from all wicked works, and from sin. It was a Sacrament to the jews of life and rest eternal, in which we shall not only be freed from all our sins, but also we shall rest from our labours, etc. PASSAGES Concerning the Lordsday (commonly called Sunday) its institution, and how far it obligeth us. ANcient Writers when they speak of the Lordsday, put this for the ground and reason of the observation of it, that Christ did rise again on that day; But they say not, that Christ ordained it. Ignatius in epist. ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All that love Christ, let them keep the Lordsday, as a festival day; which was the day of his Resurrection. justin. Martyr. Apolog. 2. versus finem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. On Sunday we have our public meetings, because it was the first day, that was, in which God having changed the darkness, and Chaos, or confused Mass (in Heb. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) made the world, and because jesus Christ our Saviour on the same day rose again from the dead. Augustin. tom. 2. ep. 119. quae est ad januarium cap. 13. Dies Dominicus non judaeis, sed Christianis Resurrectione Domini declaratus est, & ex illo habere caepit festivitatem suam. The Lordsday was declared so to be, not to the jews, 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 Lordsday became sacred by the Resurrection of Christ, and prefigureth the eternal rest, not only 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 Lordsday. That which is called the Lordsday, seemeth to belong to the Lord properly: because the Lord that day rose again. Idem Serm. 251. de tempore; (which notwithstanding; and the most of the Sermons De tempore, are suspected not to be his) Dominicum diem Apostoli & Apostolici viri ideò religiosa solemnitate habendum sanxerunt, quia in eadem Redemptor noster à mortuis resurrexit. The Apostles and Apostolical men have therefore appointed the Lordsday to be kept with a religious solemnity, because on it our Redeemer rose again from the dead. S. Augustin. in expos. in joan. Tract. 120. Una Sabbati est, quem jam diem Dominicam propter Domini Resurrectionem mos Christianus appellat. The first day of the week is that which Christians usually call the Lordsday, from the Resurrection of our Lord. Calvin. Institut. l. 2. c. 8. sect. 33. Dies Dominici citra judaismum à nobis observantur: quia longo intervallo differimus in hac parte à judaeis. 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 days without judaizing, because in this particular we much differ from the jews: for we do not celebrate it as a ceremony with a precise observation, by which we think a spiritual mystery is typified; but we use it as a remedy necessary to keep 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, etc. The day which the jews religiously observed, was abrogated, which was expedient to take away superstition: Another was substituted in its place, which was necessary to retain decency, good order, and peace in the Church. Nor was it hand over head that the Primitive Church made choice of that which we call the Lordsday in stead of the Sabbath, etc. Item Com. in ep. ad Gal. 4. 10. Quando discernitur dies à die religionis causâ, quando feriae pars divini cultus esse censentur: tum dies perperam observantur. Nos hodiè cum habemus dierum discrimen, non induimus necessitatis laqueum conscientiis, non discernimus dies, quasi alius alio sit sanctior, non constituimus illic religionem & cultum Dei, sed tantùm ordini & còncordiae consulimus. Ita libera est apud nos & omni superstione pura observatio. When a distinction is made betwixt days out of devotion, when a feast or holy day is esteemed a part of God's worship, those days are observed amiss. We in having now a distinction betwixt days, do not put a snare of necessity upon men's consciences, we make not such a distinction, as if one day were holier than another, nor in this do we place religion, or God's worship: but in so doing provide for the good order and peace of the Church. And so such observation of days amongst us is free and pure from all superstition. Bullinger. Decad. 2. Serm. 4. Vetus Ecclesia diem mutavit Sabbati, ne videretur judaizare, & ceremoniis affixa haerere: & caetus otiaque celebravit primâ Sabbati, quam joannes 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 jesu Christi. The ancient Church changed the Sabbath day, lest it should seem to judaize, and be addicted to jewish ceremonies: and kept its assemblies, and rested on the first day of the week, which S. john calleth the Lordsday, 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 Lordsday was commanded to be kept holy, notwithstanding because in this fourth Commandment of the first table is enjoined the care of religion, and a diligent plying of God's external worship; It were a thing much contrary to piety and Christian charity, not to sanctify the Lordsday: especially seeing that external 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 solemn meetings. For we read not that it is commanded any where: but the Churches saw that it was necessary that a certain 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 bear witness that they did afterwards. Musculus in locis Commun. in Mandatum quartum. Christiani relicto judaico 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 jewish Sabbath, keep their holy rest on that day on which our Saviour did bring forth, not the Israelites only, but all mankind; not out of the house of Egyptian servitude, but from the power and kingdom of Satan. P. Martyr in his common places, which were collected out of the rest of his works, cap. 7. Quod is dies magis quam 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 God's external worship, to do therein what she thought fittest. Nor was her choice ill in preferring, by observing the Lordsday, the remembrance of our perfect redemption, that is, of Christ's 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 week be consecrated to God's worship, is an ordinance of perpetual force: but whether this or that be appointed, is temporary and may be changed. Item. Quando facta sit haec mutatio, in sacris literis expressum non habemus. In Apocalypsi tamen joannis Dominici diei expressam mentionem habemus, & verisimile est, aliquamdiu primos Christianos morem judaicum 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 Lordsday) was. Notwithstanding, in S. john's Revelation there is express mention of the Lordsday, and it is likely that for a while the first Christians retained the jewish custom 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, quam 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 works 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 public worship a seventh day; so afterwards, for a reason proper to the times of Christ's exhibition, he abrogated that Law, and left it to the power of the Church to choose other days, which for a probable reason made choice of the first day, on which Christ rose again. Item. Differt observatio Dominici diei à Sabbatho judaico, 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, saluâ 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 jewish Sabbath; First, because it was not lawful for the jews to omit the Sabbath, or rest of the seventh day, as being a ceremonial part of divine worship, nor to change it, because of God's express command for the keeping of it. But the Christian Church appointeth for divine service a day, whether the first or another, reserving still to herself the liberty to do 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 only regard is had of good order and decency, without which, divine service either cannot subsist at all, or not well. And in his Exposition of the second Commandment, speaking of Ecclesiastical laws, which determine the circumstances necessary or profitable for the observation of the moral precepts of the first Table, and which are no part of God's service, and do not oblige the conscience, but in case of scandal, amongst the rest (saith he) Dies Dominicus ab Ecclesia est substitutus Sabbato in usum ministerii, etc. The Lordsday was substituted in lieu of the Sabbath for God's service, etc. Idem in Explicatione Catechet. in precept. 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 opinion necessitatis, quasi ab Ecclesia oporteat eum observari, & non alium. The ceremonial Sabbath is twofold, one of the New, another of the Old Testament: That was restrained to the seventh day, and the observation of it was necessary, and a part of God's worship. This dependeth from the will of the Church, which made choice of the first day for certain causes, and it is to be observed for good orders sake: but without any opinion of necessity, as if it behoved the Church to observe it, and no other. Item. Oportet non minùs nunc in Christiana, quam olim in judaica 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 judaicâ 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 jewish, that there be some certain day, on which the word of God may be taught, and the Sacraments publicly administered. But we are not tied to have Tuesday, Wednesday, Thursday, or any other for this set day. The Apostolical Church therefore, to make a distinction betwixt herself and the jewish 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 again. 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 jews and Christians, for thus the matter were not much mended, to have changed only the day, and have retained the superstition, which the jews fasten to it: But they had regard to the Resurrection of our Lord, which is the true accomplishment of the spiritual rest, which we hope for, etc. 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 Lordsday hath been appointed for the public meetings of the Church, and for public rest, even in the Apostles days. Zanchius in praecep. 4. in Tractatu de feriis. Praeceptum de die Dominico sanctificando ab Apostolis expressum non habemus: Apostolicam tamen traditionem esse minimè dubitamus. We have no express command from the Apostles to sanctify the Lordsday: notwithstanding, we doubt not but that it is an Apostolical tradition. And having alleged some proofs 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 Lordsday in place of the Sabbath proceeded from the Apostles. Acknowledging, as appeareth by his words [not impertinently] that those proofs were but weak. But afterwards in express terms he avoucheth, that the said day is appointed for God's 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. & add 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 read no where that the Apostles gave this command to any man: we read only, what the Apostles and the faithful were wont to do on that day. They therefore left it free. Moreover, the Apostle Gal. 4. and Col. 2. will not have the faithful to observe God's precepts concerning Sabbaths', and other Mosaical Holy days: because he would not have the consciences of the faithful obliged to those precepts: how much less would the Apostles have their consciences obliged to keep holy the Lordsday or Sunday, for which we have no command from God. Therefore that time also is free, that is to say, tieth no man's conscience. But notwithstanding it is so free, that altogether it behooveth us to sanctify 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 Lordsday, may also change the rest of the feasts of the jews into other days? 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 Lordsday was substituted in place of the Sabbath, because on that day on which Christ rose again, the Sabbath was abolished so far as it was a figure. That therefore we 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 jews, and began to keep holy the Lordsday. Item. After the Apostles some did celebrate the Sabbath, others the Lordsday. And lib. 4. Of public assemblies. There is no great certainty at what times it was that Christians had their public assemblies, and yet less, in what places. Item. The Christians serving of God was tied neither to certain times nor places, but rather by that which justin Martyr hath said of the Lordsday, it is likely, that necessity or custom assigned them to the time, and that conveniency designed the place. Danaeus in Ethic. Christian. in praecep. 4. Libertatem suam in die octava eligenda ostendunt Christiani, & se à judaicis 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, do show the liberty they have, and that by Christ they are freed from the ceremonies of the jews. But neither was the eighth precisely observed by all Churches for the keeping of their solemn 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 Lordsday, which is also called Sunday, by the unanimous consent of all Churches under the reigns of Christian Emperors we pitch upon, and the rather because it seemed to have been approved of, even in the Apostles times. PASSAGES Concerning the Observation of the Sabbath in regard of a resting from the works of our ordinary 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 think the observation of Sabbaths to be superfluous, since the hope of our eternal 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 sign, and we fasten our eyes upon that eternal rest, which is represented by that sign. And Tom. 2. epist. 119. ad januar. c. 12. Observare diem Sabbati non ad literam jubemur, secundùm ocium ab opere corporali, sicut observant judaei. We are not commanded to observe the Sabbath day according to the letter, by a rest from bodily work, as the jews 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 retain some observation of days. I answer, we do not observe days as if there were any holiness in them, or as if it were not lawful then to work, but we have regard to the good government and order of the Church, not to days. 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 keep men in better order, either they should labour in the service of God, or in some other work which is not hurtful, or altogether unprofitable. It were much better that those who spend their means in gaming and hunting Taverns, did labour according to the Commandments. Notwithstanding, I think it better to give order that that whole day be employed, as much as shall possible, in God's service, and in works of mercy: for if it were permitted to work 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 days, etc. From whence it is manifest, that he did not think that a labour honest and lawful in itself, was unlawful on the Lordsday; but only that it was expedient that the Magistrate suffer not men to labour on this, as on other days, 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, quam si quis eodem die perpotet, inebrietur, chore as ducat, etc. Amongst them he is more sharply accused and punished, who on Easter, Christmas, or the Lordsday laboureth his ground, although he do it not in time of Divine service, than he who tippleth, is drunk, and danceth on those days. By which words he implieth clearly 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 works are prohibited on a Holy day, not because they are evil in themselves, but because they hinder us from joining with our brethren in God's worship. And a little after he quoteth and approveth of that, which Constantine wrote to Helvid us, that He should suffer the Countrymen, if necessity did so require, to labour their grounds on the Lordsday, to sow, and to do 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 lawful is it to do these servile works, if so they may be done, that they be no disturbance to thee, nor avocation from the exercise of God's worship? Danaeus in precept. 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. Upon us Christians is imposed, not so great nor such an exact, and rigid cessation and rest, as was upon the jews: for even by Constantin's law it is lawful both to sow and to reap on the Lordsday, 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 works freely and so far only, as the common edification of the Church requireth, that on it we may give ourselves to the worship of God, and give no scandal 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 work at all on the Lordsday, so that it be no distraction unto us from God's worship, from public meetings, and prayers, nor from meditating on the word of God: and that we scandalise not our neighbour. Many other passages to the same purpose might be alleged out of our own Writers, but these which I have transcribed out of the Books, which I had by me, shall suffice, to confirm the most part of that which I have avouched, and to show 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 moral, read which positive. p. 4. l. 2, 3. r. but this is whereof. l. 25. hands and sorts, r. kind of laws. 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. own. p. 47. l. 19 20. r. at least. l. 32. wecke. r. weak. p. 55. l. 23. figue. r. sign 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. far better. r. far greater. p. 149. l. 11. r. the jews did, are bound to serve God, which, etc. p. 158. l. 2, 3. emplary. r. exemplary. p. 176. l. 9 productions. r. predictions. l. 16. r. in comparison of moral. p. 185. l. 20. bonged not. r. did not stir. p. 188. l. 35. Saturday. r. Sunday. p. 196. l. 7. Plineas. r. 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