A TREATISE OF THE SABBATH-DAY. CONTAINING, A DEFENCE OF THE Orthodoxal DOCTRINE of the CHURCH of ENGLAND, against Sabbatarian-Novelty. Bianca Dr. FR. WHITE, L. Bishop of ELY. jer. 6.16. Thus saith the LORD, stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein. Tertul. Constat omnem doctrinam, quae cum ecclesiis matricibus & originalibus conspirat, veritati deputandam: id sine dubio tenentem, quod ecclesia ab Apostolis, Apostoli a Christo, Christus a Deo suscepit. The Third Edition. LONDON, Printed by RICHARD BADGER. 1635. TO THE MOST REVEREND FATHER IN GOD, WILLIAM, By the Divine Providence, Lord Archbishop of Canterbury, his Grace, Primate of all England, and Metropolitan; one of the Lords of his Majesty's most honourable Privy Council, and Chancellor of the University of Oxford. Most Reverend Father. OUR blessed Lord and Master, in one of His Evangelicall Parables, compares the Militant Church, unto a field, in which the Hus-band-man sowed good seed, but while men slept, Dormientibus multis in doctrinae simplicitate a Tert. c. Praxeam cap. 1. , the enemy came and sowed tares, Avenarum sterilis foeni adulterium b Tert. c. Haer. cae. 31. . Also, He resembles the same unto a Net, which being cast into the Sea, gathereth fishes, some good, and some bad. The Apostle likewise resembles the same; to a great House, wherein are Vessels of Honour, and Vessels of dishonour. And the godly Fathers compare it, to Noah's Ark, in which were contained Beasts, clean and unclean, of each quality some; wherein also was an impious Ham, as well as a pious and dutiful Sem. Now the condition of the Church Militant being such: it cannot be otherwise, but that in all ages there shall be found among those which profess Christ, not only such as are virtuous and sound in faith: but also men of corrupt minds, and reprobate concerning the faith: venomous Serpents, noisome tares, pestilent weeds, and unclean beasts. Our Saviour's own prediction was: There shall arise false Prophets: and His admonition, beware of false Prophets: and His description, which come to you in Sheep's clothing, but inwardly, they are ravening Wolves: Men, carrying a semblance, and having an outside of verity and holiness: but inwardly, corrupt, deceitful, and ravenous: working under hand, to infect and impoison the flock of CHRIST c Tert. c. Haeres. c. 4. Quaenam sunt istae pelles ovium, nisi nominis Christiani extrinsecus superficies? Qui Lupi rapaces, nisi sensus & spiritus subdoli, ad infestandum gregem Christi intrinsecus delitescentes? . Saint Paul, a Masterbuilder of God's house, foretells: Oportet haereses esse, there must be heresies among you: ut fides habendo tentationem, habeat & probationem d Ibidem capite 1. Cypr. d. unit. Eccl. Fieri haec Dominus permittit & patitur, ut manente proprio libertatis arbitrio, dum corda & mentes nostras veritatis discrimen examinat, probatorum fides manifesta luce clarescat. , that they which are approved, may be made manifest. And in his exhortation to the Bishops of Ephesus: After my departure grievous Wolves shall enter in among you, not sparing the flock: Also of your own selves shall men arise speaking perverse things, and shall draw disciples after them. Now these prophetical predictions have been fulfilled in all Ages, and in all states of the Militant Church. For in the Apostles own days, sundry Heretics, and schismatics rose up, Phigellus, Hermogenes, Philetus, Himinaeus, Alexander, the Nicholaitans, etc. But then after the blessed company of the holy Apostles, by several ways of death, had finished their course e Egesip. ap. Euseb. li. 3. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , the false and deceitful conspiracy of impious error, made entrance, Fraud & astutia illorum qui doctrinam à veritate alienam disseminare laborarunt: by the fraud and malicious craft of those men, who laboured to sow a seed of doctrine, disagreeing with truth. And although by the power of Divine providence, the evil of Heresy and Schism, was converted in the end, to the benefit and good of the true Church: (for God, who is only good, would not permit evil to happen, but because He being also omnipotent, is able to turn it to good f Aug. Enchir. c. 100 Qui bonus, non sineret mala fieri, nisi omnipotens etiam de malo facere posset bene. ; & Divine verity when it is discussed by the subtle opposition, and cavil of heretical fraud, is with more diligence searched into, better understood, and more zealously defended g Aug. the Civ. Dei, li. 16 cap. 2. Multa ad fidem Catholicam pertinentia, dum haereticorum callida inquietudine agitantur, ut adversus eos defendi possint, & considerantur diligentius & intelliguntur clarius, & instantius praedicantur, & ab Adversario mota quaestio, discendi existit occasio. :) Yet for the time present, the same proved a grievous scandal, and in the afflictive times of persecution, it increased the misery of God's people. The Gentle Infidels insulted over Christians, because of divisions, which by the fraud of Heretics, were raised among them h Clem. Alex. Strom. lib. 7. cap. 8. Cyprian. de unit. Eccles. Chrysost. in Act. Ap. hom. 33. & in cap. 1. Ep. ad Galat. Venit Gentilis & dicit, vellem fieri Christianus, sed nescio cui adhaeream: multae enim sunt inter vos pugnae, seditiones, & tumultus. Nescio quod dogma eligam, quod praeferam, singuli enim dicunt, ego verum dico. Hanc ob causam deridiculo facti sumus & Gentibus & judaeis dum Ecclesia in mille partes scinditur. : they scorned and derided their religion, imputing the base opinions, and actions of Heretics, to the sound part of the Church in general i Baron. Anal. tom. 2. An. 143. n 4. Qui Christianis infensi erant Gentiles, etc. quaecunque erant Gnosticorum portenta, vel aliorum haereticorum turpitudines, omnia Christianis ascribebant, nimirum infames illos conventus, infanticidia, humanarum carnium esum, promiscuos concubitus, etc. Iust. Mar. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Euseb. Eccl. Hist. lib. 4. ca 7. Tertul. Apol. ca 7. Athenag. Apolog. trium flagitiorum infamis rumor de nobis spargitur: impietas quae Deos tollat, epulae Thyesteae, concubitus incesti. Minutius Foelix● in Octavio pag. 3. & 8. : And alleged this as a prime reason, wherefore they could not believe them, because they were divided into lo many factions, and for that their religion was a confused farthel, and riff-raff, of various and prodigious opinions. Now that which happened anciently, is fulfilled likewise in our days, both concerning the entrance and existence of Schisms and Heresies, And likewise the scandal arising from thence. Therefore, if Schism and Heresies have risen up in our days, it can be no wonder; For the Prophecies of CHRIST and His Apostles concern our times, as well, (if not more,) than those which are past: and all the causes of Schism and Heresy are now extant, which were in former ages. For the enemy that soweth tares, is neither less vigilant, nor less envious, than in old time: And on man's part, blind zeal, vainglory, curiosity, self-love, desire of change and novelty, overweening of men's own wit and learning, envying of others which excel in learning or authority, offence for want of preferment, dislike of that which is present, etc. These venomous roots and seeds of Schism and Heresy, are not wanting in these perilous times: And the corrupt soil of man's heart, is no less fertile, to nourish and bring them forth, than in the days of old. But from this which is delivered, I shall entreat your Grace, and all other impartial and intelligent Readers to consider the uncharitable construction of Romish Adversaries, who from the Rising up of some schismatical spirits amongst us, conclude: That the main body of our Church is schismatical. For was the whole Church of Corinth reprobate and schismatical k Bosius de. sign. Ecclesiae. lib. 3. c. 5. Fitz. Simon. Britannomachia. p. 8. Rescius ministromachia. Staphil. d. Concord. Discipul. Lutheri. Gualther. Tabula. Chronograph. seculo. 17. pag. 823. Sciopp. Ep. d. Antichr. p. 21. &. p. 139. & p. 202. Cochelet. Caemiter. Calv. p. 625. , because some branches or members thereof, were such? Or was it heretical, because within it, some denied the Article of the Resurrection? For if this had been so, Saint Paul could not have saluted that Church, with such an honourable inscription: Unto the Church of GOD which is at Corinth, to them that are sanctified in CHRIST JESUS, &c, A field ceaseth not to be a good corn field, because some noisome weeds, and tares spring up among the wheat: And a good tree hath some degenerous branches, which deserve to be pruned and lopped off. Our Nationall Church of England is A Vine-yard of the LORD of Hosts: A sound body compacted, united, and knit together, in an uniform profession of one and the same orthodoxal verity, which was once given to the Saints, in the holy Apostles days: And which in all substantials, was maintained by the holy Primitive Fathers: l Tertul. d. Praescr. c. 38. Antiquum nihil aliter fuit quàm sumus. Our public form of Divine Service and worship is in every part thereof religious and holy, (maugre the cavils of envious spirits, who have depraved it:) The Ecclesiastical Officers and Ministers of our Church are Bishops, Priests, and Deacons, such officers as have administered sacred things, in the Christian Church, yea, in all Christian Churches, for fifteen hundred years, ever since the holy Apostles days: and the divine benediction, providence, & protection of our great God and Saviour, hath preserved, comforted and honoured this Church and State, more than a man could have wished or expected, ever since our reformation: and that which S. Augustine delivered long since of Constantine the Emperor, hath been fulfilled in our Kings and Princes; Constantinum Imperatorem non supplicantem daemonibus, sed ipsum verum Deum colentem, tantis terrenis implevit muneribus, quanta optare nullus auderet a Aug. de civ. Dei l. 5. c. 25. . The Lord of Heaven replenished Constantine the Emperor, who duly served him and not Devils, with such abundance of temporal benefits, as a man durst not have presumed to wish or expect. Now this which is hitherto delivered, is abundantly sufficient to justify our Mother Church of England, against the unjust reproach and censure of any Adversaries, who shall traduce the same of being schismatical; for our Saviour's own prediction is; Necesse est ut scandala veniant, it must needs be that offences do come: but when among us any offences happen, Saunder. d. visib. Monarch. Tale est militantis Ecclesiae verriculum, quod quia tam malos quam bonos pisces comprehendit, interdum scinditur, & dirumpitur. they are reproved, confuted, and condemned, according to the direction of holy Scripture, and the form and custom of Primitive times. It is not within compass of humane power, either wholly to prevent, or in an instant to restrain, the malice of Satan, and his schismatical instruments, from vexing, renting, and disquieting the Church; and therefore if our adversaries were guided with the spirit of charity (as they that will be judges of other men's actions aught to be) they would forbear to censure or condemn us. For Charity envieth not, it thinketh no evil, it rejoiceth in truth, 1 Cor. 13.5, 6. Having delivered thus much in just defence of our Mother Church, against the uncharitable calumniation of Romish adversaries, I hold it meet in the next place to offer unto your Grace's consideration, a view of the deportment of factious and schismatical spirits, who have been the authors and fomenters of the scandal, from whence our adversaries before mentioned, have taken occasion to traduce our Church and religion. There started up in Queen Elizabeth's reign, a new a Athanas. Quod non a Patribus profectum est, sed nuper inventum, quid de eo aliud existimari debeat, quam illud ipsum, cujus Paulus mentionem fecit, In novissimis, etc. 1 Tim. 4.1. Presbyterian-sect, which tendered a form of Discipline to the Queen, and to the State. And concerning this platform of their Ecclesiastical Discipline, they affirmed these things following: First, that the only Officers b Travers. d. Discip. Eccl. pag. 142. (horum) Ecclesiasticorum magistratuum justae authoritati obtemperandum. (Magistrates they term them) who are to exercise this discipline, are Pastors, Doctors, and (Vestry) Elders c P. 123. Est Ecclesiasticus Senatus coetus Presbyterorum, etc. Presbyterorun nomen nusquam Diaconis in Scriptura tribuitur, sed Pastoribus, Doctoribus, & qui proprio nomine Presbyteri appellantur. . Secondly, this form of disciplinarian Regiment, is the Sceptre of Christ's Kingdom: The Standard of Christ: The Soul of the mystical body of Christ d Zions' Plea, pag. 5. If the Hierarchy be not removed, and the Sceptre of Christ's government, namely, Discipline advanced, etc. p. 110. It is the Sceptre of Christ swaying his own house according to his hearts desire; the soul, etc. The chief commander in the Camp Royal, etc. : and a proper Character of the true Church. Thirdly, as the old Canonists say of the Papacy, GOD had not been discreet, if he had not made a Pope e Extra d. Major. & obed. glossa. Non videretur Dominus fuisse discretus nisi unicum talem post se vicarium reliquisset. ; so likewise, say the Presbyterians, CHRIST had not proved Himself a Prophet like unto Moses in all things f Trau. d. Discip. Eccl. p. 7. Quomodo Mosi fimilem fuisse dicemus, si tam necessariam doctrinam de Ecclesiae gubernation, aut omnino praetermiserit, aut non aeque perspicue & perfect explicarit? Illam aut a Christo traditam fateri necesse est, aut eum non solum Prophetico, sed etiam Regio munere spoliare. , nor yet an absolute King, had he not ordained this disciplinarian Senate in his Church. Fourthly, these divine Magistrates and Senators, must exercise sovereign authority, over all people; and especially, over Kings, Princes, and Monarches g Id. pag. 142. 143. Huic disciplinae omnes orbis Principes, & Monarchas fasces suos submittere & parere necesse est. : Fifthly, all other forms of discipline and Church government, are unlawful, and Antichristian, because they are not commanded and appointed by God's Word. Sixthly, the King and temporal State, have no authority, or command in matters Ecclesiastical h Id. pag. 191. The Church hath her laws from the Scriptures, neither may any King make laws in the house of Gods for if they might, the Scripture should be imperfect. : Zion's Plea. pag. 285 If any object the Magistrates interposed authority, it is quickly answered, quod ejus potestas, etc. that his power is not to weaken any ordinance of God, but for guarding and making good all God's ordinances with the sword, etc. (not more than they have to administer the Sacraments) but their only service is, to be the executioners of such decrees, as these Presbyterian Senators shall affirm to be the Laws of Christ. Seventhly, the present form of Ecclesiastical government, by Bishops and their Officers is Antichristian i Zion's Plea. pag. 38. They derive their authority from the Pope p. 46. Their being is Antichristian, p. 292. The sons of the monstrous Giant, the Ma● of sin. . Lastly, the Liturgy and common Service of the Church of England, and the Rites and Ceremonies appointed therein, are popish and superstitious, for they were composed or brought in, by Bishops, who are a limb of Antichrist: and confirmed by the humane authority of the Prince and temporal State: whereas no common service is lawful in the Church, but such only as is form by their Ecclesiastical Senate, and after their own Presbyterian Laws. Fruits and consequents of the former dictates, are these which follow: First, concerning the King himself: His royal Majesty according to these Presbyterian-rules, shall have no power to command his Clergy to keep a Nationall Synod: he shall have no power at all, ☞ over these Ecclesiastical Senators, to judge of any of their abuses, Id. pag. 331. An able Pastor (H. B.) in a general Fast in London, pleading for reformation under Ioshua's removal of the excommunicate thing, told us in plain terms, that the main thing was, That damnable Hierarchy (of Bishops) who made no matter of sinking Church and State, so they might swim in honours and pleasures. or to reform and correct them: And if His sacred Majesty shall deny obedience and subjection to their classical Mandates, these Senators have Sovereign Power under Christ, to deliver him to Satan, and to lay the fearful censure of Excommunication k Trau. discip. Eccl. Excommunicatio est censura Ecclesiae qua aliquis gravioris sceleris reus, sine certi temporis praescriptione a sacris exclusus fidelium communione privatur, etc. Huic summos Magistratus & Reges parere, etc. Philippus & Theodosius Imperatores. Tho. Chartw. being asked whether the King himself was subject to excommunication, answereth: That excommunication should not be exercised upon Kings, I utterly mislike. upon him. Secondly, concerning Bishops: whereas, in all religious Ages, and among all people professing Christ, the Bishops of the Church were highly honoured and respected because of their Office and Order: and their Doctrine, Precepts, Counsels, admonitions, reproofs, and censures, were of great authority: These Senators, and their Comrades, with their barking, barrating, and libelling, have brought, not only their persons, but their venerable calling, into much contempt and hatred, as though it were some profane and noisome evil. Thirdly, they have with bitter clamours a Amb. Epist. 42. Venenum in dentibus habent. Optat. Milevit. c. Parmen. l. 2. In cord livoris acuerunt novaculas linguae. , defaced the public service of our Church (being a form of divine worship, of so good quality, as that since the holy Apostles days, the Christian world never enjoyed any more reverend and religious) and by this means, the solemn worship of God and Christ, are neglected in many congregations: and instead thereof, an indigested form and conception of extemporal prayer is brought in. Now I humbly desire your Grace, and all benevolent and indifferent Readers, to consider the ungracious dealing of these men. First of all, the general ground of their proceed by which they justify themselves, and their own precepts, and condemn others, is this which followeth: Not officer must govern or Minister in the Church: neither any form of divine worship, or Ceremonies be used, but only such as are commanded in the Word. It will be overlong to relate in what manner they prove this; whether by the second Commandment b Zion's Plea. p. 87. In the 2d. Commandment is forbidden all will-worship, all rites & ceremonies of man's devising in God's worship: and further, every calling of Ministers and Elders that is not appointed and approved of God. p. 278. give the second Commandment the due extent: this Iron if it be well plied, will bow down the back of the Prelacy, and break the iron sinew of all superstitious worship. : or by jer. 7.31. or by Exod. 25.40. Look that thou make them after their pattern which was showed thee in the Mount: or by Omnis Planta, every plant which my heavenly Father hath not planted, shall be rooted up, Matth. 15.13. But in conclusion they resolve us not, what they understand by the commandment of the Word: Whether a literal and formal Commandment: or a Commandment inferred by any necessary inference: or an example and precedent, which hath the force of a Law. Now we are certain that their own Presbyterian platform, is warranted by no Commandment in any of these three senses. For we read of no literal or formal Commandment for their Vestery Elders: Neither can they prove the ordination of this new generation, by any necessary inference of holy Scripture: and as for example of Scripture, we found none having the force of a law. The plain truth is, we find no example at all: For the Elders mentioned, 1 Tim. 5.17. were Priests in holy Orders, as appears plainly, by the eighteen and ninteen verses of that Chapter: But if some example had been extant, Unless they can demonstratively prove, that such example hath the force of a perpetual law, This will conclude no more for the perpetual continuance of Vestry Elders: Than the holy Apostles observing the legal Sabbath; Or their abstinence from blood and strangled: Or their unction of the sick with oil, will conclude for extreme unction: or for the keeping holy the seventh-day Sabbath: or for perpetual abstinence from blood or strangled. These imperative men mightily forget their own principle: For they created new Senators, Vestry-Elders, without any commandment of the Word: They command whatsoever their own working-heads affect, without commandment of the Word, to wit, Omni-parity of Churchmen: Fathers to present their children in their own persons, at Baptism: Christians to dream religious dreams on Sunday nights: Parents to give significant names to their children, to wit: The Lord is near: Moore trial: Reformation: Moore fruit: Moore joy: Sufficient: Deliverance: Dust, etc. But their negative precepts are sans number: no Private Baptism: no Kneeling at the Communion: Bowing at the Name of JESUS: Communicating with a reading Minister: Keeping Christmasse-day, and other Holidays: reading Homilies: Reading Apocrypha: Ringing more Bells than one upon a Sunday, or fetching a pint of wine out of ones own house: Standing up at the Creed: Looking towards the Chancel in Common-prayer: Often rehearsing the Lord's-Prayer: Reading the Litany, and Epistles and Gospels, etc. But these sanctified Senators will say: That the second Commandment (which they have made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cotholicon, to prohibit what their will disliketh,) condemneth all things before rehearsed. But it is not sufficient to say: They must demonstratively prove out of the Word, their assertions. Now the second Commandment prohibited none of the former actions, Verbatim, or in express terms: Nor yet by necessary illation; For the sense of the Commandment is: Thou shalt worship no Idol, etc. Leu. 26.1. But the Son of GOD, and His blessed Name are no Idols: The Son of God, in the blessed Eucharist, giving us His body and blood, is no Idol. Therefore religious adoration of Christ, in the holy Eucharist, and at the rehearsing the Name of jesus, is no superstitious act, prohibited in the second Commandment. But the Author of Zion's Plea, will have Court Bishops, Cathedral Churches, Parish Clerks, and Churchwardens, etc. condemned by the second Commandment. And why not say we, Vestry Elders? For these grave Senators are no where commanded in GOD'S Word, either formally or virtually: And therefore, In malam crucem abeant: Let them be packing to the Crutched-Friers. Concerning Bishops, and their authority, these men affirm, that the same is not ordained in the Word, But condemned by Christ, etc. But our answer is, that the holy Apostles themselves ordained Bishops in all eminent Christian Churches, to wit, Timothy at Ephesus: Titus in Creta: Evodius at Antioch: Polycarp at Smyrna, etc. Now the Apostles act was according to the Word, for they were men inspired by the Holy Ghost. And the Apostles ordination is proved by witnesses, against whose testimony none can except a Wesenbach. in Pandect. li. 22. tit. 5. de qualitate Testium. 2 Cor. 13.1. , that consider impartially the infallible properties of true and lawful witnesses. For they are many in number, A cloud of witnesses: All the orthodoxal Fathers since the Apostles age: Some of them lived in the Apostles times, and were their auditors a Iren. lib. 3. cap. 3. Euseb. Chronic. Anno Christi. 104. : and some of them succeeded those which were ordained Bishops by the Apostles: They were faithful witnesses, even unto death b Athanas. d. Incarnate. Verb. pag. 59 & Ep. ad Dracont. p. 738. Quot ab Idolis converterunt? quot a furiosa & daemoniaca consuetudine suis admonitionibus compescuerunt? quot aduxerunt Christo servos? : They consent and accord in their testimony: And they are such, to whose testimony the Christian world giveth credit, for the weightiest matters in religion: to wit, concerning the number and integrity of the Books of Canonical Scripture: The holy Apostles Creed: and next unto the holy Scriptures concerning The eternal Deity of our blessed Saviour, etc. 1 The subscriptions of two of Saint Paul's Epistles testify c 2 Tim. 4. The subscrip. The second Epistle unto Timotheus, ordained the first Bishop of the Church of the Ephesians. Titus 3. It was written to Titus ordained the first Bishop of the Church of the Cretians. , that Timothy was Bishop of Ephesus: and Titus of Creta. And the ancient History of the Church testifies the same d Euseb. Hist. l. 3. c. 4. Timotheus sane primus Ephesianae paroeciae, Sicut & Titus Cretensium Ecclesiarum Episcopatum sortitus scribitur. . Ignatius the Martyr, (who lived at the lest thirty years in Saint john the Evangelists days e Theodoret. Dial. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignatius. Euseb. in Chron. An. Dom. 104. Ignat. ad Antioch. Mementote Evodii beatissimi Pastoris vestri, qui primus vobis ab Apostolis ordinatus est Antistes. Tertul. c. Haer. ca 32. Smyrneo. rum Ecclesia habens Polycarpum a joanne conlocatum Episcopum. Iren. lib. 3. c. 3. Polycarpus non solum ab Apostolis edoctus & conversatus cum multis ex iis, qui Dominum nostrum viderunt, Sed etiam ab Apostolis in Asia, in ea quae est Smyrnis Ecclesia, constitutus Episcopus: & quem nos vidimus in prima nostra aetate, etc. Ib. Ab Apostolis Episcopatum sortitur Clemens. Ib. Habemus eos qui ab Apostolis ordinati sunt Episcopi. Euseb. Hist. lib. 3. ca 30. Hieron. Catalogue. in Polycarpo. Cyp. Epist. 65. :) Tertullian, Irenaeus, Cyprianus, etc. testify the like concerning Evodius, Polycarpus, Linus, Papias, Clemens, etc. And that Bishops ordained by the Apostles, were not titular and nominal only, but such as had power of jurisdiction, and power of ordination, is witnessed by Ignatius, Tertullian, Cyprian f Ignat. ad Trall. Quid aliud est Episcopus quam is qui omni principatu & potestate superior est? Id. ad Magnes: Decet vos (Presbyteros & Diaconos) obedire Episcopo, & in nullo illi refragari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ad Smyrnens. pag. 68 ad Ephes. pag. 217: 219. Cypr. Epist. 27. Ind per temporum & successionum vices, Episcoporun ordinatio, & Ecclesiae ratio decurrit: ut Ecclesia super Episcopos constituatur, & omnis actus Ecclesiae per eosdem praepositos gubernetur. , and by the whole Catholic Church: And Saint Hierom himself g Hier. add Nepotian. Esto subjectus Pontifici tuo, & quasi animae parentem suscipe. Tertul. de Bapt. cap. 17. , whose testimony some men have laboured to draw another away, confirms the same. 2 This form of Ecclesiastical government is agreeable with the precedents of holy Scripture, both in the time of the old Testament: and with the Apostles form of government, who in their own persons exercised authority over all other Pastors, and at their decease appointed Bishops, to be principal Rulers, in all eminent Christian Churches h Cyprian. Ep. 42. n. 4. Hier. Com. in Titum c. 1. Idem c. Vigilantium. Aug. in Psal. 44. Pro patribus tuis nati sunt filii, etc. Patres missi sunt Apostoli, pro Apostolis nati sunt filii, id est, constituti sunt Episcopi. . Now whereas the adversaries of the Prelacy contend, that Episcopal gubernation is prohibited by CHRIST, Matth. 20. Mark 10. Luke 22. They have no mind to consider, that the holy Apostles themselves, to whom our Saviour's words were personally directed, did all their own days exercise jurisdiction over all other Ecclesiastical persons: And therefore their great Lord and Master prohibited not superiority and government over Priests and Deacons, but such form of government as was merely secular, and not conformable or subordinate to the rules of the Evangelicall Law. In the last place, after these Senators have in such manner (as your Grace hath heard) battered Episcopal Government, with their paper-shot, Than they fall pell mel upon the Service book i Zion's Plea. p. 29. What gross, absurd, blasphemous untruths, these books are stuffed withal, especially the Service Book, pag. 178. Our religious worship of God is overlaid with the rubbish of idolatry, and superstition, p. 314. Egyptian Garlic. . One of this Novel generation, in a Tractate, entitled, A survey of the Book of Common-prayer, makes quaeres, and hath no less than two hundred double quarrels, against our Church service, and the Ceremonies thereof. T. C. in his days, and his disciples named in my margin k Abridgement. p. 89. Admon. 1. p. 9 Admonit. 2. ad p. 41. Fall of Babel, p. 29. Altar Damas'. p. 612. Zions' Plea, p. 29. 316, 317. , are confederate in the same gall of bitterness, and bond of iniquity. Their prime objections are. The form of the Common Service, is not commanded in the Word l Elton on the Colos. pag. 308. john D. upon the second Commandment, pag. 17. Zions' Plea, pag. 107. Whatsoever is beside the Word, is against the Word, whatsoever worship is not of God's own prescription, is condemned under the name of Idolatry. , And some materials thereof, are taken out of the Romists breviary, Portuis and Mass-book m Id. p. 29. The Service Book which they cannot deny to be raked out of three popish Channels, the Breviary, Ritual and Mass Book. . Touching the first, they declare not, whether their meaning is, That every lawful form of Divine Service, must be taken verbatim out of the Scripture: Or whether it be not sufficient, to have the same conformable to the rules of holy Scripture. If they say the first, propriasua vineta caedunt n Nullus sanae mentis, quae domi recondita habet, traducit ac reprehendit, sed suis quisque favet. , they cut the throat of their own praying, singing, preaching, and saying, for the same are not word for word in holy Scripture: but if they require only the latter, we are able to maintain against all Presbyterian backbiters, that our English Common Service, and our Ceremonies, are conformable to the rules of holy Scripture. And their second objection, borrowed from the heretics the Donatists, makes an impetuous sound & impression in popular auditories, but it is vain and of no force with the judicious. a Cypr. Ep. 73. Quale est, ut qui● hoc Novatianus facere audet, nos putemus non esse faciendum? Aug. d. Bap. c. Don. l. 3. cap. 11. Neque enim quicquid Hae retici perverse fuerint imitati, faciendum a Catholicis non est, quia illi similiter faciunt. For if the materials received out of the Roman Missal, and Portuis, are in their proper quality true and holy, than the Lord himself is the prime Author of them: and our Church hath warrant, from the example of God and Christ of using them. We may not dislike the Magnificat, or Te Deum laudamus, or the Lord's Prayer, or the Apostles Creed: the Epistles & Gospels: Baptising of Infants: bread & Wine in holy Eucharist: Imposition of hands in ordination: Reverend & decent habit, gesture, & formality in divine worship; nor any other action, in quality good, or adiapharous, convenient and subservient to Gods outward worship: We aught not (I say) abhor or reject such things, because the Roman Church hath used them: for the Christian Church itself received the books of the Old Testament from the Synagogues of the jews b Aug. in Ps. 41 & in Ps. 56. Nobis serviunt Iudaei tanquam capsarii nostri: studentibus nobis codices portant. Codicem portat judaeus, unde credat Christianus: Librarii nostri fact● sunt. : and S. Augustine c Aug. d. Bapt. c. Don. li. 6. c. 44. Ipsi Gentiles si quid divinum & rectum, in doctrinis suis habuerunt, non improbarunt sancti nostri. saith, If the Gentiles had any thing good in doctrine (or manners) holy Christians did not reject or distaste the same. Our Lord and Saviour made water which had been superstitiously abused by the Pharisees in their Lotions, Matth. 15.2. Mark. 7.3. the material element of Baptism: and Bread and Wine profaned by Gentiles in their idol service d justin. Mart. Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. , the material Elements of the Holy Eucharist. In joshua, the silver and gold of jericho, was by God's commandment put into his own treasury, Chap. 6.24. The Censers of rebellious Corah, etc. were by God's mandate, made Plates, for the covering of the holy Altar, Num. 16.38. De luco alienorum Deorum (saith Augustine a Aug. Epist. 154. ad Publicolam. ) would growing in Idol Groves, by God's appointment was made fuel for sacrifice: and when things profaned and abused, are converted to holy use: hoc de illis fit quod de hominibus, cum de sacrilegis & impiis, in veram religionem mutantur: the same is done to them, which is done to men, when they from being profane and sacrilegious, are converted, and made religious. The Bishops therefore of the Church of England did no ways offend, by receiving from the Roman Church into our divine service, such materials, circumstances or ceremonies, as were religious and good. But now, whereas these Zelots' complain of us, for partaking with the Roman Church, in things lawful and good: they themselves comply with the same in Articles and Actions, which are of no good quality. For example. First, as the Romists make their Church, the only Spouse of Christ, and their Doctrine only Orthodoxal verity: So likewise the Presbyterians esteem themselves, and their pure Sect, the only Kingdom of Christ: they style none Brethrens, but their own sectarians: all their doctrinals are the pure Word of CHRIST: they style their extemporal preaching, per excellentiam, The Word: and as learned Papists make their Churches preaching, the sole instrument of working grace and saving faith b Bosius d. sig. Ec. l. 2. Greg. d. val. Analys. fid. Cath. li. 8. Stapleton. Relect Controu. 5. quaest 3. ar. 4. Id. Princip. doct. l. 8. ca 18. : So likewise do these men concerning their own ecclesiastical sermonizing: and whatsoever quality or effect, sacred Scripture ascribeth to Apostolical preaching, or to the word of divine inspiration, Rom. 1.16. & Chap. 10.17. Heb. 4.12. these presumptuous Senators ascribe the same, to their own private doctrine and form of preaching. 2 These Presbyterian Dictator's, without any manifest and demonstrative proof, make their owns form of discipline the sceptre of Christ's kingdom, the standard of Christ, the soul of the mystical body of Christ, and consequently, a proper Character of the true Church. Now what do Romists more concerning their ecclesiastical policy? 3 The Romists teach, that the material sword of Kings and Soldiers is to be exercised ad nutum & patientiam Sacerdotis d Cap. unam sanctam. d. mayor. & obed. glossa. : according to the beck and mercy of the High Priest: so likewise the Presbyterian Senators, challenge power to command Princes, to execute their decrees, and to say to the King and Temporal State, in our Saviour's name, Luke 19.27. Those mine enemies which would not that I should reign over them, (by the Sceptre of my Kingdom, Presbyterian discipline) bring hither and slay them before me e Zion's Plea. p. 196 201. As the Minister must do his part with the spiritual sword: so the Magistrate must do his part, in removing this evil with the sword of justice. . 4 Some Zelots' of this fraternity, are so far transported, with furious indignation against the opposites of their Newborn Republic, as that (neglecting what they have objected against the Prelates) themselves comply with the most impudent and merciless Romists, in their cursed speaking and writing, and likewise in their cruelty. Their two general maxims are: 1. That all things in Religion and manners, aught to be regulated by the Commandment of holy Scripture. 2. It is altogether unlawful for the English Church, to comply with the Roman in the use of Ceremonies, forms of Service, or any other indifferent things: and by force of these two rules they condemn Episcopal authority; the common Service; and all Rites, Ceremonies, and Gestures in Religious worship, which have been used by Pontificians. But now presently I shall make it appear, that these men themselves in their moral practice transgress both these rules. 1 Holy Scripture commandeth: Be you merciful, as your heavenly Father is merciful. Love your enemies, bless them that curse you, do good to them that hate you, that you may be the children of your Father in heaven. Be ye followers of God as dear children, and walk in love, as Christ loved us. Railing and cursed speaking is a character of infidels. Their throat is an open sepulchre, the poison of Asps is under their lips: whose mouth is full of cursing and bitterness: Their feet are swift to shed blood. These filthy dreamers despise dominion, speak evil of dignities. These speak evil of those things they know not. Michael the Archangel contending with the Devil, etc. durst not bring against him railing accusation. Now the Presbyterians, who make the Commandments of holy Scripture the only rule of all actions, fulfil the former precepts in manner following: to wit, the clean contrary way. I will not presume to trouble Your Grace, or my Readers, with raking into the old kennels of Thomas Cartwright, Udall, Penry, Martin Senior, Martin junior, Moore work for Cooper, etc. But I shall humbly entreat your patience, to give me leave to relate unto you some few passages out of a modern Presbyterian tractate, entitled, Zion's Plea against the Prelacy. This remarkable author, followeth the Rule of the word in manner following: First he belcheth out all the venomous, and opprobrious language, which the bottomless pit could afford him against English Prelates, and against all that favour their order. Than he persuadeth Ministers and Magistrates, to set themselves against their superstitious worship (the Service book) and to pursue these Prelates, with an Holy hatred a Zion's Plea. The second mean of removal of this great evil, is: for Ministers and Magistrates, to set themselves against this superstitious worship, and Antichristian government: teaching and exhorting others to do the same: They must labour, and 'cause others labour, for an holy hatred of the Prelates and their burdens. : that is, to dash the brains of that Babylonish Prelacy against the stones: and according to Luke 19.27. But those mine enemies which would not that I should reign over them (by my Vestry-Senators) bring hither, and slay them before me b Zion's Plea. p. 196 . And again, Strike that Hazael in the fifth rib; yea, if Father and Mother stand in the way, away with them c Idem p. 240. . Strike this Basilik vein, for nothing but this will cure the pleurisy of our State. 2 This Stibiarian presseth audaciously upon the Royal Throne: and after some Scarification d Id. pag. 41, 79. 208. 213. 215, 224, 248, 270 The good harmless King being captivated etc. We must not lose you and the Kingdom, by preferring your fancy or groundless affection, before sound (Presbyterian) reason. You should complain to the heart that the head is much distempered. The Lion must be cured (by the Presbyterian Senate) of the King's Evil. We read of Vzziah his proud attempt, etc. the valiant men of the Lord withstood him, showing from the Law, etc. , tendereth a bitter pill of sacrilege and cruelty: but when the same was rejected because it was violent, than he presents his Antimonian potion, to the States of the Kingdom: now these likewise understanding that he was an Empiricke, give him repulse. Upon which occasion, he changeth his profession, and turns false-prophet: 1. He presageth happiness to as many as should comply with him in his fury. 2. He denounceth many woes to open adversaries. 3. He declaimeth against lukewarm Laodiceans, who being well affected towards the holy cause (of sacrilege) are not active, and such as the Prophet jeremy requireth; men in the streets. 3 This Presbyterian man of War, congratulates a certain notorious murder, committed by a Zealot of his own devotion; he maketh this damned act an heroical virtue: and blasphemeth God Almighty, making him the author of this diabolical Asassination e D. Buck. pag. 160. 162, 166, 176. Prosp ad ob. Vinc. 10. Detestando & abominanda est opinio, quae Deum cujusquam malae actionis credit authorem: Adulteria matronarum, & corruptelas virginum non instituere novit sancta divinitas, sed damnare: Nec disponere, sed punire. Gandent. Brixian. in Exod. tr. 3. Ingentis sacrilegii est, vel cogitare, quod Dens, qui non solum bonus & justus, sed ipsa bonitas & justitia est, vei jubeat vel cugat aliquid fieri, quod factum damnet. . He exhorteth the Nobles of the Land to proceed in this bloody execution, saying: GOD hath chalked out this way unto you: GOD having offered Himself to guide you by the hand, in giving this first blow, will you not follow home? The sprinkling of the blood of the Wolf, if we can follow the LORD in it, may prove a means to save, etc. The counsel of Hushai to Absalon sorteth well with this business, that all Israel should be gathered from Dan to Beersheba, as the sand of the Sea in number: who may with the ropes of their prayers, joined to the power of your hands, draw the City of their Babel into the River of destruction, until there be not one small stone found. Lastly, These Novel Senators, deliver some positions concerning the holy Scripture in such a large, and confused manner: as that by this means they become the occasion of pestiferous schisms and heresies. For whereas the Article, concerning the perfection and perspicuity of sacred Scripture, aught to be delivered with distinction and limitation: these novel teachers, by their confused and presumptuous tendrye, make their own opinative sense, and application of Scripture, the common rule and model, of theological questions, and moral actions. But there is a vast difference, between the holy Scripture in itself, and the singular fancies and expositions obtruded upon it a Hilar. d. Trin. Dictorum intelligentiam, non ex ipsis dictis expectant, sed imponunt: & hoc cogunt dictis contineri, quod ipsimet apud se praejudicatis opinionibus persuaserunt esse intelligendum. , by private spirits. For the first is the Word of Truth, and Evangelium Domini, the LORD'S holy Gospel: but the other at the best, is Evangelium hominis, an humane Gospel, but many times, and which is worse, est evangelium diaboli b Hieron. in 1. cap. ep. ad Gal. Interpretatione perversa ex Evangelio Domini fit Evangelium hominis, vel quod pejus est, Diaboli. . The life and soul of holy Scripture; is the true sense and exposition thereof: non in verbis Scripturarum est Evangelium, sed in sensu: non in superficie, sed medulla: non in folijs, sed in radice rationis (saith Saint Hierome c Hieron. c. Luciferian. & in ep. ad Gal. .) The verity of the Gospel is in the sense, and not in the bore letter: in the inward marrow, and not in the outside: in the root of reason, and not in the outward blade or leaves, Tantum veritati obstrepit adulter sensus, quantum & corruptus stilus (saith Tertul. d Tertul. d. praescr. ca 17.38.40. Clem. Ro. ep. 5. apud Gratian. d. 37. c. Relatum. Chrys. in joan. hom. 39 August. d. Genes. ad lit, lib. 1. cap. 18. & in Ps. 48. c. 1. Hieron. c. Lucif. in fine Dialogi. Nec sibi blandiantur, si de Scripturarum capitulis videntur sibi affirmare quod dicitur: cùm & Diabolus aliqua de Scripturis sit locutus: & Scripturae non in legendo consistunt, sed in intelligendo. ) an adulterous sense crosseth the verity of Scripture, no less, than the corrupting of the Text. The common rule of Faith and Obedience, must be constant, immutable, and uniform: but private opinions, expositions, and applications of Scripture, are various, mutable, and contradictory: therefore the same can no more be a just rule, and model of lawful actions, then contrary winds, gusts, and streams, of safe and regular navigation. The Article therefore of our Church concerning the perfection of holy Scripture must be expounded in manner following, to wit: Sacred Scripture truly expounded, and rightly applied, is a complete and sufficient rule, to direct our judgement and belief, concerning all verity merely supernatural. Also it delivereth maxims, rules, canons, and it containeth many precedents and examples, for the better ordering and perfecting of civil, moral, and Ecclesiastical duties and actions. The same likewise is so fare forth sufficient, in propounding the Articles of faith, and the precepts of good manners, necessary to be believed and obeyed by Christians in general: that if they shall duly observe the order and means appointed, they may rightly attain the sense and understanding of them. Now the means to attain the sense of holy Scripture (upon which I shall touch for the present) are: 1 A true, right, and perspicuous translation of the Scriptures, out of their original tongues. And this is a work of great skill: and requireth much diligence, good conscience, and many helps, of learning, art, and reading. 2 Holy Scripture hath forms, phrases, and expressions of matters supernatural, peculiar and proper to itself. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Word, john 1.1. GOD is said to be Three, and One, 1 john 5.7. The Word was made flesh, john 1.14. Divine predestination: By nature children of wrath: justification: New Birth: the Church the Body of Christ, of his flesh, and of his bones, Ephes. 5.30. 3 Some prime Articles of faith, are not delivered in a literal or catechistical form of speech, but they are collected and concluded by argumentation, out of sentences of Scripture, and by comparing of sundry Texts, one with another. And sometimes there is a seeming difference between one Text of Scripture and another, joh. 10.30. and joh. 14.28. Rom. 3.28. and jam. 2.24. Now the Presbyterians shall not find the holy Scriptures in these and many other such like things, so perspicuous a Hieron. Tom. 3. Ep. ad August. In Scripturarum expositione quaedam vel obscurissima sunt. Aug. in Ps. 140. Sunt in Scriptures sanctis profunda mysteria, quae ad hoc absconduntur, ne vilescant, etc. Id. de Trin. li. 15. c. 17 Id. de mendac. ad Consent. 14. Greg. ep. ad Leand. ca 4. & sup. Ezech. Hom. 17. Isidor. Pelus. li. 2. ep. 5. Fulgent. ser. d. confess. Aug. ad Volusian. ep. 3. Whitaker d. Ecclesia, pag. 220. Sunt quaedam Scripturae loca, de quibus nihil certi statui potest. Id. Duplic. li. 1. c. 13. pag. 201. In Scriptura non omnia aperta, & palam exposita sunt, sed abstrusa & recondita multa sunt. Parcus, in Genes. 4. pa. 699. , as that every private person, by help of the Spirit, and by their mother wit, may easily understand them, and rightly judge of controverted articles by them. And these new men, undervaluing all humane learning, and rejecting, and crying down the testimony, and tradition of the Ancient Catholic Church; have set open a wide door to Heretics, and Schismatics, and among the rest, to new Photinians, Socinians, semi-Pelagians. Anomians, Anabaptists, etc. And if any hereafter will proceed further, and question the Canonical authority of Saint john's Revelation, or the Acts of the Apostles, etc. I do not as yet conceive, what these Masters (having disannulled all Tradition and authority of the ancient Catholic Church) will be able to pled against them. The Church of England hath proceeded, a right and orthodoxal way: For we have justly rejected all sergeant and adulterous Traditions, namely, all such as are not truly ancient and Catholic: Nor yet subservient to the doctrine of holy Scripture: But on the contrary, we maintain the uniform testimony and tradition of the Primitive Church, complying with holy Scripture, and being subservient to true faith and godliness. It falleth out many times, that some verities, which are evident enough, to peaceable minds, out of holy Scripture, are notwithstanding opposed by Adversaries, as namely, Childrens Baptism: Communion in both kinds: Church-Service in a known language, etc. In such cases, when we have the testimony, example and Tradition of the Primitive Church, confirming our inferences from those Scriptures, which we allenge: This addeth reputation to our doctrine and practice, and very much confoundeth our Adversaries. b Athanas. ad Adelph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now the Presbyterian faction proceeding a contrary way, are easily brought to a nonplus, even when they have a good cause: But concerning their main cause, to wit, the external government of the Church: When (upon their grand principle, that no ordinance must take place in the Church, but such as is verbally, or by necessary consequence commanded in holy Scripture,) They reject that form of government which is approved by the perpetual testimony of the true Catholic Church: They utterly damn their own consistorian Regiment, for the same can neither be proved by any literal Texts of holy Scripture: Nor yet by necessary inference out of Scripture: Because all Texts and sentences, which they make foundations of this new Fabric, do not so much as probably conclude that which they require. By these men's positions, and irregular proceed, many of our people are infected with dislike and hatred of the godly form of our Church-Service, administration of Sacraments, ordination of Ministers, and with our Ecclesiastical Rites and Ceremonies: and are persuaded, they are Superstitious, and that it is unlawful, to observe them. And this conceit hath quenched the devotion of many good people, towards God's public worship: It hath caused a fraction and division in the Church and State: And brought forth a novel spawn and fry of Donatists, Novatians, Separatists, Anabaptists, etc. Also many are become contentious and factious in civil affairs: And the ancient love and respect, which our English Nation was wont to bear to Sovereign Authority, is much cooled and decreased. But one mischief beside, is remarkable: Namely, that many people, piously affected in their general intentions, Men and Women fearing God, loving His Word, sober, charitable, and virtuous in their moral conversation, Are made a prey to schismatical Leaders a Minut. Foelix in Octau. Incautè creduli circumveniuntur ab iis, quos bonos putaverunt. : And whereas, had they exercised religion, and other virtues, in Unity and obedience of the Church, whereof they are members, (as all religious persons in ancient time were wont to do b Hieron. c. Lucifer. ca 7. Illo tempore nihil tam conveniens servo Dei videbatur, quàm unitatem sequi. ) this would have been honour and comfort to themselves: And their virtues and good life, would both have honoured the Religion professed in our Nation, And likewise have been exemplary to others: But it now falleth out, That the poison of Schism hath corrupted all the former: They bring scandal and dishonour to our religion: Their outward virtuous deeds are thought to proceed from hypocrisy and blind zeal: and they are rather scorned and contemned, than honoured and imitated: And they themselves, in stead of receiving honour and comfort, are fallen into disgrace, hatred, danger, and loss, and some of them into great misery. The remedy of the former evils must be these things which follow: 1 A true and plain discovery of the falsity and deceitfulness of Presbyterian principles: And the Reader shall find some passages in this ensuing Treatise, very useful and material for that purpose. 2 Divines must become studious, of pious and venerable antiquity: And in their judgement, and their doctrine, they must not vary from the same, unless evident and convincing reasons shall enforce them. 3 And there is one thing more, of great moment, to persuade people to live in conformity and unity of the Church: To wit, the holy and religious conversation of conformable men. When people shall observe conformable Ministers, diligent and industrious in serving God, and promoting the salvation of Christian souls, committed to their charge: When they behold in them, peaceable, sober, and virtuous conversation: And that they are no less diligent in sowing the seed of grace, than Heretics and Schismatics are, in sowing tares: This will prevail very much, to persuade them to honour the present Church, and the discipline thereof. Now on the contrary, no one thing hath been a greater scandal, and occasion of withdrawing many from conformity: Than the profane negligence of some conformable Ministers: Than their looseness of life: Their avarice and ambition, in heaping together Benefices and promotions: And then a gross neglect in discharging their duty, either in their own persons, or by entertaining and rewarding able and sufficient Curates. Your Grace in your Metropolitical Visitation, hath begun a good work, in taking this into your religious consideration, and you have endeavoured a reformation. GOD Almighty vouchsafe to give a blessing, and good success to your pious intention, and that by your Grace's authority, this scandal before mentioned, may be removed out of our Church. There might also (my Reverend good Lord) be a very profitable use, of some private form of pastoral collation with their flock, for their direction and information in particular spiritual duties: such as was private coufession in the ancient Church. Now the Presbyterian Censors, upon their Paralogism taken from abuse, have with such loud and impetuous declamations, filled the ears and prepossessed the minds of many people, that they are exceedingly averse, from this sovereign, and ancient medicine of consolation, prevention, and curing the maladies of the soul c Augustan. Confess. Nos confessionem retinemus praecipue propter absolutionem, quae est verbum Dei, quod de singulis, authoritate Divina, pronuntiat potestas clavium: Quare impium esset ex Ecclesia privatam absolutionem tollore, Neque quid sit remissio peccatorum, aut potestas clavium intelligunt, si qui privatam absolutionem aspernantur. Gerrard. loc. come. d. Paenit. privata coram Ecclesiae ministro confessio, quam auricularem vocant, quamvit non habeat expressum ac speciale mandatum, ac proinde non sit absolutae necessitatis, tamen cum plurimas praestet utilitates, & disciplina ecclesiasticae pars sit non postrema, publico Ecclesiae consensu recepta, ideo nequaquam temere, vel negligenda, vel abroganda; sed pie, ac in vero Dei timore, praesertim ab illis qui ad sacram synaxin accedunt, usurpanda. jewel. Def. Apol p. 2, Divis. ca 7. pag. 192. Chemn. Exam. Concil. Trid. p. 2. pag. 221. P. Mart. loc. come. class. 3. cap. 8. Sect. 28. Zanch d. oper. Bed. pag. 757. King james Meditat. upon the Lord's prayer . Having now proceeded thus far, in declaring the scandal, which by the factious deportment of Presbyterian spirits hath been raised in our Church: and likewise having vindicated our mother Church from imputation of Novelty: I shall at the last apply myself to the subject of the Treatise following, and deliver the occasion, by which I was induced to handle this Question of the Sabbath. A certain Minister of Norfolk, (where I myself of late years was Bishop,) published a Tractate of the Sabbath: and proceeding after the rule of Presbyterian principles, among which, this was principal: That all religious observations and actions, and among the rest, the ordaining and keeping of Holidays, must have a special warrant and commandment in holy Scripture, otherwise the same is superstitious: Concluded from thence, by necessary inference, that the seventh day of every week, to wit, Saturday, having an express command in the Decalogue, by a Precept simply and perpetually Moral (as the Sabbatarians teach) and the Sunday or Lord's Day being not commanded, either in the Law, or in the Gospel: The Saturday must be the Christians weekly Sabbath, and the Sunday aught to be a working day. This man was exceeding confident in his way, and defied his Puritan adversaries, and loaded them with much disgrace and contempt. Besides, he dedicates his Book to the King's Majesty himself: He implores his Princely aid, to set up his old new Sabbath: He admonisheth the Reverend Bishops of the Kingdom, and the Temporal State likewise, to restore the fourth Commandment of the Decalogue to his ancient possession: and professeth that he would rather suffer Martyrdom, than betray such a worthy cause, so firmly supported by the common Principles of all our new men, who have in preaching or writing treated of the Sabbath. But while he was in this heat marching furiously, and crying in all places where he came, Victoria, victoria: He fell into an ambuscado, and being intercepted, he was convented and called to an account, before Your Grace, and the Honourable Court of High Commission. At his appearance, Your Grace did not confute him with fire and faggot, with halter, axe, or scourging (as a certain Hotspur, a lybelling disciple of Thomas Cartwright's, traduceth the judges of that honourable Court a Martin Mar-pres. Protest. 13. Besides whorish impudence, halter, axe, bands, scourging, and railing, our Bishops have nothing to defend themselves withal. ) But according to the usual proceeding of your Grace, and of that Court, with delinquents, which are overtaken with error, in simplicity, there was yielded unto him, a deliberate, patiented, and full hearing, together with a satisfactory answer, to all his main objections. The man perceiving that the Principles which the Sabbatarian Dogmatists had lent him, were deceitful, and that all which were present at the hearing (of which number there were some Honourable Lords of His Majesty's Privy Council, and many other persons of quality) had approved the confutation of his error: He began to suspect that the holy brethren, who had lent him his principles, and yet persecuted his conclusion, might perhaps be deceived in the first, as he had been in the latter. And therefore laying aside his former confidence, he submitted himself to a private conference, which by God's blessing so fare prevailed with him, That he became a Convert, and freely submitted himself to the orthodoxal doctrine of the Church of England, both concerning the Sabbath-day, and likewise concerning the Lord's-Day. Now because this Treatise of the Sabbath was dedicated to his Royal Majesty: and the principles upon which he grounded all his arguments, (being commonly preached, printed, and believed, throughout the Kingdom,) might have poisoned and infected many people, either with this Sabbatarian error, or with some other of like quality: it was the King, our gracious Master, his will and pleasure, that a Treatise should be set forth, to prevent future mischief, and to settle his good Subjects, (who have long time been distracted about Sabbatarian questions) in the old and good way of the ancient, and orthodoxal Catholic Church. Now that which his sacred Majesty commanded, I have by Your Grace's direction, obediently performed: and I shall now desire Your Grace, and all other Readers, to take notice of these particulars following: First, I have with much diligence, weighed and examined those men's arguments, which ground the religious observation of the Sunday, upon the letter of the fourth Cemmandement; and I have proved by demonstrative arguments, that they are of no force. And therefore I have grounded it upon the uniform practice and custom of the Ancient Catholic Church, which received the same from the holy Apostles a Aug. d. Temp. 251. Dominicum diem Apostoli, & Apostolici viri, ideò religiosa solemnitate habendum sanxerunt, quia in eodem Redemptor noster á mortuis resurrexit, etc. (Nota hîc sanxerunt, hoc est, sanctè & firmiter statuerunt. Fr. Sonhi. demonstr. p. 4. ca 4.) . Also touching the manner of keeping it holy, I have walked in the old and good way of pious antiquity, and I have made clear remonstrance, that the Ecclesiastical and Civil Laws and Constitutions, of our Church and State, accord, and come fully home, to the ancient decrees, Canons, and Precepts of the holiest Governors of former times. The keeping holy the Lord's-day, and of other Festivals, ordained by the Church and State, is a work of piety, a nursery of Religion and Virtue, a means of sowing the seeds of grace, and of planting faith, and saving knowledge and godliness in people's minds: and our blessed Lord and Saviour, being duly and religiously served and worshipped upon the Holy day, imparteth heavenly and temporal benedictions, to the King, the Kingdom, the Church, the public, the private, and to the whole State. Profanation of the Lord'-day, and of other solemn Festival days, which are devoted to divine and religious offices, is impious, and hateful in the sight of God and of all good men, and therefore to be avoided by such as fear God, and to be corrected and punished in those which shall offend. And there is one kind of sacrilege, usually committed in our Kingdom, which had his beginning from the Presbyterians, and hath infected innumerable multitudes amongst us: to wit, a profane and shameful neglect and contempt of the solemn form of divine Service, appointed to be duly used and frequented, by the public constitution of our Ecclesiastical and Temporal Laws. Many of our Priests and Ministers, being infected with the Presbyterian drug, of despising our Church-Service, do either mangle it, and transform it, according to their own fancy: or wholly neglect it, preferring their own devised forms before it: and our Lecture-men, and some others whom precise people, style powerful Teachers, do seldom honour it, so much as with their own presence: and whereas (if they were the men they desire to be esteemed) they should not only honour it with their presence, but also with their action (not holding it a base office, to offer up to GOD in the name of the Church the sacrifice of public prayer, thanksgiving, and worship) they in their Sermons and Lectures, and when they treat of Prayer, etc. at no time commend the use of it, nor declare the fruits and benefit of it, nor make it a necessary act of religion. And now lately, since I have been reading many English Pamphlets and tractates of the Sabbath, I can hardly find any Treatise wherein the use of the Common Service by the Minister, and the due frequenting thereof by the people, is once named among the duties or offices of sanctifying the Lordsday. Certainly, men do not consider that it is a sacrilegious act, to rob God of such worship and service as the Church and State have devoted to him: and why may not men rob God of his Church, and Churchmen of their Tithes, aswell as of his Service? but beside this, it is a common injury to the whole kingdom, to the King's Majesty Himself, his Gracious Queen, and lovely Children, to the Lord's, Nobles, Bishops, Magistrates, the sick, the whole, and to all estates of people, to be deprived of the public suffrages of the Church, which amongst all religious and holy men, were ever esteemed as a common or universal Sacrifice, far more pleasing to GOD, (being offered up by the general vote of all the Land, in an uniform consent, as it were with one heart, and with one voice) than the singular and affected devotions of private spirits. And now, most Reverend Father, having thus far presumed of your patience, in reading these former passages: I shall in the last place humbly entreat your Grace, to receive this Treatise of Mine, concerning the Sabbath-day, and concerning the Lord's-day, into your favourable Protection. Many things persuade me to dedicated the same to your Grace: namely, Your dignity and authority in our Church: Your religious care and affection, to reform those evils of which I justly complain: Your deep judgement in matters Theological: Your reverend esteem of venerable antiquity, and Your distaste of novelty: and lastly, Your long continued good affection to myself: all these have moved me, and some of them have obliged me to commend these my labours to Your Grace's Patronage. I am assured, Your Grace will lovingly accept this Treatise, because it tendeth to the public edification of the Church: and if it shall be truly understood, and impartially examined by such as read it; it may be a means to settle the Sabbatarian Controversy, which ever since Th. Cartwright's unlucky days, hath disquieted both Church and State. Your Graces in due observance, and love unfeigned, FR. ELIENS. Theophilus Brabourne IN A TREATISE ENTITLED: A DEFENCE OF that most Ancient and Sacred Ordinance of God 's, the Sabbath-day: maintaineth these Positions following. 1THE first: The fourth Commandment of the Decalogue; Remember the Sabbath Day to keep it holy, etc. Exod. 20. is a Divine Precept, simply and entirely moral, containing nothing legally ceremonial, in whole or in part: and therefore the weekly observation thereof, aught to be perpetual, and to continued in full force, and virtue to the world's end. 2 His second Position is, The Saturday, or seventh day of every week, aught to be an everlasting Holiday, in the Christian Church, and the religious observation of this day obligeth Christians, under the Gospel, as it did the jews before the coming of CHRIST. 3 His third Position is, That the Sunday, or Lord's Day, is an ordinary Working day: and it is superstition and will-worship to make the same, the Sabbath of the fourth Commandment. These Positions are to be examined in this Treatise following, wherein shall be declared: That the two former, are repugnant to the authorised Doctrine of the Church of England, and to the unanimous sentence of the godly Fathers of the true Catholic Church of CHRIST, in all Ages: But the second Position is not only repugnant in manner aforesaid, but the same hath been as well in ancient, as in latter Times, condemned as Superstitious, jewish, and Heretical. The third Position concerning the Sunday, or Lord's Day, shall be examined in a proper Section, in which I will declare, what is agreeable to verity, and what again, is erroneous in the same. T. B. His Doctrine, concerning the perpetual morality of the Saturday-Sabbath, is repugnant, to the public sentence of the Church of England: and to the sentence of Divines, who lived at the beginning of the Reformation. 1 The Rubric of our Liturgy, at the foot of the Calendar, rehearseth all, and every Festival Holiday, to be observed in our Church throughout the Year: and it nameth all Sundays of the year, the Feast of Circumcision, Epiphany, Purification, etc. and none other are ordinarily, to be kept holy by any Law of our Church. Also the Curate is commanded, that he declare openly in the Church upon every Sunday, the Holidays (if any be) of every week: but the Saturday is none of these. The Homily of our Church, saith: Rev. 1.10. I was in the Spirit, on the Lord's day: Since which time, God's people have in all Ages without gain saying used to come together on the Sunday, to celebrated and honour the Lord's blessed Name, and carefully to keep that Day in holy rest and quietness, both Man, Woman, Child, and Servant. Ibid. We must be careful to keep, etc. not the seventh day, which the jews kept, but the Lord's Day, the day of the Lord's Resurrection, the Day after the seventh day, which is the first day of the Week. Canon 13. Anno 1603. All manner of persons within the Church of England, shall from henceforth, celebrated and keep the Lord's-day, commonly called Sunday, and other Holidays, etc. (amongst which, the Saturday of every Week is none.) Statut. Edward. Regis, Anno 5. and 6. Neither is it to be thought, that there is any certain time, or definite number of days prescribed in holy Scripture, etc. but that the appointment both of the time, and also of the number of the days, is left by authority of God's Word to the liberty of Christ's Church. Be it therefore enacted, that all the days hereafter mentioned, shall be kept Holidays, and no other; that is, all Sundays in the Year, the days of the Circumcision of the Lord, of the Epiphany, Purification, etc. Bishop Cranmers Catech. Anno 1548. The jews were commanded in the Old Testament, to keep the Sabbath-Day, and they observed it, every seventh day, called the Sabbath or Saturday: but we Christian Men, in the New Testament are not bound to such Commandments of Moses' Law: and therefore we now keep no more the Sabbath, or Saturday, as the jews did, but we observe the Sunday, and some other days, etc. john Frith declare. of Bapt. pag. 96. Our forefathers which were in the beginning of the Church, did abrogate the Sabbath, to the intent that men might have an ensample of Christian liberty: and that they might know, that neither the keeping of the Sabbath, nor of any other day, is necessary. Howbeit, because it was necessary, that a Day should be reserved in which the people might come together, to hear the Word of God, they ordained in stead of the Sabbath, which was Saturday, the next day following, which is Sunday. And although, they might have kept the Saturday with the jews, as a thing indifferent, yet did they much better to overset the day, to be a perpetual memory, that we are free, and not bound to any day, but that we may do all lawful works to the pleasure of God, and the profit of our neighbours, etc. William. Tindal. Answ. to D. Moore. ca 25. We be lords over the Sabbath, and may change it into Monday, or any other day, as we see need. Or may make every tenth day Holiday, only if we see cause why: we may make two every Week, if it were expedient, and one not enough to teach the people. Neither was there any cause to change it from the Saturday, then to put difference between us and the jews, and jest we should become servants to the day, after their superstition. D. Barnes, Articl. p. 206. Therefore be certain days assigned, that we should come together, not that, that day in which we come together, is holier than another, but all days are alike equal: And CHRIST is not only crucified in the Parascheve, and risen on the Sunday, but the day, of Resurrection is always: and always may we eat of our Lord's flesh. Now from these testimonies, it appeareth that T. B. His Position concerning the perpetual morality of the Saturday Sabbath, and our new men's assertion concerning the Sunday Sabbath, are repugnant to the ancient and public sentence of the Church of England. Thesis'. 2. a. T. B. His Tenent is repugnant to the unanimous Sentence of the Ancient Bishops and Fathers of the Primitive Church. justin. Martyr. a Tryph. Non est opus celebratione Sabbati, post filium Dei. Gentes etiamsi Sabbatum non observent, omninò sanctam Dei haereditatem adibunt. After the Son of God's appearing, we have no need to observe the Sabbath-day. The Gentiles may attain God's holy inheritance without observation of the Sabbath-day. Tertul. b c. jud. ca 4. Sequitur itaque ut quatenus Circumcisio & veteris Legis abolitio, expuncta est: ita Sabbati quoque observatio temporaria fuisse demonstratur. Ib. ca 6. Novi Testamenti haeres & legisl●tor circumcisionem veterem cum suo Sabbato compescuit. Id. d. Idol cap. 14. nobis quidem Sabb●ta extranea sunt, á Deo aliquando dilecta. The observation of the Sabbath was temporary, and it was blotted out, like as Circumcision, and other Rites of the Old Law. Irenaeus, lib. 4. cap. 19 & cap. 30. & cap. 31. Origen in Gen. Hom. 10. Et in Exod. Hom. 7. & in numb. 28. Hom. 33. pag. 163. Concil. Laodicen. cap. 29. Euseb. Hist. Eccles. li. 4. ca 24. Athanas. d. sement & d. Sab. & Circumcis. Basil. in Esaiam. vis. 2. p. 837. Greg. Naz. Orat. 19 in funere Patris. Greg. Nyssen. Orat. 1. d. Resurrect p. 826. & d. Pasch. Orat. 4. p. 867. Epiphan. Haeres. 30. & Haeres. 66. Cyril. Hierosol. Ca 4. Phylastrius. d. Haeres. tit. 88 p. 616. Chrysost. Enarrat. in ca 1. Esa. & in Mat. Hom. 4. & Imperfect. in Mat. Hom. 11. Ambros. in ca 3. Luc. pag. 59 & li. 5. in Luc. pag. 98. & Epist. 72. & Epist. 39 a Abiit ille dies veteris Testamenti & venit dies novus. Hieron. Quaest Hebr. in Genes. pag 853. & in ca 44. Ezech. & in prooem. Epist. ad Galat. Remig. in Epist. ad Rom. ca 7. Machar. Hom. 35. Hilar. Prologue. in Psal. pa. 339. & in Matth. Can. 12. Leo d. jejunio septimi mens. Serm. 17. Theodoret. in 20. ca Ezech. pa. 569. & in ca 4. Epist. ad Galat. p. 152. August. c. Faust. Manich. li. 6. c. 4. d. Genes. ad lit. li. 4. ca 13. d. spir. & lit. cap. 15. c. Duas Epist. Pelag. li. 3. ca 4. Epist. 86. & Epist. 119. ca 12. d. util. Credendi. cap. 3. b Nullus quidem Apostoli Sermo ore vel per Epistolam, vel praesentis, in quo non laborat docere, antiquae legis onera deposita, & omnia illa quae in typic & imaginibus praecesse●unt, id est, otium Sabbati, circumcisionis injuriam, calendarum & trium per annum solennitatum recursus, gratia Evangelij subrepente cessasse. Cessationem Sabbatorum jam quidem supervacaneam ducimus, ad observandum, ex quo spes revelata est quietis aeternae. jam verò tempore gratiae revelatae, observatio illa Sabbati, quae unius diei vacatione figurabatur, sublata est ab observatione fidelium: mutato tempore, jam superstitiosum esse significavit. Inter omnia illa decem praecepta, Solum ibi quod de Sabbato positum est, figurate observandum praecipitur. Isidor. Postquam Christus in sepultura sua ejus figuram adimplevit, observatio ejus quievit. Hesich. in Leu. ca 26. Gregor. Mag. Regist. li. 11. ep. 3. Isidor. Hisp. Orig. li. 6. ca 18. Anast. Sinaita. contempl. in Hexam. li. 7. Damascen. Orth. fid. li. 4. ca 24. Raban. Maur. instit. Cler. li. 2. ca 42. Andronic. const. c. jud. c. 58. Concil. Paris. ca 50. Concil. Aquisgran. p. 569. Concil. Matiscon. 2. ca 1. Thesis' 3a. T. B. His Position concerning the seventh day Sabbath, was both in Ancient and succeeding Ages, condemned as Haereticall. August. Philastr. d. Haeres. Epiphan. Haeres. 30. Euseb. Hist. Ecc. l. 3. c. 24. Nicep. Hist. Ec. l. 3. cap. 13. Greg. Naz. or. 19 Greg. M. li. 11. Ep. 3. quia judaizare populum compellit, ut exteriorem legis ritum revocet, coli vult Sabbatum. Prateol. Elench. Haeret. l. 7. & l. 10. Histor. Anabapt. i. 6. p. 153. Luther c. Carolast. d. S 1 It was thus condemned, in the Nazarenes, and in the Cerinthians: in the Hebionites: and in the Hypsistarij. 2 The ancient Synod of Laodicaea, made a decree against it, ca 29. Also Gregory the Great, affirmed it was judaical. 3 In Saint Bernard's days it was condemned in the Petrobusiani. 4 The same likewise, being revived, in Luther's time, by Carolastadius, Sternebergius, and by some Sectaries among the Anabaptists, hath both then, and ever since, been censured, as jewish and Heretical. Thesis' 4a The Doctrine of the Church of England, both concerning the Sabbath-day, and the LORD'S Day, is grounded upon the holy Scripture: and upon the consentient Testimony of the ancient Catholic Church: and therefore the same is to be received, and the contrary aught to be rejected. 1 The same is confirmed by such Arguments of holy Scripture, as cannot be solved or answered, but by devising and affixing new senses, and novel expositions, or by inventing distinctions, which were not in use before the present question was a foot. 2 The consentient and unamimous sentence of the ancient Catholic Church of Christ, aught to be preferred, before the sentence of private men, unless the holy Scripture shall apparently contradict the sense of the Church. The reasons hereof are many. 1 The true Church of Christ, and especially the holy Primitive Church, by Office and divine Calling, is the ground and pillar of truth a Calv. instit. li. 4. c. 1. n. 10. Nec parvi momenti est, quod vocatur columna & firmamentum veritatis et domus Dei. Quibus verbis significat Paulus, ne intercidat veritas Dei in mundo, ecclesiam esse fidam ejus custodem, quia ejus ministerio et opera voluit Deus puram verbi sui praedicationem conservari, etc. Electa segregataque dicitur à Christo in sponsam, quae esset sine ruga et macula, corpus et plenitudo ejus. . 1 Tim. 3.15. and the holy Apostles in a plentiful measure, poured into the same, as into a rich Storehouse, all necessary and saving truth, to the end that every one that desireth, might receive from thence, the drink or water of life. b Irenaeus l. 3. c. 4. In eam quafi in depositorium dives, Apostoli plenissimè contulerunt, quae sunt veritatis, ut omnis quicunque velit, sumat ex ea potum vitae. It is evident (saith Tertullian) that all such Doctrine as accordeth with those Apostolical, Primitive and Mother Churches is to be reputed sound and true: because those Churches received this Doctrine, from the Apostles, and the Apostles from CHRIST, and CHRIST from God. b Tertul. de prescript. c. 21. Constat omnem doctrinam quae cum illis ecclesiis Apostolicis, matricibus & originalibus fidei conspirat, veritati deputandam, id sine dubio tenenrem, quod ecclesia ab Apostolis, Apostoli à Christo, Christus à Deo suscepit. Clem. Alex. The most perfect knowledge and the best election of opinions, must be received from verity alone, and from the ancient Church. c Clem. Al. storm. l. 7. c. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. That verity only is to he credited, which differs in nothing from Ecclesiastical authority. d Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1. prooem. S. Augustine: e Aug. in Ps. 37, &c In ventre Ecclesiae veritas manet, etc. In the Womb of the true Church verity remaineth, and whosoever separates himself from this Womb, he must of necessity err from truth. And in another place: f Hypognost. lib. 3. Id. d. util. Cre. c. 17. Concil. Eph. tom. 4 cap. 25. Qui nulla Apostolicae & Evangelicae traditionis habita ratione, novitiam menris suae adinventionem in pretio habent, hii ab omnibus audiant: Nè transgrediaris terminos antiquos, quos posuerunt patres tui, etc. Athanas. c. Arian. Orat. 2. Quod non à patribus profectum est, sed nuper inventum, quid de eo aliud existimari deceat, quàm illud ipsum cujus Paulus mentionem fecit: in novissimis temporibus deficient quidam à fide, adhaerentes spiritibus erroris, etc. Tunc à nobis limes sanae fidei tenetur, quando termini quos posuerunt sancti Patres, non transferuntur, imo observantur & defensantur. The border of right faith is preserved inviolate, when those bounds which the holy Fathers have fixed, are not removed, but observed and defended. 2 The Church Primitive was planted and watered by the Doctrine of the holy Apostles. The same received an ample measure of Divine Grace: many miraculous and supernatural gifts were conferred upon it: 1 Cor. 12. 2 Cor. 8.7. You abound in everything, in faith, and word, and knowledge. The Bishops, Priests, and Fathers of those times, were eminent, and excelled men of later Time in sanctity, charity, and virtue: their zeal and love of heavenly verity, was admirable, and they honoured and preferred the profession and maintenance thereof, before all humane and transitory good: they exposed their lives, their honour, their liberty, and whatsoever else the present world affords, to all kinds of danger: and they endured the most miserable, and terrible pressures and torments, that bloody Tyrants and Persecutors, yea, and which Satan himself could inflict upon them, for the testimony of the truth of CHRIST. a justin. Mart. Dial c. Tryph. Quod nos in jesun credentes, nemo terrere aut domare valcat apparet quotidiè: cum. n. obtruncemur, crucifigamur, objiciamur bestiis, ignibus aliisque tormentis tradamur, tamen à confessione non discedimus, sed quantò magis in nos saevitur, tanto plures pietatem fidemque per nomen jesu profitemur. Ambr. in Psal. 118. Cum nihil mali fecerint, pejora latronibus subire tormenta coacti sunt. Chrys. in Mat. Hom. 39 Flagellis cesivenis ferreis laniati, in sartaginem, immissi, etc. Prosper. d. vocat. Gent. lib. 2. ca 15. Aug. de civ. Dei, l. 22. c. 6. Ligabantur, includebantur, caedebantur, torquebantur, urebantur, laniabantur, trucidabantur, etc. Non erat eis pro salute pugnare; nisi, salutem pro Salvatore contemnere. Theod. Ser. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Minute Foelix. octav. Pag. 10. Pueri et mulierculae nostrae, cruces et tormenta, feras, et omnes suppliciorum terriculas, inspirata patientia doloris illudunt. And therefore their unanimous sentence, concerning matters divine, hath always been esteemed in the Church of CHRIST, of greatest authority, next unto the sacred Scriptures. For the reasons aforesaid, The Cnurch of England, in her public, and authorised Doctrine and Religion, proceedeth in manner following. 1 It buildeth her Faith and Religion upon the Sacred and Canonical Scriptures, of the holy Prophets and Apostles, as upon her main and prime foundation. a Aug. de. civ. Dei. lib. 11 c. 3. Scripturam condidit, quae canonica appellatur, eminentissimae authoritatis. Chrys. de Lazaro. Hom. 4. Etiamsi mortuus reviviscat, etiamsi Angelus de Coelo descendat, maximè omninum credendum est Scriptures. Ambr. de fid. ad Gratian. li. 1. c. 4. Nolo argumento credas, sancte imperator, et nostrae disputationi: Scripturas interrogemus, interrogemus Apostolos, interrogemus Prophetas, interrogemus Christum. Clem. Alex. storm li. 7. c. 9 Non absolutè hominibus enunciantibus, fidem adhibuerimus, quibus licet etiam annunciare contrarium, sed voce Domini probamus quod quaeritur, etc. quae est sola demonstratio, etc. principium indemonstrabile, etc. Dominica Scriptura, &c, ipsa judice utimur. Ambros. Epist. 47. Hoc munimentum haec sepes fidei nostrae. Athanas. Epist. ad Adelph. c. Arian. p. 333. Nostra fides recta est, & ex doctrina Apostolica & traditione patrum confirmata. Meisner. Phil. sobr. part. 3. p. 788. Injuriam nobis facit Becanus scribendo in tract. d. judice, nos docere solam Scripturam esse normam & judicem controversiarum fidei. Imo verò & Spiritum Sanctum ceu judicem supremum praesupponimus: & Ecclesiam ceu judicem inferiorem lubenter admittimus: ideoque soli scripturae officium judicandi, absque omni distinctione non assignamus. Selneccer. in 1 Cor. 14. P. 731. BB. Mort. Appeal. li. 3. c. 15. sect. 1. p. 399. 2 Next unto the holy Scripture, it relieth upon the consentient testimony, and authority of the Bishops and Pastors of the true and ancient Catholic Church: and it preferreth the sentence thereof, before all other curious or profane novelties. The holy Scripture is the Fountain, and lively Spring, containing in all sufficiency, and abundance, the pure Water of Life, and whatsoever is necessary to make GOD'S people wise unto salvation. The consentient and unanimous testimony of the true Church of Christ, in the Primitive Ages thereof, is Canalis, a Conduit-pipe, to derive and convey to succeeding Generations, the celestial water, contained in holy Scripture. The first of these, namely the Scripture, is of sovereign authority, and for itself, worthy of all acceptation. The latter, namely, the voice and testimony of the Primitive Church, is a ministerial and subordinate rule, and guide, to preserve and direct us, in the right understanding of the Scriptures. The Profession of the Church of England, concerning the former proceeding. Praefat. To Bishop jewel his works. This is and hath been the open profession of the Church of England, to defend and maintain no other Faith, Church, and Religion, but that which is truly Catholic; and for such warranted, not only by the written Word of GOD, but also by the testimony and consent of the ancient and godly Fathers. King JAMES of ever happy memory: The King himself, together with the Church of England professeth: that he will acknowledge such Doctrine only; for true and necessary to salvation, which springeth out of the sacred Scripture, as from a Fountain, is derived to these present times, by the consent of the ancient Church, as by a Couduit-pipe. a Causab. ad Card. Perion. p. 20. Rex cum Ecclesia Anglicana pronunciat, eam demum se doctrinam, pro vera & necessaria agnoscere, quae è fonte Sacrae Scripturae manans per consensum Eccelesiae veteris, sicut per canalem, ad nostra tempora fuerit derivata The Archbishop of Canterbury, at a solemn Visitation, held in the year, 1571. sets forth this Canon following: All Preachers within this Province, shall take special care, that they teach, or deliver no other doctrine in their Sermons to be religiously embraced, and believed by their hearers the people: but such, as being consentaneous to the holy Scriptures of the Old and New Testament, Whitak duplic. pa. 187. Plus merito tribuendum est, si authoritatem quaeris, Ecclesiae Primitivae, quàm subsequentium saeculorum Ecclesiis, quandoquiden quò erant ipsis Apostolis propiores, eò longius ab erroribus aberant. Sneps. Annot. in Aug. conf. c. 7. & 8. pag, 689. Patrum scripta & interpretationes non modo non abjicimus sed admiramur, etiam existimamus ipsos utilem operam praestitisse ecclesiae, & illustrasse etiam scripta prophetica & Apostolica suis lucubrationibus. was formerly taught and collected from thence, by the Ancient Fathers, and godly Bishops. b Imprimis. Videbunt Concionatores, ne quid unquam pro concione, doceant, quod à populo religiosè teneri et credi volunt nisi quod consentaneum sit scripturis veteris et novi Testamenti, quodque ex illa ipsa scriptura docuerint antiqui Patres, & veteres Episcopi collegerint. And in this her practice and profession, the Church of England consenteth with the practice and rule of the Ancient Church. Cyril. of Alexandria, in the Ephesine Council. c Cyril. Nos divinas literas & sanctorum patrum sequimur fidem: sic enim supernae vocationis palmam lucrabimur in Christo. We the Fathers of this Council, following the faith of Divine Scriptures, and of the holy Fathers of the Church, shall obtain the Crown of celestial blessedness in Christ. Vincentius Lyrinensis. d Vinc. Lyrin. in Commonitor. Qui in sana fide, sanus & integer permanere voluerit, duplici modo munire fidem suam debet: primùm scilicet divinae legis authoritate, tum deinde Catholicae Ecclesiae authoritate. He that desires to continued firm and sound, in right and saving faith, must fence and fortify his faith, first of all, with the authority of Divine Law: and next to that, with the authority of the Catholic Church. The same is affirmed by the Fathers of the sixth Council of Constantinople, cap. 19 By S. Basil e Basil. Fidem nos neque recentiorem ab aliis conscriptam acceptamus, neque ipsi, mentis nostrae foetus, aliis obtrudere audemus, nè humana putentur pietatis verba: sed quae à sanctis patribus edocti sumus, ea nos interrogantibus annunciamus. . Ep. 60. p. 835. And the Ecclesiastical story reporteth of Greg. Naz. and of S. Basil, That in their studying the books of holy Scriptures, they collected the sense of them, not from their own judgement or presumption, but from the testimony and authority of the Ancient, who had received the rule of the true intelligence of Scriptures, from the holy Apostles by succession. f Ruffin. eccl. hist. lib. 2. cap 9 Basilius & Gregorius, etc. omnibus Grecorum saecularium libris remotis, solis Divinae Scripturae voluminibus operam dabant, earumque intelligentiam, non ex propria praesumptione, sed ex majorum scriptis, et authoritate loquebantur: quos et ipsos ex Apostolica successione, intelligendi regulam suscepisse constabat. The observation of the former rule g Aug. de bapt. lib. ●. cap. 26. Quod nos admonet ut ad fontem recurramus, id est, Apostolicam traditionem, et inde canalem in nostra tempora dirigamus, optimum est, et sine dubitatione faciendum. Clem. Alex. storm. lib. 7. cap. 9 Inter eos viros qui tanti erant in ecclesiastica cognition, quid restabat dicendum à Marcione aut Prodico et similibus qui non sunt ingressi recta via? neque enim eos qui praecesserunt superare potuerunt sapientia, ut aliquid adinvenirent iis, quae ab illis vere dicta sunt: sed benè cum iis actum esset, si scire potuissent ea quae priùs sunt tradita: is ergo nobis solus qui est cognitione praeditus, cum in ipsis Scripturis consenuerit, Apostolicam et Ecclesiasticam servans dogmatum rectitudinem, rectissimè vivit, convenienter Evangelio, etc. is both profitable and necessary, for preservation of sound faith and holy religion, and for repressing of Schism and Heresy: it freeth the Church from scandal and imputation of novelty: and it addeth reputation and esteem to the Doctrine and Religion, professed and received upon the said two grounds: and lastly, it comforteth Christian people in their holy profession, and augmenteth their love and obedience to that Faith and Religion, which is both consonant to holy Scripture, and which likewise hath approbation from the ancient Church. Thesis' 5. Topical or probable Arguments, either from consequenee of Sripture, or from humane reason, aught not to be admitted or credited, against the consentient Testimony, and Authority of the ancient Catholic Church 1 Arguments and objections of this quality, may be false as well as true: and the Philosopher well observes, that many times, Falsa sunt probabiliora veris, Things false are more probable, and have a greater appearance of verity, than things really true a Orig. in Cant. Saepè videntur pulchriora mendaciorum sophismata, quàm documenta veritatis. For the Medium or ground of such objections, is not necessary, but contingent b Clem. Al. storm. li. 7. c. 9 Alia est ut opinor natura probabilium argumentorum, et alia verorum. Aug. de Bapt. li. 4. c. 6. Rationes arripuit, quas verisimiles potiùs, quàm veras esse invenimus. Ambros. li. 10. ep. 82. Fuco quodam probabilium disputationum ea colorare voluerunt. : And contingent propositions, are of a dubious quality: and they cause opinion only, and not divine faith. 2 The admitting, and crediting of Topical arguments, hath in all ages, opened a gap to most pestilential Heresies c Clem. Al. storm. libro 7. capite 9 Qui vero in opinion, two sectantur haereses. Magis declinamus ad ea quae sunt opinabilia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etiamsi sint contraria, quàm ad veritatem. : Namely, to the Heresies against the blessed Trinity: and against the eternal Deity of Christ. The Pelagian Heresy, concerning Grace and , and concerning original sin, was grounded upon probable reasons: and so likewise the heresies of Socinus, and many erroneous doctrines of Pontificians, are in our days wholly supported, by verisim lous, and probable reasons. And as Clemens Alexandrinus hath well observed: Men are more apt to believe things probable, than verity. A Conclusion from the Premises. T. B. His main Position, concerning the Sabbath, being contrary to the authorised Doctrine of the Church of England; and to the consentient and unanimous sentence of the ancient Catholic Church; Is to be condemned, as false and erroneous, if it shall evidently appear, by the Answers following, that the same is totally grounded upon Objections and Arguments, which are only of a probable and dubious quality. T. B. His Arguments and Objections, examined and answered. In the solution of the Sabbatizers' objections, my method shall be, to examine in the first place, the main grounds and principles upon which he buildeth, and from whence he deduceth his conclusions. And this being performed, his particular arguments being in number 24. and beginning at the 401. page of his book, will easily be answered. T. B. His principal ground, whereupon he maintaineth his Position, for the necessary and perpetual observation of the Sabbath-day. All and every one of the ten Commandments are purely, entirely, and properly moral: and there is nothing delivered, or commanded in any one of them, which is judaical, or legally Ceremonial. His main Reasons. 1 All and every one of the ten Commandments were pronounced, delivered, and promulgate, at one and the same time, and in one and the same manner, namely, by the immediate voice of God, with thundering and lightning, and in the common audience of all the Israelites, Exod. 20.18. Deut. 5.22. 2 They were all and every one, written or engraven in tables of stone, by the finger of GOD Himself, Exod. 31.18. Deut. 9.10. Exod. 32.16. & 34.1. Deut. 10.4. 3 According to GOD'S own appointment, all and every one of these ten Commandments, were placed in the Ark of the Testimony, within the most Holy place of the Tabernacle, Deut. 10. ver. 2. 2 Chron. 5.10. Heb. 9.4. 4 One and the same proem, containing a general motive to provoke people to obedience of all and every one of these Precepts, was prefixed before the Decalogue, Exod. 20.2. 5 Many Divines of our own Nation, in Sermons, and written Tractates of the Sabbath, and in their Expositions of the fourth Commandment, maintain the foresaid Position, affirming with much confidence, that all and every one of the ten Commandments are entirely, properly, and perpetually moral. T. B. His assumption. The fourth Commandment, Remember the Sabbath-day to keep it holy, Is one of the ten Commandments, and it is a Precept of principal note, placed in the first Table: and the observation thereof is required in the Law, and in the Prophets with great vehemency: and the transgression punished with much severity, Exod. 35.2. Whosoever doth any work therein shall die, Num. 15.32. They found a man that gathered sticks Upon the Sabbath-day, etc. And all the Congregation brought him without the host, and stoned him with stones, and he died, as the LORD had commanded. Now from the premises, this conclusion is inferred by necessary consequence: Therefore the fourth Commandment, Remember the Sabbath-day to keep it holy, Being one of the ten, is purely and properly moral, and it obligeth Christians to the obedience thereof, Th. Broad. 3 quaest. d. Sab. To the Reader. Some in their book often printed (it was printed last 1618.) have these and the like passages: The fourth Commandment is no more ceremonial than the rest: the observation of the seventh day, is a moral, and perpetual duty: we may not pick up a few sticks on the Sabbath: there is as much difference between the Sabbath and other days, as between Sacramental and common bread. joh. Sprint d. Sab. pag. 11. The observation of the seventh day is of the Law of Nature, whatsoever is found in the fourth Commandment appertaineth to the Law of Nature, etc. Id. pag. 13. The observation of the seventh day was established before Christ was promised: and therefore it is not Ceremonial, but of the Law of Nature, and perpetual. Idem pag. 28. G.W. d. Sab. pag. 16. The Decalogue being the same with the Law of Nature is one and the same for ever: it followeth necessarily that the Sabbath being a part of that Decalogue, is to remain for ever. Idem. pag. 26. as well as the other nine. D. B. Of the Sabbath, pag. 40. The fourth Commandment can be no more partly moral and partly Ceremonial, than the same living creature, can be partly a man, and partly a beast, Pag. 50. The observation of the seventh day, and also the precise resting from worldly affairs is moral, neither is there any thing in the Commandment that might intimate it to be Ceremonial. R. B. against Br. pag. 90. The fourth Commandment in every part thereof, and as it is contained in the Decalogue, is Moral, and of the Law of Nature, Pag. 88 The fourth Commandment is part of the Law of Nature, and thus part of the Image of GOD, and is no more capable of a Ceremony to be in it, than GOD is. R. C. Of the Sabbath, pag. 54. This fourth Commandment participateth with the three other before, and the six next following, in all the honours and prerogatives, wherein they go before all the levitical constitutions, for more glorious promulgation and establishment. They were pronounced by the voice of God Himself, immediately unto the people: So was this. They were written in Tables of stone, with GOD'S finger: So was this. They were put into the Ark: So was this. They were written by the Holy Ghost, in the Book of Exodus jointly together without any mixture of any other with them: So was this also, and set in an high place, before all those of the second Table. But nothing of this is affirmed of the Law of Ceremonies. I. D. Upon the Commandments, pag. 129. These reasons do most evidently confirm to the hearts of all God's children: That the keeping the Sabbath-day, is a Moral Law, and bindeth us, and all men, to the end of the world, as much as it did the jews, before Christ. D. D. Against Heathering. Pag. 54. The morality of the Sabbath may be proved from the manner of writing the fourth Commandment. For it was not written in Paper or Parchment, or upon leaves of Trees, but in Tables of stone, as the rest of the ten Commandments were, to signify the perpetuity thereof. Idem, The morality of the Sabbath may be proved by GOD'S own placing of it, for the Law of the fourth Commandment, is not placed among the Ceremonial or judicial Laws, as though it had been Ceremonial, or had concerned only the tradition of the jews, or them especially: But it is placed among the moral Laws, yea, it is made one of the ten Laws: so that if it were abrogated, there would remain but nine Commandments: and so the Law of GOD were imperfect, which were blasphemy to affirm. H. B. Dial. Manuscript. These ten words, or Commandments, GOD Himself by His lively voice spoke to the people in the Mount, face to face; Not so the Ceremonial. These ten Commandments were written in two Tables by GOD'S own finger, and that twice: Not so the Ceremonial. The ten Commandments were kept in the Ark, in the Sanctum Sanctorum, within the Veil: Not so the Ceremonial. T. B. His inference from the Premises. The Fourth Commandment, according to the Principles of the Author's aforesaid, is truly, entirely, and properly moral: for it is a precept of the Law of Nature: a part of the Image of GOD: and no more capable of a Ceremony to be in it, than GOD is: and it is as gross an absurdity to say, It is partly moral, and partly Ceremonial, as to say, The same living creature is partly a man, & partly a Beast. But the fourth Commandment speaketh of a Day, which by Divine imposition, was called the Sabbath-day: the same day of the week, on which GOD Himself rested: and which was observed by the jews and Israelites under the old Law: The Day in which no Manna fell: Exod. 16. Now from hence it is manifest, and can with no appearance of good reason be denied: That the Saturday of every week, aught to be the Christians Sabbath-day, as well as it was the jews: And on the contrary, that the Sunday is, according to the rule of the fourth Commandment, one of the six working-days, and no more the Sabbath-day, commanded in the Decalogue, than Thursday or Friday. T. B. Was so confident in his Position, of the Saturday Sabbath, because he supposed the principles upon which he grounded his arguments to have been undeniable, that he breaketh forth into passion, and delivereth two desperate speeches, One concerning his Adversaries, whom he styleth Puritans, that they yielding and maintaining his Principles, and yet denying his Conclusion, deserve to be answered with clubs, rather than with reason: The other concerning himself, that his conscience was so possessed, with the certainty of this Doctrine, as that he would rather loose his life, and all that he enjoyed in this world, than departed from the teaching and maintaining such an apparent verity. Answ. The Reader may perceive, by the former disputation, that the whole weight and strength of the Sabbatarian cause, leaneth upon this one pillar, to wit: The fourth Commandment of the Decalogue, is properly, entirely, and perpetually Moral, and in every respect, both for quality and obligation, equal to the other nine Commandments. But this Position, (which for many years hath reigned, in Pamphlets, Pulpits, and Conventicles, and is entertained as an Oracle, by all such as either openly profess, or do lean towards the Disciplinarian Faction:) is destitute of truth: And to make this appear, I will in the first place deliver a description, and division of the Moral Law, and of Moral Precepts: And in the next place set down the formal and essential Characters of Laws and Precepts, simply, and eternally Moral: Lastly, I will demonstrate out of the former, That the fourth Commandment of the Decalogue, wanting the formal Characters of Precepts purely Moral, is in sundry respects of a different quality from the other nine. A Declaration concerning the quality of Divine Precepts, called Moral. DIvine Law, called Moral, is a just rule or measure, imposed by GOD, directing and obliging to the obedience, of things holy, honest, and just; and to the avoiding of the contrary. The same is twofold: Simply Moral, Or Moral only by some external constitution, or imposition of GOD. Alex. Hat. 4. q. 3. m. 5. ar. 1. Est morale simpliciter, quod omni tempore, & ab omnibus servandum est: Et est morale secundum quid, sive ex conditione loci, populi, temporis, etc. Hug. Vict. Alleg. in Exod. l. 3. c. 5. Praecepta legis scriptae, alia sunt mobilia, quae ex dispensatione à Deo sunt ordinata. Alia immobilia, quae â natura veniunt, & vel ita sunt mala, ut nullo tempore sine culpa possint fieri: vel ita bona, ut nullo tempore possint sine culpa dimitti. Divine Law simply Moral, commandeth or prohibiteth actions, good or evil, in respect of their inward nature and quality. Divine Laws and Precepts, Moral only by external constitution, command or prohibit actions, which before the position of the outward Law, are adiaphorous, in respect of their inward nature and quality, or else good or evil only, by reason of some circumstance. For example, To eat the blood of Beasts, or to abstain from eating: To worship GOD at the Temple, or in a private house, or in open fields: To lay aside alms for the poor, upon the first day of the week, or upon the second, or third day. Again, Laws positively Moral, are either Personal only a Greg. in 1. Reg. 13. v. 11. Quaedan praecepta Dei sunt communia omnium: Quaedam specialia aliquorum, etc. . Gen. 12.1. & 22.2. 1 Sam. 13.11, 19 1 Kings 13.16. Matth. 10.9. Luke 18.22. Or common and general, either for all mankind, as the Law of Polygamy b Aug. c. Faust. M. lib. 22. cap. 47. Alia sunt peccata contra naturam: alia contra mores, alia contra praecepta. Quae cúm ita sint, quid tandem criminis est, quod de pluribus simul habitis uxoribus objicitur sancto viro jacob? Si naturam consulas, non lasciviendi, sed gignendi causa, illis mulieribus utebatur. Si morem, illo tempore, atque in illis terris fiebat. Si praeceptum, nulla lege prohibebatur. Nunc verò cur crimen est si quis hoc faciat, nisi quia & moribus & legibus non licet? Idem, de bono conjugal. cap. 17. Plures foeminas uni viro legimus conjunctas, cùm gentis illius societas sinebat, & temporis ratio suadebat: neque enim contra naturam nuptiarum est. , and wedlock within some degrees mentioned, Levit. 20.20, 21. Or else for one Nation, Republic, or Community of people: Exod. 22.1, 3, 7, etc. Proper Characters of Laws and Precepts, simply and entirely moral. Character 1. In all such Laws and Precepts, the actions commanded or prohibited, are in their inward nature and quality, good, or evil, before any external constitution passeth upon them, and secluding and abstracting, the positive Law, or external imposition of the Lawgiver. a Arist. Ethic. li. 5. ca 7. Est aliquid justum, etiam ante conditam legem. Castropalaio. mor. tr. 3. disp. 6. punct. 3. Scholast. in. 1.2. Intrinsecam habent bonitatem & honestatem, per conformationem ad rectam rationem, seclusa omni lege extrinseca. Iren. li. 4. cap. 30. justi Patres, virtutem decalogi conscriptam habentes in ●ordibus, & animis suis, diligentes scilicet Deum, qui fecit eos, & abstinentes erga proximum ab injustitia: propter quod non fuit necesse admonere eos correptoriis literis, quia habebant in s●●●ctipsis justitiam legis. Aug. de li. arb. li. 1. cap. 3. Non sanè ideò malum est, quia vetatur lege, sed ideò vetatur lege quia malum est. For example: To Honour Father and Mother, was an action honest, virtuous, and just, and the contrary was vicious and unjust, before the Law of the Ten Commandments was given at Mount Sinai, Gen. 9.21. unto 28. Sem, Ham, and japhet, towards their Father Noah. Hospitality, Chastity, Fidelity, were inwardly virtuous and good in Abraham, joseph, etc. Genesis 18.8. Heb. 13.2. Gen. 39.6.8, 9 To adore and worship the true and living God, and to teach others to do the like, and to rebuke vice, were pious and righteous actions from the beginning, Gen. 4.4.26. & 8.20, 21. & 12.7. & 18.19. & Genesis 5.24. with the Epistle of jude v. 14. On the contrary: Envy, Pride, Idleness, Adultery, Murder, evil Concupiscence, Theft, Deceit, Oppression, false-Witnesse, Superstition, and Idolatry, Sacrilege; were internally vicious, before the outward Law, Gen. 4.8. & 12.2. & 18.15. & 31.7.30.34. & 19.5. & 20.3. &. 30.30. & 34.2. & 35.22. & 37.20, 28. & 38.16. & 39.79.15.17. Exod. 1.11. & 5.2. Iosh. 7.1. & 24.2. Charact. 2. Good or evil actions, commanded or prohibited, by Laws and Precepts simply moral, may be resolved into some dictates and principles of the Law of Nature, imprinted in man's heart at the Creation. The Precepts of the first Table require, fidelity, reverence, honour, and service in due manner, to be rendered to God Almighty: a Aquin. 1.2. Q. 100 art. 6. Inter ipsa quae ordinantur ad Deum, primum occurrit, quòd homo fideliter subdatur, nullam participationem cum ejus inimicis habens: Secundum, ut reverentiam ei exhibeat. Tertium autem, ut famulatum impendat. Aureol. 3. Dist. 37. Art. 1. Latria est habitus quo aliquis voluntate inclinatur ad exhibendum cultum Deo, in quantum est author omnium bonorum, ut sic profiteatur homo, Deum se habere superiorem. & creatorem & largitorem omnium bonor 'em. Potest autem considerari, ut omnium productor, ut omnium provisor, ut omnium speculator, Rich. Med. 3. d. 37. q. 4. Ad hoc ut benè ordinetur homo ad Deum, oportet quòd in Deo observet haec tria: fidelitatem, ita ut quantum in se est, non transferat honorem principatus ad alium, & hoc est quod continetur in primo praecepto. Oportet etiam ut tantam reverentiam ei exhibeat, ut nihil injuriosum in eum committat, & hoc praecipitur secundo praecepto. Oportet etiam quod fibi exhibeat famulatum, tanquam memor beneficiorum receptorum ab eo: & hoc praecipitur tertio praecepto. and they prohibit idolatry, superstition, blasphemy, and profaneness. Now all and every one of these duties, are grounded, and may be resolved into the Dictates and Principles of natural morality. For because the true and living GOD, is the supreme Lord and Governor, both of the World, and especially of Man: and because Man receiveth his being, his power, his preservation, comfort, and happiness from him: and beside, Man is in such manner subject to GOD, as that this great Lord and King hath absolute power over him, and over all his actions, and he may save or destroy, reward or punish him, according to his own will and pleasure: upon these grounds and reasons, it is most just, safe, and beneficial, according to the rule of natural understanding, that Man, being GOD'S Subject, Servant, and Creature, do tender unto his Supreme Lord and Governor, fidelity, service, fear, reverence, obedience and love. And the holy Scripture very frequently, upon the former, and upon other such like natural principles, exhorteth man to his duty towards GOD: and reproveth him for his ingratitude and disobedience, Mal. 1.6. A Son honoureth his Father, and a Servant his Master: If I then be a Father, where is mine honour? if I be a Master, where is my fear, saith the Lord of Hosts? Esay 1.3 & 5.3. jer. 8.7. Deut. 30.6. Mal. 3.8. Mat. 18.32. The duties of the second Table may be resolved in like manner, into dictates and principles of morality. Children receive from their Parents their natural life and being; their education, livelihood, etc. Now natural reason and affection inclines men's hearts to love gratitude, and due respect, towards grand Benefactors. b Theoph. Antioch. ad Autolyc l. 2 Id laudabile & sanctum censetur, non solùm apud Deum, sed apud homines, sub jici parentibus. Arist. Ethic. lib. 8. Cicero in Orat. post read. Diis & parentibus nemo potest reddere aequale. Parents charissimos habere debemus, quod ab hiis nobis vita, patrimonium, libertas, civitas data est, etc. Natural reason persuades man to love his neighbour because of similitude of kind: because mutual love is necessary for man's welfare and preservation: and every one desires another should love him: now it is a maxim of nature, that one do to others, according as he would himself be done to. The negative precepts of the second Table, are all and every one grounded upon natural principles: and S. Augustine dissuadeth people from evil concupiscence by this maxim of the Law of Nature: Do not thou covet thy neighbour's wife, or his goods, etc. because thou thyself art offended, if another man shall covet thine. a August. in Psal. 32 Ne concupiscas rem aliquam proximi tui, quia si quis concupiscat tuam, displicet tibi. Id. d. lib. arb. li. 1. cap. 3. Hoc scio malum esse, quod hoc ipse in uxore mea pati nollem. Quisquis autem alteri facit quod sibi fieri non vult, malè utique facit. Hier. in Gal. c 5. p. 150. Quae vobis fieri non vultis, alteri ne feceritis, etc. nolo adulterari uxorem meam: nolo substantiam diripi: nolo me falso testimonio opprimi, & ut cuncta brevi sermone comprehendam, indignè fero aliquid mihi fieri, quod est injustum. Charact. 3. Divine Laws and Precepts simply and formally moral, are universal, in respect of persons, and in regard of their perpetual obligation b Gulielm. Paris. d. leg. ca 1. Nunquam possibile fuit, aliquem exemptum esse a debito, & obligatione alicujus istorum. Nulli enim unquam licere potuit, non diligere vel timere Deum, & ita de unoquoque aliorum. Haec igitur lex est quae non recipit abrogationem neque derogationem, neque exemptionem, nec dispensationem ullo modo. Ibid. Lex est simpliciter, semper, & ad omnes à cujus observatione non est exceptio. Ex quo manifestum est, quia praecepta & prohibitiones quaecunque siunt, vel factae sunt, praeter hanc, non sunt lex simpliciter, sed cui & quando. . For they oblige to obedience or punishment, all and every humane Creature having the use of reason: and they oblige in all Ages of the world, and under all religions, or mutations of Temporal, or Ecclesiastical government: that is, before the Law, under the Old Law, under the Gospel. The jews, the Gentiles, the Grecians, the Barbarians, the Bond, the Free, Princes, judges, Nobles, Plebeians, Rich-men, Beggars, etc. are equally subject to them: Lastly, they oblige without external promulgation, by a mere impression of Nature, seated by GOD, in the conscience: and no authority of Men or Angels can privilege or exempt any from their obligation. The Characters of Laws and Precepts Positive. That Law is called positive, which is not inbred, imprinted, or infused, into the heart of Man, by nature or grace: but it is imposed, by an external mandate of a Lawgiver, having authority to command a Suar. d leg. Illa lex vocatur positiva, quae non est innata cum natura vel gratia: sed ultra illas, ab aliquo principio habente potestatem posita est. Ideo enim positiva dicta est, quasi addita naturali legi: non ex eo necessariò manans. . And it hath the name positive, from external imposition or constitution: and because it is added to the Law of Nature, and doth not necessarily spring from it. The Characters of Positive Laws, are these which follow: Charact. 1. The matter and things commanded or prohibited, by such Laws and Precepts, are either in their kind and quality, or in respect of their Circumstances, adiaphorous; that is, neither virtuous nor vicious, but they become good or evil merely by the Law and command of the Lawgiver. b Hier. in Esa. ca 55. Indifferentia, id est, nec bona, nec mala, quae pro utentium qualitate variantur. Maerat. in 1.2. Thom. tr. d. leg. Disp. 3. tr. 4. Lex positiva praeceptis suis affirmativis, imperat ea quae vel ex objecto indifferentia sunt: vel si bona, non tamen antequam imperarentur necessariò facienda, sed omitti tunc possent scienter & I berè sine peccato. Soto ●t. & jur. li. 2 q. 3 art. 11 Ex soli divina institutione vim habent: ideo sunt bona, quia jussa; & mala, quia prohibita. For example: The Fruit of the tree of knowledge, was in itself, or in respect of the natural quality, good for meat, and pleasant to the eyes. The Lord himself created it. And every creature of God, being rightly used is good in itself, and good to man, Gen. 1.31. & 2.9. 1 Tim. 4 4 Man's tasting thereof was a sin, because of the negative Precept of GOD c Aug. the civ. Dei, li. 14. c. 12. d. Gen. ad lit. li. 8. cap. 6. &. in Ps. 70. Theoph. Antony's och. ad Autol. l. 2. Non ut quidam opinantur, aliqu●● nox● vel lethiferi ea arbor tulit, sed inobedientia mortis causa fuit. . Gen. 3.17. It was not the natural quality of the fruit, which made Adam and Eve sinners; but only GOD'S prohibition. Adamum non cibus, sed prohibitus cibus perdidit. The same may be said of Lot's Wife looking back to Sodom, Gen. 19.26. and of the Prophet, sent to Hieroboam, who was killed of a Lion, for eating bread in Samaria. 1 King. 13.22. Charact. 2. The material object, or actions commanded or prohibited, by precepts merely positive, if one separate or abstract the external law, cannot be resolved into any of the natural principles of morality. For example: The Law of Nature teacheth, that every man shall love, fear, and obey, the Lord his Creator, and Governor: But that Abram must obey GOD, by departing out of Vr in Chaldea, or by offering up his only son Isaac, Gen. 12.1. & 22.1, 2. depended merely upon the Lord's will, and positive command. Also, the Law of Nature, prohibiteth one neighbour, to rob or defraud another, and if any offend in this kind, he must make restitution: but that one Israelite robbing or defrauding another, should restore fourfold for one Sheep, or five Oxen, for one that was stolen, was merely positive, Exod. 22.1. 3, etc. Charact. 3. Laws and Precepts merely positive, oblige only the Persons, the State, or Nation, and Republic, upon which they are imposed by the Lawgiver: a Maerat. in Tho. 1 2. tr. d. leg. D. 17. Se. 2. Positiva lex eos tantum obligare potest, quibus imponitur. Lex enim in imperio formaliter consistit, quia imponere est imperare. Positiva autem lex, in imperio tota consistit. Soto. d. just. & jure, li. c. q. 1. artic. 4. Vasq in Thom. 1.2. dis. 155. c. 2. Lex imponitur allis per modum regulae, & mensurae. Regula autem & mensura imponitur per hoc quod applicatur hiis, quae regulantur & mensurantur: unde ad hoc quod lex virtutem obligandi obtineat, quod est proprium legis, oportet quòd applicetur hominibus, qui secundum eam regulari debent▪ Talis autem applicatio fit per hoc, quod in notitiam eorum deducitur, ex ipsa promulgatione. Vnde promulgatio ipsa necessaria est ad hoc, quod lex virtutem suam habeat. or to whom they are published by a legal promulgation: and they continued in force, during such time only as the Lawgiver hath fixed and appointed. Also in many cases they may be dispensed withal, as appeareth in David's example, 1 Sam. 21.6. Mat. 12.4. and in the Man cured of his infirmity, carrying his Bed upon the Sabbath day, contrary to the Divine Law, jer. 17.22. john 5.10. An application of the Premises, to the Law of the fourth Commandment. The fourth Commandment of the Decalogue, in respect of the literal and particular object thereof, wanteth all the essential characters of divine precepts simply moral. 1 The day of the Week, which is commanded to be kept holy, by resting from servile labour, is the same day, on which GOD himself rested, Genesis 2.2. and which the jews and Israelites observed from Moses, until the vocation of the Gentiles. But secluding and abstracting the divine positive Law, there was no real holiness in this Day, more than in all the rest. Every day of the Week, had one and the same efficient cause, namely, Divine Creation: and all times and things created by GOD, were very good, Genesis 1.31. The Prophet David speaking of all days and nights, saith: The day is thine, and the night is thine, thou hast prepared the light and the Sun, Psal. 74.16. Every creature of God is good, 1 Tim. 4.4. and as Christ is Lord of the Sabbath, Matth. 12.8. So likewise all days and times, and all other creatures are subject to his providence and dominion. GOD'S positive precept only, either immediate, as in the Old Law, or mediate by his Church, as in the time of the Gospel, makes one day more holy than another: not by infusing any real sanctity into the same, but by applying it to a sacred and religious use. The Sabbath therefore of the fourth Commandment wanteth the first Character of a precept simply and entirely moral. 2 If the Divine positive Law shall be abstracted, the religious and necessary observation of the seventh day of every Week, rather than of the first or second, &c. cannot be concluded, or inferred from any principle or dictate of the Law of Nature. For the Law of Nature teacheth, that the true and living God, aught to be worshipped: and that a sufficient and convenient time, is to be set apart for the same. But the fourth Commandment appointeth the seventh day of the Week, to be an Holiday, in memory of the Creation, and because GOD Himself rested on that Day: and it prescribeth the manner, to wit, by cessation and abstinence from weekly labour: and none of all these particulars, to wit, neither the fixed Day, nor the end, nor the form of observation, are conclusions of the Law of Nature, but they depended merely upon God's positive Law, and institution. 3 The Law of the Sabbath, wanteth the last character of Divine Precepts formally and simply moral. a Ius Civil. ca d. leg. & Constitut. Tunc valere leges jubentur, cum in common factae, sunt manifestae. Soto. d. just & jur. li. 1. quaest. 1. art. 4. Thom. 1.2. cue 90. art. 4. Virtus legis in eo consistit, quod instar regulae & mensurae cives dirigat. Regula autem & mensura, non exerit virtutem suam, nisi applicetur rebus mensurandis. Legis autem regula tunc demum civibus applicatur, quando per publicationem venit in eorum notitiam. For it was not published and revealed by promulgation to all mankind, but only to the jews and Israelites and Proselytes: the observation thereof, according to the rule of the Law, obliged not perpetually, for in case of urgent necessity it might be omitted, and the jews themselves might labour, and war, and fight in battle, and carry burdens, and perform laborious works, Iosh. 6.15. 1 Kings 20.29. john. 5.10. But Precepts simply moral, in respect of their negative part oblige perpetually, and they may in no case be transgressed: for it is an infallible maxim touching Precepts purely moral: Praecepta negativa ligant semper & adsemper b Chrys. in Mat. Hom. 40. In hiis quae peccata omninò sunt, nulla unquam excusatio, inveniri potest. Nam neque homicida, si per iracundiam se fecisse dicet, neque adulter si per cupiditatem se commin●●e asseverabit, unquam satisfaciet, etc. Hic autem (Christus) in lege Sabbati, cùm famis necessitatem ad satisfactionem attulerit, ab omni illos (discipulos) crimine vindicavit. Aquinas, 2.2. q. 33. ar. 2. Praecepta negativa legis prohibent actus peccatorum, etc. Actus autem peccatorum sunt secundum se mali, nec aliquo tempore vel loco bene fieri poslunt, etc. Ideò obligant semper & ad semper. . Negative precepts have a perpetual Obligation, and they may be transgressed at no time, and upon no occasion. Read the History of joseph, Gen. 39.9. Rom. 3.8. Out of the former description, of Divine Precepts, simply moral; and Divine Precepts merely positive; This conclusion followeth: That the Law of the fourth Commandment concerning the religious observation of the seventh Day was not simply Moral: because it wanted all the inseparable Characters of such Precepts, and on the contrary, it was only positive, and temporary. An Objection against the former Argument. Although it be granted, that the Law of the fourth Commandment concerning the particular day specified therein, was positive: yet the observation thereof may be perpetual, for the reasons following. 1. The Law of the Sabbath was imposed upon Adam and upon all his posterity, Gen. 2.2. 2. The whole Law of the Ten Commandments obligeth the Gentiles as well as the jews. For Christ himself, and after him, the Holy Apostles ratified and confirmed every jot and title thereof. Therefore the same may be perpetual, although it be admitted, that at the first institution it was positive. For the Will of God the Lawgiver, may make Commandments to be of perpetual obligation, whatsoever their inward quality is. Answ. 1. The former reply, destroyeth the Tenent both of Saturday and Sunday Sabbatarians, who affirm, that the Precept of the Sabbath, is of the Law of Nature. 2 If it be a Precept merely positive, it can oblige those people only, upon whom it was imposed, and during such time only as the Lawgiver hath appointed. 3 All arguments used, either by Saturday, or Sunday Sabbatarians, to argue that the positive Law of the Sabbath aught to be observed under the Gospel, are of no force, as will appear by the particular examination and solution of them. An Objection out of Genesis 2. Ver. 2, 3. T. B. At the Creation, GOD sanctified the seventh day, and made it an Holiday. And whereas other days were holy, only by destination, This was such, both by Destination, and also by Consecration: For it pleased GOD to sanctify this Day, at the very Creation of the World, Making Himself our Sampler and Precedent in it, and beginning it in his own Person. And this Sabbath of the Creation was not only exemplary, but also obligatory. For if the ground whereon Moses stood, became holy ground, because of God's presence there, What shall hinder it, but that in like sort, the day wherein God Himself rested, should forthwith become an Holiday? D. D. Against Heather. G. W. d. Sab. pag. 24. Moses before the Law, showeth i● to be kept by God himself, Genes. 2.2. Id. pag. 28. If this rest were a sign and figure of our rest from sin, it must be so unto Adam also: for the Law was given unto him. pag. 54. The Morality of the Sabbath is proved, from the time it was first instituted and celebrated, and that in Man's innocency, before any Mosaical Ceremony was in use, Gen. 2.3. D. B. Of the Sabbath, pag. 61. It is in express words said in Genesis, that God blessed the seventh day, and sanctified it. E. E. Upon the Commandments, pag. 90. I. D. Upon the Commandments, pag. 125. Adam had by the Law of Nature, to keep a solemn time to the Lord, and by Divine institution, to keep the Seventh Day. And the Gentiles always were, and to the end of the world shall stand bound to keep the Sabbath, by virtue of the first institution, given to Adam, and to all mankind. joh. Sprint. d. Sabb. pag. 12. The sanctification of the Seventh day, confoemeth us to the Image of Adam's holiness in his integrity. R. B. against Brierw. pag. 198. If the Sabbath be instituted in Paradise, and this be exemplary to Men, how can it be less than obligatory, though it be not delivered in a form of words, expressly obligatory? R. C. Of the Christian Sabbath, pag. 83. Maintaineth, that Abraham, jacob, and the rest of the Patriarches, who lived before the Law, kept the Sabbath, etc. Answer to the former Argument out of Genesis 2.2. Three things are delivered in the Text of Genesis, Chap. 2. vers. 2, 3. 1 GOD Almighty, on the seventh day of the Week of Creation, had finished the work, which He had made. 2 On the same seventh day, He rested from all his work, which he had made. 3 He blessed the seventh day, and sanctified it, because that in it, He rested from all His work, which He had made or created. But this Scripture expresseth not the manner how the LORD sanctified this day, whether by imparting any special virtue to it, above other days: Or by dedicating the same to any religious service, to be performed by Adam, in the state of innocency: Or whether by an inward decree only, he destined that day, to religious offices, in future time. Eminent Doctors, both Ancient and modern, are of contrary opinions, concerning this question. Venerable Beda a Beda, & post eum alij. Sanctificavit Deus Sabbatum, non actu & reipsa, sed decreto & destinatione sua, q. d. Quia quievit Deus die septimo hinc illum diem ordinavit sibi sacrum, ut indiceretur festus còlendus à judaeis. Abulens. in Genes. 2. Pererius, Bonfrerius, Lorinus, Paul. Burgens. Addit. ad Gen. 2. Vatablus Annot. in Gen. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit, & sanctificavit diem septimum, hoc est, sanctum, solennem, & venerabilem haberi voluit. Coepit autem sanctus & solennis haberi, data lege, non antea. Musculus, loc. come. in 4. Precept. Galatin. d. Arc. cath. ver. lib. 11. ca 10. Author. lib. Victor. c. jud. p. 2. cap. 15. Greg. Val. Azorius Fagundes. , and before him, justin Martyr, Tertullian, Irenaeus, etc. and many other Doctors, both Pontificians, and of the reformed Church maintain, that God sanctified the Seventh day, Gen. 2. by His decree and destination only, and not by any present imposition. And the arguments upon which this opinion is grounded, are very weighty. 1 There is no other means for us to understand, what the will and act of God was, Gen. 2. but only divine revelation: and the holy Scripture, neither makes mention, of any Commandment of God, given to Adam, concerning his resting upon the Sabbath-Day; neither yet makes any historical narration, of Adam's, or of any other the Patriarches observation of the Sabbath-day. Now in cases of this quality, Athanasius his rule is: Quia tacitum est de ea re, in Scriptures sanctis, certum est, non priùs evenisse: Because the Holy Scripture is altogether silent in this matter, we may be assured there was no such thing done b Hieron. in Mat. cap. 23. Quod de Scripturis authoritatem non habet, eadem facilitate reijcitur, qua probatur. Iren. li. 3. c. 12. Ostensiones' quae sunt in Scriptures non possunt ostendi, nisi ex ipsis Scriptures. Orig. in Ex. Hom. 13. Hoc divinare magis est quàm explicare, ubi quod dicitur, non de Scripturarum authoritate munitur. Ambros. ep. 64. Quod nusquam legerim non astruo, nec verum arbitror. . 2 It is repugnant to the common sentence of the Doctors of the Church, that God Almighty, imposed upon Adam in the state of innocency, any other positive precepts, but one only of abstinence from the fruit of the tree of Knowledge: And from this circumstance, they aggravate Adam's offence; Namely, that he being charged with one only negative precept of obedience, which was so easy to be observed, became notwithstanding a transgressor c Chrysost. in Gen. Hom. 14. & Hom. 16. Bern. de Circumcis. Ser. 2. Aug. de Civ. Dei. li 14. cap. 12. Mandatum hoc de uno cibi genere non edendo, ubi aliorum copia, tam leve praeceptum ad observandum, tam breve ad in memoria retinendum, etc. . 3 The Law of the fourth Commandment, was not agreeable to the state of innocence. For in that happy state there was no toilsome labour, for man or beast: The earth required not the work of laborious hands, for freely by GOD'S blessing and command it brought forth fruit, so that man needed not be weary in working d Teoph. Antioch. ad Autolych. lib. 2 Nec terra postulabat laboriosas hominum manus, nam sua sponte ex praecepto Dei proferebat fructus, ne homo operando lassaretur. . Sweated of face entered into the world after the fall, Gen. 3.19. And before the fall, man's labour was matter of delight and pleasure: Besides, being a freeman, he might intermit labour at any time, when himself pleased. Neither yet was there any necessity of having one set day in every week, for performing religious offices: For as Tertullian e Tertul. de Patient. cap. 5. observeth, Vivebat homo in Paradiso, fruens Deo, de proximo amicus: Man lived in Paradise, in a fruition of GOD, and as a familiar friend. Quamdiu in Conditoris sui obedentia perstitit, in suavissimo contemplationis Divinae lecto requievit: Nullam in animo poterat sentire esuriem, & omnem quae ex carne nascitur ignorabat passionem f Gregor. M. in 7. Psal. Penitential. prooem. in Psal. 3. . So long as he persisted in the obedience of his Maker, he enjoyed continual rest, in the sweet bed of divine contemplation. He could feel no spiritual hunger, and he was ignorant of all fleshly and carnal passion. Lastly, all God's creatures were as living books, to preach to man, the Majesty, and bounty of the Creator. The Law therefore of the fourth Commandment requiring cessation from toilsome labour, for man himself, for beast, for Ox and Ass g Anastas. Sinait. Anag. count. in Hex am. lib. 7. Neque camelos, & asinos, & mulos, jussit Sabbatum agere. , for manservant, and maid servant, and for the stranger within the gates; could not be in force, or of any use in the state of innocency: Because in Paradise there were no servants, or bondmen h August. de Civ. Dei, lib. 19 ca 17. Conditio servitutis jure inteiligitur imposita peccatorit nullus natura in qua prius Deus hominem condidit, servus est hominis aut peccati. , no persons or other creatures needing a weekly Sabbath, or day of rest from toilsome labour: neither was there any necessity of having a set day, for spiritual contemplation. Fourthly, The most Ancient Primitive Fathers affirm, that none of the Patriarches, living before Moses, observed the Sabbath-day. justin. Martyr i c. Tryph. Neq, Circumcisionem, neque S bbatum observabant Enochi temporibus. Ante Abraham non fuit usus Circumcisionis, neque ante Mosen celebrationis Sabbati. Ad ipsum usque Mosen, nullus omninò justorum servavit Sabbatum, & ne praeceptum quidem serv●●d accepit . In the days of Enoch, people observed not Circumcision, or the Sabbath. Before Abraham there was no use of Circumcision, nor before Moses, of keeping holy the Sabbath. Before Moses, none of the Righteous observed the Sabbath: neither received they any Commandment to observe it. Tertullian k Tertul. c. judaeos. cap. 2. & 4. & 6. Neque Sabbatizantēm Deus Adam instituit, etc. consequenter sobolem ejus Abel, etc. Noah non Sabbatizantem de diluvio liberavit. Enoch justissimun & non circumcisun, nec Sabbatizantem, de hoc mundo transtulit: Melchisedech summi Dei Sacerdos non Sabbatizans ad Sacerdotium Dei allectus est. , Enoch, Noah, Melchisedech, Abel, etc. observed not the old Sabbath. Melchisedech God's High Priest, was elected to the office of Priesthood, being uncircumcised, and without Sabbatizing, or keeping holy the Sabbath: And from hence it appeareth that the observation of the Sabbath-day was temporary. Iren. l Iren. lib. 4. ca 50. Ipse Abraham sine circumcisione, & sine observatione Sabbati, credidit Deo, & reputatum est ei ad justitiam. . Abraham believed God, and it was imputed to him for righteousness, before he was circumcised, and without observation of the Sabb. This Father in the same place treating of Circumcision, and the Sabbath, saith as followeth: Sed & reliqua omnis multitudo eorum, qui ante Abraham fuerunt justi, & eorum Patriarcharum qui ante Mosen fuerunt, sine hijs quae praedicta sunt, & sine lege Mosis justificabantur. Likewise the whole multitude of just men, which were before Abraham, and all the multitude of Patriarches before Moses, were justified without these things, of which we spoke before (Circumcision, and the Sabbath) and without Mose 's Law. Eusebius m Euseb. Demonstrat. Evang. lib. 1. ca 6. Melchisedech servus dei altissimi etc. qui neque corpore erat circumcisus, neque quid Sabbatum esset ullo modo edoctus etc. beatus job, etc. Id. Hist. Eccles. lib. 1. cap. 4. Neque certè ulla corporis circumcisio fuit illis (Patriarchis) neque Sabbatorum observatio, quia neque nobis, etc. . Melchisedech the servant of the most High God, etc. was neither circumcised in his body, neither was he taught at all what the Sabbath was: And in like manner blessed job. There was no Circumcision of the body, nor observation of the Sabbath, among them (Patriarches) like as there is none among us. Damascen n Damasc. de Fid. Orth. lib. 4. cap. 24. Quando non erat lex, neque Scriptura divinitùs inspirata, neque Sabbatum Deo sacrabatur. At quando Scriptura divinitús inspirata per Mosen data est, sacratum est Deo Sabbatum, ut circa Scriptura meditationem in eo exercitarentur, etc. . Before Mose's Law, and Scripture given by Divine inspiration, the Sabbath was not consecrated unto God. But when the Scripture, divinely inspired, was given by Moses, the Sabbath was made sacred to God, and that people might be exercised in Meditation of Scripture. Now from the Premises, our Reader may well observe, that it is a question problematical and dubious, whether the observation of the Sabbath was imposed upon Adam, and his posterity in Paradise? For there are no commanding or imperative words, nor any sentence declaring, or signifying a Precept, in the Text of Genesis the second: And many learned Authors, ancient and modern, both Pontificians, and men of note and quality in the reformed Churches, are of divers opinions touching this question. Alexander de Hales o Al. Hal. part. 3. quaest. 32. membr. 3. art. 1. , a famous and Ancient Schoolman, saith: Etsi ante legem esset inspirata observantia Sabbati secundum rationem honesti, hoc est dignè fieri; non tamen secundum rationem praecepti, hoc est debitè ficri: sed hoc modo proponitur in lege. Although it was inspired before Mose's Law, that the observance of the Sabbath was agreeable to honesty, and was worthy to be done: yet it was not delivered by way of Precept, or as a thing to be done of duty: but it was thus propounded in the Law. Franciscus de Petigian. p Fra. Petig. Commentar. Scholast. in 2. cap. Gen. p. 265. , a Scotist, saith, that the more common opinion of Divines is, that the observation of the Sabbath was not commanded before Mose's time. Many Divines also of our profession affirm the same: Musculus in his Common places q Musculus in 4. mandat. : Gomarus in two several Treatises r Gomar. investig. Orig. Sabb. Id. Desens. sentent. Sabb. , written of that argument. The Professors of Leiden s Synopsis purior. Theol. Disp 21. ●. 14. , make it doubtful, whether the Patriarches before the Law observed the Sabbath or not: and that it may be, the institution of it began, Exod. 16.5. and not before. Being therefore a matter doubtful and uncertain, whether the Sabbath of the fourth Commandment had his beginning in the second of Genesis: It is repugnant both to the rule of good reason, and of sound Divinity, to ground the necessary and perpetual observation of this day, upon such a dubious and controverted principle. Lastly, if it could be clearly and effectually proved, that the Law of the Seventh day Sabbath was given to Adam in Paradise, before his fall, or out of Paradise, after his fall: And likewise, if it were certain, that the Holy Patriarches, Abel, Enoch, No, Abraham, etc. observed the same: This affordeth not sufficient demonstration, that the Law of the fourth Commandment concerning the Seventh day Sabbath, is simply and perpetually Moral, or a precept, or a necessary conclusion of the Law of Nature. For supposing Divine institution in Paradise, or out of Paradise, and likewise a continued observation by the Patriarches: This can reach no higher, than to make it a Divine positive Law, necessary to be obeyed, during the time GOD Himself appointed. In Paradise there was a positive Law, concerning the Tree of Knowledge; Therefore, the imposition of positive Laws, was not repugnant to the state of man in Paradise. After the fall of man, the Holy Patriarches received positive precepts, concerning abstinence from the blood of beasts: concerning the difference of clean and unclean beasts: Concerning sacrifices, etc. For the Patriarches observed not these ordinances by chance-medley, neither did they forge or invent them by their own imagination, or by their own natural and humane wisdom: But they being Holy Prophets, (Epist. jud. ver. 14. Gen. 9.25, 26. Gen. 20.7. & 27.27. & 49. per totum) they received the Law of Sacrifices, and other positive Laws by Revelation, by Oracle, and by Divine Inspiration. If therefore it could be proved, that the Patriarches living before the Law observed the Sabbath: they observed the same, only as a Divine positive Law, to wit, in such wise as they kept the law of abstinence from blood, and the law of sacrifices t Zanch. in 4. Precept. cap. 19 Quod aiunt patres ante legem sanctificasse diem septimum, quanquam hoc non facilè & apertè demonstrari potest ex sacris literis: ego tamen non contradixerim. Sed quod inferunt, esse igitur naturale; ita ut etiam ad nos pertineat, tam facilè sequitur, ac si dicas: Patres ante legem offerebant animalia: item Circumcidebantur, ergo utrunque est naturale, & à nobis praestari debet. . Read before pag. 34. where I have made clear demonstration, that the Law of the old Sabbath was a positive law. T. B. If the ground whereon Moses stood, became holy ground, because of GOD'S presence there: what shall hinder it, but that in like sort the Day wherein GOD Himself rested, should forthwith become an Holiday? Answ. The ground whereon Moses stood Exodus 3.5. was at that present time an holy place, because of the Divine apparition of the Angel, who represented the person of GOD Himself: a Aug. in Exod. q. 3. Clamarit ad eum Dominus de Rubo: Dominus in Angelo, an Dominus Angelus, ille qui dictus est, magni concilii Angelus, & intelligitur Christus. And because the Holy Angel declared, that the same should be so esteemed. But this holiness, was only temporary, and continued no longer, that until the vision and Oracle of that present time was ended: and then afterwards b Abulens. in Ex. q. 3. Terra in se sancta non est, sed sancta dicitur, quia Deus ibi apparuit, & legem ibi postea dedit. at the giving of the Law, it was sanctified again, Exod. 19.23. In like manner, the seventh Day of every Week was holy in the time of the Law, and for the whole time it pleased God to have it so: but it is impossible to prove, by the former comparison, that the seventh Day must be a perpetual Holiday, unless it be first proved that the Law of the Old Sabbath is eternal. For if it be only a precept positive, than it can oblige no other people than those to whom it was revealed, nor for any longer time, than the Lawgiver hath appointed. T. B. His grand Objection out of Exod. 20. Deut. 5. etc. The Precept of the Sabbath, john Sprint. d. Sab. pag. 13. Whatsoever Law was written with the finger of God, and that in stone: and that two several times immediately delivered by God as no other laws judicial or Ceremonial were: and even put into the Ark of GOD with the other nine Commandments (these circumstances implying their permanency even under the Gospel, & the denial of any power but God's to blot them out) is as perpetual as other laws so written and reserved. But so was the fourth Commandment written and reserved. was delivered in Mount Sinai, with the other nine Commandments. It was uttered and pronounced by GOD'S own and immediate voice, with the same Majesty, terror, and all circumstances of the other nine: to wit, with thundering, lightning, sound of the Trumpet, fire, and smoke, earthquake, Exod. 19.16.18. and in the Common audience of all the people. The same was written and engraven in stone, in the first Table, with the finger of GOD. By the Commandment of GOD, it was afterwards placed within the Ark of the Covenant, aswell as the other nine. The general Preface or Proem of the ten Commandments, was prefixed, and had the same reference to this precept, which it had to all the rest. Therefore if the other nine Commandments for these reasons, are simply and eternally moral, the fourth Commandment concerning the Sabbath, must likewise be so. Answ. If this Argument have any weight, it concludeth for the Saturday Sabbath; and not for the Sunday, or Lord's-day. It maketh some noise in a popular auditory, but being examined, it hath no more strength than a broken Reed. For the antecedent or leading part, namely, that God himself immediately uttered the ten Commandments, is dubious, and controverted, and the inference likewise is not necessary. 1 The antecedent is dubious for this reason: many texts of holy Scripture, and many profound Doctors affirm; That the Lord himself did not utter and pronounce the ten Commandments with his own voice, but by the ministerial voice of his Angel. Acts 7.38. This is he that was in the congregation in the Wilderness with the Angel, which spoke to him in Mount Sinai, and with our Fathers. Acts 7.53. Which have received the Law, by the Ordinance of Angels, and have not kept it. Gal. 3.19. Wherhfore then serveth the Law? it was added because of transgressions, till the seed should come, to whom the Promise was made, and it was ordained by Angels in the hand of a Mediator. Heb. 2.2. If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, etc. john 5.37. The Father himself which sent me, hath borne witness of me: you have neither heard his voice at any time, nor seen his shape. Now whereas in many places of the Law it is said; that God himself uttered the words of the Decalogue with his own voice, Exod. 20.19. Deut. 5.22. This proveth not, that God Almighty pronounced them immediately; for we find in holy Scripture, that when holy Angels, or Prophets, were the immediate persons which uttered and delivered the vocal and external sound of words, the Lord himself is reported to have spoken unto men. a Aquinas 1. 2. q. 98. art. 3. Apostolus. Heb. 2. Probat eminentiam novae legis ad veterem, quia in novo Testamento locutus est Deus nobis in filio suo, in vetere autem Testamento, est sermo factus per Angelos. Rabbi Moses. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1. ca 27. Nihil novi est in libris Prophetarum, ut narrentur verba illa, quae Angelus nomine Dei loquitur, ac si Deus ipse proferret. Gen. 18.2.13. Exod. 3.2.6, 7. Saint Augustine b August. c. Adamant. manic. c. 9 d. Trin l. 2. c. 13. & li. 3. ca 11. In Exod quaest. 3. & q. 144. In joan. tr. 3. is resolute, that Almighty GOD Himself, in the Time of the Old Testament, did not speak to the jews and Israelites, with his own immediate voice, but only by his Angels, and by his Prophets. And when the Heretic objected, Cur ergo scriptum est, dixit Deus, & non dixit Angelus? his answer was, Quia cum verba judicis praeco pronunciat, non scribitur in gestis, ille praeco dixit, sed ille judex qui imperavit ut diceret. Wherhfore then was it written, GOD spoke, and not rather an Angel spoke? because, when in the place of judicature, the Crier pronounceth the decree, and sentence of the judge, it is not recorded in the Acts or Court Rolls, the Crier delivered this sentence and decree, but the judge who commanded the Crier to proclaim it. And again in the same passage: Sicut verbum Dei est in Propheta, & rectè dicitur, dixit Dominus, quia verbum Dei quod est Christus, in Propheta loquitur veritatem; sic & in Angelo ipse loquitur, quando veritatem Angelus annunciat: Et rectè dicitur, Deus dixit, & Deus apparuit, cum illud dicatur ex persona inhabitantis Dei, illud ex persona servientis creaturae. Even as by reason the word of God is in the Prophet, it is truly said, the LORD speaketh, because the Word of GOD CHRIST, speaketh verity in the Prophet: and likewise when an Angel annunciates truth, it is rightly said, the Lord speaketh, or the Lord appeareth: because the one of these is spoken in respect of the Divine Person, who inhabited in the Angel: and the other is spoken, in respect of the person of the Creature, who for the present was God's Minister and Ambassador. To the same purpose speak St. Hierome, a Hieron. in Gal. 3. Quod ait Apostolus, lex per Angelos data est, hoc vult intelligi, quod in omni vetere Testamento, ubi Angelus primum visus refertur, & postea quasi Deus loquens inducitur, mediator loquebatur, qui dicit, ego sum Deus Abraham, etc. Dionysius Areopagita b Dionies. Areop. Hierarch. c. 4. Angelicum nomen meruerunt, quia primum à Deo illuminantur & per ipsos nobis nostrae revelationes transmittuntur. Sic igitur lex, ut Divinus sermo testatur, per Angelos nobis data est. S. Maximus Scholia in hunc locum. Primam legem per Angelos datam esse sanctus Stephanus testatur. , Gregory the Great c Angelus qui Mosi apparuisse describitur, modo Angelus, modo Dominus memoratur. Angelus videlicet propter hoc quod exterius loquendo serviebat: Dominus autem dicitur, quia interius praesidens, loquendi efficaciam ministrabat. Cum ergo loquens ab interiori regitur, et per obsequium Angelus, & per inspirationem Dominus nominatur. Id. mor. li. 28. c. 2. Duobus modis divina locutio distinguitur; aut per semetipsum Dominus loquitur, aut per Angelicam creaturam ejus ad nos verba formantur. Sed cum per semetipsum loquitur, sola nobis vis internae inspirationis aperitur, et de verbo ejus, sine verbis & syllabis cor docetur. , in Moralium praefat. cap. 1. But if it shall be granted that God Himself Immediatione virtutis, & immediatione suppositi, not only by his suggestion, but also immediately in his own person, uttered and proclaimed all the words of the Decalogue, and consequently all the words of the fourth Commandment: This will not confirm that Precept to have been simply moral. For what sufficient reason can be rendered, why God Himself may not deliver a positive Precept by his immediate voice, as well as a Precept simply moral? God Almighty spoke to Abraham nine several times in the book of Genesis. He spoke likewise frequently to Moses: and to job, and to his three friends, job 38.1. & 42.7. and to Elias, 1 Kings 19.9.12. and to David, 1 Sam. 23.12. & 30.8.10. At the delivery of the levitical and judicial Laws, the Lord himself spoke to Moses d Tert. d. jejunio. ca 6. Vidit oculis (Moses) Dei gloriam, et audivit auribus Dei vocem. Amb. l. 1. Ep. 3. Moses ille quo nemo praesentius Deum vidit, neque surrexit ampliùs in Israel Propheta qui Deum facie ad faciem sicut Moses videret: ille qui 40. diebus cum Deo jugiter, & noctibus fuit, cum legem acciperet in Monte, etc. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face, as a man useth to speak to his friend, Exod. 33.11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth. Num. 12.8. Deut. 5.31. Stand thou here with me, and I will tell thee all the Commandments, and the Ordinances, and the Laws, which thou shalt teach them, Exod. 20.21, 22. But this immediate and personal speaking of God Almighty to Abraham, job, Moses, etc. made not all his precepts, and dictates, delivered in this manner, simply and eternally moral: for some of them were personal, Genesis 17.1. and many of them were ceremonial and judicial. 2 If the Lord's immediate or vocal pronouncing the Law of the fourth Commandment, proveth it not to be simply and perpetually moral: then the writing and engraving thereof, with the finger of GOD in a Table of stone: and the placing of it in the Ark of the Covenant, are not sufficient to prove it to be such. For these were only circumstantial accidents, which made no alteration of the internal, and natural form or quality of the material object of this Commandment: and Aaron's Rod, and the Pot of Manna, were placed in the Ark of Testimony a Aug. in Exod. q. 105. In Arca jussa sunt poni, Lex, & Manna, & Virga Aaron. Origen in Iosh. hom. 1. Arcam Testam. Domini, in qua Lex, & divinae literae servantur. , aswell as the Law of the fourth Commandment, Heb. 9.4. The Book of Deuteronomy also, not being totally moral; was placed in the side of the Ark of the Covenant, Deut. 31.26. H. B. (Dialog. manuscript.) writing the ten Commandments in stone, was a note of their perpetuity, job 19.24: O that my words were now written, O that they were written even in a Book, and graven with an Iron Pen in Lead, or in stone for ever! Answ. Writing the ten Commandments in stone, was a figure and represent of hardness of heart in the Israelites a Aug. d. Cat. rud. c. 20. Accepit ille populus legem digito Dei scriptam in tabulis lapideis, ad significandam duritiam cordis illorum, quod legem non erant impleturi. , 2 Cor. 3.14. Ezech. 11.19. & 36.26. and not of the perpetual obligation of the fourth Commandment. For joshua wrote upon stones a rehearsal of the Law of Moses, in the presence of the children of Israel, Iosh. 8.32. But a great part of Moses his Law, was positive, and legally ceremonial. 3 The proem of the Decalogue confirmeth not the natural and perpetual morality of the fourth Commandment. For beside, that this Proem had special relation to the Children of Israel b G. W. Of the Sab. pag. 32. In the first Command. I am the Lord thy God which brought thee out of the Land of Egypt: this had only reference to the jews: but we may rather say, which brought us out of the bondage of sin, or out of the bondage of Popery. , whom God delivered out of Egyptian bondage, and was used as a special motive, to that stiffnecked Nation, to persuade them to obedience: We read in Deut. the same motive used by Moses, to persuade the Israelites to observe the whole Law, both moral, and ceremonial, and judicial, Deut. 6.20. When thy son shall ask thee in time to come, What mean these Testimonies, and Ordinances, and Laws, which the Lord our God hath commanded you? 21. Than thou shalt say unto thy son, We were Pharaoh's bondmen in Egypt, but the Lord brought us out of Egypt, with a mighty hand. 22. And the Lord shown signs and wonders, great and evil, upon Egypt, and upon Pharaoh, etc. 24. Therefore the Lord hath commanded us to do all these Ordinances, etc. T. B. At a private Conference argued in manner following. It is found in Scripture that GOD himself wrote some Laws, and Moses wrote other. But Moses wrote such Laws as were temporary, and therefore abolished under the Gospel. And GOD Himself wrote not in Tables of stone any temporary Law, but every one of the Laws written by Him were eternal. Now the Law of the Sabbath, was one of GOD'S Laws, written in the very heart of the Decalogue, with his finger. Therefore this Law of the Sabbath was simply and eternally moral. Answ. GOD'S writing of some Laws, and Mose's writing of other Laws, made not a formal difference betwixt all the Laws which were written according to this divers manner. For many Laws written by Moses in the Decalogue, were properly and perpetually moral, Deut. 15.7, 8. If any of thy brethren with thee be poor, etc. Thou shalt open thy hand unto him, and shalt lend him sufficient for his need. Leviticus 19.17. Thou shalt not hate thy Brother in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin, Deut. 10.19. Love ye the stranger, etc. Levit. 19.14. Thou shalt not put a stumbling-block before the blind. 2 Concerning God's own writing of Laws, there can no sufficient reason be rendered: wherefore a temporary Precept may not as well be written with his finger, as delivered by his internal inspiration. 3 God's writing, was his forming and creating, by his power, the external characters, letters, etc. of the ten Commandments. But it appeareth by the example of Ionas' Gourd. C. 4. 6. and by many other instances, that all things immediately form, and created by God, are not eternal. 4 If God's immediate speaking and writing argueth precepts thus spoken and written, to be perpetually moral: Than his not writing of Precepts, argueth them to be temporary. For proper signs and affections conclude both affirmatively, and also negatively. For example: Micaiah the son of Imlah, was a true Prophet, because he was inspired by God. But Zidkiah the son of Chenaanah, was not a true Prophet, because he was not inspired by God, 1 Kings 22. Aaron and his Sons were Priests of the LORD, because they were called and anointed according to the Law and commandment of GOD: but Korah, Dathan, etc. were not the LORD'S Priests, for they received no such calling and unction. In like manner, if the LORD'S immediate speaking, uttering, and writing, doth conclude by a necessary inference, that all Precepts uttered and written in this manner, are simply and perpetually moral: Than on the contrary, all Precepts wanting this, are merely temporary. But the falsity hereof is evident, by many instances: namely, Be not drunken with wine, wherein is excess: Let not the Sun go down upon your wrath. Be not forgetful to lodge strangers. Forgive one another your trespasses. Let no corrupt communication proceed out of your mouths, but that which is good, to the use of edifying, Mat. 10.16. Be ye wise as Serpents, and simple as Doves, Ib. 12.36. Of every idle word that men speak, they shall give an account, at the Day of judgement. Now although these, and many other such like Commandments, were not immediately pronounced, by God Almighty, nor written with his finger in Tables of stone; They are notwithstanding simply and eternally moral. And from hence it is evident, that the Lord's immediate writing, etc. is not an inseparable property, of Precepts purely and perpetually moral: But notwithstanding this, they may be positive and temporary. T. B. His Objection out of Matth. Chap. 5. Verse 17. etc. Matthew 5.17. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy them, but to fulfil them. 18 For verily I say unto you, till heaven and earth pass, one jot or title shall in no wise pass from the Law, till all be fulfilled. 19 Whosoever therefore shall break one of these lest Commandments, and teach men so, he shall be called the lest in the Kingdom of GOD: But whosoever shall observe and teach them, the same shall be called great in the kingdom of GOD. By the Law here, CHRIST understandeth the Moral Law: for the same is it He expoundeth, in the verses of the Chapter following. And sure I am, the Sabbath-day is not less, than one of the jots and titles of the Law, pag. 118. I cannot device what should be more plain and pregnant, for the maintenance of this ordinance of God's Moral Sabbath, than this Text, pag. 451. CHRIST in this Text ratifieth the whole Decalogue, and every jot and title thereof, and He teacheth that the same shall continued for ever, or until the World be destroyed. The fourth Commandment therefore, and every branch thereof, being one of the Precepts of the Decalogue, is totally and eternally Moral. john Sprint. d. Sab. pag. 13. The fourth Commandment of sanctifying one day in seven, is not ceremonial, but moral and perpetual, which Christ destroyed not, Matth. 3.17. G. W. d. Sab. p. 18. Whereas some say, so much of the moral LaW shall stand as Christ hath reestablished in the Gospel, therein they grant that the Sabbath shall remain. For Christ hath established the whole Law; yea, and hath warranted every jot and title of it, to be as durable as the Heavens. And therefore unless we can turn Heaven and earth upside down, let us beware to take one jot or title from the Law of God. R. C. Of the Sabbath, pag. 63. In this Scripture, three things are considerable: First what is meant by these Commandments; And Interpreters deliver, they are the ten Commandments: Secondly, by the lest Commandment, is meant any one of the ten, which should be slighted or disesteemed. Thirdly, this speech was not confined to our Saviour's natural life only, but it is to be extended to all succeeding ages, and future times. Answer to the grand Objection out of Matth. 5.17, etc. The subject of our Saviour's Doctrine, Mat. 5.17, 18. is not the Decalogue only, but the whole Law of GOD contained in the Pentateuch, and also the whole doctrine and the predictions of the holy Prophets, who lived before Christ. 1 The words of the Text are, I am not come to destroy the Law and the Prophets. But the Law and the Prophets are of larger extent, and contain more than the Decalogue, Matth. 11.13. All the Prophets and the Law prophesied until john, Luke 24.44. All things must be fulfilled which were written in the Law of Moses, and in the Prophets, Luk. 16.16. The Law and the Prophets endured until john 17. Now it is more easy that heaven and earth should pass away, than one title of the Law should fail. Secondly, The whole Law and Doctrine which our Saviour came to fulfil, and not to destroy, is the subject of His speech, Mat. 5.17. But our Saviour came to fulfil the whole Law of the Pentateuch, and all things prophesied, and foretell by the Prophets. And although He disannulled the old positive law, in respect of observation, in the time of the Gospel: Yet He established and confirmed the lawful use thereof in the Christian Church: and the obedience of all such spiritual and Evangelicall duties, as were signified and pre-figured by the Rites, and Ceremonies of that Law a August. c. Faust. Manic. li. 18. c. 6. Sive Circumcisio, sive Sabbatum, etc. figurae nostrae & Prophetiae erant, quas Christus non solvere, sed adimplere venit, cum ea quae hiis praewnciabantur implevit. Idem Serm. Dom. in Mont. lib. 1. cap. 8. Quod ait, jota unum aut apex unus, non transibit à lege, nihil aliud potest intelligi, nisi vehemens expressio perfectionis, quae per literas singulas demonstrata est: inter quas literas jota minor est caeteris, quia uno ducto fit apex autem est etiam ●sius, aliqu● in summa particula. Quibus verbis ostendit, in lege ad effectum minima quaeque perduci. d. util. Crean cap. 3. Evacuatur in Christo, non vetus Testamentum, sed velamen ejus. Ambr. Epist. 76. Plena mensura in Evangelio est: semi plena in lege, cujus plenitudo est novum Testamentum. Siquidem ipse Dominus ait: non veni legem solvere sed implere . 1 Cor. 5.8. Rom. 2.29. Thirdly, All the Commandments specified by CHRIST, Matth. 5. were not delivered by GOD Himself in Mount Sina, Exod. 20. For verse 39 it is thus written: I say unto you, resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also: And if any man will sue thee at the Law, and take away thy coat, let him have thy cloak also: And whosoever will compel thee to go a mile, go with him twain. Give to him that asketh, and from him that would borrow of thee, turn not away. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which … t you, and persecute you. Fourthly, The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 5.17. I am not come to destroy the Law, etc. signifieth in holy Scripture, to annihilate, to demolish or pull down, and to make frustrate. Mat. 24.2. There shall not one stone be left upon another, which shall not be demolished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Esdr. 5.12. The King of Babylon destroyed, demolished this house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 5.38. If this counsel or this work be of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will be frustrate, and come to nothing: But if it be of God, you cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, destroy it or bring it to nothing. Now this being the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to destroy, it is inconsequent to argue, That because our Saviour came not to destroy the Law and the Prophets, or any jot or title thereof, by annihilation, or making them frustrate, or of no use in the Christian Church: Therefore He maintained the Moral obedience, and observation of every part and precept thereof a Suar. d. leg. li. 9 cap. 11. Non solvere, non est abrogare, non sed non transgredi. Tollere legem post impletum tempus, pro quo fuit lata, non est transgressio, nec injuria legis, cum sit voluntas legislatoris, imo illud ipsum est implere legem . For after He had fulfilled the whole Law, and Prophets by his own personal obedience: And performed likewise all things, which were foretold and written of him, in the Law and the Prophets b August. c. Faust Manich. li. 19 c. 8. Quod in Prophetis sive apertè, sive per figuras vel locutionum vel actionum promitte batur, ab illo impletum est, qui non venit solvere legem, sed implere. : He freed and delivered the Christian Church, from the external observation and obedience of all such legal precepts, as were not simply, and formally Moral: Nevertheless, He maintained the honour of the old Law c Theoph. in Mat. 5.17. Quoniam ipse novas leges introducturus erat, ne putaretur quòd Deo adversarius esset, dixit, quod non destruat legem, sed implevit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; quia perfecit omnia quae praedixerunt Prophetae: & omnia mandata legis implevit, quia peccatum non fecit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quaecunque enim illa adumbravit, hic perfectè depinxit: sicut pictor non corrumpit lineamenta prima, sed magis illustrat & implet. : and of the Doctrine contained therein: also, He inspired his Apostles to teach his Church the true sense and understanding, and to declare the right end, and use of that Law: and he maintained the reading and expounding of the Law and the Prophets: And by his Divine providence, he preserved the Scriptures of the Old Testament, and every jot and title thereof from being lost or destroyed, by tyranny of Persecutors, fraud of Heretics, or by negligence of profane persons. Lastly, Our Sabbatizers must first of all make remonstrance, That the fourth Commandment of the Decalogue is simply and formally Moral: Before they presume to affirm, that the same is a part, jot or title of that eternal Law which CHRIST commandeth to be observed in the Christian Church, to the world's end, Matth. 5.19. T. B. His Argument from the example, or practice of Christ and the Apostles. T. B. Our Saviour Himself during His abode in this world, constantly observed the Sabbath day, to wit, the seventh day of every week, the Old Sabbath day. So likewise the Holy Apostles both before, and after the Resurrection of CHRIST, observed the very same day: Acts 13.14, 44. & chap. 16.13. & chap. 18.4. And they did this constantly, Acts 17.2. Paul, as his custom was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, went in unto them three sabbath-days, and disputed with them by the Scriptures. joh. Sprint d. Sab. pag. 21. As the Apostles Constitutions, which are called Commandments of the Lord, Act. 15 28. must needs tie the Conscience: So their very practice and example in matter Religious, moral, ministerial, directly tending to God's Public worship, and solemn Service, doth 〈◊〉 the Conscience. D. B. Of the Sabbath. pag. 23, 24. Our Saviour CHRIST and all His Apostles established the Sabbath by their practice. For they upon the Sabbath ordinarily enter into the Synagogue of the jews; and Preach unto the people, doing such things on those days as appertain to the sanctifying them according to the Commandment. And this they did, not once or twice, but continually and ordinarily, showing the ordinary continuance of the Sabbath, and the sanctifying it. Answ. The Reader may observe by this latter passage of D. B. out of what armoury T. B. borrowed his weapons to fight against the Church, for the setting up of the seventh day Sabbath. For if the practice of Christ Himself whiles he was under the Law, and of the Apostles before our Saviour's Passion, and for some space of time after his Resurrection, shall be a perpetual moral rule, obliging all succeeding Ages to the observation of the Sabbath of the fourth Commandment. Than it cannot be denied, but that the Christian Church stands bound, to keep holy the same Sabbath which Christ observed. But passing by this gross Paradox, my answer is: 1 That our Saviour in his own Person, during the time of his Humiliation, duly observed the Sabbath of the fourth Commandment, and all other legal rites and observances, because he was under the Law, Gal. 4.4. He was circumcised, Luk. 2.21. He went up to the Passeover, and to other legal Festivals, Mat. 26.17. john 2.23. & Chap. 5.1. & Chap. 7.37. He sent the Lepers to the Priest to offer for their cleansing, as Moses had commanded, Luk. 5.14. and therefore D. B. might from our Saviour's example, aswell have concluded for the observation of all legal festivals, and the whole Law of Moses, as for the seventh day Sabbath of the fourth Commandment. Besides it is observed by the Fathers, a Chrys. in Matth. Hom. 40. Sabbatum saepè solutum fuerat, imò verô & in circumcisione & in aliis compluribus semper solvitur, & in Hiericho hoc esse factum licet conspicere. Matth. 12.7. If ye had known, what this meaneth, I will have mercy & not sacrifice, ye would not have condemned the guiltless. Here Christ likeneth the observation of the Sabbath to the offering of Sacrifices: he blameth the Pharisees, because when GOD would have mercy before sacrifice, they preferred keeping the Sabb. being of like quality with sacrifice, before mercy. and it appeareth by many speeches and actions of Christ, that he esteemed not the Law of the Sabbath, to be an eternal Law: or of the same quality with the other Precepts of the Decalogue: For it is simply and universally unlawful, to transgress, or to commit any thing repugnant to the three first precepts, or to the six latter, Namely, to worship any other Gods, or to use GOD'S Name irreverently, or to set up Idols, or to commit adultery, or to bear false-witness, etc. But on the contrary, our Saviour's Doctrine, and his practice teacheth, that it was in many cases and upon sundry occasions lawful to perform servile and secular works, and to do things repugnant to the letter of the Law of the 4th Command. john 5.9, 10. Mat. 12.1, 2, 3. 5. Mark. 2.23. john 7.27. And from hence the Fathers infer this observation: That Christ by his words concerning the Sabbath, and by many of his actions upon that day, did signify and foretell the cessation and expiration of the sabbatical Law, in the time of grace. b Epiphan. Haeres. 30. Apostoli ex ejus convictu disciplinaque, abrogatae esse Sabbati legem haud ignorabant Tertul. c. Marc. l. 4. c. 12 Per jesum (Nave, qui typu● Christi) tunc quoque concussum est Sabbatum. Concerning the Apostles observing the Sabbath. The holy Apostles after the Resurrection and Ascension of CHRIST, preached the Gospel in Synagogues upon the Sabbath days: not to signify the perpetual morality of the seventh day Sabbath; but to the end that they complying with jews and Proselytes, in this observance might obtain familiar access, and gain opportunity to instruct them in the Christian Faith, and by little and little, to teach them the cessation of the Old Law. Neither did they deal thus in the matter of the Sabbath only, but for a time they condescended unto them, in the use of some other legal observances. c Clem. Alexand. storm. l. 7. c. 5. Ecce Timotheum praeclarus circumcidit Apostolus, cum vociferaretur & scriberet, circumcisionem manu factam nihil prodesse, sed ne repentè & acervatìm à lege avellens, ad eam quae est ex fide circumcisionem cordis, reluctantes eos qui audiebant judaeos abrumperet, se Iudaeis accommodans factus est judaeus, ut omnes jucrifaceret. Chrys. ser. de virg.. Expectavit dum fides prius haereret in animis, veritus ne si citiùs quàm rei tempus aut maturitas venisset, ad zizaniae fibras evellendas accessisset, salutaris disciplinae semina, unà cum radicibus extirparet. Tert. d. prescript. ca 24. Adeo pro temporibus, & causis & personis, quaedam reprehendebant, in quae & ipsi aequè pro temporibus, & personis, & causis committebant. Quemadmodum si & Petrus reprehenderet Paulum, quod prohibens Circumcisionem, circumcidit ipse Timotheum. Chryst. serm. 63. Cur in Pentecost. Act. Apost. pag. 946. Atque ut intelligas eos idcircò tempora observare, non ut se observationis necessitati subijciant, sed quod imbecillioribus sese accommodate conentur, audi quid dicat Paulus: Dies observatis & Menses, etc. jam verò si videamus eum qui Dies & Menses, etc. observare vetat, haec observare, quid quaeso dicemus? Num eum sibi repugnare, etc. Absit: sed eum, quod vellet eorum tollere imbecillitatem, à quibus tempora observabantur, illis sese per observationem istam attemperare. Ila quoque faciunt Medici, porrectos aegris cibos priùs degustant, quamvis ipsi minimè cibis indigeant, sed illorum studeant in firmitati mederi. Ita quoque Paulus egit, cum observatione temporum nihil egeret, tempora observavit, ut eos qui observabant, illa observandi imbecillitate liberaret, Hieron. in Gal. 5. For Saint Paul himself, who was most adverse to legal ceremonies, saith in manner following: Unto the jews I became as a jew, that I might win the jews: to them that are under the Law, as though I were under the Law, that I may win them that are under the Law, 1 Cor. 9.20. Saint Augustine renders another reason, for which the Apostles observed some legal rites, and ceremonies for a time. Namely, to signify the difference betwixt legal rites, and Heathenish superstition, God Himself being the Author of the one, and Satan of the other: And he addeth: that because God Himself was the Author of all the legal Ordinances, the Holy Apostles were willing to yield unto them an honourable Funeral, after the time that their obligation was fully expired in Christ. a Aug. Epist. 19 Cur mihi non licet dicere Apostolum Paulum, & alios rectae fidei Christianos', tunc illa vetera sacramenta paululum observando commendare debuisse, ne putarentur illae Propheticae significationis observationes à piissimis patribus custoditae, tanquam sacrilegia diabolica à posteris detestandae? jam enim cum venisset dies, quae prius illis observationibus praenunciata, post mortem & resurrectiorum Domini revelata est, vitam amiserunt: veruntamen sicut defuncta corpora, necessariorum officiis, deducenda quodamodo erant ad sepulturam: non autem deserenda continuo, vel inimicorum obtrectationibus, tanquam Caninis morsibus projicienda. T. B. His Objection from the practice of the Primitive Church, for sundry Ages after Christ. The more pure Primitive Churches, so long as they retained their best or spotless purity, observed the Sabbath-day, pag. 79. & 488. It was in use in the Primitive Churches after Christ, for three or four hundred years: Namely, so long as the Church retained her best purity: and until corruption and Popery came in. This day was observed at the Council of Laodicea: and this Council was the first, that did cast an aspersion of judaisme upon the keeping of that Day, p. 483. This Council made a schism and rent, from the most ancient and purest Churches which lived before them: and the religious observance of the Old Sabbath, hath now lain buried 1200. years, ever since that wicked and schismatical Decree, of the Council of Laodicea, pag. 611. Answ. It is fomerly declared, in the first part of my answer, that T. B. his position concerning the Seventh day Sabbath, is repugnant to the unanimous sentence of all the Primitive Fathers. And it is impossible to demonstrate, that any Ancient Churches or Fathers, favoured the same. Some Primitive Churches, which had jews' and Proselytes in their Christian assemblies, made the Saturday of every Week an Holiday, upon the same reasons the holy Apostles had formerly done: a Aubaspina. Observat. in optat. & Concil. Carthag. l. 1 ca 13. Ipsorum Apostolorum temporibus, Sabbatum uti festa, colebatur. Existimo autem eam veram & germanam fuisse causam, quod cum primum inter fratres & judaeos, disseminari Evangelium cepisset, nol●ent aut certe non auderent, ceremonias omnes judaicas rescindere. Eam igitur quae ad Sabbatum pertinebat, quaeque magnos motus, si sublata fuisset, excitatura fuisset, ne eos à Christianis sacris averterent, retinuerunt. But these Churches did in like manner observe the Lord's day, for a weekly festival: and as I shall afterwards prove, they preferred the Lord's-day, and esteemed it more honourable than the Sabbath: neither did they observe, either of these days, after the Law or rule of the fourth Commandment. For they ceased not from all worldly labour and negotiation, by the space of the whole day: but when religious offices appointed by the Church were finished, Christian people had liberty, to work and to labour in their callings. Ignatius b Ignat. Ne Sabbatisemus more judaico, velut otio gaudentes; qui enim non laborat, non edat: & in sudore valtus tu● vesceris pane tuo, habent Divina Oracula. ad Magnes. Let not us Christians observe the Sabbath after the jewish manner, by rejoicing in idleness: because the divine Oracles say: He that will not labour, let him not eat: and thou shalt eat thy bread in the sweat of thy face. S. Ambrose c Ambr. Nunc diem ipsum & oneribus ferendis, & negotiis obeundis, sine paena animadvertimus deputari. Epist. 72. Now under the Gospel, we observe, that this day, (to wit the Sabbath day) is deputed and made free, to carry burdens, and to exercise worldly business. S. Athanasius. d Athan. Nobis & universis simul permittitur, in Sabbato laborare, quum nos omnes simus Regale Sacerdotium Greg. m. Regist. li. 11. Epist. 3. tr. d. sement. It is permitted unto us, and to all people else, to work and labour on the Sabbath day, by reason that all we are in these days a royal Priesthood. 2. The Sabbath was not made a weekly festival, universally, or in all primitive Churches, but only in some of them: for at Rome, Alexandria, and throughout Africa, it was a working-day. e Innocent. 1. Ep. 1. c 4. Aug. Epist. 86. Hier. Epist. 28 ad Lucin. Cassian. collat. 3. c. 10. Latinorum Ecclesia nunquam Sabbatum coluit. justin Martyr, was an inhabitant and Professor in the Church of Rome: f Euseb. Hist. eccl. li. 4. c. 11. Hieron. in Catal. in iustino. Photius in Biblio and at Rome the Lordsday was observed for religious Assemblies: and likewise at Alexandria: and in Africa: and in these Churches the Sabbath-day was a fasting-day: and therefore it could be no Holiday, because of the precept of the Primitive Church g Ignat. Epist. ad Philip. Canon Apost. 65. Tertul. d. Coron. mil. c. 3. Epiphan. Expos. fid. Cath. Num. 22. Ambros. Epi. 83. , which prohibited that any festival day, should be an ordinary fasting day. Concerning the Council of Laodicea. 1 T. B. Affirmeth that this Council was held in the year of our LORD, 364, but both he and the Authors which he followeth, are deceived in this matter of Chronologie: For this Council was held before the first Nicene, and in the days of Pope Silvester the first: as the Authors cited in the margin have proved. b Baron. Annal. Eccl. tom. 4. in Append. Binius in notis ad Synod. Laod. Longus Corialan. sum. Concil. & in Chronolog. Falsum est synodum hanc celebratam esse circa annum D. 364. sub Papae Liberii finalibus annis: nam fuit celebrata medio tempore inter Neocaesarien sem & Nicenam Synodum, quando Silvester, etc. 2 This Synod, as it is very ancient, so likewise it hath always been reputed Orthodoxal, and sundry good Decrees and Canons are found therein: and by name one Canon touching the Canonical Books of the Old Testament c Concil. Laod. ca 59 : and another which condemneth the invocation and religious adoration of Angels. d Ib. ca 35. Theod. in 2. ca Colos. p. 193. 3 The Fathers of this Synod, were not schismatical, or novelists in the matter of the Sabbath: for they maintain no other Doctrine concerning this question, than justin Martyr, Tertullian, Origen, etc. have in substance delivered concerning the same. And justin Martyr, e Iust. Mart. Dialog. c. Tryph. p. 266. who lived 150. years before this Synod, reporteth, that a question was made in his time, Whether a Christian which observed the Sabbath, might be admitted to the holy mysteries or not? Therefore the Fathers of the Council of Laodicea, were not the first Authors, who condemned the religious observance of the Old Sabbath. T. B. His Objection out of S. Ignatius Pag. 259. &. 488. Ignatius in his Epistle to the Magnesians, exhorteth them to keep the Sabbath-day: and he calling the Sunday or Lord's-Day, the Queen and Princess of Days: signifieth thereby, that he leaveth an higher room for the Sabbath-day, and that he accounted it, the King and Prince of days. Answ. S. Ignatius the Martyr in his Epistle ad Magnes. writeth as followeth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. after the Sabbath-day, or instead of the Sabbath-day, let every friend of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep holy day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the LORD CHRIST His Day, in memory of CHRIST'S Resurrection: For the same is Queen, and Lady Princess of Days: that Day which the holy Prophet expected and longed for, when he said in the Title of the Psalm, In finem pro octava: The Day wherein spiritual life received beginning, and Death was vanquished by Christ. This Encomium which the Holy Martyr Ignatius hath stamped as an honourable Character upon the LORD'S Day, declareth what esteem the Primitive Church entertained of this Day. For Ignatius lived at lest thirty years in the days of St. john the Evangelist, and was his Auditor a Euseb. Chron. An. Dom. 71. Antiochiae secundus Episcopus ordinatur Ignatius. joannes relegatur in Pathmon. An. Dom. 97. joannes moritur, An. 103. Auditores ejus fuerunt, Papias Hieropolitanus Episcopus, & Polycarpus Smyrnae, & Ignatius Antiochiae. , (as shall hereafter further be declared) and he was a faithful observer of apostolical constitutions b Idem Eccl. Hist. li. 3. cap. 32. Hortatur Ignatius ut Apostolorum traditioni mordicùs adhaerescerent. . And whereas T. B. imagineth, that Ignatius styling the Lord's Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Queen, intended thereby to exalt the Sabbath Day, and to make the same the chief and King of days: This conceit proceedeth from partial ignorance: For the Rabbins who doted upon the Sabbath-day, styled the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Queen of days: and the Poet intending to show the excessive esteem which money was in, saith Regina Pecunia; and the Philosopher, justitia Regina omnium virtutum; and the Orator, Regina eloquentia; Queen money, Queen justice, Queen eloquence, etc. Therefore the Title of Queen is given by Ignatius to the Lord's-Day, not by way of derogation and diminution, but to signify the eminent and transcendent honour of the day. T. B. His authorities out of S. Athanasius examined. T. B. Athanasius who lived in the year 300. doth not only and barely avouch, that Christians in his time, kept the Sabbath-day: but he doth moreover justify their keeping of it. For whereas some might object unto him, That the keeping of the Sabbath is judaisme; this godly Bishop foreseeing this objection, saith; We assemble together on the Sabbath-Day, not as we were infected with judaisme: but therefore we assemble on this Day, that we may worship jesus, the Lord of the Sabbath. The judgement therefore of this godly Bishop was, that a Christian Church might sanctify the Sabbath-day, without any taint or tincture of judaisme. Saint Athanasius is orthodoxal every way, both concerning the Sabbath, and the Lord's Day. For in a special Treatise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He maintaineth, that the Sabbath-day, and circumcision are both of them legal observances: And that neither of them is in force under the Law of grace a Athanas. d. Sabbat. & Circ. Atque hinc est quod Sabbati diem non ut in prima aetate observamus: sed speramus futura Sabbata Sabbatorum, in quibus finem non habebit nova creatura. Sicut prioribus temporibus Sabbati diem servari voluit in monumentum finis priorum: Ita Dominicum diem veneramur, ut monumentum exordii secundae reparatsonis. Non septima dies Sabbatum est, sed remissio peccatorum, cum quis requievit à peccatis . During the time and continuance of the first Age, the law of the Sabbath and of Circumcision was in force at Jerusalem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. But when the new Generation came in, after the Resurrection of CHRIST, the Old Sabbath ceased to be in force, Hereupon, since the new Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we Christians observe not the Day (of the Sabbath) as in former times: but we expect an eternal Sabbath, wherein the new Creature shall never end. Wherhfore, the LORD commandeth not the new Creature to keep the Sabbath-day: for the Lord's-Day in which the new creation began, hath put an end to the Sabbath. The same Father in an Homily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, d. Cement. delivereth the same doctrine touching the Sabbath: his words are: When we Christians assemble, or come to Church upon the Sabbath-Day, we do not thus, because we are any ways sick, or infected with judaisme, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but to honour the LORD JESUS who is Lord of the Sabbath. In the old time of the jews, the Sabbath was highly esteemed: But now under the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Lord hath changed or translated it into the Lord's-Day. For the old Sabbath appertained to the pedagogy and rudiments of the Law: and therefore when the great Master came and fulfilled all that was prefigured by it, it then ceased, even as a Candle is put forth at the rising and appearing of the Sun a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, . Now it appeareth by these testimonies of Athanasius, that in his age, the observation of the Sabbath-day, by virtue of the fourth Commandment, was condemned of judaisme: and that the Lord's day, upon which our blessed Saviour arose from the dead, to enlighten all people sitting in darkness, was observed weekly for religious and ecclesiastical offices in the Church. T. B. His Objection out of the Ecclesiastical History. Socrates Eccl. hist. lib. 6. cap. 8. Assemblies were wont to be held in Churches upon the Sabbath-day, and upon the LORD'S-day. Ibid. lib. 5. cap. 21. At Caesarea, Cappadocia, and Cyprus, the Bishops and Priests did ever interpret and expound the Scriptures upon the Sabbath day, and upon the Lord's-day. T. B. Pag. 488. Although they kept two days in a week, yet one only was kept for the Sabbath: The other was kept lightly and partially, as a light Holiday, or a lecture day. Answ. 1. No Author speaketh more fully, concerning the cessation of judaical Sabbaths and Feasts, than Socrates a Socrat. Hist. Ecl. 5. ca 21. . No Law (saith he) made by Christ, gave leave to Christians to observe any judaical rites. But on the contrary, the Apostle plainly prohibiteth the same, whiles he not only abrogated Circumcision, but exhorted also, that there should be no dissension about Holidays. It was not the intention of the holy Apostles, to make Laws for keeping Holidays; but their study was, to be authors unto people, of leading a virtuous and holy life. 2 Even as Christians held Assemblies, upon the Sabbath-day, and upon the Lord's-Day, in some Cities and Countries: so likewise in many parts of the world, and in the most eminent Churches, they kept holy the Friday, and the Sunday. Euseb. vit. Const. l. 4. c. 18. Epiphan. to. 2. l. 3. Exposit. Cath. fid. num. 22. Sozomen. hist. Eccl. l. 1. c. 8 b Sozomen. Hist. Eccl. 1. c. 8. Constantinus legem tulit, ut tum die Dominico, quem Hebraei appellant primum diem Hebdomadae, vel Sabbati, Graeci autem Solis nomine nuncupant tum die veneris, omnes à judiciis dandis▪ & aliis negotiis obeundis vacarent, precibusque & obsecrationibus Deum colerent, diem autem Dominicum veneratus est, utpote in quo Christus resurrexit à mottuis: diem vero Veneris, utpote in quo erat cruci suffixus. Clem Rom. Apost. Const. l. 7. c. 24. Sabbatum & dominicum festos dies agit●te: quod ille quidem dies recordatio sit fabricationis mundi: hic vero resurrectionis. . Constant. the Great made a Law, that Christians under his dominions, should weekly keep holy, both the Sunday, or Lord's-day, and the Friday: the Sunday, because of CHRIST His resurrection, and the Friday, because of His Passion. 3 The Sabbath-day was preferred by no orthodoxal Christian Church, or more honoured than the Lord's-day: but the greatest number of Christians, preferred the Lord's-day before the Sabbath, in those Regions, where both days were observed: and they which honoured the Sabbath most, say only, that these two days, were Germani fratres, like two natural brethren b Greg. Nyssen. Orat. d. castig. Quibus oculis Diem Dominicum intueris, qui Sabbatum dedecorasti? An hos dies nescis germanos esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? & si in alterum in jurius sis, in alterum impinges. : For the one was founded upon the old Creation of the world, and the other upon the new. T. B. His Argument for the Seventh-day Sabbath, from the work of Man's Creation, and Redemption. We must have such a Sabbath, as the reason of it doth belong to all men, and to every man, none excepted. And such is the Sabbath-day of the fourth Commandment, to wit, the Saturday Sabbath, which is kept in memory of the Creation. For all and every man, hath a benefit by the Creation, and therefore all, and every man, have reason to observe the Sabbath, which God himself ordained to be kept holy, in recognition of that common and general benefit. But it is not so with the Sunday Sabbath: because Redemption, which is the motive why Christians observe the Lordsday, is nothing at all to such people, as are not elected to salvation. Well then, see how these things hung together: the thing they must prove, is, that we Christians, that is, all we Christians, even every one within the pale of the Church, that is baptised, all these aught to keep the Lordsday for a Sabbath, in memory of the Redemption: when as the one half of these is not redeemed: and the reason to bind all, and every man, thus to keep remembrance of this Redemption, is because the work of Redemption is greater unto some only of these men. How absurd is this, that every man should be bound to keep a joyful memory of that thing which doth belong but to some of them only, as not to one half of them. This is, as if they would undertake to persuade, not only Englishmen, but Dutchmen, and Frenchmen, to keep a yearly joyful remembrance with us, from the invasion of the Spaniard, in 88 which concerneth not them, etc. Page 252, etc. Answ. The sum of the former objection is, that the ground and reason of keeping holy the Sabbath-day, must be a general and universal benefit, common to all that profess Christ. And therefore, because the benefit of Creation is universal, and common to all and every one, and Redemption is peculiar to the elect only: Christians aught to observe the Seventh Day in memory of Creation: and not the Lords Day, in memory of redemption. My answer to this objection is: 1. That the ground and reason of keeping holy a festival day, may be such a benefit, as by the antecedent will of Christ a Ruitz. d. vol. Dei, Disp. 19 Sect. 2. Voluntas antecedens, est voluntas primaria, & beneplacitum Dei, ex ipso Deo, & ejus nativa propensione existens, nullamque sumens occasionem ex nobis. is intended to all men living, though all men by reason of their own demerits, do not actually receive the fruit of it. But the benefit of redemption, by the antecedent will of CHRIST, is intended to all men living which profess Christ: and none are excluded from it, but only they, which by their own demerit have made themselves unworthy. b Tertul. c. Mart. l. 2. ca 11. Bonitas Dei prior secundum naturam, severitas posterior secundum causam. Illa ingenita, haec accidens: illa propria, haec accommodata: illa edita, haec adhibita. Fulg. ad Monim. li. 1. ca 27. Iniqui ad mortem animae primam non sunt praedestinati. It is the express Doctrine of the Church of England, that Christ hath redeemed all mankind; and that upon the Cross he made a full, perfect, and sufficient Sacrifice, oblation, and satisfaction, for the sins of the whole world. And this Doctrine is confirmed by many sentences and arguments of holy Scripture, and by the testimony of the orthodoxal Fathers. 1 Sentences of Holy Scripture are these which follow: Heb. 2.9. He tasted of death for every man, 1 Tim. 2.6. Who gave Himself a ransom for all men, 1 john 2.2. He is the propitiation not for our sins only, but for the sins of the whole world, 2 Cor. 5.15. He died for all. 2 Pet. 2.1. There were false Prophets also among the People, which shall bring in damnable heresies, even denying the LORD that bought them, and bring upon themselves swift damnation. 2 There are delivered in holy Scripture many weighty arguments for this Doctrine. 1. Our blessed Saviour, who is Yea, and Amen, Apoc. 1.5. john 18.37. commanded his Gospel which is a word of truth, Eph. 1.13. to be universally preached, not only to all Nations a Prosp. d. vot. Gent. l. 2. c. 2. Ad omnes prorsus homines missum est Evangelium crucis Christi. Ib. ca 16. Quae redemptio se universo intulit mundo & omnibus hommibus indifferenter innotuit. , Matth. 28.18. but to every humane creature, Marc. 16.15. and the sum of the Gospel is: jesus Christ came into the world to save sinners, 1 Tim. 1.15a. 2. He likewise exhorteth all people to repentance b Ib. ca 13. Principem gentis impiae, sancti fratris meritis invidentem, caedemque ejus parricidali corde meditantem, dignatur Dominus paterno mitigare consilio, dicens ad Cain, quid tristis factus es? etc. Cum ergo ad Cain talia loqueretur Deus, nunquid ambiguum est, voluisse eum, quantum ad illum medendi modum sufficiebat, egisse, ut Cain ab illo impietatis furore resipisceret? Sed malitia pertinax, inde facta est inexcusabilior, unde fieri debuit correctior. , and commandeth them to believe his Gospel, and to honour, worship, and obey him, upon this ground, namely, that he is their Saviour and Redeemer. 3. The holy Apostles Creed requireth all people within the Pale of the Christian Church, to believe in God the Father. But if CHRIST by a previous, and antecedent decree, hath excluded the greatest number of Christian people having, from all possibility of reaping benefit by His Passion, and if he hath paid no price at all for them: then His Gospel may be preached to infernal spirits, with as great sincerity as to the greatest part of mankind: The Devil and his Angels may with as good reason be exhorted to believe in Christ, and to call GOD Father, as Christian people, which have no special assurance and testification from God, that Christ jesus paid the price of their redemption. 3 The orthodoxal Fathers maintain, universality of redemption, by payment of a price: and S. Augustine c Aug. in Psal. 68 p. 2. judas proditor punitus est, et Christus crucifixus est: sed nos redemit saguine suo, & punivit illum de pretio suo. Projecit enim pretium argenti, quo ab illo Dominus venditus est, nec agnovit pretium, quo ipse à Domino redemptus erat. with many other Fathers affirm; even of judas Iscariot, that he was not excluded from the price of redemption made by Christ's blood, but he might have obtained pardon of his sin, if he had repaired to the Mercy-seat of Christ. d Amb. Ep. 3. Leo d pass. ser. 1. Cyril. in loan. l. 11. c. 21. Our blessed Saviour, like unto a Royal, and magnificent Prince, having many of his subjects, in thraldom and captivity, under a foreign enemy, paid a full, perfect, and sufficient ransom, for all and every one of them, and then sending forth his Ambassadors, inviteth them to return out of captivity: Now many of these captives despise liberty, and make choice rather to serve the enemy, than to return to the freedom of their Lord: also some of them being redeemed, and released out of bonds, return again into bondage. a Prosp. ad Cap. Gal. sent. 9 Qui dicit quod pro totius mundi Redemptione Salvator non est crucifixus, non ad sacramenti virtutem, sed ad infidelium respicit partem: cum sanguis Domini nostri jesu Christi, pretium totius mundi sit. A quo pretio extranci sunt qui aut delectati captivitate redimi noluerunt, aut post redemptionem, ad eandem servitutem sunt reversi. It cannot be denied, but that all and every one of these were redeemed, by a full and free payment of a ransom: and that by reason of their own contempt, or neglect, they receive not the fruit and benefit of redemption. Now these things being declared, concerning the work of man's redemption, my answer to T. B. his objection, is as followeth. As the benefit of redemption, in regard of application, and the ultimate fruit or effect thereof, is not common to all mankind, by reason of their own infidelity and disobedience: so likewise man's forming, creation, and coming into the world, is a forerunner of his eternal perdition, by reason of his own wickedness, and it had been good for many people never to have been borne: but from hence it is consequent, that there is no more reason for many people to observe a Sabbath, in memory and recognition of Creation, than of redemption; because, neither Creation, nor Redemption, are finally beneficial to ungodly and disobedient people. All the Israelites in Moses days, were redeemed out of Egypt: in memory and recognition whereof, they were commanded, to observe the weekly Sabbath, Deutre. 5.15. But notwithstanding their redemption, many of them through their own infidelity and disobedience, perished in the Wilderness: in like manner all Christians are redeemed by Christ, in manner aforesaid: and all observe the Lordsday in recognition of this gracious benefit, which according to our Saviour's Doctrine proceeded from the general and impartial love of God, to all mankind, john 3.16. But when the holy Scripture descendeth to the declaration of the proper and effectual cause of man's failing, of receiving the fruit and benefit of complete and actual redemption and salvation, it refers the same to his own malice, infidelity, disobedience, and irrepentance, Matth. 23.37. a Hier. in Lam. jerem. c. 3. Nullo modo existimandum est, quod Creator clementissimus causa sit perditionis hominum iniquorum, qui ad eum per poenitentiam nolunt converti. The goodness and bounty of the Almighty, was not deficient (saith Prosper Aquitanicus b Prosp. d. voc. Gent. l. 2. c. 13. Bonitas Dei, ne illi quidem parti defuit, quae in charitate non stetit: & ab initio sui veneno Diabolici livoris intumuit. ) to that part of mankind, which abode not in charity, but was corrupted and infected with the venomous gall or poison of diabolical envy. T. B. His twenty four special Arguments, in maintenance of his position concerning the seventh-day Sabbath. Argument 1. pag. 401. T. B. Every man fearing God must maintain and defend, either the seventh-Day Sabbath to be still in force, or the Lordsday. Otherwise there shall be no Sabbath-day in the Church: and we must live profanely and impiously in the breach of one of God's ten Commandments. But no man that feareth GOD must maintain the Lordsday Sabbath: 1. Because a man cannot defend this day in faith: And whatsoever is not of faith, is sin, Rom. 14.3. Now a man cannot speak for the Lordsday in faith, because he hath no Word of God for the ground of his faith: and so it is not faith, but fancy, superstition, and presumption. Pag 195. When the old Sabbath was set up, it was done by an express Commandment: and can there a new Sabbath come into its room without a Commandment? Pag. 402. Christ hath left no Commandment for us to sanctify the Lords Day. It is no where said to us in the New Testament, Remember the Lordsday to sanctify it. Neither can it be proved by any collection or consequence, from any Text of Scripture, &c, Pag. 283. When men will do that in God's service, and in obedience to God, the which he hath no where commanded them: what is this but a needless religion and superstition? Pag. 619. It is but superstition and will-worship. Pag 629. All humane inventions, thrust into Divine service or Worship of God, are plain idolatry. Pag. 618. The Lordsday is a Popish tradition, because there being no ground for it in Scripture, yet for all that, the Patrons of it do urge and press the observation of it as a necessary thing, as tying men's consciences upon pain of damnation. R. B. ag. Br. pag. 117. It is a matter of infinite comfort to us, who desire to do the duties of the day with faith, and in God's blessing and acceptation, that God sanctified our Sabbath-day by the words of the Commandment written with his own finger. H. B. Dial. manuscr. It is true, that only God's Commandment bindeth the conscience▪ and unless we find the keeping the first day of the week for Sabbath, to be commanded, etc. the divine authority of it will not appear, etc. Answer to the precedent Argument. The first proposition of the precedent argument, is not necessary: for although men fearing God, should neither observe the Seventh day, nor the first day of the Week, for their Sabbath: yet they may be free from profane and impious transgression of the fourth Commandment: by keeping holy some other day, or some other convenient and sufficient time. For the fourth Commandment, in respect of any one definite and special day of every week, was not simply and perpetually moral, but positive and temporary only, as is formerly proved, pag. 34. 35, etc. The common and natural equity of that Commandment is moral: to wit, That God's people are obliged, to observe a convenient and sufficient time, for public and solemn divine worship, and for religious and Ecclesiastical duties b Aureol. in 3. d. 37. art. unic. De jure naturae est, quod aliquo tempore, vel aliqua hora vacandum est ab opere servili, ut vacemus Deo: & hoc patet, quia tam sum obligatus Deo, quam mihi: sed jus naturae & ratio dictat quod pro aliquo tempore debeo vacare mihi, & procurare salutem meam, & necessarium mihi: ergo & Deo debeo vacare, recognoscendo ejus beneficia. : And abstinence from secular labour and negotiation, and keeping holy one day of every week, both for man's temporal and natural refreshing, and for the spiritual good of his soul, is very agreeable both to natural, and religious equity, and it is grounded upon the ancient custom and practice of God's people in time of the Law c Chrys. in Genes. Hom. 10. jam hinc ab initio doctrinam hanc insinuat nobis Deus, erudiens in circulo hebdomadae, diem unum integrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : and we Christians having obtained a larger measure of divine grace, and our obligation to serve GOD, and CHRIST, upon his heavenly promises, being greater than in the time of the jews: If in those former times of greater darkness, the Lord's people observed a weekly Sabbath-day: Than surely we should be ingrateful, and negligent of our own salvation, if we yield not to God a weekly day, or a sufficient time for His service, as well as the jews did d Novel. 4. Le●z. cap. 54. Si qui umbràm quandam & figuram observabant tantopere Sabbati, diem venerabantur, etc. quomodo qui gratiae lucem ipsamque veritatem colunt, hos, eum diem qui à domino dicatus est, nosque ab exitii dedecore liberavit, non venerari par est? . Lastly, our weekly observation of the Lord's day, in the time of the Gospel, is not superstitious, but an holy and godly practice. For it is warranted by the example of the holy Apostles, and those Primitive Churches, which were planted by the Apostles: and which received their Ecclesiastical precepts and constitutions, by Tradition e Isich. in Levit. lib. 2. cap. 9 Name & nos illorum sequentes Traditionem, Dominicam diem, divinis conventibus sequestramus. Irenaeus lib. 3. cap. 3. Ordinatione, & successione, ea quae est ab Apostolis in Ecclesia traditio venit ad nos. Cap. 4. Nonnè oportebat ordinem sequi traditionis, quam tradiderunt iis, quibus committebant ecclesias? from the Apostles. Answ. to the Assumption of the Argument. T.B. A man cannot maintain the religious observation of the Lords Day in faith, because he hath no ground of God's Word for his faith, and so it is not faith but fancy: and if the observation of the day, is not in faith, it is sin Rom. 14.23. Answ. 1. By Faith, Rom. 14.23. the Apostle understandeth the dictate and practical judgement of the Conscience, concerning the quality of the action, which one is to do, or to leave undone a Chrysostom. Ambrose, Theodoret. Theophilact. Oecumenius. Omne quod non est profectum ex fide, id est, ex dictamine conscientiae, quo credit seu judicat quis tale quid sibi hic & nunc licere, peccarum est Neque enim agit hîc Apostolus de fide Christiana naturali, generali & speculativa: sed de fide morali, particulari & practica, quae nihil aliud est, quam dictamen conscientiae, seu judicium rationis, quo judico, mihique persuadeo, me rectè agere, nec Deum offendere. . Therefore this sentence or saying of the Apostle concludeth nothing for the Objectors purpose. Secondly, But if by Faith, should be understood, Christian belief and persuasion, grounded upon the written Word of God: my answer is, that the keeping holy of the LORD's Day, is grounded upon a Commandment of God. For divine precepts are of two sorts: 1. Some of them are express, immediate, and particular, Ephes. 6.1. Children obey your parents (natural) in the Lord. 1 Thes. 4.3. Abstain from fornication. Ephes. 4.18. Be not drunk with wine wherein is excess. Some are general precepts, which command by a mediate and subordinate Law, 1 Pet. 2.13. Submit yourselves to every ordinance of man, for the Lord 's sake. Verse 18. Servants be subject to your masters, with all fear, not only to the good and gentle, but also to the froward. Hebr. 13.17. Obey them that have the rule over you, etc. Now Parents, Masters, Princes and Rulers, command children, and servants, and people under their subjection, to perform worldly and temporal businesses, as to labour in this thing or that thing, to travel, to go to war, to sail, to sow corn in such a field, etc. The Centurion in the Gospel, Mat. 8.9. I am a man under authority, having Soldiers under me: and I say to this man, Go, and he goeth: and to another, Come, and he cometh: and to my servant, Do this, and he doth it. Gen. 24.2. Abraham said to his eldest servant, etc. Put thine hand under my thigh, and I will make thee swear by the LORD etc. Thou shalt go unto my Country, and to my kindred, etc. Isaac called jacob, and said unto him, Arise, go to Padan Aram, etc. Gen. 28.1, 2. King David commanded Ziba, Thou and thy sons, and thy servants shall till the land, and bring in the fruits, etc. 2 Sam. 9.9, 10. In all these examples, and in thousands more, children, servants, subjects, soldiers, etc. performed secular and temporal service and business, in obedience to the precepts of such persons as were their governor's, and their obedience unto the commandments of men was done in faith, and was pleasing to GOD, and warranted by the general rule of Divine Law. In like manner, the Holy Ghost delivereth a general law to Christian people: Hear the Church a Cyprian. Ep. 69. Nec haec jacto, sed dolens profero, cum te judicem Dei, & Christi constituas, qui dicit ad Apostolos, ac per hoc, ad omnes praepositos, qui vicaria ordinatione Apostolis succedunt, Qui audit vos, me audit etc. inde enim schismata & haereses obortae sunt & oriuntur, dum Episcopus qui unus est, & Ecclesiae prae est, superba praesumptione contemnitur, & homo dignatione Dei honoratus, indignus hominibus judicatur. Idem Epist. 55. In Deuteronomio loquitur Dominus Deus dicens: Et homo quicunque fecerit in superbia, ut non exaudiat sacerdotem aut judicem, quicunque fuerit in diebus illis, morietu●, etc. . Be obedient to them that have the rule over you: And their spiritual Fathers and Rulers command them, to repair to such a Church, being a convenient place for God 's public service: to observe such a day of the week, to wit, the Lord's-day, which is a convenient day, and time for Divine service, and Ecclesiastical duties, and a time convenient for cessation from secular business: In these, and in all other the like cases, the Rulers of the Church command that which is reasonable, and subservient to the honour of God, and subservient likewise to the Divine precept, concerning Christian edification b Putean. in Primam secundae quaest. 95. art. 1. Dub. 1. Fieri potest, ut quis consequatur finem legis Divinae, media aliqua lege positiva. Media enim lege de non sumenda Eucharistia, nisi à jejunis, faciliori modo consequimur fructum Sacramenti, ad cujus receptionem tenemur per divinum praeceptum. : And people obeying their precepts, have warrant so to do, from the general rule of God's Word: and their obedience (if other things be answerable) is an act guided and commanded by Christian faith. T.B. pag. 283. When men will do that in GOD's service, and in obedience to GOD, the which he hath no where commanded them: What is this but a needless religion, and superstition? Pag. 619. It is superstition and will-worship. Answ. This Objection is borrowed from the Disciplinarian Masters a Thom. Chartwr. lib. 1. pag. 26. Saint Paul saith: Whether we eat or drink, or whatsoever we do, we must do it to the glory of God. But no man can glorify GOD in any thing but in obedience; And there is no obedience but in respect of the commandment & Word of GOD. Therefore it followeth that the Word of God directeth a man in all his actions. : But it is like the rest of their Divinity. For in the very time of Moses Law, when God's special Commandments were most of all required, Some festival days were ordained, and duly observed among the jews, by authority of the Church and state, and the same was not superstitious, for our Saviour himself resorted unto them, john 10.22. 1 Mach. 4.56. Hest. 9.17.27. The holy Patriarches performed some religious actions by command from God, declared unto them by revelation: and some also by the rule of Christian prudence without special command, Gen. 14.20. Hebr. 7.2. Gen. 28.18.22. The Rechabites likewise, jerem. 35.6.14. In the New Testament, divers did the like, and are highly commended, joh. 12.3. Mark 14.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let her alone, why trouble you her, she hath wrought a good work on me: This is the speech of Christ Himself. Secondly, The Religious observation of the LORD's day by the Christian Church can be reduced to no kind or branch of Superstition b Suar. de Relig. li. 2. cap. 1. Ad legitimum cultum religiosum duo requiruntur: unum est, ut cultus sit legitimus ex parte rei cultae. Aliud est, ut in modo colendi sit prudens & moderatus. Vndè duplicitèr potest cultus esse superstitiosus: Vel ex parte rei cultae, si non sit cultus veri Dei sed falsi. Vel ex parte modi observandi in cultu veri Dei, etc. Lactant. de Relig. lib. 4. ca 28. Superstitio est in cultu falsorum Deorum, qui superstitio appellatus est, eo quod homines relicto antiquo, & vero Deo, superstitem suorum Deorum memorium, colere coeperunt. : For it is neither an undue and excessive worship, in respect of the object, because it is observed in in honour of the true and living GOD, and of CHRIST our Saviour: Neither is it such in respect of any undue form of worship: for it is not legal, as burnt sacrifices were: Neither is it impious, as when men offered their sons and daughters in sacrifice: Lastly, it is not repugnant, but every way conformable, to such sacred Rules, and Canons, as the Holy Ghost hath delivered, concerning the ordering the external circumstances, and external materials of Divine worship, which are not expressly set down in the written Word. Thirdly, It is a wonder to me, that T. B. should call the Lord's-day an Idol, and the observation thereof an Idolatrous action: For it is not an Idol ratione termini, in respect of Termination, for the religious observation thereof is referred and subservient to the honour of GOD and CHRIST: Neither is it such ratione modi, in respect of the manner of observation, for it is kept holy, by the exercise of Evangelicall duties, which are taught the Church, by the Holy Ghost in the new Testament. Lastly, Saint john the holy Evangelist, and Prophet of the new Testament, styleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord's-day: and the holy Apostles themselves, at some times: and the Primitive Churches (planted by the Apostles) constantly observed it: And where (I pray you) did ever any man read, that an Idol was styled by the Spirit of God, the Lord's Idol, Or that the holy Apostles, or their godly successors had any communion with Idols? 1 Cor. 10.14. 1 john 5.21. Fourthly, It is a contumelious and ignorant speech, to term it a popish Tradition: For popish Traditions had not their beginning from the Apostles, neither were they honoured by Apostolical men. Reformed Churches reject not all Traditions b Chemnit. Exam. Concil. Trid. par. 1. Apostoli multa tradiderunt viva voce, & Apostolici ab Apostolis ex traditione vivae vocis multa acceperunt, quae suis Discipulis rursus tradiderunt: Sed, Irenaeus inquit, omnia illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Et non nihil eorum rejicimus, Sed omnia quae Scripturis consentanea sunt, suscipimus & veneramur. Calvin. c. Pigh. de lib. Arb. Non difficulter posset, inter me & Pighium convenire, si modo Ecclesiae traditionem, ex certo & perpetuo sanctorum Orthodoxorum consensu, non ex testimoniis, hinc indè male excerptis demonstraret. Beza ad Repet. Saint. cap. 7. Vbi tandem invenies, ullam Ecclesiasticam, Traditionem Dei verbo accommodatam, & Ecclesiae utilem, à nobis reprehensam? Gesner. sup. 2 Timoth. 3.16. cap. 7. Si pontificii suas traditiones eadem via, per testificationem antiquissimae & Apostolicae Ecclesiae, ad nostra usque tempora deduxerint, admittimus eas. Zanch. de op. Red. lib. 1. loco de Tradit. Hosiand. c. Analys. Gregor. de Valentia pag. 126. Meisner. Consult. c. Lessium. pag. 590. Whitaker. de Script. perfect. quaest. 6. cap. 4. , But such as are spurious, superstitious, and not consonant to the prime rule of faith, to wit, the holy Scripture: Genuine Traditions agreeable to the rule of Faith, subservient to piety, consonant with holy Scripture: derived from the Apostolical times, by a successive current, and which have the uniform testimony of pious antiquity, are received and honoured by us. Now such are these which follow: The historical tradition, concerning the number, integrity, dignity, and perfection of the Books of Canonical Scriptures. The Catholic exposition of many sentences of holy Scripture. The holy Apostles Creed. The Baptism of Infants. The perpetual virginity of the blessed Virgin Mary. The righteous observation of the Lord's-day, and of some other Festivals, as Easter, Pentecost, etc. Baptising, and administration of the holy Eucharist, in public assemblies and congregations: The service of the Church in a known language: The delivering the holy Communion to the people in both kinds: The superiority and authority of Bishops, over Priests and Deacons, in jurisdiction, and power of ordination, etc. 5 T.R. His branding the institution and observation of the Lord's-day, with the black character of Will-worship, proceedeth also from rash and presumptuous ignorance. For will-worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Colos. 2.23, is a religion and service proceeding merely from the fiction, invention, and fancy of man's brain, having no foundation in the will of GOD, or in any just Law of man. The same hath evermore, either all, or some of these properties following: 1. It is vain and superfluous, having no profitable use. 2. It is erroneous, as when the Pharisees supposed, that meat being eaten with unwashed hands, defiled the soul. 3. It contains something repugnant to Gods divine Law, or Will, as that children might defraud their parents of necessary relief, by offering a gift in the Temple, and saying, it is Corban a Dicitis, legem de honorandis parentibus abunde implet, & gratius obsequium Deo offered, quicunque dixerit patri, etsi egentissimo, vel matri, etsi fame pereunti, Corban, id est, donum seu munus 〈◊〉 me offerendum Deo, non mihi solum, sed tibi proderit, o pater, si non quoad corpus, saltem quoad animam. . Mat. 15.2.5. Mark 7.11. etc. Now I wonder, what vain, superfluous, erroneous, or impious observation, T. B. or his adheres, can find in the institution of the Church, concerning the keeping holy the Lordsday? An Observation concerning the quality of Ecclesiastical Precepts and Constitutions. Thes. 1. Although the Ecclesiastical precepts, and constitutions of the Rulers in the Church, are not Divine by miraculous and immediate inspiration, in such manner as the Precepts of GOD'S written Law: yet when they are composed according to the Rules and Canons of holy Scripture, and are apt and convenient means, to the better fulfilling of the Commandments of GOD, delivered in holy Scripture; they are by conformity and subordination to the Divine Law, and by divine approbation, sacred and venerable b Zanch. d. oper. Red. d. trad. Thes. 4. Si consentaneae sunt hae leges verbo Dei, qui illas rejicit, verbum Dei rejicit. Si non pugnant, contemnit ecclesiam Dei, qui illas contemnit, contemptus autem Ecclesiae quam sit ingratus, apparet ex Mat. 18.17. Calvin. come. in 1. Cor. 14.40. Vnde colligere promptum est, has posteriores (leges Ecclesiasticas) non esse habendas pro humanis traditionibus, quandoquiden fundatae sunt in generali lege: omnia decenter & ordine fiant. joh. Mar. Verrat. Ecclesiasticae constitutiones, non sunt tantum humanae leges, sed etiam divinae: tum quia authoritate divina, à patribus constitutae: tum quia fundamentum habent in scriptures: tum quia ad divinum honorem, Ecclesiaeque decus, divinae que legis faciliorem impletionem sunt ordinatae. . For 1. Their immediate authors and composers, are sacred persons, called and authorised by the Holy Ghost, to rule and order the Church of Christ, Acts 20.28. Luke 12.42. 2 The matter of these Precepts, being ordered and framed according to the Apostolical rules, Rom. 14.19. 1 Cor. 14.26.40. and according to precedent examples, and precedents, of holy Scripture, and the equity and analogy of former divine Laws: 1 Cor. 9.9.13. and maxims and conclusions of natural reason rectified by Grace, 1 Cor. 9.7.10. & ch. 11.14, 15. and the end of such precepts being godly edification, order, decency, and reverend administration of sacred and religious things: The Precepts and constitutions of the Church (I say) being thus qualified, are sacred and venerable, and their observation is an act of religion, and of obedience, to the general Commandment of God. For the Holy Ghost commandeth: Obey them that have the rule over you, and submit yourselves, Heb. 13.17. Hear the Church, Matth. 18.17. And if children, servants, and subjects, are bound by divine Law a P. Arrag. d. just. & jur. q. 62. art. 3. Dupliciter dici potest, quod aliquis ad culpam obliget. Vno modo ut agens principal: & hac ratione nemo potest ad culpam obligare nisi solus Deus. Alio modo sicut causa secunda, quae innititur vi & efficacia primae causae: & hoc modo homines suis legibus possunt obligare ad culpam, quatenus subsunt potestati divinae. Molin. d. just. tr. 2 disp. 27. Licet quae à Regia & aliis legitimis inferioribus potestatibus rite praecipiuntur, sunt de jure positivo: quod tamen illis, postquam ita constitutae sunt, pareatur, est de jure divino, mediis rerum naturis, à Deo ipso ita constitutum: cum legitimae potestates omnes à Deo sint, Deique vices in suo ordine teneant: dumque illis obedimus earumque praecepta ●rvamus, Deo pariter in illis paremus, Deique praeceptum &, voluntatem exequimur. , natural and positive, to obey their Parents, worldly Masters, and temporal Princes, in things humane, and secular, when the same are reasonable, honest, and just: and by performance thereof, they serve and obey the Lord CHRIST. Colos. 3.14. Ephes. 6.1. 1 Pet. 2.15. In like manner, when Christian people submit themselves to conformable observance of the lawful and religious constitutions of their spiritual Rulers, this conformity and submission of theirs, is pleasing to God. 3 The holy Apostles common Rule to all Christian people is, Phil. 4.8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things pertain to love, whatsoever things are of good report, these things do. But peaceable and conformable observation, of the lawful constitutions of the Church, touching decent and reverend exercising religious offices, is honest, and just, and appertaining to peace, and love. Therefore the Apostles common rule, given to all Christian people, Phil. 4.8. obligeth every one to a peaceable and conformable observation of the Lawful precepts and constitutions of the Church, aswell as it doth to the obedience and observation of the Commands of temporal Lords, Masters, Officers, Governors, Parents, etc. 4 In the Primitive Age, when Christian people excelled in virtue, and piety, they generally observed the constitutions, and precepts of the Church, which were ordained for decency, order, and good government z Basil. d. spir. sanc. c. 27. Nec hiis quisquam contradicit, quisquis sanè vel tenuiter expertus est, quae sunt jura Ecclesiastica. : and if any frowardly, and contemptuously disobeyed the same, they were censured as Malefactors. It was a Law of the Church in Ignatius and Tertullia's days, that people should not make the Lordsday a Fastingday: and the wilful transgressing this Ecclesiastical constitution was esteemed a nefarious offence. a Tert. d. cor. mil. c. 3. Die Dominico jejunium nefas ducimus. Ignatius ad Philip: Si quis Dominico die jejunarit, Domini interfector est. Can. Ap. 64. Conc. Constant. in Trullo. cap. 55. Conc. Gang. Amb. Ep. 83. Epiph. to. 2. expos. fid. Cath. li. 3 n. 22. Betwixt Easter and Whitsuntide, and upon every Lordsday, the Law and Canon of the Church was: That people at public prayer, and in time of Divine Offices, should stand upright on their legs, and not sit or kneel. b Tert. d. Cor. mil. cap. 3. Basil. d. sp. sanct. c. 27. Hieron. ad Lucif. Epiphan. expos. fid. l. 3. to. 2. n. 22. Hilar. praef. in Psalm. It was likewise a general constitution, to adore CHRIST with bodies and faces turned towards the East c Iust. Mart. q. ad orthod. Tert. Apol. ca 16. Clem. Al. storm. 7. Basil. d. sp. sanc. ca 27. Hier. in Amos c. 6. Dionies. Hierarch. ca 2. . To receive the holy Eucharist in the forenoon, and when people were fasting: and to receive the same from the Bishops, Priests, or Deacons hands, and not for the people being participants, to take it from off the Altar or Communion Table with their own hands d Tert. d. cor. mil. c. 3. Iust. Mart. Apolog. 2. , Mixing some water with the Wine of the holy Communion. e Iust. Mart. Ibid. Iren. l. 4. c. 47. Cyp. Epist. 63. In the administration of Baptism, trina mersio, thrice dipping or sprinkling in water. f Tert. d. cor. mil. c. 3. Dionies. Basil. Amb. Hiero. Observation of certain yearly Festivals and Holidays, among which were Easter and Whitsuntide: and likewise annual, and weekly times of fasting. g Epiph. to. 2. i 3. Ex fid. Cath. n. 22. In all these, and the like Ecclesiastical observances, Christian people were very obsequious, to the precepts and constitutions of the Rulers of the Church. But in our times it is otherwise: for our Disciplinarian Guides, with their arguments, Ab authoritate Scripturae negatiuè: The holy Scripture hath commanded none of these Rites, and Observations in particular: Therefore they are Popish traditions, will-worship, and superstition: have made our people wild; and many are so perverse, that they esteem it an high degree of purity and sanctity, to perform all religious duties overthwart to the way of the Church. And whereas in times past, it was a general maxim among Christians, Non habet Dei Charitatem, qui Ecclesiae non diligit unitatem b August. c. Don. d. Bapt. l. 3. c. 16. : The love of God abideth not in them, which do not love and observe the unity of the Church. Now, they are reputed most pure and holy, who with greatest boldness bequarrell and cavil against the authority, government, and lawful Precepts and Constitutions of the Church. But Irenaeus c Iren. l. 4. 62. judicabit eos qui schismata operantur, qui sunt inanes, non habentes Dei dilectionem, etc. propter modicas causas gloriosum corpus Christi conscindunt, & quàtum in ipsis est, interficiunt, etc. liquantes culicem, & deglutientes Camelum, etc. said long since, of such: That the LORD will judge those which cause schism, and who wanting the true love of God, upon very slender exceptions and occasions, (to wit, straining at a Gnat, and swallowing a Camel) tear and divide, and as much as in them lieth, kill and destroy the body of CHRIST. T.B. Argument 2. Either the seventh-day Sabbath must be abolished, or else it must continued still in force. But the seventh-day Sabbath is not abolished: for there is not in all the New Testament any Commandment, or any prohibition, as a countermand to the fourth Commandment, where it is expressly written, Thou shalt not sanctify the seventh-day Sabbath: Neither is there any Text of Scripture out of which it can be necessarily proved. Therefore the seventh-day Sabbath is still in force. Answ. 1. By the term abolishing, the Objector understandeth abrogation of the Law, by a total mutation and desition a Lege. 120. ff. d. verb. signif. Derogatur legi, cum pars detrahitur abrogatur lex, cum prorsus tollitur. : or an express and formal revocation of the Law, by God's countermand. But abrogation is not the only means to make a Law cease: for a Law may cease to be in force, without an express revocation of the Lawgiver, and that many ways b Scholast. in 1. 2. Cessat aliquando tota lex, & non abrogatur. Maerat. d. leg. disp. 7. tr. 13. Nec dubium esse debet, quin possit tota lex aliter desinere quam per abrogationem. : of which these following belong to our purpose: 1. If a Law be enacted, to continued for a certain time c Ibid. Simul ac certum & definitum tempus effluxerit pro quo data fuit: lex sponte quodammodo sua ac ex seipsa definite. Quando tempus expirat pro quo lex erat constituta, ipsa se tollit, nec solvitur sed impletur. , when that time is elapsed, the Law ceaseth without any further abrogation, Exod. 12.22. 2. If a Law be imposed upon a certain State and community of people, whiles such a form of gubernation lasteth: if that form of government be changed, the positive Law ceaseth, unless it be revived under the new form. The mayor proposition therefore of the Argument is denied: for the Law of the seventh-day Sabbath, was only a temporary Law: and it was to continued in force of obligation, until the coming of the Messiah, & during the Legal Covenant, and no longer: and therefore being not revived under the Gospel, it continues not in force d Salas d. leg. Revocata est implicit & virtute per substitutionem legum Evangelicarum. August. In umbra data est significante quae sublata est luce veniente. Athanas. Sicut exorto sole, candela cessat. , although it were not abrograted or abolished, by any negative sentence, of God the Lawgiver. The judicial Laws of the Old Testament, to wit, That a Thief stealing a Sheep, shall restore four fold, etc. Exod. 22.1. That a man shall not glean his Vineyard, Leu. 19.10. nor go back again, to fetch a sheaf of corn, which he had forgotten, at the cutting down of his harvest, Deut. 24.19. and one shall not deliver unto his Master, the servant which is escaped from his Master, Deut. 23.15. These and such other like judicial Laws, are not repealed, by an express and particular sentence of abrogation: Notwithstanding, being positive precepts of the old Testament, they are ceased under the Evangelicall Law. 2 The assumption of the argument also is denied. For it can be proved, that the observation of the seventh-day Sabbath according to the Law of the fourth Commandment, was a branch of the Legal Covenant, Exod. 31.13. Ezech. 20.12.20. And it is the express Doctrine of the New Testament, that the Legal Covenant is ceased, Heb. 8.6, etc. & Ch. 10.16. Therefore it is an error which the Objector hath delivered: in saying, it cannot be necessarily proved or concluded out of any Text of Scripture, that the fourth Precept of the Decalogue touching the seventh day Sabbath is abolished. T. B. Argument 3. They which dislike the seventh day Sabbath, and are utter enemies to the keeping of it: Do maintain notwithstanding, that it is still in force: For their doctrine is, The Sabbath of the fourth Commandment is Moral and perpetual. It is part of the Law of Nature, and so a part of the Image of GOD: Therefore the seventh day Sabbath is still in force. This Argument is of weight, because a testimony which a man gives against himself, is ever accounted strong. Answ. Some of the Authors a D. B. Of the Sabbath, pag. 40. R. B. Against Br. page 90. cited by the Objector, to prove the seventh day Sabbath to be in force, are as fare wide, in one extremity, as he is in another. There be other Divines of good note b Fra. junius, Proelect. in Gen. cap. 2. Quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haec lex naturalis est, sancitur praecepto quarto Decalogi, tanquam ab hominibus ex aequo observand●. Quod naturale est diem quemque septimum Deo sacrum esse illud permanet. , who maintain, that one day of seven in every week, aught to be an Holiday, not by the letter, but by the equity of the fourth Commandment, and because of God's Ordinance at the Creation, who according to their judgement consecrated a seventh day of every week, to His religious service, from the beginning of the world. But whereas some Heretics, and perfidious jews c P. Galatin. d. Arcan. Cath. verit. li. 11. cap. 9 Impia Iudaeorum perfidia, Sabbatum non solùm à Iudaeis ipsis, sed à Christianis quoque literaliter servandum esse probare volunt, quia inter decem praecepta moralia numeratur. , and certain Sabbath-men of our Nation, maintain that the fourth Commandment is purely moral, and not Legal or Ceremonial in any part, and that, according to the speciality thereof d R. B. If you yield not the speciality to be Moral, you turn out one Commandment of ten, pag. 133. : This position is proved by invincible arguments, to be erroneous, and likewise it is repugnant to the unanimous sentence of Orthodoxal Divines, in all ages, since the holy Apostles. T. B. Argument 4. No day of the week can be Sabbath day, by the Law of the fourth Commandment, but only the seventh day. For no other day, is expressly mentioned or commanded to be kept holy. And all other days of the week, are by GOD Himself appointed to be working-days, Exod. 20.9. Deut. 5.13. Answ. The Church of England, walking in the good and old way of the orthodoxal primitive Fathers, groundeth the religious observation of the Lord's day, and of other Christian Holidays, upon the natural equity, and not upon the letter e Origen. in Mat. Tract. 26. Sunt Scribae infaelices, qui literam legis sequentes, in infidelitatem & vanas superstitiones incurrunt. of the fourth Commandment. And although the Sunday or Lord's day, in the time of the Law, was an ordinary working-day: Yet under the Gospel, the same is an Holiday, by the perpetual ordinance of the Catholic Church. And this ordinance and observation of the Lord's day, began in the Holy Apostles age f Isich. in Levitic. ca 9 Nos illorum (Apostolorum) sequentes traditionem: Dominicum diem, divinis conventibus sequestramus. , and hath universal been continued ever since, to the great honour of CHRIST our Saviour, and to the marvellous benefit of Christian souls, who upon this Holiday, are edified weekly in virtue, godliness, and true Religion: And therefore we justly accounted all those, August. de Temp. Serm. 251. Dominicum diem Apostoli & Apostolici viri religiosa solennitate habendum sanxerunt, pag. 819. Basil. de Spirit. Sanct. cap. 27. who malign the honour of this blessed day, profane and sacrilegious. T. B. Argument 5. To sanctify the seventh day, is a part of the Moral Law: and every part of that Law is in force, because the whole is in force: according to the Logic rule: Posito vel remoto toto, necesse est poni, vel removeri parts. And as in Circumcision, and the Feast of Passeover, the eight and fourteen days were appointed, as well as other actions: So likewise the particular day designed, is as well to be observed in the Sabbath, as resting from labour and Sanctification. Id. pag. 415. The doing work on the Sabbath, was punishable by death, Exod. 31.15. & 35.2. But punishment implieth sin: and sin presupposeth a law: (to wit a Moral Law.) Answ. To keep holy the seventh day, by resting from servile labour, was a duty commanded in the Law of the fourth Commandment. And whiles that Law was in force, the time and day of rest, was commanded, as well as cessation from labour. But it is formerly proved by demonstrative arguments, that the Law of the fourth Commandment, according to the speciality thereof, was positive and temporary g Synopsis, Purior. Theolog. Disp. 21. n. 10. Sabbati praeceptio, non est a naturae necessitate, ut reliqua praecepta, quae menti insita, & per se cognita sunt sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex voluntaria Dei institutione. . And no part of it is in force under the Gospel, but only the natural and moral equity. Secondly, The penalty of death, was common to many legal and ceremonial transgressions: Gen. 17.14. Levit. 16.2. Numb. 4.20. 2 Sam. 6.7. And this no more proveth the fourth Commandment to be simply and perpetually Moral, than the Law of Circumcision: or the Law, that the Kohathites should not see the holy things of the Sanctuary uncovered. T. B. Argument 6. The seventh day of the week, is the Sabbath of the fourth Commandment. But the Sunday, neither by natural, or by Scripture computation, is the seventh day of the week, but the first day, or the eight day, Gen. 2.2. Matth. 12.1. joh. 5.10. The Sunday therefore, is not the day appointed to be kept holy by the fourth Commandment, but the Saturday. Answ. It is certain that Saturday was the particular day, enjoined by the Law of the fourth Commandment. But the Church of CHRIST groundeth not the religious observation of the Lord's day, upon the letter of the fourth Commandment, but upon other weighty reasons, to be delivered hereafter. T. B. Argument 7. The seventh day Sabbath, was ordained of GOD, to be a special means, and a singular help to keep in His Church the memory of that most wondrous and miraculous work, to wit, the Creation of the world by Almighty GOD: And we in our time, have as great use and need of means and helps to keep in memory this great work of GOD, as ever had the jews. Therefore the seventh day Sabbath aught still to be in use in the Church of GOD. Answ. The seventh day Sabbath, was at no time, either the only, or the principal means: neither is it a means absolutely necessary to preserve the memory of the Creation of the world h Alex. Hal. 4. q. 3. m. 5. art. 5. Ad illud quod dicitur, quòd datum est Sabbatum in memoriam quietis Dei: dicendum quòd nec propter hoc oportet servari: quia memoria illius sufficienter habetur ex lectione Scripturae. . For in old time, and in future ages, and at this present, There are many helps and means, subservient to that end, fare more sufficient: Namely, Divine Revelation, without which, the observation of the Sabbath, would have been but a dead ceremony. And since Moses, the holy Scriptures, of Genesis, Exodus, etc. and the Prophetical Books: and since the Ascension of CHRIST, the Scriptures of the New Testament have been read and preached: and in all these, the doctrine of the Creation is declared. And although the literal observation of the fourth Commandment is ceased under the Gospel: yet this Commandment, containing among other things a narration of the Creation of the World, is commonly read, and sometimes expounded in our Christian Assemblies upon the Lord's-day and upon other Festival days. And therefore the observation of the Saturday Sabbath, is needless in our days to preserve the memory of the World's Creation. Circumcision, and some other legal purifications, were means appointed by GOD under the Law, to teach people their natural and original uncleanness i August. in joan. Tract. 30. significat circumcisio expoliationem à corde cupiditatum carnalium. Non ergo sine causa data est, & in eo membro jussa fieri, quoniam per illud membrum procreatur creatura mortalium. Et per unum hominem mors, etc. Ideò quisque cum praeputio nascitur, quia omnis homo cum vitio propaginis nascitur, etc. & non mundat nisi per cultellum petrinum Dominum Christum. Athanas. d. Sabb. & Circumcis. pag. 763. Circumcisio signum erat exuviarum, quae per Baptismum deponuntur, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : But in the Christian Church the observation of these means are not necessary, for we have far better helps, etc. T. B. Argument 8. Whatsoever GOD hath commanded in the Moral Law or ten Commandments, is still in force, and to be observed and obeyed, unto the end of the world. For it is a part of the Divine Law, which is unrepealed: and the holy Scripture in general terms, ratifieth the continuance and obligation of the whole Moral Law, jam. 2.10. Gal. 3.10. Rom. 3.31. But in the Moral Law or ten Commandments, GOD hath expressly commanded the observation of the seventh-day Sabbath. Therefore, the observation of the seventh day Sabbath is still in force. T. B. Pag. 441. I appeal unto the conscience of my Reader, etc. if he find not the Spirit of GOD, secretly moving him to think, that all things commanded among the Morals, should be Moral: And that all Preacepts which GOD wrote and spoke, should be more lasting and durable, than those Precepts which Moses wrote and spoke. Answ. 1. The Holy Scripture of the New Testament ratifieth in general, every branch, and every precept of the ten Commandments, which is simply and naturally Moral. But I have formerly made evident proof, that the fourth Commandment concerning the keeping holy the Sabbath day, is not simply Moral k Aug. de Spir. & lit. cap. 14. In illis decem praeceptis excepta Sabbati observatione, dicatur mihi quid non sit observandum a Christianis? . And GOD's external promulgation, or speaking thereof did not altar the same, in respect of the inward form or quality: But He thereby made this positive Precept of greater esteem among the jews and Israelites: And because the observation of it, was a most heavy burden, this circumstance, of His speaking and writing it, was necessary to stir up that stiffnecked people l Alex. Hal. 3. q. 55. m. 5. ar. 2. Quia ille populus durae cervicis, difficillimus erat, ut abstraheretur à terrenis & converteretur ad coelestia & divina: Ind est, quod determinata dies vacationis, scilicet septima, repetebatur eye frequenter in jussione: & transgressio ●uniebatur, cum magna districtione & severitate. , to be more diligent in the obeying of it. Secondly, If God's immediate writing, maketh things durable and everlasting: How happened it, that the characters of the fourth Commandment, which God Himself wrote, are so long since perished? for if any shall reply, that all the artificial characters of the whole Decalogue, which were written with the finger of GOD, are perished, aswell as the Characters of the fourth Commandment: And therefore the loss and destruction of the Characters, is no argument to confirm the cessation of the Law of the Sabbath: It is answered, That none of the Precepts in the Decalogue, were simply and perpetually moral, for this reason only, or principally, because the Lord Himself immediately wrote or ingraved them, in Tables of stone: but by reason of the kind, and quality of their object, and because the Divine will ordained them to be such. T. B. At the conclusion of his eighth Argument appealeth to the conscience of his Reader: whether he find the Spirit of GOD, secretly (inwardly) moving him to think (believe) that all things commanded among the morals, should be moral. The answer is: The holy Spirit of God ordinarily moveth and persuadeth the conscience; not by sudden raptures or immediate impressions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but by mediate causes, to wit, by arguments and sound reasons of holy Scripture, Luke 24.32. And they said one to another, Did not our heart burn within us, while he talked with us, by the way, and while he opened to us the Scriptures? Acts 2.37. When they heard this, they were pricked in their heart, etc. But the Objector's motives, in his former argument, are not arguments or sound reasons of Scripture, but mere fancies and presumptions. For first, All things commanded among morals, are not always simply and eternally moral: and positive Precepts, and moral Commandments, are often in one and the same Chapter, yea, and in the same verse of holy Scripture, conjoined and rehearsed together, Leu. 19.4, 5. Ezech. 18.6. Act. 15.29. and the whole and entire Law of Deuteronomy, containing both Legalls and Morals, was placed within the same Sanctuary, with the Decalogue, Deut. 31.26. Take this Book of the Law, and put it in the side of the Ark. Secondly, many moral and perpetual Commandments were uttered and penned by Moses, to wit, Deut. 1.17. You shall not respect persons in judgement. Exod. 22.22. You shall not afflict any Widow or Fatherless Child, Deut. 24.14. Thou shalt not oppress an hired servant that is poor and needy. Exod. 22.25. If thou lend money unto any that is poor, thou shalt not be to him as an Usurer, neither shalt thou lay upon him usury. Chap. 23.2. Thou shalt not follow a multitude to do evil. By these and many other testimonies it is evident, that some moral Commandments were uttered and penned by Moses, which were not expressly and immediately written with the finger of GOD. Thirdly, in the New Testament, the Precepts penned or preached by the holy Apostles, were as divine & as perpetual in respect of obligation, as those which were preached by our blessed Saviour Himself. a Cypri. d. Ablutped Nec minus ratum est quod dictante spiritu sancto Apostoli tradiderunt, quàm quod Dominus per se tradidit. Aug. d. Consens. Evang. li. 1. c. 35. Quicquid enim ille de suis factis & dictis nos legere voluit, hoc scribendum illis tanquàm suis manibus imperavit. Hoc quisquis intellexerit, non aliter accipiet quod narrantibus Discipulis Christi in Evangelio legerit, quàm si ipsam manum Domini, quam in proptio corpore gestabat, scribentem conspexerit, etc. And Christ Himself wrote no part of the Evangelicall Law, declaring thereby, that the immediate writing of GOD, is not necessary to the constitution of Divine Law, or to make the same moral: but that his inspiration is of as great efficacy, and authority, as his writing. T. B. Argument 9 If the fourth Command. concerning the seventh-day Sab. is not now in force, joh. Sprint. d. Sab. p. 14. If the Church should take away one of the ten Commandments there would be left but nine, and so one of the words of God, and Law of the perpetual Covenant and direction of good works would be abolished. than it standeth for a cipher: and it commandeth nonsense: to wit, you must rest from labour upon Sunday, because the 4th Commandment saith: Remember to keep holy the Saturday-Sabbath, in memory of the Creation. D. B. d. Sab. pag. 37. If that Position of theirs be true, then there should be but nine morals (in the Decalogue) which were to disturb the whole Law. R. C. d. Sab. pag. 56. When Moses calleth them ten words, shall we think he meant more or less, than the just number of the (ten) moral precepts? especially when in Exodus he saith: God spoke all these words: and in Deuteronomy: he added no more. If any other had been put to, they had exceeded that number: if this fourth be none of them, they would be but nine. Answ. 1. The fourth Commandment stood not for a cipher in the Old Law, but it obliged the Israelites to the literal obedience of it. 2 It standeth for no cipher, in the Law of grace: for the common and natural equity of this Commandment, obligeth mankind to the end of the world a Aquin. in. 3. sent. d. 37. art. 5. Praeceptum de Sabbato observando, secundum illud ejus, quod naturalis ratio dictat, praeceptum morale est: ut scilicet aliquo tempore homo contemplationi vacet: sed taxatio temporis in quo vacandum sit, non est de dictamine naturalis legis, & ideo non est morale praeceptum. Petigian. in 3. sent. d. 37. q. unic. Licet praeceptum Sabbati fuerit ceremoniale, tamen in decalogo ponitur, quia non erat pure ceremoniale: & quia erat determinatio naturalis praecepti, de vacando rebus divinis. . 3 When the Christian Church, by authority received from the Holy Ghost, hath ordained and determined set and definite days, and times, and hours, for God's public and solemn worship, and for Ecclesiastical offices: to wit, Easter day, the Ascension day, Christmasse-day, Whitsuntide: the Sundays of every Week throughout the whole year, and other holy Church-days: the religious observation of these days, and holy times, and the hours of the days, is reduced to the fourth Commandment, as a special to a general: to wit, God's people must observe holy times, because the equity of the fourth Commandment, which is the Law of Nature obligeth thereunto: But Easter-day, and Christmasse-day, and Sunday, etc. are Holidays, lawfully appointed by the Governors of the Church; and subordinate to the equity of the fourth Commandment. Therefore Christian people are to observe these Holidays and Times, in obedience to the equity of the fourth Commandment. 4 This Commandment standeth not for a cipher, neither is it read and expounded in vain among Christians: because the letter of that Commandment, figureth, representeth, and consequently it teacheth and commandeth the obedience of many Evangelicall duties: namely, resting from the servile works of sin c Anast. Sinait. in Hexam. l. 7. Sabbatum, etc. est vera peccati depositio, quam ego fidelis agere jubaeor, & festum celebrare, in requie & adimpletione vitae meae: in quo Sabbato, me jubet Deus, non tollere onus peccati, & sarcinam hujus saeculi. Epiph. l. 1 Haer. 5. Habebant illi (judaei) Sabbatum quod nos ad magnum illud Sabbatum, hoc est, Christi Domini quietem, praeparando detinet: ut à peccato cessantes, velut Sabbatum quoddam in Christo celebremus. Greg. Nys. d. Resur. orat. 1. Per Sabbatum instituimur, ut à peccatis quiescentes abstineamus, etc. Marchar. Hom. 35. Anima quae meretur liberari ab obscaenis & sordidis cogitationibus, verum Sabbatum celebrat, & veram quietem requiescit otium agens, & liberata à cunctis operibus tenebrosis. : also resting and relying upon Christ, for remission of our sins, and everlasting happiness d Epiph. Haer. 30. Hic (Christus) est magnum, sempiternumque Sabbatum, cujus parvum illud (judaicum) exemplar fuit, etc. Damian. l. 2. Ep. 5 Quid per Sabbatum debemus intelligere nisi Christum? In illo siquidem Sabbato requiescimus, cum in illo solo spem ponimus, cum hunc toto cordis amore diligimus, ac rerum temporalium concupiscentiam postponentes, à servilium operum labore abstinemus. : lastly, leading an holy and religious life, that we may at last enjoy the rest of heaven, Heb. 4.11, etc. T.B. Argument 10. out of Mat. 5.17. Christ ratified the very lest thing commanded in the Law: even unto the lest letter, to continued for ever, Mat. 5.17, 18, 19 Therefore together with the rest of the Commandments, he ratified that of the seventh-day Sabbath. Pag. 451. I cannot device what should be more pregnant or plane, for maintenance of this moral ordinance of GOD'S the seventh-day Sabbath. Answ. Our blessed Saviour, in this part of his Gospel, penned by S. Matthew, ratified not only the natural moral Law, which Christians are to observe: but the whole Divine Law, positive, and ceremonial, and the whole doctrine of the Prophets: to wit, respectively, according to their several kinds and qualities. 1 He ratified the whole Law, which was purely, simply, and perpetually moral, in respect of necessary obedience and observation. 2 He ratified Ceremonial and Positive Laws, Alex. Hal. 4. quaest. 5. art. 2. Ad id quod objicitur, quod jota unum, etc. dicendum, quod non dicit, haec non transibunt simpliciter, sed quod non transibunt donec omnia fiant. Fieri autem vel impleri dicitur dupliciter. Vel ad literam, & sic implentur moralia: vel spiritualiter & sic implentur ceremonialia. Aug. c. Faust. Manich. l. 18. c. 6. in respect of their spiritual use and signification, and by fulfilling all things typed and prefigured by them. 3 He ratified the whole Doctrine of the holy Prophets, by fulfilling in his own person, and in the members of his mystical body all things foretold and prophesied by them: and he maintained also the reading, expounding, and spiritual, and moral application of prophetical doctrine, to continued in the Christian Church, to the world's end. Read a fuller and larger answer to this objection, (out of the 5th of St. Matthew.) pag. 61, 62, etc. and the Reader will perceive, that T. B. had little reason to put so much confidence in this objection. T. B. Argument 11. CHRIST commanded His Disciples to use all possible means, that they might not profane the Sabbath-day, by working, travelling, moiling, or toiling in it, for above fifty years after the end of Ceremonies: for He said, Matth. 24.20. Pray ye, that your flight be not in the Winter, neither on the Sabbath-day. Now how can it enter into any man's head to think that Christ should command them, that they should not fly on the Sabbath-day, in any other sense than this, because he would not have them profane it? and because he would have his Father's Will revealed in the fourth Commandment carefully to be observed: and because he would not have his Disciples pollute their consciences with profanation of God's Sabbath. Edw. Elton upon the fourth Commandment, pag. 90. CHRIST foretelling the destruction of Jerusalem, which should be forty years after His Ascension, when all jewish Ceremonies were abrogated, bids His Disciples Pray, that their flight might not be in Winter, nor on the Sabbath-day. Now, If this Commandment had been Ceremonial, they might have fled with as little care and grief on that day, as on any other day. Answ. Our Saviour's speech to the Disciples, Matth. 24.20. Pray that your flight be not in the Winter, neither on the Sabbath: was not delivered to signify, that the Law of the old Sabbath was in force at the destruction of Jerusalem: But for other reasons. 1. It is an undoubted verity, that the old legal covenant was canceled and repealed, at the Passion of CHRIST: and the new Covenant was sealed and ratified with our Saviour's blood a Aug. lib. quaest. 83. Mortuo pro nobis Christo, novum Testamentum firmatum: cujus similitudo vetus Testamentum erat, in quo mors Testato●is per victimam figurabatur. Hebr. Chap. 8. and Chap. 9 And this being so, they which believed in Christ, and had knowledge of their Christian liberty: were freed from necessary obedience of legal ordinances. But yet notwithstanding, this Evangelicall doctrine, concerning the cessation of the old Law, did not presently take general footing, neither was it universally received, at the first plantation of Christian Religion: for many believing jews and Proselytes adhered stiffly to many legal observances, and especially to the Law of the Sabbath: And the unbelieving jews were most rigid, and zealous observers, and exactors of the observation thereof, according to the traditions of their elders. Secondly, Although it was no transgression of the Law of the fourth Commandment, in case of urgent and extreme necessity, to travel, or to labour, or to flee from danger: Yet the common and general opinion of the jewish Nation was otherwise, and they esteemed it an intolerable profanation to do any such thing upon the Sabbath-day: joh. 5.16. Therefore did the jews persecute JESUS, and sought to slay Him, because He had done those things on the Sabbath-day. If therefore the Disciples, or Christian believers, should be compelled to flee on the Sabbath-day, they would be in peril b Abulens. q. 121. in Matth. 24. Sabbatum obstabat ad fugiendum, non quasi conversi ad Christum putarent esse peccatum: Quia etiamsi putarent manner obligationem legis, sicut in lege Mosis: Non erat peccatum fugere in tali necessitate: Tamen licèt constaret de hac necessitàte credentibus, Non constabat Iudaeis inter quos vivebant credentes, nesciebant enim talia pericula instare. Et ideo putarent illos violatores Sabbati, quasi sinè causa itinerantes: Et sic lapidarent eos. , to be greivously molested and persecuted by their own superstitious Nation. It is therefore false, which the Objector concludeth from our Saviour's words, Matth. 24. namely, that CHRIST willed His Disciples to pray, that their flight might not be in the Sabbath, because their flight on that day, would be a transgression of the Law of the fourth Commandment, for that Law was ceased at the destruction of Jerusalem: and Christians might as lawfully travel, or labour, or flee on that day, as upon any other. Lastly, whereas E. E. in his Catechism, pag. 90. applies our Saviour's words, to the Sunday, or LORD'S-day, as though CHRIST should have said: Pray that your flight be not on the Sunday: Surely this gloss destroyeth the Text: for it was lawful in our Saviour's days, Luke 24.13. and in many ages after, to labour, travel, flee, etc. upon the Sunday: and no Law of GOD, or man, prohibited the same: And the Lord's-day, was a distinct day of the week, from the Sabbath-day of the fourth Commandment, of which Christ speaketh, Matth. 24. Neither was it at any time called the Sabbath-day, either by our Saviour, or by any of His Apostles, or their immediate Successors. But there is nothing more familiar, with these new Sabbath-masters, than to wrist holy Scripture, to their own purpose. T. B. Argument 12: The Apostles, after the death and Resurrection of CHRIST: and when all legal ceremonies were dead, duly observed and kept holy the Sabbath-day. So likewise did the Primitive Church, after the Apostles, for three or four hundred years. Answ. The holy Apostles, and their Successors observed not the Sabbath-day in obedience, or after the rule of the fourth Commandment: But for other reasons formerly declared, pag. 68 1. They observed it not in obedience to the fourth Commandment, because both the Apostles and their Successors, had taught the Church, that the law of the old Sabbath was ceased. Read before, pag. 6. etc. Secondly, They observed not the same universally in all Churches, but in such only, wherein were jews and Proselytes. Neither did they establish the perpetual observation of it in any Church, which was planted by them: Neither observed they it, according to the rule of the Law. Reade pag. 71. T. B. Argument 13. We Christians are to imitate GOD, in keeping the seventh day Sabbath. For the Scriptures in general, do freequently set before us GOD's example for imitation, and exhort us, to be followers of Him, Ephes. 5.1. Matth. 5.48. Luke 6.39. 1 Pet. 1.15.16. And GOD Himself in the fourth Commandment fetcheth a reason, to have us keep the seventh day Sabbath, from His own example. But to imitate GOD, is to do as He did: and He rested the seventh day, and not the first day, or the eight day. They therefore which keep holy the first day, thwart and cross GOD, and do not imitate and follow Him. Answ. 1. Every Divine action is not a common rule of imitation, for than we should strive to imitate GOD, in His actions extraordinary c Aug. in Psal. 90. In quo imitaturi sumus vias Christi? Nunquid in ea magnificentia, in qua Deus erat, etc. ut talia miracula faciamus, qualia ipse fecit, etc. , in His operations of absolute power, and when He worketh ad extrà, according to the liberty of his own will, and good pleasure. But the Almighty hath declared unto us, in His holy Word, in what things we must imitate Him: namely, in doing of good, and shunning of evil, in fidelity, and truth, in holiness, righteousness, charity, compassion, etc. Secondly, GOD Almighty in the fourth Commandment, setteth down a reason wherefore He Himself imposed the Law of the seventh day's rest upon the jews, namely, because on that day He ceased from the work of prime creation, and His will was, that they throughout their generations should keep it holy, by resting from worldly labour, in memory of the Creation d Philo the opif. mundi. Sicut Reges diem natalem filiorum suorum coli jubent: Ita Deus natalem operis sui mundi, peculiari festo assiduè recoli voluit, ad excludendum errorem philosophorum, omniumque infidelium, qui dicturi erant, mundum non habuisse principium. . But He imposed not this Law (of resting upon every seventh day, in memory of the Creation) upon Christian people, by any Evangelicall Precept: neither did He command the Gentiles at any time, before or after the Law, to imitate His example, of resting the seventh day of every week. And therefore abstinence from worldly labour upon the old Sabbath, in imitation of GOD Almighty, would not be a work of holiness and true obedience in us Christians: But an act of judaical superstition. T.B. Argument 14. We may not with Libertines, Antinomians, and Anabaptists, abolish the whole Law of the ten Commandments: But the seventh day Sabbath is one of the ten Commandments. Pag. 500 There is as good reason for us, to join with Antinomians, and Anabaptists, in casting away the (whole) Moral Law, As to join with them in casting away the Sabbath-day, commanded in the Moral Law. Answ. 1. The fourth Commandment of the Decalogue, according to the literal and particular subject thereof, is a legal and positive precept of the old Law; and not any part of the natural moral Law: neither is the observation thereof, commanded or ratified in the Gospel. Read this proved, pag. 34. and pag. 61. 2 They comply not at all, with Libertines, Antinomians, etc. modern or ancient, who maintain that the Law of the old Sabbath, according to the speciality thereof, is expired, in the time of Grace, and obligeth not Christians under the new Covenant: But they which maintain the Saturday Sabbath to be in force, comply with some Anabaptists e Histor. Anabapt. lib. 6. pag. 153. Rotmanist. artic. 5. Diem Saturni divina authoritate institutum, non autem diem solis, humano arbitrio dedicatum, celebrandum esse. . And as for the ancient Libertines, and Antinomians, namely, the Simonians, Gnostics, Carpocratians, Eunomians, etc. These rejected the whole Divine moral Law: And were enemies to all good works commanded by that Law. Eunomius maintained f Aug. Haeres. 54. Fertur adeò fuisse bonis moribus inimicus, ut asseveraret, quod nihil cuiquam obesset, quorumlibet perpetratio & perseverantia peccatorum: Si hujus quae ab illo docebatur fidei particeps esset. , That if one were partaker of that faith, which he professed, no foul sins whatsoever committed by him, and continued in, could hurt him. Carpocrates g Idem haeres. 7. Carpocrates docebat omnem turpem operationem, omnemque adinventionem peccati: Legem Dei quae bona opera docet, contemnebant (sequaces ejus) quia sola fide & gratia Dei salvi simus. Ex Tertulliano, Epiphanio, Theodoret. etc. taught his followers, That all filthy conversation, and uncleanness of manners was lawful: And that the moral Law which taught good works, was to be contemned, because men are saved by Faith, and the Grace of GOD alone. The Gnostics and Valentinians held: That a spiritual person (so they styled people of their sect) could no more be defiled with vicious or carnal deeds, than pure gold, can loose his worth and beauty, when it is cast into a dunghill h Hen. lib. 1. cap. 1. Quemadmodum aurum in coeno depositum, non amittit decorem suum, sed suam naturam custodit: Sic & semetipsos dicunt, licet in quibuscunque materialibus sint, nihil noceri, neque amittere spiritalem substantiam. Quapropter & intimorate omnia quae vetantur, high qui sunt ipsorum perfecti operantur. . Now it appeareth by the premises, that there is a large and vast difference between orthodoxal Christians, who deny the natural morality of the seventh day Sabbath, upon true Evangelicall grounds: And base and sensual Heretics, who reject the moral Law of the ten Commandments, because they delight in sin and wickedness. T.B. Argument 15. No man by interpretation of Scripture may abolish the Law of the Saturday or seventh day Sabbath, which is the fourth Commandment. But my Adversaries, the Puritan Teachers i T. B. Pref. to his Reader. I have often occasion to use the word Puritan, etc. I use it not in reproach of sanctity, etc. but only as a note of distinction, to point at some men, with whom I have to deal, etc. I take them for God's enemies and mine, I may not unfitly resemble those Ministers unto that cloud, which had a light and a dark part, etc. p. 23. Of this number are those ten Ministers, my professed enemies in this point, who in special I do oppose. , abolish the Law of the Saturday Sab. by their new and strange interpretation of Scripture. For these men say, that the fourth Commandment is still in force, in respect of the duties of the old Sabbath, namely, resting from servile work, and performing of religious offices: But then they deny the same to be in force, in respect of the particular day expressed in the Commandment. And thus by interpretation of Scripture, they abolish the true Sabbath commanded by GOD's Law: But if they would proceed sincerely; As they maintain the day is abolished, So likewise they should teach, the duties are ceased: Because in all other divine Laws, whensoever any part was taken away, the whole was abolished. Answ. This man throughout his whole Treatise, is very bitter against certain of His old friends, whom, he styleth Puritan. These good men (as it seems to me) have highly offended him, because after that they had lent him his grounds and principles, they refused to suffer him to enjoy his conclusion. My leisure doth not serve me, to part the fray betwixt these contenders: But walking on, in the orthodoxal way, of the ancient Catholic Church, my answ. to this Object. is, That the old Sabbath-day, namely, the 7th day from the Creation k Epiphan. Haeres. 30. Sabbatum illud lege praescriptum, ad ipsius (Christi) adventum peseveravit, quo demum abrogato, magnum nobis Sabbatum obtulit qui est ipse Dominus, requies, Sabbatique observatio nostra. : And the legal offices of that day, are both of them ceased under the Law of Grace. We Christians observe a weekly holiday, namely, Sunday, which with the holy Apostle, Rev. 1.10. We style the Lord's-day and not the Sabbath-day. The duties we perform on that day, are resting from ordinary labour, and serving God and Christ, by Evangelicall offices. Our resting from labour, in respect of the general, is grounded upon the Law of Nature, or the equity of the fourth Commandment. The particular form and circumstances of resting, are prescribed unto us by the Precepts of the Church. Our spiritual actions according to that which is main and substantial in them, are taught by the Evangelicall Law. Their modification and limitation, in respect of ritual and external form: and in regard of place, duration, gesture, habit, and other external circumstances: are prescribed by the Law of the Church. And (to accede to the argument in hand) in the religious observance of the Lord's-day, we decline two contrary extremes: 1. judaizing according to the rigid form of the old Law. 2. Profaneness, in pretermitting or opposing such holy duties, as the Law of Christ in general, and the Law of the Church in particular, imposeth upon us. And concerning the fourth Commandment, we maintain, that it obligeth us in respect of the common and natural equity thereof: but the obligation of that Law is ceased, in respect of special time, & all other legal circumstances. Now whereas the Objector saith, In all Divine Laws, whensoever any part is taken away, the whole is abolished: If by part, he understand such a part as is substantial and constituent, his position is granted: but if he understand a circumstantial or accidental part, the position is false: for the Law of prayer and divine worship is still in force, as it was in Davids, and in Daniels days, in respect of substantial actions: but many circumstances of time, place, and gesture, as Daniels praying with windows opened towards Jerusalem, Daniel 6.10. And David's lifting up his eyes toward the hills, Psal. 121.1. His going up to the House of God, etc. Psal. 122.1, 2. are abolished in the time of the Gospel. T. B. His argument therefore is inconsequent: for the duties of the fourth Commandment might have continued, and yet the circumstance of the day and time, have been altered. T. B. Argument 16. When GOD Almighty put an end to the annual Sabbaths of Moses Laws, he abolished both the Duties of those Feasts: and also the days and times: But the duties of the seventh Day Sabbath are not abolished. And therefore the day itself continueth in force, and is not abolished. Ans. All legal and ceremonial duties, or religious actions of the seventh-day Sabbath, are ceased, aswell as the Legal Offices and services of other annual Sabbaths. But all religious actions observed in the Old Testament, which are spiritual, or simply and properly moral, are in force in the New Testament: and many positive duties, to wit, the administering and receiving the Sacraments of Baptism, and the holy Eucharist, the preaching of Christ crucified, and repentance and remission of sins in his Name, are commanded in the Evangelicall Law: God's people also, are commanded in the Gospel to pray to God the Father, and to give him thanks in the Name of Christ, john 16.24. Col. 3.17. and to bow the knee of body and soul, at the Name of JESUS: and to love one another, as Christ hath loved us, Ephes. 5.2. All the foresaid duties are Evangelicall, and not legal: and they are not commanded by the fourth Precept of the Decalogue, but by the Law of Christ in the Gospel. The spiritual and Evangelicall Offices therefore which Christian people tender to God upon the Lord's-day, and upon other holy-days, were not commanded by the fourth Precept of the Decalogue, neither continued they in use in the Church, by virtue of that Commandment. T.B. Argument 17. The sanctification of the seventh Day Sabbath is a part of GOD's worship, comprised in the first Table of the Moral Law: And it was written by the finger of GOD in Tables of stone. Therefore the sanctification of this day is Moral, and now in force. Ans. The sanctifying of the Sabbath, in the old Law, was an act of divine Religion: and so was the observation of the Passeover: but that which in those times was holy and religious, is now profane and superstitious, as appeareth by Circumcision, Sacrifices, etc. Neither did the writing the fourth Commandment, argue it to be simply and perpetually moral: for although this be affirmed by many, yet it can never be proved: and let any Sabbatizer yield a sound reason if he be able: wherefore Gods inward writing by inspiration, and mental revelation, should not 'cause Precepts so revealed and written, to be perpetual, aswell as his external pronouncing, writing, or forming. But the Lords writing by inspiration and internal impression, did not argue that all precepts so written were simply and perpetually moral. Therefore Gods external writing made them not such. Read before Page 54. T. B. Argument 18. The observation of the Old Sabbath-day, was celebrated by Christians after the death of Christ, and the abolition of all Legal Ceremonies: and was recorded by way of approbation, and commendation by the Holy Ghost, to all posterity, Luke 23.56. R. B. c. Briarw. Pag. 104. H. B. Dialog. Manuscrip. The holy Women, the Disciples of our Saviour, rested the Sabbath-day: and would not embalm his Body, though they had prepared spices, and ointments the day before: and their work by the Evangelist, etc. hath this commendation: that it was according to the Commandment, Luk. ●3. 56. And they returned and prepared spices and ointments, and rested the Sabbath-day, according to the Commandment. Answ. The Legal Sabbath, was at this time in force, for aught these holy Matrons knew, to the contrary. For that Law was not then repealed, by any public act, or plain sentence of the Lawgiver, and therefore the observation of it, did still oblige the consciences of all such, as were under the Law a Medina. 1. 2. q. 103. art. 3. Licet sola revocatio praecepti, tollat ejus vim obligandi: nihilominus subditus cui datum est illud praeceptum, obligatur ad illud observandum, donec sibi innotescat revocatio, non quidem ratione praecepti, sed propter dictamen conscientiae. , until they were resolved of the repeal thereof. For it is an infallible maxim: That all just Laws, Divine, or humane, are still to be observed, until their expiration, or abrogation be made known, to the Subjects, by some sufficient declaration, express, or virtual: That is, by some edict, or public constitution of Prince or state: or by desuetude, or contrary custom: or by cessation of the ground and reason of the Law: or by elapse and ending of the time, for which it was given when the Law is temporary: or change of place: and lastly, when a Law becomes unprofitable or pernicious to the public. b L. d. quibus. ff. d. legibus can. in istis. justinian. Novel. 3. Causae cessatio. Rebuff. ad. l. derogatur. 102. d. verb. sig. Abrogationis variae sunt causae: 1. Consuetudo contraria. Constitutio contraria. 3. Causae cessatio. 4. Loci varietas. 5. Tempus. 6. Majus damnum inde sequens. T. B. Argument 19 Unless the fourth Commandment be still in force, for the time and day specified therein, it commandeth nothing, but such duties only, as were formerly enjoined in the second Commandment. For the second Commandment forbiddeth all false worship, and commandeth the true Worship of GOD: as Prayer, Preaching, Psalms, Sacraments. Now this being granted, there will be a tautology, and needless repetition in the fourth Commandment of the Decalogue, because it commandeth no new or distinct duty, from those which were commanded before. Answ. 1. It is manifest that the second Commandment of the Decalogue prohibiteth, the making and setting up of Images to be adored, Levit. 26.1. Ye shall make you no Idols nor graven Image, neither rear you up a standing Image, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither shall you set up any Image of stone in your land, to bow down unto it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But by what evidence can any new dogmatist, make it appear, that this precept requireth Evangelicall worship, in spirit and truth, to wit, by faith, hope, and charity? and as for Evangelicall prayer, in the name of Christ: and preaching Christ crucified, and raised from the dead: and the use of Evangelicall Sacraments, Baptism and the holy Eucharist, what Alchemist can extract these out of the second Commandment? And I see no reason, but if that these Evangelicall duties, are commanded in the Decalogue, why a man may not be justified by the Law, aswell as by the Gospel. 2 The fourth Commandment of the Decalogue, Remember the Sabbath day to keep it holy: according to the literal sense thereof, enjoineth not such spiritual and Evangelical duties as are mentioned in the objection, to wit, prayer (to God the Father in the Name of jesus Christ, john 14.13. & 16.24.) preaching of the Gospel, and hearing of the same preached, or the administration, and receiving the holy Sacraments of the New Testament. Also it is a controversy among Divines, whether this precept commanded the jews, and Israelites in general, to wit the whole Nation upon the weekly Sabbath, to resort to any public congregation, and to be present at any common Divine Service, or at any solemn reading, and exposition of the Law. The Law of Deuteronomy, was to be read in public, in the year of Release, to all the people, Deut. 31.10. And Moses commanded them, saying: At the end of every seven years, in the solemnity of the year of release, in the feast of Tabernacles. 11. When all Israel is to come to appear before the Lord thy God in the place which he shall choose, thou shalt read this Law a Abulens. in Mat. 5. q. 91. Accipitur lex specialiter pro Deuteronomio. , before all Israel, in their hearing. 12. Gather the people together, Men, and Women, and Children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the Lord your God, and observe to do all the words of this Law. But that there should be any public or solemn reading, and expounding of the Law, every weekly Sabbath-day, is not expressly required, and commanded in the Pentateuch. Neither doth it appear by any relation of sacred History, that before the Babylonish captivity, there was any weekly reading and expounding b P. Cuneus. d. Repub. Heb. li. 2. ca 17. Sub priore templo lex recitata duntaxat à Levitis, populo est, aut etiam domi a singulis legebatur: interpretatio magistrorum, commentatioque nulla erat. At sub postetiore, oraculis cessantibus, receptum paulatim more publico est, ut verba Biblici textus, sensaque explicarentur. the Law, upon the Sabbath, either at Silo whiles the Ark remained there, or in the Temple of Jerusalem, when that was made the place of public worship: and it is a thing to be admired, that if the reading and expounding the Law, had been in continual use, among the jews every Sabbath-day: there should be found in the days of King josiah, one copy only, or Book of the Law, in the most solemn place of GOD's worship, to wit, the Temple of Jerusalem: and that Hilkiah the Priest, should find this book, hidden in a corner, and present it to the King, as a great rarity, 2 Kings 22.8, 9 2 Chro. 34.14. a junius in his Scholia upon two Kings 22. saith, This book was Authenticum Mosis autographum: but the Original Copy was always remaining in the side of the Ark, Deut. 31.26. And Hilkiah came not with in the Sanctum Sanctorum: Neither came he near the Ark; nor might be open the side of it, or take any thing out of it: and when he found the Book, he was searching here & there in the outward places of the Temple. Abulens. in. 4. Reg: 22. q. 40. 1. Dicitur quod Hilchias reperit librum: sed reperite quis dicitur vel invenire, cùm alicui occurrit res, à casu vel intention, quia quaerebat eam: sed sciens locum non dicitur invenire eam, sed accipere. Sciebat autem Hilchias in latere Arcae esse, Deut. 31. 2. Non audebat librum illum accipere ex Arca, quia contra mandatum, etc. Non licebat introire in Sanctum Sanctorum nisi semel in anno, & cum ceremoniis variis, etc. 3. Non licuit summo Sacerdoti ingredienti, etc. aperire Arcam, & aliquid ex ea tollere, etc. Nam minatus est Deus morte moriturum, etc. Leu. 16. Every man in common reason may conceive, that if the Law had been commonly read, and expounded every Sabbath-Day, either in the Temple, or in other public assemblies of the Kingdom of judea, there could not have been such a rarity of Bibles, or books of the Law. 2 It appeareth not in Mose's Law, that any other public religious offices, were enjoined the Priests or Levites upon the weekly Sabbath (more than such as were daily to be performed:) but those which are mentioned, Num. 28.9. Leu. 24.8. to wit, an oblation of two Lambs, etc. and two tenth deals of flower, mingled with oil, and the Drink-offering thereof: and besides this oblation, the placing of twelve new loaves of Shewbread, with Frankincense, etc. Now the people were not commanded to be present at this service b Lorin. in Leu. 23. Oblatio & sanctificatio panum propositionis; Leu. 21.8. Duorum Agnorum sacrificium, cum duabus decimis similae, & libis in Sabbato ad Sacerdotes tantùm pertinebant, nec tenebantur omnes ad ea convenire. , neither any other Priests and Levites, but such as waited and attended in their courses. 3 Many Doctors of note maintain a Caietan. 22. q. 122. ar. 4. Soto. d. Nat. & Gra. lib. 1. ca 22. Fillut. mor. quaest. tom. 2. tr. 27. cap. 1. n. 8. Lorin. in Leu. 23.3. Suar. d Relig. lib. 2. ca 1. Num. 5. Ex vi illius praecepti ut erat veteris legis, non fuit determinatum speciale opus cultus Divini in die Sabbati. Bonfrer. in Exod. 20.8. Tota sanctificatio. Sabbati Iudaeis praecepta, non aliud fuit quàm cessatio ab operibus servilibus: & haec cessatio apud judaeos habebat rationem divini cultus, erat enim signum quoddam externum negativum, quod formaliter praecipiebatur & assumebatur ut Divinus cultus. Caeterae actiones religionis positivae, etsi à Deo tanquam finis illius cessationís intenderentur, non erant tamen illae formaliter iis praeceptae, ex vi illius mandati. : That the Letter of the fourth Commandment imposed upon the jews and Israelites, no other external form, of sanctifying the weekly Sabbath, but resting and cessation from secular labour and negotiation, in memory and recognition of the work of prime Creation: and although some other religious actions, were intended by God, as the end of the precept: yet no other were formally commanded. In future times, and namely after the return from the Babylonian captivity, the jews had Synagogues b Sigon. d. Rep. Heb. lib. 2. ca 8. Origo Synagogarum non fuit vetusta. Neque enim in historia Regum aut judicum ulla earum memoria celebratur. Ego eas in Babylonico exilio primum constructas putârim: ut qui Templo carerent, in quo aut orarent aut docerent, locum aliquem similem Templo haberent, in quem ejusmodi officii gratia convenirent. Atque hoc idem fecisse reliquos dispersionis judaeos, in Asia, Egypto, & Europa, censuerim. , both throughout judea, and also in other Regions of the world, where they lived, and upon the sabbath-days they frequented the same, Acts 15.21. Moses of old time, hath in every City, them that preach him, being read in the Synagogues every Sabbath-Day. But this was not commanded in the Decalogue, or by any express sentence, or mandate of Mose's Law. If it shall be now objected, that it is said, Acts 15.21. that the reading and expounding of Moses, was used in Synagogues every Sabbath-day, of old Time: it is answered, that this form of speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used of such things, as had their beginning many Ages after the Law was given in Mount Sina: and many times it is spoken of things not very ancient, Mat. 5.21, 27, 33. Acts 15.7 c Lorin. in Act. Idem valet hic à temporibus antiquis, quod jammdudum, & jampridem. Pelarg. in Matth. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine non semper intelliguntur antiqui à multis retrò seculis: sed two crebrò notantur qui praecesserunt nos, kadmonim, sive Reshonim, priores, etc. . And again, whereas it is said, that the solemn performance of Evangelicall duties, is commanded by the general word sanctify, or keep holy the Sabbath-day: our answer is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanctify, is not taken in a general notion, in the Law of the fourth Commandment, but in a particular notion, to wit, Remember to sanctify the Sabbath day, according as the Lord thy God hath commanded thee, Deut. 5.12. But that the Lord God commanded jews and Israelites to hear Evangelicall Sermons, and to administer and receive Evangelicall Sacraments, upon every weekly Sabbath-Day, is delivered in no passage or sentence of Mose's Law, but this was commanded by the Evangelicall Law only. They which in their popular Tractates and Collations, use to cry down Ecclesiastical authority, and contend, that either we must have a divine Law, for keeping holy the Lord's day, or else our religious service, will be superstitious, and not of faith: maintain with great confidence, that the fourth Commandment hath a particular and special relation to the Sunday of every week: and that the same commandeth all Evangelicall duties, public and private, which are to be performed by Christian people, upon that day: But this opinion is novel, and unheard of, until these latter times: and beside, the Old Law being defunct a Origen. In Iosh. Hom. 1. Defuncta est lex, & legalia praecepta jam cessant. Iren. l. 4. c. 31. Haec quae in servitutem & signum data sunt illis, circumcinxit novo libertatis Testamento. Quae autem naturalia, communia & liberalia omnium, auxit & dilatavit. , and legal commandments being ceased, the same cannot be a rule to Christians, either of the fixed time, or for the form and manner of Evangelicall worship. Now the fourth Commandment according to the literal sense thereof, is a branch of the old Law, and one of the precepts thereof; Quibus nunc Christianos uti fas non est: which Christians may no more lawfully use under the Gospel, than circumcision, and burnt sacrifices b August. d. util. Cred. c. 3. Lex Paedagogus noster erat in Christo, ille igitur Paedagogum dedit hominibus quem timerent, qui magistrum posteà quem diligerent. In quibus legis praeceptis & mandatis, quibus nunc Christianos uti fas non est, Sabbatum est & circumcisio, & sacrificia, etc. . Under the Gospel we maintain the general equity of the fourth Commandment, and the spiritual and mystical use thereof, Sed quisquis illum diem nunc observat, sicut litera sonat, carnaliter sapit: sapere autem secundum carnem, mors est c Aug. d. spir. & lit. c. 14. . Whosoever in the time of the Gospel observeth this day, according to the letter, is wise according to the flesh: and to be wise according to the flesh, is death. T.B. Argument 20. We must have and retain such a Sabbath day as is commanded by the fourth Commandment. But if we abolish Saturday the Old Sabbath-Day, once commanded in the fourth Commandment, than we leave no Day as commanded, or which GOD hath sanctified and hallowed. Answ. Christians are not bound to observe a Sabbath Day, commanded by the fourth Commandment, or by any other special divine Law a August. Epistol. 119. Observare diem Sabbati non ad literà jubemur, secundum otium ab opere corporali. . The Gospel of CHRIST, hath given liberty to the Church, to appoint days and times for Divine worship in public assemblies, and for ministerial duties b Aquin. Quodli. 4. art. 13. Haec est differentia inter legem utramque, quia lex vetus determinabat multa, tam in praeceptis ceremonialibus, pertinentibus ad cultum Dei, quàm etiam in praeceptis judicialibus pertinentibus ad justitiam inter homines conservandam: Sed lex nova, quae est lex libertatis, hujusmodi determinationes non habet, sed est contenta praeceptis moralibus naturalis legis, & articulis fidei, & sacramentis gratiae. Caetera verò quae pertinent ad determinationem judiciorum, vel determinationem divini cultus, libere permisit Christus, qui est novae legis lator, Praelatis Ecclesiae, & principibus Christiani populi. . And accordingly the Church had made choice of the Lord's Day, and of other Holidays, against which no just exception can be taken. T. B. Argument 21. We must not be partial in the Law, Mal. 2. nor mangle GOD's Law: but have respect to all GOD's Commandments, as David had. But if we reject the old Sabbath, we are guilty of mangling GOD's Law. Answ. They mangle the Law, who reject or disannul any part or member thereof, which is in force, and which aught to be observed. But the Law of the old Sabbath, is not a Divine Law of that quality. T. B. Argument 22. It is maintained by many Divines, that one day of every week aught to be sanctified, by virtue of the fourth Commandment. Now Saturday is GOD's ancient, and sanctified Day: and this Day is expressly commanded in the Decalogue. Therefore Saturday, GOD's ancient, sanctified, and hallowed Seventh Day, must be our weekly Sabbath. T. B. Pag. 520. What Pulpit is there, in the Kingdom of England, which doth not on all occasions seal unto this truth, by proclaiming and publishing it unto the people? Answ. It is consonant to the equity of the fourth Commandment, that one day in seven shall be an Holiday, wherein Christian people aught to rest, and give themselves to religious exercises: And the Church of Christ accordingly, both in ancient and modern times, hath made choice of the Lord's day, being the day of our Saviour's Resurrection, to be a weekly day of rest, from servile labour: and a solemn time for divine worship: neither doth the Church hold it reasonable to altar this day a Covarruvias, to. 2 var. resolute. l. 4. c. 19 n. 7. Non temere opinabimur hanc diei Dominicae festivitatem, ab Apostolis Divina institutione edoctis, constitutam fuisse. Eam etenim legimus traditione Ecclesiastica, semper in Ecclesia Catholica, sanctificatam fuisse, ut tandem licet ab humano instituto Apostolorum processerit, & originem duxerit (quod quibusdam placuit) nimis indecorum esset, eam ab ecclesia mutari, aut tolli. . But all this maketh nothing for the old Saturday Sabbath: For the Church of Christ, in all ages, maintaineth the cessation and expiration thereof. T. B. Argument 23. To rest from work on Saturday, the Seventh day, is expressly commanded in the Moral Law: and we find it by experience a notable furtherance of GOD's public and private worship and service, etc. and of the works of mercy, both to Man and Beast. Now all works, commanded in the Decalogue, and which serve to promote GOD's service, and to benefit men by showing mercy, are moral and perpetual, pag. 528. Answ. Resting from work and labour upon the Lords-days and other Holidays: is as beneficial to man, and as subservient to all good offices, both of Religion and of Charity, as is resting, and serving of God, upon the Saturday, or upon any other day. And the motives for keeping the Lord's-Day, are greater than the Adversary can bring any, for observing the Saturday. T.B. Argument 24. The Observation of the seventh day Sabbath is expressly commanded in the Decalogue: and it is such a duty, as being made known to a mere natural man, he cannot in reason oppose it, but allow and subscribe unto it: partly because God Himself is the Author of it: and because of the ends and uses of it, namely resting from toilsome labour, and refreshing of body and mind, which art things very reasonable and good. Page 534. I see not but it might be proved, that the seventh day Sabbath is a Law of Nature. For as the Gentiles, some of them, found out the true GOD: so likewise some of them found out the seventh day Sabbath. Answ. 1. It is acknowledged by all men, that the seventh Day Sabbath was expressly commanded the jews in the Old Law: but that precept was temporary and positive, and therefore it obligeth not Christians, unless it be made manifest, that it was renewed or confirmed by some Evangelicall precepts. Secondly, If the ends and uses of the legal Sabbath shall be made known to a natural man, they cannot persuade him to the observation of the seventh day of the week, rather than of the first. For to rest from toilsome labour, and to refresh the body and mind, upon Sunday, or upon Saturday, is equally beneficial, and consonant to the rule of natural reason. And GOD's institution of the Sabbath day, under the Law, is of no greater force to persuade men, that it is necessary to observe the seventh day, than His ordination is to move them, to observe other positive and temporary Laws, which were imposed upon the jews in the old Testament. Thirdly, Whereas T. B. and before him, some Sunday Sabbatizers affirm that the law of the Sabbath of the 4th Commandment is of the law of Nature * R. B. against Br. of the Sabb. ca 16. It standeth firm, that the fourth Commandment in every part thereof, as it slandeth in the Decalogue, is Moral, and of the law of Nature, pag. 83. , because some Heathen people found it out: By the same reason they may conclude, that the oblation of sacrifices, is of the law of Nature. For many of the Gentiles used such sacrifices. But very few among the Gentiles observed the seventh day Sabbath: The Chaldeans had it in derision, Lam. 1.7. And Saint Augustine a Aug. de Civit. Dei, lib. 6. 〈◊〉. 11. Hic inter alias civilis Theologiae superstitiones, reprehendit Sacramenta judaeorun, & maximè Sabbata: inutiliter id facere affirmans, quod per illos singulos interpositos dies, septimam ferd aetatis partem perdant vacando, & multa in tempore non agendo laedantur. saith of Seneca, That among all the Ceremonies of the jews, he most of all reprehended their observation of the Sabbath: Because by observing it, they spent the seventh part of their life in idleness, and doing nothing. The Grecians and the Romans b Plutarch. in vita Thesei. M●crob. Saturn. lib. 1. cap. 16. , observed for resting-dayes: the one the eighth day; and the other the ninth. Theodoret c Theod. in 20. ca Ezech. saith, That no other Nation, but only the jews, observed the Sabbath day: And Dio Cassius d Dio. Cass. hist. Rom. lib. 37. placeth the weekly Sabbath among the special observances of that Nation. The Latin Poets also nicknamed the jews, and called them, Septimos viros, Seventh-day men e Abulens. in Exo. 31. qu. 10. Vocabant judaeos septimos viros à septimo die quem observabant. A Sabbati observatione, eos denominabant, quasi à connotato proprio. Ovid. Terra Palestina septima culta viro. joseph. c. Appion. l. 2. Clem. Alex. Strom. lib. 5. Negant urbem ullam Graecorum, vel Barbarorum ex judaico ritu, à diei septimi cessatione ab opere suo, in suos mores suscepisse. , because of their observing the seventh-day Sabbath. But if any Heathen people did observe the jewish Sabbath, this will not prove, that the Law of the Sabbath is of the Law of Nature. For some Heathens were circumcised, and offered burnt-sacrifices and oblations, etc. But they did not this by the light of natural reason, but by imitation of God's people. Lastly, if the Law of the Seventh-day Sabbath, is of the Law of Nature: Than it is either a principle, or a necessary conclusion of natural reason f Aquin. 1. 2. q. 94. art. 4. & ib. Cajetan. Conradus, Medina, etc. Scotus in 3. dist. 37. & in eum. Petigian. ib. art. 1. Scotus. Tertium praeceptum quod est de Sabbato, est affirmativum, quantum ad aliquem cultum, exhibendum Deo debito tempore: At quantum ad determinationem hujus, vel illius temporis, non est de lege naturae, strictè loquendo. Similiter nec quantum ad partem negativam, quaeincluditur. Quia scilicet probibetur actus servilis pro tempore determinato, prohibens à cultu tunc exhibendo Deo. Ille autem actus non prohibetur nisi quia impediens vel retrahens ab isto cultu qui praecipitur. ; or so agreeable to the former, that upon the notice of it, every reasonable man will presently assent unto it, especially if he be judicious: but it is neither any principle, or necessary conclusion of natural reason, nor consonant to either of these, in such a clear manner, as that a judicious natural man shall be forced upon understanding the terms, to yield assent unto it. And therefore the Law of the Seventh-day Sabbath, is not of the Law of Nature. An Argument of T. B. propounded at the time of his censure. God delivered ten Commandments in Mount Sinai. They in all ages maintained this number. The rubric of the service Book, nameth ten Commandments, saying: Than shall the Priest rehearse distinctly all the Commandments. The people after the fourth Commandment, say, Lord have mercy on us and incline our hearts to keep this Law. But this law commandeth the observation of the seventh-day Sabbath. Byfeeld. p. 133. If you yield not the speciality (of the fourth Commandment) moral, you turn out one Commandment of the ten, from being moral, for all your generality. For to say, that this is the morality of the Commandment, and no more, that some time should be sequestered to Divine worship, maketh this Commandment no more moral, than the building of the Temple or Tabernacle is moral. Id. pag. 144. Answ. 1. Ten Commandments were delivered in Mount Sinai, and of these ten, the fourth Commandment is one. The Isralites also were commanded to keep holy the seventh-day Sabbath. But it hath been formerly proved, that this fourth Commandment was not simply and perpetually moral. Nevertheless, the same is read and expounded in the Christian Church, as other positive Precepts of the old Law: not to signify the perpetual obligation thereof, in respect of the particular day commanded therein: but to signify the manifold graces of God, typed, and represented by this Law: and to persuade Christian people to observe the equity thereof, and to provoke them to the obedience of such spiritual and Evangelicall duties, as were prefigured by this Commandment. T. B. Lord have mercy upon us, and incline our hearts to keep this Law, etc. Answ. 1. We beseech GOD Almighty to incline our hearts to keep and observe this Law, according to the equity thereof: which is, that upon the Lord's-day, and upon all Festival days, and times, in which we assemble to serve and worship God, and Christ, and to hear his holy Word, and receive his Sacraments, etc. We may receive the assistance of Divine Grace, and be enabled from above, both devoutly, reverently, and holily, to honour the Lord our God, and to edify ourselves in faith and true obedience. 2 We beseech GOD to give us grace, to observe the spiritual Sabbath, prefigured by the legal Sabbath, by abstaining from the servile lusts and works of sin a Greg. Nyssen. d. Res. orat. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prosp. Sent. 114. ex August. Malè celebrat Sabbatum qui ab operibus bonis vacat. Otium autem ab iniquitate debet esse perpetuum, quia bona conscientia non inquietum sed tranquillum f●cit. Hugo Vict. Allegor. in Exod. l. 3. c. 7. Sabbatum Dei illud, quo exterius ab opere cessasse dicitur. Sacramentum est illius interioris Sabbati, ubi mens sancta per bonam conscientiam a servitute peccati quiescens, in gaudio Spiritus sancti jocundatur. : throughout the whole course of our life, and especially upon those sacred days and times, which by the Christian Church, are devoted to the honour and service of God and Christ. Our prayer then to God, prescribed in the Liturgy, is not to beseech him to incline our hearts to keep this Law, according to the special form and circumstance of time, commanded in the old Law: but in such a manner as is agreeable to the state of the Gospel, and the time of grace, that is, according to the rule of Christian liberty, and according to the equity and mystery of the fourth Commandment. Now Christian liberty hath freed God's people, under the Gospel, from the observation of days, and months, and times, and years b August. c. Adimant. Manic. 16. Sabbati quietem non observamus in tempore: sed signum temporale intelligimus, & ad aeternam quietem, quae illo signo significatur, aciem mentis intendimus. Origen. in Gen. Hom. 10. judaeorum est dies certos & raros, observare solennes: & ideo ad eos dicit Dominus, quia Neomenias vestras & Sabbata non sustineo. Odit ergo eos Deus, qui unum diem, putant festum diem esse Domini. Hieron: in Galat. Omnes dies aequales, etc. , upon legal and ceremonial principles, Gal. 4.10. Col. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, Arguments of Confutation, proving that T. B. his Sabbatarian Doctrine is erroneous. Argument 1. Every Commandment of the Old Testament legally ceremonial, is disannulled and expired in respect of outward observation, under the Gospel. The Commandment of the Seventh-day Sabbath, is legally ceremonial. Therefore the Commandment of the Seventh-day Sabbath, is disannulled and expired in respect of outward observation, under the Gospel. And consequently, Christian people are not obliged, by the Law of the fourth Commandment, to the weekly observation thereof. The Mayor Proposition is confirmed by all these Arguments following. 1 The cessation and expiration of the whole ceremonial Law, in respect of outward observation is foretold, in the Prophets, and in the Psalms. 2 Our Saviour in the Gospel preached and foretold the same. 3 The holy Apostles and their colleagues in the Acts, and in the Epistles to the Galatians, Colossians, Hebrews, etc. deliver this Doctrine. 4 The true Catholic Church of Christ, ever since the Holy Apostles days, maintaineth this doctrine, to be a Divine verity, and the contrary to be heresy. The Minor Proposition is thus proved. Many proprieties and formal characters of legal ceremonies, are belonging to the Seventh-day Sabbath of the fourth Commandment, which argue the same to be legally ceremonial. And this being proved, it is an undoubted verity, that the Seventh-Day Sabbath of the fourth Commandment is legally ceremonial, and the observation thereof obligeth not Christians. The first Character of legal ceremonies, is, that they were external actions, signs, or types, representing and prefiguring things to be fulfilled, or to come to pass under the Gospel, Heb. 10.1. 1 Cor. 10.6. Col. 2.17. Now resting from servile labour, upon the old Sabbath-day, was a figure and represent of spiritual ceasing and abstaining from the servile works of sin, by Christian people under the Law of grace a Tert. c. jud. c. 4. Origen. in Num. Hom. 23. Aug. in joan. tr. 3. , and the same prefigured the spiritual rest, which the righteous should have in Christ b Epiph. Haer. 66. n. 85. Isidor. Hisp. Orig. lib. 6. ca 18. Damian. l. 2. ep. 26. : and the eternal rest of heaven, where people shall devil in a sure dwelling, and safe resting place, never to be disquieted with labour, fear, misery, or care c Aug. c. Adaman. c. 16. Cyril. Alex. in joan. l. 4. c. 51. Hieron. in Esa. 56. & 58. Amb. in 13. ca Luc. Greg. Nyss. d. Resur. Orat. 1. Chrys. in Mat. hom. 40. junil. Africa. d. part. div. legis. l. 2. c. 6. Anastas. Sinait. Anagog. contempl. in Hexam. l. 7. Hugo Vict. Allegor. in Exod. l. 3. c. 7. G. W. Of the Sabb. p. 31. The seventh-day kept among the jews, was ceremonial; and did shadow out unto us our eternal rest, as appeareth, Heb 4.4, 10. Id. pag. 33. , Heb. 4. from ver. 3. to the end of the 11. verse. T. B. His Objection. S. Paul, Col. 2.17. By Sabbaths, which he saith were figures of good things to come, understandeth not the weekly Sabbaths, but the annual: for the word Sabbaths is indefinite, and not general: and all the other things mentioned in the Text, were not written in the decalogue, and therefore of different kind, from the seventh-Day Sabbath. The rest were signs and shadows of good things to come: but the seventh-Day Sabbath was a sign of a thing past, to wit the Creation of the world. N. B. upon Col. 2.16. p. 75. Object. Is the Sabbath-day that was moral abrogated? Sol. Not; the Apostle speaketh here of the ceremonial Law, not of the moral: and of ceremonial Sabbaths, not of the moral Sabbath: the word is in the plural number. E. E. p. 91. The Apostle meaneth not the Sabbath of the LORD, but the first and last day of the great Feasts, the Passeover, Pentecost, etc. I. D. p. 132. R. B. p. 130. D. D. p. 60. R. C. p. 118. Answ. All ancient and modern expositors of holy Scripture, who are men of note and authority, in the Church, expound Saint Paul's Text, Col. 2.17. of weekly Sabbaths, as well as of annual: and when Faustus the Manichee, contended against the Catholic Church, about the legal Sabbath: S. Augustine objected this Text of S. Paul against him, saying, Tu Apostolo respond si potes, qui vacationem istius Diei, umbram futuri esse testatur. Answer thou the Apostle, if thou be'st able, who witnesseth that resting upon the Sabbath-day, was a figure of that which was to come. 2 The reasons which the Sabbatarians use, to show that Saint Paul's Text is not to be understood of the Sabbath of the fourth Commandment, are of no worth. The word Sabbath (say they) is plural and indefinite in that Text. Therefore it comprehendeth not the Sabbath of the fourth Commandment. But this cavil is ridiculous. For first of all, in the very Decalogue itself, where the Law of the weekly Sabbath is rehearsed, the Greek translation reads, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Remember the Day of the Sabbaths, Exodus 20.8. And in Deuteronomie 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Observe the day of the Sabbaths to hollow it. In like manner, the word Sabbaths is used in the plural number, in many other passages, both of the Old and New Testament, in which it is certain, that it comprehendeth the Sabbath of the fourth Commandment, Levit. 19.3. Lam. 1.7. Esay 1.13, & 56.4, 6. Ezech. 20.12. Mat. 12.5, 11. Mark. 1.21. & 2.23. & 3.2, 4. Luke 4.31. & 6.9. & 13.10. Acts 13.14. & 16.13. & 17.2. Lastly, in the Text of Leviticus, which the Sabbatarians allege, for their novel exposition of S. Paul, Col. 2.16. the plural word Sabbaths, comprehendeth the seventh-day Sabbath of the fourth Commandment, Leu. 23.3. with verse 38. Another of their Cavils is: The Sabbaths of which Saint Paul speaketh, were shadows of things to come: but the Sabbath of the fourth Commandment, was a sign of a thing past, namely, of the Creation of the world. This is a miserable subterfuge: for the annual Sabbaths, namely the Passeover, and the Pentecost, etc. were observed in memory of things past, to wit, deliverance out of Egyptian bondage, and the giving of the Law in Mount Sinai: and they were also shadows and figures of things to come: namely, the redemption of mankind by CHRIST: The sending down the Holy Ghost in fiery and cloven tongues, at the Feast of Pentecost, by means whereof the Holy Apostles were enabled to teach the Evangelicall Law of Christ. Another propriety and formal Character of legal and ceremonial observances, is: They were proper to the jews and Israelites, and did belong to the partition wall, of which Saint Paul speaketh, Ephes. 2.14. This Character belongeth to the Sabbath of the fourth Commandment; for the Law of this Sabbath was given to the jews and Israelites only, and not to any other Nation of the world unless they became Proselytes: And the observation of this weekly day, in recognition of the benefit of creation, was a principal distinctive sign, differencing the jews from all other people: as I have formerly showed in my solution of T. B. his 24th. Objection, pag. 156. Theodoret upon Ezech. 20.12. saith as followeth a Theodoret. Illud, Non moechaberis, non furtum facies, & alia cum his conjuncta alios quoque homines naturae lex edocuit: At Sabbati observandi non natura magistra, sed latio legis. In aliis igitur, cum aliis communione juncti, in observatione Sabbati propriam quandam videbantur obtinere Rempublicam: Nulla enim alia gens hoc otium observabat: Neque Circumcisio, ita ipsos ab aliis distinguebat, ut Sabbatum. Quip circumcisionem Idumaei quoque habebant, qui ab Esau genus ducebant: Et Ismaelitae similiter: Aegyptii item à Iudaeis hanc edocti observare studebant: quod per Prophetam Hieremiam Deus declaravit, cum dixit: Et visitabo super omnes Circumcisos praeputium ipsorum, super Aegyptum, & super Edom, etc. Sabbati verò observationem, sola Iudaeorum natio custodiebat: Idcirco dixit Deus, quia Sabbata mea dedi eis ut sint in signum, inter me, & inter ipsos, etc. : The Law of Nature taught all people, that Murder, Adultery, Perjury, Theft, etc. were unlawful: But the observation of the Sabbath day did not come from Nature's teaching, but from the Positive Law of GOD. In many other observances the jews were conjoined, and had fellowship with other people of the world: But in keeping the Sabbath day, they had a Republic proper to themselves. For no other Nation besides themselves observed this day of rest. Neither did Circumcision so much distinguish them from other people, as the Sabbath: Because the Ismaelites, Edomites, Egyptians, a Ambr. Epist. 77. pag. 1122. Aegyptii impium judicant sacerdotem qui nequaquam habeat circumcisionis insigne. Reperimus in historia veterum non solùm Aegyptios, sed etiam Aethiopum & Abrabum & Phoenicum aliquos circumcisione usos. Hieronim. in Gala. t. c. 5. etc. being instructed by the Israelites, were circumcised; But the jewish Nation alone observed the Sabbath. And for this cause the LORD saith by Ezekiel: I gave them my Sabbaths to be a sign between me and them, that they might know, that I am the Lord, to sanctify them, Ezek. 20.12. A third Character of legal observances: They were imposed upon the jews and Israelites, as an heavy burden, to signify unto them the heavy and insupportable burden of the old Law, Acts 10.14. Gal. 4.24. The Law of the Sabbath, was an heavy burden b Philo. vita Mosis, lib. 2. joseph. Antiq. lib. 14. cap. 17. Origen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 4. pa. 470. Aben-Ezra. ap. Abulens. Exod. 35. quaest. 1. Hieron. proaem. Epist. ad Galat. & in Esa. 58. & in Amos 5. Anastas. Sinait. Anagog. contempl. in Hexam. lib. 7. . For the jews were prohibited on that Day, To kindle any fire, throughout all their habitations, Exod. 35.3. And whosoever did any work upon that day, must die, Exod. 35.2. The Israelites on that day might not travel, or take any journey: nor carry any burdens, jer. 17.21. Neh. 13.15. nor bury or embalm their dead, Luk. 23.56. And a silly man which gathered sticks upon that day, was apprehended and put in ward, and at length stoned to death by the Lord's own appointment, Num. 15.36. The fourth Character of legal observances, they were commanded to be observed by the jews, in memory and recognition of some special benefit conferred upon them. The legal Sabbath was commanded to be observed, by the jews and Israelites, to put them in mind of their mighty deliverance out of Egyptian servitude: and to incite them to thankfulness and obedience to God, for their rest and liberty in the Land of Canaan, Deut. 5.15. Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence, by a mighty hand and stretched out arm: Therefore the Lord thy God commanded thee to observe the Sabbath day. Conclusion. It cannot therefore be denied, but that the Sabbath of the fourth Commandment having so many Characters, and formal properties of legal Ceremonies is positive and legal: and the same being such, the observation thereof is superstitious, and obligeth not Christians under the Gospel. The second Argument against T. B. his Position. Not Precepts of the old Law, merely positive, are in force, or of necessary observation under the Gospel, unless the same be ratified and confirmed by the Gospel. The fourth Commandment of the Decalogue, in respect of the particular day of the week, therein specified, is a precept of the old Law, merely positive: And it was not ratified or confirmed by the Gospel. Therefore, this Commandment of the Decalogue, in respect of the particular day therein specified, is not in force under the Gospel. The minor proposition of this argument is formerly proved, pag. 34. etc. And the mayor proposition likewise, pag. 33. and 37. It is likewise proved from the Apostles doctrine, concerning the expiration of the Old Law: and it was decreed in the Apostolical Synod at Jerusalem, Act. 15.28. It seemed good to the Holy Ghost, and to us, to lay no more burden upon you, than these necessary things, that is, that ye abstain from things offered to Idols, and from blood, and from that which is strangled, and from fornication. Lastly, the same is evident by examples: for no instance can be brought of any positive precepts of the Old Law, which are in force under the Gospel, but only such as were ratified by CHRIST or his Apostles: Or which were appointed by the Christian Church, after the Apostles, and used as things adiaphorous. The third Argument against T. B. his Position. All, and every precept, of necessary observation under the Gospel, is either a precept of the law of Nature, Or a precept Evangelicall, Or a precept of the Church, composed according to such rules and Canons, as the Holy Ghost hath delivered concerning the making of Ecclesiastical Laws. The Law of the fourth Commandment concerning the seventh day Sabbath, is neither a precept of the law of Nature; nor a precept Evangelicall, enacted or confirmed by Christ, or by his Apostles. Nor yet an Ecclesiastical precept, imposed by the lawful Pastors and Rulers of the Christian Church. Therefore, the law of the fourth Commandment concerning the seventh-day Sabbath, is not of necessary observation under the Gospel. First, It is no precept of the Law of Nature a jacob. Granado. In Thomas Aquin. 1. 2. Contr. 7. d. leg. tr. 2. disp. 4. Dicendum est legem naturalem consistere in illo dictamine rationis sive intellectus, quod dictat aliquid ita esse bonum, ut sit dissentaneum naturae intellectuali, illud non amplecti: Et aliud ●ta esse malum, ut sit dissentaneum eidem, illud non respuere. , for than it must either be a Principle of that Law, naturally imprinted in the Conscience of all mankind: or a necessary conclusion of some such Principle: or so agreeable to one of these, that a natural man understanding the terms by which it is expressed, shall be forthwith convinced, that it is to be embraced b Scot in 3. d. 37. Strictè loquendo nihil aliud est de lege naturae nisi principium, vel conclusio demonstrata. Sic tamen extendendo, quandoque dicitur illud esse de lege naturae, quod est verum practicum consonum principiis, & conclusionibus legis naturae in tantum, quod statim notum est omnibus, illud convenire tali legi. . But it is none of all these, for it is inconsequent to conclude in this manner. The true and living God aught to be solemnly and publicly worshipped in due and convenient time: Therefore He must be worshipped upon the Seventh day. Secondly, It is no Evangelicall precept: for it is not imposed in the New Testament, either expressly or implicitly. Thirdly, It is not a Precept of the Christian Church, for in place thereof the Bishops and Fathers of the Church, have appointed the Lord's-day, and other Festival or Holidays, for the public and solemn worship of GOD, and CHRIST, and for the exercise of ministerial and Ecclesiastical offices. The fourth Argument against T. B. his Position. All Divine Laws, the observation whereof is necessary to eternal salvation, in the time of the Gospel, are written and imprinted by the Spirit of God, in the hearts of faithful people a August. de Spir. & lit. c. 20. & 21. Euseb. Demonstr. Evang. lib. 1. cap. 8. Abros. Epist. 7. p. 941. . The Law of the seventh day Sabbath, is no Divine Law, written and imprinted by the Spirit of God in the hearts of faithful people. Therefore, the Law of the seventh day Sabbath, is no divine law, the observation whereof is necessary to eternal salvation, in the time of the Gospel. The mayor proposition is confirmed by the Prophet jeremy, Chap. 31.33. and by S. Paul, Heb. 8.10. and Heb. 10.16. 2 Cor. 3.2, 3. The Minor Proposition is proved by these reasons. First, The holy Bishops, Martyrs, and Pastors of the Primitive Church, were faithful people, and eminent for sanctity of life, and all kind of virtue. Secondly, The Spirit of grace was poured into their hearts in great abundance: And that which the Prophet joel foretold, 〈◊〉 〈◊〉 in them, Acts 2.17. Thirdly, These eminent Saints of God, being many of them Guides, and spiritual Governors in the Church of CHRIST, and sundry of them holy Martyrs, neither observed the Sabbath of the fourth Commandment, as a religious duty necessary to eternal salvation: Neither did they impose the necessary observation thereof, according to the Law of the fourth Commandment, upon the Christian Church, wherein they were Rulers: But on the contrary, they instructed the flock of Christ, that the law of the old Sabbath was disannulled under the Gospel: And both by their doctrine and example, they maintained the religious observation of the Lord's-day, and of such Festivals and Holy-days, as the precept of the Church in their times appointed. Some of them, because of the jews and Proselytes, made the Saturday an Holiday for divine service: But as soon as they had fully instructed Christian people, concerning the quality of the day, they abolished the observation of it. The fifth Argument against T. B. his Position of the Old Sabbath. Moral Laws and Commandments obliging all Nations of the world to obedience, must be of such quality, in respect of the Duty commanded, or the matter prohibited: As that there is a Moral possibility, for all Nations, upon whom they are imposed, to observe them. But there is not a Moral possibility, in the Law of the Old Sabbath, for all Nations to observe it. Therefore the Law of the Old Sabbath, delivered in the fourth Commandment of the Decalogue, is not a Law and Commandment universally obliging all Nations to obedience. 1 The first Proposition is true, both in all Laws simply and perpetually Moral: And in all just positive Laws. All Laws of the first kind, are connatural to all mankind: and they are of such quality, that all and every Nation of the World, one as well as another, may observe them, if they will use their best endeavour. As may appear by setting down an Induction of all such Laws, whether they be principles, or immediate, or remoter conclusions of the Law of nature. Laws of the second kind, namely such as are positive, must be just, and they must be reasonable: and if they be such, then there is a moral possibility in them to be observed: and they are so attempered and proportioned to the quality and the state of Subjects in general, as that they agreed with their nature and kind, with the Region and Country where they live, and they have all other conditions and circumstances, arguing their observation to be possible. Now if they be simply impossible to be kept: or if their observation be so difficult, as that one man of an hundred, is not able to obey them: all such Commandments and Laws are unjust and ungodly. For King Pharaoh is condemned by God and Man, because he made such a Law, Exod. 5.6, 7. 2 The second proposition, namely, there is not a moral possibility, for all Nations to observe the Law of the Old Sabbath, is confirmed in this manner. The sabbatical Law of the fourth Commandment is thus set down, Exod. 20.8. Remember the Sabbath day, to keep it holy. 9 Six days shalt thou labour and do all thy work: 10. But the Seventh Day is the Sabbath of the Lord thy God: in it thou shalt not do any work, etc. 11. 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. Exod. 16.23. This is that which the Lord hath said: To morrow is the rest of the holy Sabbath unto the Lord: bake that which ye will bake, to day, etc. that which remaineth over, lay up for you, to be kept until the morning. 24. And they laid it up until the morning, etc. 25. And Moses said, eat that to day, for to day is the Sabbath unto the Lord: to day ye shall not find it in the field. 26. Six days ye shall gather it, but on the seventh day, which is the Sabbath, in it there shall be none. 27. There went out some of the people on the seventh day for to gather, and they found none. 29. The Lord hath given you the Sabbath; therefore he giveth you on the sixth day, the bread of two days, etc. Observat. 1. The fourth Commandment made one day of seven a weekly Sabbath. 2 This day had a morning, or Sunrising, and an evening, or Sunsetting throughout the whole year. 3 It was that day of the week on which the LORD Himself rested, and in which no Manna descended, as it did the other six days. The Sabbath then of the fourth Commandment is a day of every week, distinguished from the rest of the days, by the rising and setting, and by the motion of the Sun, in the Hemisphere, on that Region and Climate, in which there is a day, and by the departure of the Sun when it is night. Application of the former Declaration to the question. In some habitable Regions, and under some Climates, the year is not distinguished by weeks, containing each of them seven days: neither are there several natural days, of twenty four hours, consisting of morning and evening, by means of the rising and setting of the Sun: as these instances and examples following do declare. Continuance of the Sun above the Horizon. Latitudes of places. 1 Grad. 70. ō. In the Southern part of Groineland, Finmarke, Lapland: and in the North of Russia and Tartary, one day lasteth from the 10. of May unto july 14. 65. of our days. 2 Grad. 75. ō. In the North of Groineland, the Isle of Cherry, Nova Zembla, Lancaster's, and Horse-sounds: the day continueth from April the 21. until August the 2d. of our days 102. 3 Grad. 80. ō. In the North of Baffins-Bay, and Greeneland, the day continueth from April the 6th. until August 17. of our days 133. 4 Grad. 85. ō. In Regions and places undiscovered, the day continueth from March 23. until August 31. of our days 161. 5 Grad. 90. ō. Under this degree, the day continueth from March the 10th. until September the 13th. of our days 187. Now from the Premises, this Argument ariseth. The Law of the fourth Commandment enjoineth the observation of such a Sabbath-day, as is distinguished from the other days of the week, by morning and evening, by the rising and setting of the Sun, and by the presence and absence thereof, within the space of every 24. hours. But in many Regions of the World, and under sundry Climates, there are no ordinary weeks, containing seven particular days, distinguished each from other by morning and evening, and by the rising and setting, and by the presence and departure of the Sun. Therefore the Sabbath-day of the fourth Commandment cannot be observed in many Regions of the universal world, by such Nations as live under a Climate where there are no such weeks and days, as the Law of the fourth Commandment enjoineth to be observed. For the subject of that Commandment is a natural day of 24. hours: and where that subject is wanting, how is it possible for any Law that wanteth his proper Subject, to be in force? Now if any shall conceive, that although in the Regions, and Climates aforesaid, there be no such particular day, as is expressed in the fourth Commandment; Yet there is a sufficient and equivalent space of time, which may be measured by hours: My answer is, That the Law of the Decalogue requireth the keeping holy of such a seventh day, as is distinguished from the day before, and the day after, by a new return, arising, presence, and going down of the Sun: but time and hours in general, do not yield or constitute such a day. THE SECOND PART OF THIS TREATISE, concerning the SUNDAY, or LORD'S-DAY. T. B. His Positions concerning the Sunday, or Lord's-day. Thes. 1. The religious observation of this day, is not commanded Christians by the fourth Precept of the Decalogue, Exod. 20.8. Remember the Sabbath-day to keep it holy. Thes. 2 The weekly keeping holy the Sunday, or Lord's-day, is not Commanded in the New Testament by any written Law of CHRIST Himself, or of His holy Apostles. Thes. 3. It cannot be proved by any evidence of Scripture, that the holy Apostles themselves in all Churches planted by them, did constantly and perpetually keep holy this day: but it is impossible to demonstrate, that either themselves or their immediate successors, or colleagues, observed it, or commanded it to be observed in any Church, according to the rule of the fourth Commandment. Thes. 4. It is superstition, and voluntary Religion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (according to the definition of superstition, delivered by the Puritans) to impose the necessary and perpetual observation of the Sunday, upon the Christian Church. Answ. To the first Position. Thes. 1. The keeping holy the Sunday of every week, is not commanded by the fourth Precept of the Decalogue, expressly, formally, or literally. Reasons. The day expressly, formally, and in particular enjoined in the fourth Commandment, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum, that Sabbath which is properly styled the weekly Sabbath-day, in the Law, and in the Prophets, and in the New Testament. 2 The day cammanded in that Law is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Illa dies, ipsa septima dies, that day of the week, that very day, in actu signato, & in actu exercito, which GOD passed his Law upon, and upon which, both he himself rested, after six day's action in creating the great opifice of the World, Genes. 2.1, 2. Exod. 20.11. And that very day of the week, on which the Israelites rested from servile works, after six days previous labour, Exod. 20.9. That seventh day which God blessed and sanctified it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.3. c Aug. Epist. 119. Nusquam legimus in Genesi, sanctificationem per omnes priores dies, sed de solo Sabbato dictum est, Et sanctificavit Deus diem septimum. Exod. 20.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanctificavit illam. It was that day of the week, in which no Manna fell in the desert d Orig. in Exod. Hom. 7. In nostra dominica semper pluit Manna de Coelo: in Sabbato non pluit. , nor could be found, when some of the people went out to gather, Exod. 16.27. It was the day of the week, on which the Israelites might neither bake nor seethe, Exod. 16.23. Nor kindle any fire, throughout their habitations, Exod. 35. Nor carry any burdens, nor bring them in by the gates of Jerusalem, jerem. 17.21. the only day on which to gather any sticks, or do any servile work was capital, Exodus 31.13. and Chap. 35.2. Numb. 15.32, 36. Lastly, it was the very day of the week concerning which, the Pharisees so often bequarrelled our Saviour in the Gospel: and the Disciples plucked the ears of Corn to eat, Matth. 12.1. and Christ taught the people in the Synagogue on that day, Mark 6.2. Luke 4.16. The Apostles likewise, Acts 13.14.42.44. & Chap. 17.2. G. W. of the Sab. p. 31. The day or time of the rest is not perpetual: for if you mark, God saith not, Remember the seventh day to rest upon it: but remember the day of rest. The Apostles might change the day, because they found no limited day, set down in the Commandment. H. B. The fourth Commandment saith not: Remember the seventh day to sanctify it: but remember the Sabbath, whatsoever it be, to sanctify it. R. B. Light of faith, pa. 147. The Commandment saith not, The Lord blessed the seventh day: but the Lord blessed the Sabbath day, be it the seventh or the first day of every week. Answ. It seemeth by this doctrine, that it had been lawful, by the fourth Commandment, for the jews and Israelites, to have made any day of the week, their ordinary Sabbath: and these dogmatists are not afraid to make the Holy Ghost a liar, who teacheth in most clear and express terms, that God Almighty blessed and hallowed the very seventh day, on which Himself rested, and none of the other six days, to wit, in that peculiar manner, which is mentioned, Exod. 20.11. Thes. 2. T. B. His second Position, (namely: The Lord's-day, is not made a weekly Sabbath, by any written Law of Christ, or of his Apostles) must be granted, until his Puritan adversaries represent unto us some written Law of Christ, and His Apostles, affirming the contrary. But they can find no such Law in the four Evangelists, nor in the Acts of the Apostles, nor in the Epistles of the holy Apostles, or in the Book of Revelation: nor in any other authentic record, nisi in scrinio pectoris sui. R. B. Light of faith, pag. 149. The change of the day is easily proved to be divine: it is called in the Scripture, The Lord's-day, Rev. 1.10. as the holy Supper of the Eucharist is called the Lord's-Supper, 1 Cor. 11.20. (It was) first instituted by the Lord, and in its use referred to the Lord; for who could change the day of the Sabbath, but he that is Lord of the Sabbath, that is, Christ? Mark 2.28. The practice of our Saviour, and the Apostles who appeared on this day, and held their assemblies on this day, convinceth it sufficiently to be commanded by our Lord and Saviour, john 20.19, 26. Acts. 2.1 & Chap. 20.7. 1 Cor. 16.2. and reasons strong and many may be given. The Commandment that a seventh part of our time be consecrated to God, is moral: therefore the institution of the Lord's day, could not be deferred one whole week: for the jews Sabbath, in respect of the determination thereof to the seventh day, was abrogated de jure, in Christ's death: if it were deferred to the Apostles ordination (though then also it were divine, for they had the spirit of Christ) yet the Church must have been left destitute of a Sabbath for a time, and only nine precepts, to have stood in force, for that space. Answ. R. B. His main Proposition in this passage is: The change of the seventh day to the first day, is divine. But if this man will prove his conclusion, he must not discourse and dictate, but demonstrate, that the change of the old Sabbath into the Lord's-day, according to all the qualities, and circumstances thereof, to wit, strictness, and duration of resting from worldly labour, and necessary, and perpetual obligation hereunto, is of divine institution. R. B. Argument 1. The name, Lord's-day, proveth divine institution, etc. Answ. The name, Lord's-day, proveth that this day had relation to Christ, by reason it was the first day of his Resurrection: and if it were dedicated to the service of Christ, by the Apostolical Church, this will not prove that it should be the Sabbath of the fourth Commandment, but a Christian Holiday. And the lawful ordination of the Church, may give the name Lord's-day, to an Holiday: aswell as Episcopal laying on of hands, may make one which was a Layman, be called a Priest or Minister of our Lord jesus Christ. R. B. Argument 2. None could change the day but Christ who is LORD of the Sabbath. Answ. None could do this by power of excellency, or original authority: but the Bishops and Pastors of the Church, being appointed rulers by Christ, might do this by delegate and derivative power, and by virtue of their commission. For the Temple of Jerusalem, and the Synagogues of the jews in ancient times were principally the Lords: yet the Rulers of the Church had power to change them into other Christian Oratories; and time and place, are much of a quality. R. B. Argument 3. Our Saviour's apparition on this day, convinceth it to be commanded, etc. Answ. If it convinceth it to be commanded, than it proves demonstratively that it is commanded: but how can this man make his illation good, viz. Our Saviour appeared the first day of the week to his Disciples: Ergo, he ordained the first day of the week, to be the Sabbath of the fourth Commandment? For our Saviour appeared to His Disciples, and to others, by the space of forty days, Acts 1.3. He appeared on the working-day at the Sea of Tyberias, when His Disciples were a fishing, john 21.1, 2. And his most solemn apparition among all the rest, was that which happened on Ascention Thursday, Luke 24.50. Acts 1.9. 1 Corinth. 15.6. It is therefore a voluntary assertion, and impossible to be made good, that our Saviour's apparition upon the Sunday, or first day of the week, contained a Commandment or a divine Precept, to make that day the Sabbath of the Decalogue. R. B. Arg. 4. The holy Apostles held Assemblies on this day: Ergo, They ordained it to be a perpetual Sabbath, in place of the Sabbath of the fourth Commandment. Answ. We believe that the holy Apostles ordained the Sunday, to be a weekly Holiday, because the Primitive Fathers, who lived some of them in the Apostles days, and others of them immediately after, and who succeeded them in Apostolical Churches, did universally maintain the religious observation of this day. But it cannot be proved out of the Scripture, either that the Apostles constantly observed this day in all Churches: Or that they commanded every Christian Church to observe it: Or that they commanded any one Church to observe it, according to the old rule of the fourth Commandment. Lastly, the Apostles, and likewise many successors of the Apostles, for many ages, at lest three hundred years, kept holy the Saturday of every week in some Churches, as well as the Sunday: But they kept neither of these days by continual resting from secular labour, according as the law of the fourth Commandment obliged the jews. Read before, pag. 71. etc. R. B. The Commandment that a seventh part of our time be consecrated to GOD, is moral. Now the legal Sabbath, in respect of the determinate day, was De jure abrogated in Christ's death. If therefore Christ had not ordained the Sunday Sabbath, there should have been no Sabbath day in being: And consequently, one Commandment of ten, had been lost. Answ. These new Masters commonly beg the question in the grounds of their Arguments, and take that as granted, which can never be proved. For there is no commandment of GOD, simply and perpetually Moral, obliging all mankind, to consecrated an even seventh part of his time to the service of GOD. The general divine Moral Law, requireth man to yield to GOD, a competent and convenient time, etc. but the quantity and measure of time, whether a fifth, a sixth, or seventh or tenth part, this comes not within the command of any Divine Law, which is simply, entirely, and perpetually moral. But if a seventh part of time were commanded, Let us hear a convincing reason, taken out of the natural Moral Law, why one seventh day should be necessary, rather than a seventh week, or a seventh month? And if a seventh day, why rather the Sunday, than the Friday? If a reason be given for the Sunday, from congruity, because of our Saviour's Resurrection: This reason is not grounded on the old Law Moral, but upon the Gospel: And the reason is not forcing; for as Sunday was the day of Resurrection, so Friday was the day of Passion: And if we should proceed according to natural reason, the day of Christ's Passion being every way as blessed a day, in respect of man's redemption, as the day of Resurrection, it merited on even terms, the honour of being made an ordinary Holiday a Sosomen. hist. Eccl. lib. 1. ca 8. Cassiod. hist. Tripart. lib. 1. ca 9 . Now whereas this pure man is afraid, that the Sabbath must quite have been lost, if Christ at an instant had not created a new one: First, it hath been formerly declared, that the equity of the fourth Commandment is perpetual, and therefore this Commandment could not be lost in respect of any thing in it, which is purely and entirely Moral. Secondly, If the obligation of the old Sabbath was abrogated at the instant of Christ's death; And there might be no vacancy of a Sabbath, without decaying the just number of the ten Commandments: Than surely, part of Good-friday, and Saturday, must begin the new Sabbath, and not the Sunday. But leaving this blunderer in a labyrinth, out of which he and his adheres, will not easily free themselves: I will now return to my first adversary, and examine his two last positions. T. B. It cannot be proved by evidence of Scripture, that the Apostles observed two Sundays, successively one after another: but there is not one sentence in any part of the New Testament, that they observed the Sunday, according to the rule of the fourth Commandment. Answ. 1. It is very probable, and Saint chrysostom a Chrys. in 1 Cor. Hom. 43. Sedul. in 1 Cor. cap. 16. affirms it: That in the Churches of Corinth, and of Galatia, the Lord's-day was made a weekly Holiday by the Apostles, (for they principally governed those Churches at this time) 1 Cor. 16.1, 2. But it is not necessary to demonstrate out of Scripture, that the Apostles ordained the Sunday a weekly Holiday: The practice of the Primitive Church immediately, and then successively after the Apostles decease, argues this. For it could not possibly have come to pass, that all and every Apostolical Church, throughout the universal world, should so early, and in the beginning of their plantation, have consented together, to make the Sunday a weekly service-day: unless they had been thus directed by their first founders, the holy Apostles themselves. Secondly, Saint Augustine his golden rule is: Quod universa tenet Ecclesia, nec Conciliis institutum, sed semper retentum est, non nisi authoritate Apostolica traditum rectissimè creditur a Aug. de Bapt. c. Donatist. l. 4. c. 23. . That which the universal Church hath in all ages held and maintained, if it appear not that the same was first of all decreed by Synods, as Counsels: is verily believed to have been delivered by the authority of the holy Apostles. But the universal Church, before the decrees of any general or national Counsels, made the Sunday or Lord's-day, a weekly Festival day. Therefore, the observation thereof, entered into the Christian Church by Apostolical authority and constitution. T. B. Thes. 4. It is superstition and will-worship, to impose the necessary and perpetual observation of the Sunday, or Lord's-day, upon the Christian World. Answ. This position is formerly confuted, page 95. 96, 97. whither I refer my Reader. And for a conclusion of this passage of T. B. which is grounded upon a Disciplinarian dictate: to wit, All moral and religious actions not commanded, are unlawful, etc. These conclusions are consectary. First, that a great number of things and actions indifferent, are excluded from being external materials in Religion, or in the exercise of other moral virtues, because they are not commanded. Secondly, If nothing may lawfully be done but what is commanded in Scripture, than the believers, who sold all their possessions, etc. Acts 4.34. And the holy women, Mark 14.6. john 12.3. were offenders. Thirdly, It amuseth me to consider the iniquity and hypocrisy of Puritan Leaders: For they maintain that the Precepts of the Church concerning Ceremonies, gesture, habit, ornament, &c, in the exercise of religion, are unlawful for want of a Divine written precept: And they themselves make many actions deadly sins, which are no where condemned in holy Scripture, neither are repugnant to any other just law: As to kneel at the holy Communion, to bow the body, or uncover the head in honour of CHRIST, at the name of JESUS: For a rich young widow, to marry without the consent of her Puritan Pastor, etc. OBSERVATIONS out of the holy Scriptures, and out of the Ancient Fathers, concerning the Lord's-day. Observation the first, Touching the appellations or Titles, by which this Day was called. This Day, was the first day in the week of prime Creation, Genes. 1.5. In the beginning GOD created Heaven and Earth, etc. GOD said, Let there be Light, etc. And GOD called the light Day, and the darkness Night: So the evening and the morning were the first day a Leo Epist. 81. cap. 2. In hac mundus sumpsit exordium. Isidor. Hisp. Orig. lib. 6. cap. 18. Ipse est primus dies seculi, in ipso formata sunt elementa mundi, in ipso creati sunt Angeli. . In the Holy Gospel, this day b August. Epist. 86. una Sabbati tunc appellabatur, qui nunc est dies Dominicus. Id. in joan. tract. 120. una Sabbati est quem jam diem Dominicam propter Domini Resurrectionem, mos Christianus appellat. Basil: de Spir. Sanct. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in 1 Cor. Hom. 43. Per unam Sabbati, hoc est die dominico. Gaudent. Brixian. in Exod. tract. 1. Die Dominica, in qua mundus sumpsit exordium, resurrexit, etc. Greg. Nyssen. orat. 2. the Resurrect. Christi. Beda in Psal. 23. & in Luc. 24.1 Primas. in 1 Cor. 16. Hieron. ad Hed. q. 4. is styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first day of the week following, Matth. 20.1. Mark 16.2. joh. 20.1. Likewise Acts 20.7. 1 Cor. 16.2. But the Grecians and Romans called this day Sunday: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diem solis: by reason of the special influence and predominance of the Planet of the Sun on that day: and the idolatrous Pagans' c Euseb. d. Praep. Evang. li. 1. ca 9 Priscos Aegyptios ferunt, cum oculos hujus in mundi contemplationem defixissent, cumque rerum omnium naturam vehementiori admiratione obstupescerent, ac lunam, sempiternos esse Deos omniumque principes censuisse. Glos. Mag. in Gen ca 1. Apud priscas Gentilitatis nationes, nil prorsus inter creata cuncta, quod mortalium mentes in sui venerationem alliceret pertraheretque magis quàm ipse Sol, ob nimium splendorem eminentiamque sui comperiebatur. Diodor. Sicul. Antiq. l. c. 2. and jews worshipped this creature, supposing some Divine Power to be in it, 2 Kings 23.5. job 31.6. jer. 43.13. Ezech. 8.16. Deut. 4.19. The holy Fathers at the first, and some Christian Emperors afterwards styled this day Sunday. justin. Mart. Apolog. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We Christians, celebrated our solemn religious assemblies, upon the Sunday, being the first day of the week, in which God made separation betwixt light and darkness. Tertul. Apolog. cap. 16. Diem solis laetitiae indulgemus: We Christians make the Sunday, a day of spiritual rejoicing. Cod. Iust. lib. 3. Tit. 12. Venerabilis dies solis: The venerable or much honoured Sunday. Hereupon, partly by reason, Christians, devoted the Sunday of every week to their religious offices: and because likewise their custom was to worship Christ, bowing, and looking towards the East, The Pagans' supposed they had made the Sun their God d Tertul. ad Nation. pag. 59 Alii plane humanius, Deum Christianorum existimant: quod innotuerit, ad orientis partem, nos facere precationem: vel die solis laetitiam curare. . But the Gentiles were deceived concerning Christians b Cael. Rhodigin. lect. Antiq. lib. 13. c. 22. Nos jure optimo, diem quem Mathematici solis vocant, Domino ascripsimus, dicavimusque, & illius cultui totum mancipavimus: quoniam nulla magis re imaginari praepotentis & universa supereminentis Christi, majestatem congruentius possumus, quam per splendidissimun solis lumen, Psal. 19 In sole posuit Tabernaculum suum & exiit de tribu judae, cujus signum est Leo, solare animal. ; for the reason whereof they styled their weekly service-day, Sunday, was to honour Christ, who is the Sun of Righteousness, Mal. 4.2. Enlightening every one that cometh into the World, joh. 1.9. and who by his triumphant Resurrection, caused the heavenly light of verity and grace, to appear in a full lustre to them which sat in darkness, and in the shadow of death c August. c. Faust Manic. li. 18. ca 5. Maxim. Taurin. in Pentecost. Hom. 3. Bonaven. in 3. dist. 37. Observatio diei Dominicae introducta est in memoriam beneficii redemptionis, & amotionem erroris. Quia secundum Gentiles dies Dominicus primus est, cum principio illius diei incipiat dominari principalis planeta sol; propter quod vocabant eundem diem solis, & exhibebant ei venerationem. ergo error ille excluderetur, & reverentia cultus solis Deo exhiberetur, prefixa fuit Dominica dies, qua populus Christianus vacaret cultui divino, & pretermitteret negotia terrena, quae distrahunt animum, ne Deo intendat. . Ambros. Serm. 61. Dies solis vocatur, quia Sol justitiae Christus ortus est, ut homines seculi illuminet. This day is called Sunday, because Christ the Sun of Righteousness arose from death to life upon this day, to enlighten the children of this world. Gaudent. Brixian. d. Pasch. obs. Oportebat solem justitiae Christum, etc. It behoved Christ the Sun of Righteousness, with the fair and pleasing light of His Resurrection, to dispel the gross darkness of the jews, and the frozen cold of the Gentiles: and to reduce all things that were clouded with the black veil of confusion, by the Prince of darkness, into the state of prime tranquillity. Of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord's-day. The common and usual religious appellation, which the Primitive Church gave to this day, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dominicus dies, the Lord's-day, which signifieth a day, both devoted to the honour and service of the Lord Christ: and likewise a day which was much honoured by the glorious Resurrection of CHRIST from the dead a Procop. in Gen. 1. Non ab re dicitur, quem fecit Dominus: siquidem ab ipso Domino, cognomen desumpturus erat, ut diceretur dies Dominicus, tanquam soli Domino consecratus & dedicatus sit ille unus dies. Chrys. in Psal. 118. Primo die, qui quidem etiam propterea quod Dominus in eo ad vitam à morte redierit, Dominicus appellatur. . T. B. pag. 52. saith as followeth: The name, Lord's-day, it is but new, and put upon Sunday, but since Christ: and that many years too since Christ. But this is affirmed without any ground of truth at all: for the antiquity of this name appeareth by the revelation of Saint john, Chap. 1.20. I was in the Spirit on the Lord's-day b Ansbert. in Apoc. joannes non in Sabbato, quo septimus dies septimanae exprimitur, quo & requievit Deus ab operibus suis: sed in dominica die quae prima est septimanae proxima post Sabbatum, in ●●iritu suisse se dicit. Quia nimirum, ●am vetus ill● quae ●ortem o●e●● 〈◊〉, transierat: & nova quae vivificat in Christi resurrectione claruerat, 〈…〉 vacatio Sabbati, in spiritalem animarum requiem conversa vigebat, 〈…〉 Sacramenta cernebat. . And that the day, thus styled by Saint john was the Sunday, appears by the Fathers, of which some lived in this Apostles days, and some immediately after: and all these with a general and common vote, make the Lord's-day in the Revelation to be the Sunday. Ignatius ad Magnes. Omnis Christi amator Dominicum celebret diem: let every friend and servant of Christ, celebrated, or keep holy the Lord's-day, being a day consecrated to the honour of CHRIST'S Resurrection, Id. ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If any one shall keep a Fast upon the Lord's-day: or upon the Sabbath-day, etc. We read it thus styled, in the Canons of the Apostles, ca 66. In Clemens Romanus, constitut. lib. 7. cap. 31. & 37. It is constantly thus named in all the Fathers * Clem. Rom. Const. li. 8. ca 33. Servi opus faciant quinque diebus: Sabbato autem & Dominico die vacent, in Ecclesia propter doctrinam religionis. Clem. Alex. storm. lib. 5. Diem quoque Dominicum Plato divinat. Dionies. Ap. Euseb. sanctam hodie Dominicam diem peregimus, in qua vestram legimus Epistolam. , in the Counsels, in Imperial Laws and Edicts, in Histories, and in all manner of Tractates. Clem. Alex. storm. li. 5. ca 6. Dionysius of Corinth. in Eusebius Eccles. hist. li. 4. ca 22. Melito of Sardis a Hieron. in Cata. Melito scripsit librum de die Dominico. . Tertullian b Tertul. d. Idol. cap. 14. O melior fides nationum in suam sectam quae nullam solennitatem Christianorum sibi vindicat: non diem Dominicum, non Pentecosten. etc. Id. de Cor. mil. c. 3. . Cyprian c Cyprian. Epist. 33. . Orig. d Origen. in Exod. Hom. 7. etc. Cells. l. 8. : and after these successively every one of the Fathers. Of the name Sabbath, whether the ancient Fathers did usally style the Lord's-day, the Sabbath-day. H. B. Gospel and Law reconciled, p. 56. first we observe, that they (ancient Fathers) ever did use to call the Lord's-day by the name of the Sabb. Aug. c. Adamant. c. 15. Observamus Sabbatum, hoc est, dominicum, in signum nempe aeterni Sabbati. We observe the Sabbath, that is, the Lord's-day, for a sign of the eternal Sabbath. The same Augustine in his 95. Sermon De Tempore, etc. And else where upon those words, Mat. 24.20. Pray that your flight be not in the winter, or on the Sabbath-day, etc. Answ. 1. I have diligently searched into antiquity, and observed in the Fathers their forms of speech, when they treat of the Lord's-day: and I find it fare different from the usual language of the Fathers, to style the Lord's-day, the Sabbath: and that they by the name Sabbath, either understand the old legal Sabbath, taken away by Christ: or the spiritual and mystical Sabbath, which was typed and represented by the Sabbath of the fourth Commandment. And when the ancient Fathers distinguish and give proper names, to the particular days of the week, they always style the Saturday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbatum, the Sabbath: and the Sunday, or first day of the week Dominicum, the Lord's-day. Ignatius ad Magnes. Next after the Sabbath-day, let every friend of Christ observe the Lord's-day, etc. Ambros. b Ambr. Sed crastino die Sabbato, & Dominico, de orationis ordine dicemus. Tripar. hist. l. 1. ca 9 Hil. Proleg. in Psal. d. Sacram. lib. 4. c. 6. Upon the next day being the Sabbath: and after that, on the Lord's-day, I will treat of the order, to be used in prayer. Socrat c Socrat. Ariani extra urbem conventus fecerunt. Itaque cum festa cujusque septimanae occurrebant, videlicet Sabbatum, & Dominicus dies, etc. . Hist. lib. 6. c. 8. Upon the two holy days of the week, the Sabbath, and the Lord's-day, the Arians held their assemblies, without the City. d Clem. Rom. Sabbatum, & Dominicum festos dies agitate, quòd ille quidem dies recordatio sit fabricationis mundi, hic verò Resurrectionis. Clem. Rom. Ap. const. lib. 7. c. 24. You must keep holy the Sabbath, in memory of the Creation: and the Lord's-day, in honour of Christ his Resurrection, e Aug. Si judaeus Sabbatum colendo negat Dominicum, quomodo Christianus observat Sabbatum? aut simus Christiani, & Dominicum colamus, aut simus judaei, & Sabbatum observemus. Nemo enim potest duobus Dominis servire. Gaudent. Brixian. tract. 1. in Exod. Athanas. ep. ad. Marcel. Si psallere vis in Sab. habes ps. 91. etc. Vis gratias agere Dominico die? habes 23. Si canere vis secunda Sabbati, psalle 94. Aug. Epist. 86. Either let us be Christians, and keep holy the Lord's-day: or else turn jews, and keep the Sabbath: for no man can serve two Masters. 2 The ancient Fathers, very often, by the word Sabbath, understand the mystical Sabbath, which was represented by the legal Sabbath: to wit, Resting from the servile works of sin, and resting in Christ by confidence in his grace: and the eternal rest of heaven, which the righteous shall enjoy after this life: Tertul. a Tertul. count. jud. cap. 4. Mementote diem Sabbati & sanctificate eum: omne opus servile non facietis in eo, praeterquam quod ad animam pertinet. Vnde nos intelligimus, magis Sabbatizare nos ab omni opere servili semper debere, & non septimo quoque die, sed per omne tempus. Ac per hoc quaerendum nobis, quod Sabbatum nos velit Deus custodire. Nam Sabbatum temporale & Sabbatum aeternum Scripturae designant. Antè Sabbatum temporale erat & Sabbatum aeternum praeostensun & praedictum: quomodo & ante circumcisionem fuit, & circumcisio spiritalis praeostensa. c. jud. c. 4. We must keep our Sabbath, not only upon the seventh day, but throughout the whole course of our life. There is a carnal circumcision, and a spiritual: and there is likewise a temporal Sabbath, and an eternal. Origen b Orig. Qui cessat ab operibus seculi & spiritalibus vacat, iste est, qui hiem festum agit Sabbatorum. Neque onera portat in via, onus enim est omne peccatum. Neque ignem accendit, etc. Et in loco suo, nec recedit ex eo. Quis ergo est locus spiritalis animae? justitia est locus ejus, & veritas, sapientia, sanctificatio: & omnia quae Christus est, locus animae est. Irenaeus. Sabbata perseverantiam totius diei erga Deum deservitionis edocebant. Chrys. in Mat. tract. 29. . in Num. hom. 23. In the old Sabbath they might carry no burdens, nor kindle fire, etc. Now there is an heavy burden of sin, and the fire of evil concupiscence, which must be avoided, not upon Festivals only, but one every day of our life. And as the jews might not upon their Sabbath-day, remove out of their place of rest: So we Christians must not departed out of the spiritual restingplace of our souls, namely, verity, righteousness, holiness, etc. Irenaeus li. 4. c. 30. The old Sabbath instructed people to serve God (spiritually) throughout the whole day, or age of their life. Chrys. in Mat. 11. What need hath he of the Sabbath, who all the days of his life observes a solemn Feast, abstaining from malignity and sin, and living virtuously? August c Aug. the civ. Dei. lib. 22. cap. 30. Dominicus dies, qui Christi resurrectione sacratus est, aeternam requiem spiritus et corporis praefigurat. Idem Epist. 119. cap. 12. Caetera ibi praecepta proprie sicut praecepta sunt, sine ulla figurata significatione, observamus. Observare autem diem Sabbati non ad literam jubemur: secundum otium ab opere corporali, sicut observant judaei . in joan. tract. 3. A Christian abstaining from the servile lusts and works of sin, observeth a spiritual Sabbath, etc. The same is delivered, by other of the Fathers, Athanas. d. Sabb. & Circumcis. Basil. in Esaiam, vision. 2. Greg. Nyssen. d. Resurrect. serm. 1. Ambros. in Evang. Luc. ca 13. Hieron. in Esa. c. 58. & in Ezech. 20. Cyril. Alex. d. Adorat. l. 17. & in Esa. lib. 5. & in joan. l 4 ca 51. Epiphan. lib. 1. Haeres. 5. & Haeres. 66. Num. 85. Machar. Hom. 35. Procopius in Esa. c. 58. Isidor. Hispal. d. officiis, lib. 1. cap. 24. Greg. Mag. mor. l. 5. c. 22 & in Regist. l. 11. Epist. 3. Anastas. Sinaita in Hexam. lib. 7. 3 The Ancient Fathers exhort Christian people, to keep the foresaid spiritual Sabbath, by resting from sin, throughout their whole life b Tert. c. jud. ca 4. Non septimo quoque die, sed per omnem vitam. Origen. in Num. hom. 23. Si de sinas ab omnibus secularibus operibus, &c Et spiritalibus vaces, ad Ecclesiam convenias, etc. Haec est Christiani Sabbati observatio. : and speaking of the Lord's-day, and of other festival days, they persuade with special care to make those days a spiritual Sabbath, that is, on these days to abstain from sin c Orig. c. Celsum. l. 8. p. 522. Quod si quis nobis ex adverso regerat, nostras Dominicas, Parascevasque, aut Pascha, aut Pentecosten recurrentes solenniter: respondendum est & ad hoc, quod qui perfectus est, ratione, operibus, cogitationibus perpetuo haerens Deo, & verbo naturali nostro Domino, semper agit dies Domini, & nunquam non habet diem Dominicum. : And in this respect Origen styleth the Holidays of the Church, observed in his times, Spiritual Sabbaths, giving this appellation to the Feasts of Easter and Whitsuntyde, in the same sense, as he doth to the Lord's-day. From whence it appeareth, that according to the doctrine and style of the Primitive times, the Lord's-day was no otherwise accounted the special Sabbath of the 4th Commandment than the other solemn festivals of the Christian Church. † H. B. Formerly cited, tells us, That the Fathers did ever use to call the Lord's day, by the name of the Sabbath: and he produceth Saint Augustine for a witness. Answ. His first testimony out of this Father, is: c. Adamant. Manich. cap. 15. where he setteth down certain words of his own, not found in Saint Augustine: to wit, Observamus Sabbatum, hoc est, Dominicum; We observe the Sabbath, to wit, the Lord's-day: but Saint Augustine hath no such word, neither delivereth he any thing sounding to that purpose. For, His words are, Nos quoque & Dominicum diem, & Pascha solenniter celebramus, & quaslibet alias Christianas' dierum festivitates: sed quia intelligimus quo pertineant, non tempora observamus, sed quae illis significantur temporibus. We also solemnly observe the Lord's-day, and Easter, and all other Christian Holidays: but because we understand whereunto the same belong (that is, their spiritual end) we observe not the times themselves, but the things signified unto us, at those times. And speaking of the Sabbath of the fourth Commandment, he addeth: Sabbati quietem non observamus in tempore: sed signum temporale intelligimus, & ad aeternam quietem quae illo signo significatur, aciem mentis intendimus. We observe not the Sabbath day's rest, according to time: but understanding whereunto that temporal rest served, we direct the consideration of our mind, to the eternal rest, which was signified by the sabbath-days rest. 2 H. B. Also hath dealt in like manner with Saint Augustine a August. de cons. Evang. li. 2. c. 77. Crapula & ebrietas, carnali laetitia, luxuriaque cor submergit & obruit. Quod malum Sabbati nomine, propterea significatum est, quia haec erat sicut & nunc est, judaeorum pessima consuetudo, illo die deliciis affluere, dum spiritale Sabbatum ignorant. , in his second allegation: for this Father commenting upon our Saviour's words, Mat. 24.20. saith as followeth: Surfeiting and drunkenness, drown and oppress the mind with carnal mirth and luxury: and this wickedness is signified by the Sabbath (concerning which, Christ said to his Disciples, Pray that your flight may not be upon the Sabbath) because this was, and now also is, the wicked custom of the jews, to overflow in voluptuousness, by reason they are ignorant of the spiritual Sabbath. Now the spiritual Sabbath, whereof the unbelieving jews were ignorant, was not the Lord's day: but the denying of ungodliness and worldly lusts all a man's life. 3 In the third testimony which H. B. citeth out of this Father, there is nothing spoken concerning the Lord's-day: but Saint Augustine b Aug. de Temp. ser. 95. In isto tertio praecepto insinuatur quaedam vacationis indictio, requies cordis, tranquillitas mentis, quam facit bona conscientia, etc. Spiritale Sabbatum non observant nisi illi, qui scilicet ita tempeantè se accommodant terrenis operibus, ut tamen lectioni, & orationi, etsi non semper, certè vel frequenter insistant, etc. Qui tales sunt, quotidiè spiritualitér Sabbatum colunt. Qui verò inquieti sunt & jugiter terrenis actibus implicantur, idem requiem habere non possunt, etc. Scynives nati sunt in terra Aegypti de limo, muscae minutissimae, etc. Quales sunt istae muscae, tales sunt homines inquieti, qui Sabbatum spiritaliter observare, id est, bonis operibus studere, & lectioni vel orationi insistere nolunt. delivers only the form of observing the spiritual Sabbath of Christian mortification, and Sanctification, which is performed by resting from sin, and doing the works of holiness, throughout the whole course of a man's life: and comparing the third Egyptian plague, and the precept of the old Sabbath, he saith, That unquiet men, who refuse to keep the Sabbath, that is to say, which will not apply their minds to the study of good works, and to reading and prayer, are like unto those small flies, which troubled the Egyptians. Now before I conclude this Observation, concerning the names and appellations, which are given to this Christian Holiday, in the Scripture, and by the ancient Fathers: I desire the reader to observe the perverse disposition of our novel Sabbatarians. For they will not permit that the Communion Table shall be named an Altar, not, not by an allusion or similitude, because it is not so called in holy Scripture: And because the Romists have been superstitious in their doctrine and practice concerning the Mass: And because of the peril of Idolatry. But again, on the other side, they style the Lord's-day, the Sabbath-day: although this name is not given it in holy Scripture: Or by any of the godly Fathers of the Church: And although the Sabbath, and the Lord's-day, are so different, as that one is Legal, and the other Evangelicall: And notwithstanding the peril of jewish superstition, and the heresy of judaisants. Observation the second, concerning the Lord'-day. In the Primitive Church, this day was highly esteemed and had in honour. First, It was graced with a name of dignity, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's-day a Aug. de verb. Ap. ser. 15. Finitur septimus, Dominus sepultus: reditur ad primum Dominus resuscitatus: Domini resuscitatio promisit nobis aeternum diem, & consecravit nobis Dominicum diem: Qui vocatur, Dominicus, ipse videtur propriè ad Dominum pertinere, quia in eo Dominus resurrexit. , which is, the Lord CHRIST His Day. For this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is appropriate to our Saviour CHRIST, both in regard of the dignity and excellency of His Person: And because of the greatness and largeness of his dominion: And in respect of his bounty towards the members of his Mystical Body, Act. 4.36. john 20.13, 28. Apoc. 17.14. and Chap. 19.16. Now things and persons, which are named the Lord's, are sacred and venerable, in an high degree. The grace of our Lord, etc. Rom. 16.24. The Spirit of the Lord, 2 Cor. 3.17. The beloved of the Lord, Rom. 16.8. The glory of the Lord, 2 Cor. 3.18. The word of the Lord, 1 Tim. 6.3. The Cup of the Lord, 1 Cor. 11.27. Convivum Dominicum, The Lord's Banquet, Tertul. lib. 2. ad Vxor. The Church or house of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. Hierosol. Catech. 18. The body of our Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. ad Epictet. The Scripture of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Word of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord's people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Clemens Alexandrinus. Secondly, But besides the Title and appellation, the Fathers of the ancient Church, speak most honourably of this Holiday. Saint Ignatius the Martyr, who lived in the holy Apostles age, and was S. John's Disciple, maketh it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Queen, the Princess, the Lady paramount among the other weekly days. Eusebius in the life of Constantine the Great, lib. 4. cap. 18. styleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In truth, and in very deed, the principal, and the first. Saint chrysostom b Chrysost. de Resur. Hom. 5. Dies Dominicus, dies Regalis, in quo imperator ascendit ab inferis. calleth it A royal Day. Greg. Nazian. Orat. 43. saith it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, higher than the highest, and with admiration wonderful above other days. Saint Basil. c Basil. Hexam. Hom. 2. Vnum illum appellavit diem qui seculi ipsius imago, qui dierum primitiae, qui luci coaetaneus est: ipsum inquam sanctum Dominicum diem, quem Resurrectio Domini praecipuo honore affecit. Athanas. Ep. ad African. Ne ipsam quidem Dominican Diem sanctissim● Festi, ulla in reverentia habuere, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first fruits of days. Chrysologus, serm. 77. It is primate among days. Saint Hierome in Mark. 16. The Lord's Day is better than other common days, and than all Festivals, new Moons, and Sabbaths of Moses' Law d Hieron. Is solus & unus revera est proprius & Dominicus dies: & melior est aliis innumerabilibus diebus, siuè qui communiter intelliguntur, siuè qui à Mose in solennibus, & noviluniis, & Sabbatis lege sanciti sunt. . Saint Augustine applies the words of the Psalm unto it, namely, This is the Day which the Lord hath made, let us be glad, and rejoice in it, Psal. 118.24. Thirdly, Saint Augustine de Temp. Serm. 251. Leo Epist. 81. Isidor. Hisp. de off. Eccles. lib. 1. cap. 24. Venerable Beda, de ordinat. feriar. Pasch. etc. having noted many prerogatives belonging to this day e Aug. Apparet in Scriptures hunc diem esse solennem: ipse enim est primus seculi dies: in ipso formata sunt elementa mundi: in ipso creati sunt Angeli: in ipso quoque à mortuis resurrexit Christus: in ipso de coelis Spiritus Sanctus super Apostolos descendit: Manna in eremo in eodem die de coelo datum est. Orig. in Exod. Hom. 7. Ex divinis Scripturis apparet, quod in die Dominica pluit Manna de coelo, & in Sabbato non pluit: intelligant ergo judaei, jam tunc praelatum esse Dominicum nostrum judaico Sabbato. Leo m. Dominica dies tantis divinarum dispensationun mysteriis est consecrata, ut quicquid à Domino est insigniter institutum, in hujus diei dignitate sit gestum. In hac die mundus sumpsit exordium: in hac per Resurrectionem, & mors interitum & vita accepit principium. Patres, in Synod. 6. cap. 8. In eo die Manna in eremo pluit: in eo stella magis refulsit: In eo die quinque panibus & duobus piscibus, quinque millia hominum Dominus pavit: In eo Baptismum in jordane suscepit: eo ipse pius Redemptor generis humani, sponte pro salute nostra à mortuis resurrexit. : among which these ensuing are principal: The Creation of the whole matter of the world: The forming of light: The Creation of Angels: The falling of Manna: The Rusurrection of CHRIST from the dead: the descending of the Holy Ghost, in cloven and fiery tongues, upon the holy Apostles and primitive Church. Conclusion. It appeareth by that which is delivered in this observation, that the Ancient Church, had the LORD's-day in very high esteem and veneration, and the principal motive both of the honour given to the Day, and likewise of the religious observation thereof, was the Resurrection of CHRIST from the dead. The Lord's-day (saith Maximus Taurinensis) is venerable, and a solemn day among us Christians, because, like the Sunrising, and dispelling infernal darkness, CHRIST the Sun of righteousness shined forth unto the world by the light of his Resurrection. Saint Augustine f De Verb. Apostol. Serm. 15. Leo Epist. 93. cap. 4. Dominicum diem quem nobis Salvatoris nostri Resurrectio consecravit, exigunt in moerore je junii. , The seventh day is ended, the Lord was buried: a return is made to the first day, the Lord is raised: The Lord's-Day. Observation the third, concerning the LORD's-Day. The Lord's Day began to be observed for a weekly Holiday in the Christian Church, in the Apostolical age, and whiles some of the holy Apostles were living. 1 The Apostles themselves, at some times, observed this Day, for it is written, Act. 20.7. The first day of the week, the Disciples being come together to break bread, Paul preached unto them, etc. 1 Cor. 16.1. Concerning the gathering for the Saints, even as I have ordained in the Churches of Galatia, so do ye also: 2. Every first day of the week, let every one of you put aside by himself, and lay up as GOD hath prospered him, that then there be no gatherings when I come. Now although this Text of Saint Paul, maketh no express mention of Church-assemblies on this day: Yet because it was the custom of Christians: And likewise it is a thing convenient to give alms upon the Church-dayes g Chrys. in 1 Cor. Hom. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. per unam Sabbati, hoc est, die Dominico, unusquisque apud se seponat, etc. vide quomodo adhortatur à tempore. Dies enim erat idoneus ad eos adducendos ad eleemosynam. Recordemini enim inquit, quaenam eo die consecuti estis. Bona enim ineffabilia, & radix, & initium vitae nostrae, eo facta sunt. Non hac autem solùm ratione aptum est tempus ad benignitatem prompto & alacri animo exercendum: Sed & quod habet quieten & remissionem, immunitatemque & vacationem à laboribus. Cum his venerandis & immortalibus communicare mysteriis, magnam affert & immittit alacritatem. : It cannot well be gainsaid, but that if in Corinth, and Galatia, the first day of every week was appointed to be the day for alms and charitable contributions: The same was also the Christians weekly Holiday for their religious assemblies: Read Saint chrysostom in the margin, etc. But howsoever it was in the first times of the Apostles; immediately after them, it is apparent that Christian people made the Lords's-day of every week an ordinary Holiday, for the exercising of religious duties, to wit, common and public prayer, reading and preaching GOD'S Word, and for celebration of Divine mysteries. Ignatius ad Magnes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify to keep a solemn, or religious Feast: Exodus 5.1. & 12.14. & 23.14. Levit. 23.39, 41. Numb. ●9. 12. Deu. 16.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the Sabbath, let every friend of Christ make the Lord's-day a solemn Festival. justin. Mart. Apol. 2. Upon the Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a common assembly, both of Citizens, and of rural people is held, etc. Tertul. Apolog. cap. 39 (Upon that day) we Christians meet together, in the common assembly, etc. For although Tertullian nameth not Sunday, or the Lord's-day, in this Chapter of his Apology: yet in the 16. Chapter going before, and De Idolatr. cap. 14. he showeth that the Sunday, or Lord's-day, was a weekly time for public religious offices: and that the honouring of this Day, by making it an ordinary Festival, was one reason, for which the Pagans' imagined Christians to have been worshippers of the Sun. Clement's Rom. Const. Ap. li. 2. cap. 63. We Christians assemble ourselves with much diligence, upon the Lord's day, to praise God, etc. Saint Basil. d. spir. sanct. 27. numbers the observation of the Lord's-day, amongst Apostolic traditions. Likewise Isichius in Levit. li. 2 ca 9 and S. Augustine a Aug. Quod universa tenet ecclesia, nec conciliis institutum, sed semper retentum est: non nisi authoritate Apostolica traditum, rectissime creditur. his general rule, De Baptism. c. Donatist. li. 4. ca 24. proves it to be so. A Declaration of the Religious offices and actions, which were performed in the common assemblies, upon the Lord's-day. 1 Common Prayer, supplication, and thanksgiving, were made and offered to GOD and CHRIST according to the holy Apostles rule, 1 Tim. 2.12 a Tertullian Apol. Coimus in caetum & congregationem, ut ad Deum quasi manu facta, precationibus ambiamus, etc. Oramus etiam pro imperatoribus, ministris & potestatibus eorum, etc. justin. Mart. Apol. Clem. Const. lib. 2. c. 63. . 2 The Scriptures of the Old and New Testament, were read distinctly in the native language of the Hearers: or in such a language as the auditory understood b Commentaria Apostolorum quo ad tempus fert, leguntur. Deinde lectore quiescente, praesidens orationem, qua populum instruit, & ad imitationem, tam pulchrarum rerum cohortatur, habet. Sub haec consurgimus communiter omnes, & precationes profundimus. . 3 After the solemn reading of the holy Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bishop or chief Pastor of the Church, preached a Sermon to the auditory, wherein he exhorted them, to the belief of such things as they had heard read: and to the obedience of the holy duties, and the imitation of the godly examples, which had been read unto them out of the Scriptures. 4 The holy and mysterious Eucharist * Et precibus peractis, panis offertur, & vinum & aqua: & praepositus itidem quantum pro virili sua potest, preces & gratiarum actiones fundit: & populus faustè acclamat, dicens, Amen. Et distributio communicatioque sit eorum, in quibus gratiae sunt actae, cuique presenti: absentibus autem per Diaconos mittitur. , was celebrated, and the sacrifice of praise and thanksgiving being offered up unto GOD for his rich grace, represented and exhibited in this Sacrament: The mystical signs of Bread and Wine, after their blessing, were distributed by the hands of the Deacons, to all and every one present: and also they were sent and carried unto them, which by reason of sickness, or other just occasion, were absent from the public assembly. 5 Grievous sinners and offenders, namely, Fornicators, Adulterers, Sorcerers, etc. and Heretics, and such as in time of persecution had denied the Faith: Schismatical persons, who disturbed the peace and unity of the Church, were put to open penance: and the censures of the Church, whereof Excommunication was principal, being a prejudgement of God, and a forerunner of eternal perdition, were solemnly published and pronounced a Tert. Apol. Ibi etiam censura Divina: nam & judicatur magno cum pondere, ut apud certos de Dei conspectu summumque futuri judicii praejudicium est, siquis ita deliquerit, ut à communica ione orationis, & conventus, & omnis sancti commercii relegetur, Orig. c. Cells. lib. 3. Cypr. ad Pomp. Ep. 62. Greg. Nyss. orat. d. Castig. Optat. Milevitan. l. 2. . 6 Saint Paul's rule concerning Alms b Tert. Apol. justin. Martyr. Apolog. 2. Pro arbitrio quisque suo, quod visum est contribuunt, & quod ita colligitur apud praepositum deponitur: atque ille inde opitulatur pupillis & viduis, & hiis qui propter morbum, aut aliquam aliam causam egent: quique in vinculis sunt, & peregre advenientibus hospitibus, etc. and charitable relief, of the poor and afflicted servants of Christ: and especially of such, as were in bonds, or in servitude, or other oppression, for the testimony of the Lord jesus, was duly observed in the Christian Church, upon the Lord's-day. 7 Christians observed a Lovefeast, or feast of charity, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, c Tert. Apol. c. 39 Caena nostra de nomine rationem sui ostendit, vocatur enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dilectio penes Graecos est, etc. Nihil vilitatis, nihil immodestiae, admittit. Non prius discumbitur quam oratio ad Deum praegustetur, etc. : partly to help and comfort the poor: partly for the mutual consolation of their whole body: also hereby to cherish and increase, amity, charity, one with another: and that in those afflictive times of persecution, they might understand each others danger, necessity, loss, etc. and receive advice and counsel, etc. S. Paul toucheth upon these Feasts, 1 Cor. 11. and likewise S. jude in his Canonical Epistle, v. 12. Tertullian describeth this Christian Feast, Apol. c. 39 n. 6. Origen, c. Cells. l. 1 Concil. Grangr. c. 11. Chrys. in Ep. ad Corinth. Hom. 27. Chrys. Peracta synaxi omnes commune inibant convivium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pauperibus & qui nihil habebant vocatis, & omnibus communiter vescentibus. 8 Lastly, Ordination of Bishops, Priests, and Deacons, was usually performed upon the Lord's-day. d Leo. Pié & laudabiliter Apostolicis morem gesseris institutis, si hanc ordinandi Sacerdotum formam, per Ecclesias quibus Dominus praeeste te voluit, etiam ipse servaveris: ut hiis qui consecrandi sunt, nunquam benedictiones nisi in die Dominicae Resurrectionis tribuantur, cui à vespera Sabbati initium constat ascribi, & quae tantis divinarum dispensationum mysteriis est consecrata, ut quicquid est à Domino insigniter constitutum, in hujus diei dignitate sit gestum. Leo Mag. ad Dioscorum Episc. Alex. Epist. 81. cap. 1. Observation the fourth, Concerning worldly labour and negotiation upon the Lordsday. The Law of the fourth Commandment enjoined the jews and Israelites, a total resting and cessation from labour and secular negotiation upon the Sabbath, by the space of a natural day, that is, from the vespers of the sixth day, until Sunsetting of the seventh day, Levit. 23.32. From even to even, shall ye celebrated your Sabbath. And during this space of time, all servile labour was prohibited, and all common or civil work, except only such, as was necessary for the preservation of man and beast, and for Gods own service a Tert. ca Mart. li. 4. ca 12. Cum de Sabbato dicit, omne opus tuum non facies in eo: dicendo tuum, de humano opere definiit, quod quisque ex artificio, vel negotio suo exequitur, non de divino. Opus autem salutis & incolumitatis non est hominis, sed Dei proprium. . But the Evangelicall Law imposeth no such Commandment of total abstinence, from secular labour, or from civil actions, during the space of a natural day: either upon the old Sabbath, or upon the Sunday, or upon any other day of the week d August. c. duas Epist. Pelag. li. 3. ca 4. Christus nobis abstulit illud gravissimum multarum observationum jugum, ne carnaliter circumcidamur, ne pecorum victimas immolemus, ne Sabbato septeno dierum volumine redeunte, ab operibus etiam necessariis quiescamus, & caetera hujusmodi: sed ea spiritaliter intellecta teneamus, remotisque umbris significantibus, in rerum ipsarum quae significantur luce vigilemus. Ambros. li. 4. Epist. 16. : The Christian Church upon reasons formerly declared, makes the first day of the week a solemn festival day; and servile labour, and secular negotiation is by the precept of the Church, prohibited upon this day: not because of the letter of the fourth Commandment, or because such labour is vicious or sinful, and of the same quality with blasphemy, adultery, and theft: but so far forth only, as the same is an impediment, to such religious & Evangelicall duties, as are commanded to be performed, upon the Lord's-day, by the precept of the Church: and so far forth also, as labour or secular actions do hinder Christian people, or withdraw them, from the service of Christ, and from spiritual actions, necessary to their religious edification. Now this is confirmed in manner following. 1 In the new Testament we read of no prohibition, or negative precept concerning abstinence, and cessation from secular actions upon the Lord's-day, more than upon other days: Et quod non prohibetur ultro permissum est: That which is not prohibited is freely permitted, saith Tertullian d. Coron. mil. cap. 2. 2 The Catholic Church for more than six hundred years after Christ, permitted labour, and gave licence to many Christian people, to work upon the Lord's-day, at such hours, as they were not commanded to be present at the public service, by the precept of the Church. During the first 300. years after Christ, the Church lived in persecution, and Christians were not free to abstain from labour, upon the Lord's-day, or upon other days, for great multitudes of them were bondmen to Pagan Masters: many were compelled to labour in Ours, and in Galleys, and to toil and drudge, at all times, when their cruel Lord's commanded them. And we cannot find in the whole Ecclesiastical story, that Christian people did make it a matter of religion to forbear worldly labour upon any day of the week, when they were commanded the contrary by their Lords: neither were any tormented or made martyrs, merely for this reason, That they refused to work, or labour, or travel upon the Lord's day: But if this had been a sin of the same quality with blasphemy, adultery, and theft, they would rather have endured any misery which cruel tyrants could have laid upon them, than wilfully to have transgressed a prime divine moral Law a Aug. the civ. Dei li. 22. c. 6. A Christo Deo non solum colendo verum etiam confitendo, tantam per orbem terrae martyrum multitudinem metus revocare non potuit: non levis offensionis animorum, sed immensarum variarumque poenarum, & ipsus mortis quae plus caeteris formidatur. . After the three hundred years, when Constantine the Great, by his Imperial power, maintained Christian religion, and among many other religious constitutions, ordained the weekly observation of the Lord's-day: Rural people had liberty to labour in their fields and Vineyards b Cod. lib. 3. Tit. 12. c. d. far. Constantinus. A. Elpidio. Hermenop. Ep. jur. Tit. 4. Tripar. hist. l. 1. c. 9 Beza in Cant. ho. 30. autem Christiani eo die à suis quotidianis laboribus abstinerent praeter id temporis quod in caetu ponebatur, id neque illis Apostolicis temporibus mandatum, neque prius fuit observatum, quam id à Christianis imperatoribus, ne quis à rerum sacrarum meditatione abstraheretur, & quidem non ita precise observatum fuit. , and none of all the holy Fathers of the Church, living in those days, or many years after, reproved the same, or held it a profane thing. In S. Hieromes' days, and in the very place where he was residing, the devoutest Christians did ordinarily work upon the Lord's-day, when the service of the Church was ended. For this Father in his Epitaph, or Funeral Oration of Paula reporteth, as followeth c Hieron. to. 3. Ep. 27. ad Eustoch. Die tantum dominico ad Ecclesiam procedebant, et unumquodque agmen propriam matrem sequebatur: atque inde pariter revertentes, instabant operi distributo, & vel sibi vel caeteris indumenta faciebant, pa. 181. : The (Lady) Paula herself with all the Virgins and Widows, who lived at Bethlehem, in a Cloister with her, upon the Lord's-day, repaired duly to the Church, or House of God, which was nigh to her Cell: And after her return from thence to her own lodgings, She herself, and all her company fell to work, and every one performed their task, which was, the making of clotheses and garments, for themselves and for others, as they were appointed. In Gregory the Great his time, it was reputed Antichristian doctrine, to make it a sin, or thing unlawful to work upon the old Sabbath-day, or upon the Sunday, or Lord's-day d Greg. Mag. l. 11. Ep. 3. Peruenit ad me, etc. Ita ut die Sabbati aliquid operari prohibeant: quos quid aliud quam Antichristi praedicatores dixerim, qui veniens, diem Dominicum & Sabbatum ab omn opere faciet custodiri. . In after times, both in the East and West, in France, in Great Britain, both in the days of Saxon and Danish Kings: rural works and labour, and other civil and secular negotiations, were prohibited and restrained, upon the Sunday or Lord's-day, and upon other Festival days. And this restraint was made, both by Regal and Imperial Laws, and likewise by Episcopal Synods. Read the quotations in the Margin b Novel. Leon. ca 54. Statuimus quod Spiritui sancto, ab ipsoque institutis placuit, ut omnes in die sacro, quoque nostra integritas restaurata est, à labour vacent, neque Agricolae, neque quicquam in eo alii, illicitum opus aggrediantur. Si enim qui umbram quandam atque figuram observabant, tantopere Sabbati diem venerabantur, ut ab omni prorsus opere abstinerent, quomodo qui gratiae lucem, ipsamque veritatem colunt, hos eum diem, qui à Domino honore ditatus est, nosque ab exitii dedecore liberavit, non venerari par est? Impp. Ludovic. & Lothar. Concil. Paris. 1. cap. 50. judaeis carnalibus moris est, Sabbatum carnaliter observare: Christianorum porro religiosae devotionis (quae ut creditur ex Apostolorum Traditione, imo Ecclesiae authoritate descendit) mos inolevit, ut ob memoriam Dominicae resurrectionis, diem dominicum venerabiliter atque honorabiliter colant, quoniam eo die Deus lucem mundi condidit, eo die Christus à mortuis resurrexit, eo die Paracletum Spiritum sanctum Apostolis misit de Coelis, eo die Manna pluit de Coelo. Haec & hiis similia liquidò ostendunt, hunc diem caeteris diebus celebriorem, & venerabiliorem esse debere. Proinde nobis visum est, ut primum Sacerdotes, cunctique fideles summopere procurent, ut tanti diei debita observatio, religiosaque devotio, devotius exhibeatur. Quapropter specialiter & humiliter à Sacerdotibus Imperialis Majestas flagitanda est, ut ejus à Deo ordinata potestas, ob honorem et reverentiam tanti diei, cunctis metum incutiat, ne in hac sancta & venerabili die, mercatus & placita, & Ruralia quaeque opera, necnon & quaslibet Corrigationes ullius conditionis homines, facere praesumant: quoniam dum haec agunt, & decus Christianitatis obsuscant, & nomen Christi blasphemantibus, locum amplius blasphemandi attribuunt: decet igitur ut eo die Christianus, Divinis laudibus, & non Ruralibus operibus vacet. Carol. Mag. Turon. Concil. 3. cap. 40. Interdicatur ne mercata & placita usquam fiant in die Dominico. Quapropter oportet omnes Christianos à servili opere, in laude Dei & gratiarum actione, usque ad vesperam perseverare. Ansegisus. lib. 1. cap. 139. d. Francor. leg. Carolus magnus in constitutionibus suis prohibet, ut mercatus die Dominico nullo loco habeatur. Concil. Matiscon. 2. Can. 1. Custodire debemus diem Dominicam quae nos denuo peperit, & à peccatis liberavit. Nullus vestrûm litium fomitibus vacet, nullus causarum actiones exerceat, nemo sibi talem necessitatem exhibeat, quae jugum jumentorum cervicibus imponat. Estote omnes hymnis & laudibus Dei, animo corporibusque intenti: Si quis vestrûm proximam habeat Ecclesiam, properet ad eandem, & ibi Dominico die, semetipsum precibus lachrymisque afficito. Sint ocul● manusque vestrae, toto illo die ad Deum expansae. Ipse enim est dies requietionis perpetuus: ipse nobis per septimae diei umbram insinuatus noscitur, in lege, & Prophetis. justum igitur est, ut hanc diem unanimiter celebremus, per quam facti sumus quod fuimus. Cabilonens. Concil. ca 18. Instituimus ut in ipso Dominico die ruralia opera, id est, arare, messes metere, exactus facere, vel quicquid ad ruris culturam pertinet, nullus penitus praesumat. Turonens. Synod. Sub Carol. m. ca 40. Interdicatur ne mercata, & placita usquam fiant in die Dominica, qua oportet omnes Christianos à servili opere, in laude Dei, & gratiarum actione usque ad vesperam perseverare. Arelatens. Concil. Sub Carol. magno. Ne in Dominicis diebus publica mercata, neque causationes, neque disceptationes exerceantur: & penitus à rurali & servili opere cessetur, hiis solummodo peractis, quae ad Dei cultum & servitium perunere noscuntur. Antisioderens. Concil. cap. 16. Non licet die Dominico boves jungere, vel aliz opera exercere. Moguntiac. Concil. Sub Carolo. m. cap. 37. Omnes dies Dominicos cum omni veneratione decrevimus observari, & à servili opere abstinere: & ut mercatus in eyes minime sit, nec placitum ubi aliquis ad mortem vel poenam judicetur. Rhemens'. Synod. Sub. Carolo. m. cap. 35. diebus Dominicis secundum Domini praeceptum, nulla opera servilia quilibet perficiat: nec ad placita conveniat, nec etiam donationes in publico facere praesumat, neque mercata exerceat. Concil. Dingfeld. apud Aventin. Annal. li. 3. Die festo solis, otio divino intentus prophanis negotiis abstineto. Qui hoc die vehiculariam aut hujusmodi operam fecerit, jumenta ejus publica sunto. Si contumax perrexerit, in servitutem redigatur. . De observatione diei Dominicae ex antiquis legibus & Synodis, Anglo-Saxonum, etc. Ex Ina. Regis Occid. Saxon. ll. c. 3. Circa An. 688. Si servus operetur die Solis per praeceptum Domini sui, liber sit, & solvat Dominus mulctae nomine 30. s. Sin injussu Domini operetur, corium perdat (i flagelletur) vel flagellationem pretio redimat. Si liber ea die operetur, non mandante Domino, amittat libertatem, & in Sacerdotem poena duplex esto. In ll. Aluredi magni, Regis Angl. An. Dom. 876. Cum Guthurno Danorum Rege primo editis, et in foedere Edovardi Regis filii Aluredi magni cum eodem Guthurno postea confirmatis, scꝪ. circa An. Dom. 912. Cap. 7. sic habetur sub tit. De operibus in die festo. Dein in textu. Qui in die Solis mercaturam egerit, mercem ipsam foris facito, & praeterea si is Danus fuerit, 12. (nummi) oras, Anglus vero 30. sol. Liber, si in quavis festa die operatus sit, vel libertate sua exuatur, vel legis violatae mulctam (quam Lahslite vocant.) Servus corium perdat, vel hoc pretio redimat. Si Dominus servum suum ad aliquid operis in die festo cogerit, legem violatam apud Danos subeat, apud Anglos mulctam constitutam. Cap. 9 Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, ni in fugam se conjecerit vel repugnaverit: comprehensus autem teneatur, donec festivitas diei pertransierit. In ll. Regis Aethelstani. Cap. 24. Nulla mercatura sit in die Solis: si quis hanc fecerit mercem foris facito, & etiam 30. solidis eluito. In ll.. Eadgari Regis, Cap. 5. Circa An. Dom. 966. Vnumquemque diem Solis quisque festum celebrato, ab hora nona diei Saturni (id est, tertia pomeridiana) usque ad diluculum diei Lunae, sub ipsa mulcta in judiciali libro designata. Quamlibet etiam diem Missalem prout indicta fuerit à Sacerdote, & indicta insuper jejunia omni cum religione unusquisque observato. In Canuti ll. Ecclesiast. Cap. 14. Circa An. Dom. 1026. Festa & je junia quisquis observato, diei Solis celebritatem à nona (i hora tertia post meridiem) diei Saturni, usque in diluculum diei Lunae, & alias omnes Missales dies prout fuerint imperati. Et Cap. 15. Mercaturam etiam in die Solis & secularem quamlibet concionem (nisi magna provocante necessitate) strictiùs inhibemus; & à Venatione mundanisque omnibus operibus unusquisque sedulus aequiescat. Et in ll. ejus secularibus, Cap. 42. Nemo sceleris reus (siqua vitari possit) in festivitate diei Solis afficiatur morte, etc. totidem omnino verbis ut hîc superiùs in Foedere Aluredi & Guthruni, Cap. 9 Ed. Conf. cir. an. 1054. (in suis quae extant legibus) nihil aliud de diei Dominicae observatione statuit, quàm (ut caeteri dies omnes Ecclesiae) pace sua regia fungeretur: hoc est, ut immunis esset à fori jurgiis & secularibus aliis vexationibus, unde in Cap. 3. ait, Ab adventu Domini usque ad octabis Epiphaniae, pax Dei & sanctae Ecclesiae per omne regnum. Similiter à septuagesima usque ad octabis Paschae. Item ab ascensione Domini usque ad octabis Pentecostes. Item omnibus diebus quatuor temporum. Item omnibus Sabbatis ab hora nona, & tota die sequenti usque diem Lunae. Item vigiliis Sanctae Mariae, Sancti Michaelis, etc. Item omnibus Christianis ad Ecclesiam causa orationis euntibus, pax in eundo & redeundo sit eyes, etc. Haec eadem in ll. Gulielmi Conquest. In Concilio Cloveshoviae sub Cuthbarto Archiepis. Doroberniae, An. Dom. 747. Cap. 14. De honore & observatione Dominici diei. Quarto decimo statuitur loco: ut Dominicus dies legitima veneratione à cunctis celebretur, sitque divino tantum cultui dedicatus, omnesque Abbates & Presbyteri isto sacratissimo die in suis Monasteriis atque Ecclesiis maneant, missarumque solemnia agant, omissisque exterioribus negotiis ac secularium conventibus atque itineribus, nisi inexcusabilis quaelibet causa urgeat religiosae conversationis, ac bene vivendi normulam de sacrae Scripturae eloquiis subjectis famulis praedicando insinuent. Sed & hoc quoque decernitur quod eo die sive per alias festivitates majores, populus per Sacerdotes Dei ad audiendum Verbum Dei conveniat, Missarumque Sacramentis ac doctrinae sermonibus frequentius adsit. Inter Canon's Egberthi Archiepiscopi Eboracensis, Circa An. Dom. 784. Cap. 3. Item ut omnibus festis & diebus Dominicis unusquisque Sacerdos Evangelium Christi praedicet populo. Infra sub titulo de Sabbato. Deus Creator omnium creavit hominem in sexta feria, & in Sabbato requievit ab operibus suis, & sanctificavit Sabbatum propter futuram significationem passionis Christi & quietis in sepulchro. Non ideo requievit quia lassus esset, qui omnia sine labore fecit, cujus omnipotentia non potest lassari, et sic requievit ab operibus suis ut non alias creaturas quam antea fecerat postea fecisset. Non fecit alias creaturas postea, sed ipsas quascunque fecit omni anno, usque in finem seculi facit. Homines creat in animabus & corporibus, & animalia & bestias sine animabus. Omnis anima hominis à Deo datur, et ipse renovat creaturas suas, sicut Christus in Evangelio ait; Pater meus usque modo operatur, et ego operor. Christus pro nobis passus est in sexta aetate mundi in sexta feria, et reformavit perditum hominem passione sua, et operatis miraculis suis requievit in sepulchro per Sabbatum, et sanctificavit Dominicum diem resurrectione sua. Nam Dominica dies prima dies seculi est, et dies resurrectionis Christi, et dies Pentecostes, et ideo sancta est, et nos ipsi debemus esse spiritaliter Sabbatum Sabbatizantes, id est, vacantes ab operibus servitutis, id est, peccatis, quia qui facit peccatum servus est peccati. Sed quia non possumus esse sine peccatis, caveamus in quantum possumus, et emendemus quicquid peccaverimus, demus bona exempla subditis nobis, et corrigamus nosmetipsos & subditos, et exhortemur ad meliora jugiter. Amen. Circa. An. Dom. 1009. In Concilio Aemanensi Pambritannico Regis Ethelredi edicto ab Archiepiscopis Aelfeago Dorobern. & Vulstano Eboracensi, etc. celebrato. Cap. 15 Festivitatem diei Solis & ad eandem quicquid pertinet, ferventius quisque observato. A mercaturis & conventibus populi (puta secularibus & forensibus) à Venatione etiam & mundanis operibus in sancta illa die sedulus abstineto. Haec propemodum verbatim: said in exemplo istius Concilii perantiquo ita exhibetur: Dominicae solennia diei cum summo honore magnoperè celebranda sunt, nec quicquam in eadem operis agatur servilis; Negotia quoque secularia, quaestionesque publicae in eadem deponantur die. With the former Laws and Edicts of Princes: and the Canons of Counsels, our national Laws and Statutes, and the Precepts and Canons of our Church a Canon. 13. An. 1603. sub regno R. jacob. All manner of persons within the Church of England, shall from henceforth celebrated and keep the Lords Day, commonly called Sunday, and all other Holidays, etc. in hearing the Word of God read, in public and private Prayers, in acknowledging their offences to God, &c , accord very exactly, concerning abstinence from secular affairs, and the religious observation of the Lord's-day, and of other Holidays. And we consent likewise with the Catholic Church, concerning the freedom of Christian people, from the rigorous servitude of the judaical Law: and the Statutes of our Nation, and our Canons, and our Homilies permit necessary work, (the forbearance whereof, would bring notorious detriment) upon some part of Sundays and Holidays. Our Homily saith b Homil. of the place and time of prayer, pag. 124. : This Commandment doth not bind Christian people so straight as it did the jews, touching the forbearing of work and labour in time of great necessity. Q. Eliz. Injunct. 20. All Parsons, Vicars and Curates, shall teach and declare unto the people, that they may with a safe and quiet conscience, after their Common Prayer in time of Harvest, labour upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity or grudge of conscience, they should abstain from working upon those days, that then they should grievously offend and displease GOD. King Edward 6. Injunct. All Parsons, Vicars and Curates, shall teach and declare unto their Parishioners, that they may with a safe and quiet conscience in time of Harvest, labour upon the Holy and Festival days, and save that thing which GOD hath sent. And if for any scrupulosity, or grudge of conscience, men should superstitiously abstain from working upon those days, that then they should grievously offend and displease God. The Statute of King Edward 6. An. 5. & 6. cap. 3. Provided always, and it is enacted by the authority aforesaid, that it shall be lawful to every Husbandman, etc. And in ancient times the like was permitted c Concil. ap. Palatium Vernis. Sub Reg. Franc. Piping cap. 14. De die Dominico, quia persuasum est populis, de die Dominico agi cum caballis sicut bobus & vehiculis per itinera non debere, neque ullam rem ad victum praeparari, vel ad nitorem domus vel hominis pertinentem ullatenus exerceri, quae res ad judaicam magis quam ad Christianam observationem pertinere probatur, id statuimus, ut die Dominico quod antè fieri licuit, liceat. De opere tamen rurali, a ratione, aut vineae sectione, excussione vel sepe facienda, censuimus abstinendum, quò faciliùs ad Ecclesiam venientes, orationis gratia vacent. . Observation the fifth, concerning the LORD's Day. Abstinence, or resting from secular labour and negotiation, and likewise from Pastime and Recreation upon the Holiday, are considerable, Either according to their Relation to the religious offices of the day: Or, as they concern the temporal welfare, comfort, delight, profit, and necessity of man. So fare forth, as secular labour, and pastime, or recreation are impediments to sacred and religious duties, public or private, to be performed upon the Holidays, they are to be avoided, and abstinence from them must be used according to the equity of divine Law, and the Precept of the Church: Otherwise they are sacrilegious d Cyril. in joan. li. 8. cap. 5. Eo gravius est peccatum, quò sanctiori tempore committitur. Idne est, o Christiane, celebrare diem festum, indulgere ventri, & inconcessis voluptatibus habe●as laxare? Athanas. ad African. pag. 730. Ne ipsam quidem Dominicam diem sanctissimi Festi ulla in reverentia habuere, quò minùs eo ipso tempore, quo Dominus omnes ex mortis vinculis compedibusque asseruerit, homines ejus Ecclesiae in vincula conijcerent. , Because they are means to rob GOD of His honour, and to hinder the spiritual edification of Christian people. The eating of certain kinds of meats, was sinful under the law, because of a legal prohibition: But under the Gospel, the eating of all kinds of wholesome meats is lawful, Unless the same be done intemperately, or contrary to the Precept of the Church or State, commanding abstinence and fasting: In like manner, working and labouring upon the old Sabbath-day, was a sin under the Law, because of GOD's positive Precept: But under the Gospel, it is no sin to work or labour upon any day of the week, but then only, when the doing thereof is an impediment to spiritual and religious offices, which by the general Commandment of the Holy Ghost, and by the subordinate Precept of the Church, are to be performed upon the Holiday. And for this cause the Church of GOD prohibiteth them: And this Precept of the Church hath a twofold obligation: The one arising from the quality of the object, or things prohibited; For because abstinence from labour, and from recreation upon the Holiday, is subservient to the exercise of Religious duties: And on the contrary, secular labour and pastime are impediments thereunto: Therefore, although in their proper quality they are not evil, yet the use of them is to be forborn, at such times and hours of the day, and in such manner, as the Precept of the Church commandeth. The second obligation of the Precept of the Church, ariseth from the authority of the Commanders: For the Bishops and Pastors of the Church, are by office, Stewards, and subordinate Rulers, in the House of God; having authority from CHRIST, not only to feed His flock with wholesome doctrine, but to govern the same with holy Precepts and Canons in matters of decency, order, and edification. And it is the duty of Christian people to obey them, Heb. 13.17. Also Kings and Princes are the Lord's Vicegerents. Psal. 82.6. to govern and eommand His people, Not only in matters concerning humane society, But also in things concerning or appertaining to Divine Religion e Aug. c. Crescon. lib. 3. cap. 51. In hoc Reges Deo serviunt, sicut eis divinitus imperatur, in quantum sunt Reges, Si in suo Regno bona jubeant, & mala prohibeant, Non solùm quae pertinent ad humanam societatem, Verùm etiam quae ad Divinam religionem. Idem Epist. 48. . And it hath always been the honour of Religious Monarches, to confirm and ratify the godly Precepts and Canons of the holy Bishops and Pastors of the Church, by their regal and imperial authority f Concil. Paris. 1. ca 1. Specialiter & humiliter à Sacerdotibus, Imperialis Majestas flagitanda est, ut ejus á Deo ordinata potestas, ob honorem, & reverentiam tanti diei cunctis metum incutiat, nè in hac sancta & venerabili die, Mercatus & Placita, & Ruralia quaeque opera, nec non & quaslibet corrigationes, ullius conditionis homines, facere praesumant, etc. : As appeareth by Constantine the Great, and by Theodosius, Marcianus, Charlemagne, Lewis, Lotharius, etc. Now the holy Apostle commandeth obedience to Royal authority in things honest, religious, and just, and that, for conscience sake, Rom. 13.5. For when they command Duties of this quality, Per illos jubet Christus g Aug. Epist. 166. Inter homines poenas luit, & apud Deum sortem non habebit, qui hoc facere noluit, quod ei per cor Regis, ipsa veritas jussit. ibid. Imperatores cum bonum jubent, per illos jubet, nisi Christus. : The supreme Lawgiver Himself, which is the Lord Christ, is the Prime Commander, Prov. 8.15. Concerning Recreation upon the Holidays. By Recreation we understand Sports, Pastimes, Music, playing at some kinds of games, and bodily exercises, etc. used to refresh the body and mind of man, after labour and serious actions a Ex Seneca, Lucano, Statio, etc. Recreatio idem est quod restauratio, & reproductio. Et transfertur ad significandam intermissionem laborum, infirmitatis, lassitudinis: & refocillationem cum corporis, tum animi, ut quae velut de novo videntur produci, & restaurari, dum à laboribus, morbis, molestiis velut feriantur, & quiescunt, viresque deperditas resumunt. . Recreations are of two sorts or kinds: 1. Honest and lawful: 2. Vicious and unlawful. Honest and lawful recreation is such, as neither is vicious, in respect of the matter and quality of the object: neither is accompanied with any evil circumstances. Vicious objects are such, as be morally evil in quality: as excessive drinking, profane, obscene, or scurrilous speaking, prodigal, or fraudulent playing or gaming, etc. Evil circumstances are undue and unseasonable time: undecency in respect of place, persons, habit, or gesture: relation to some vicious end: excessive and immoderate action, disobedience to Laws and superior authority, etc. Thes. 1. All kinds of recreation, which are of evil quality in respect of their object: or which are attended with evil and vicious circumstances, are unlawful, and to be refrained upon all days, and at all seasons. But if they be used upon the Lord's-day, or on other Festival days, they are sacrilegious, because they b Cyrill. In joan. ●. 8. ca 5. Idne est, o Christiane. celebrar● diem festum, indulgere ventri, & inconcessis voluptatibus habenas relaxare? etc. Eo gravius est peccatum, quo sanctiori tempore committitur. Concil. joletan. 3. can. 22. Irreligiosa consuetudo est, quam vulgus per sanctorum solennitates & festivitates agere consuevit: populi qui debent divinis officiis intendere, saltationibus, & turpibus invigilant canticis, etc. Ephrem. Syrus. s. d. fest. dieb. rob God of his honour, to whose worship and service the Holiday is devoted: and they defile the souls of men, for the cleansing and edifying whereof the Holiday is deputed. Thes. 2. Recreations honest and moderate, such as are neither vicious in quality or circumstances, may Lawfully be permitted, and exercised upon some part of the Christian Holiday c Synops. Pur. Theolog. Disp. 21. n. 58. Neque tamen omnis corporis recreatio, hic omnino prohibetur, ut quae etiam inter fines Sabbati est: scilicet, quae cultum Dei non impedit, & sacris peractis, honest, decenter, moderate, & sine scandalo fit. . Argument 1. Recreations of this quality, are prohibited by no just Law: either Divine, Ecclesiastical, or Politic: and therefore they are not sins, because sin is the transgression of some just Law, according to the definition thereof, in holy Scripture, 1 john 3.4. Mat. 15.3. Rom. 2.23. & Chap. 7.7. jam. 2.11. and according to the Fathers d Amb. d. Paradis. c. 8. Aug. c. Faust. Manich. li. 22. c. 27. , and all the Doctors of the Church e Lomb. sent. li. 2. dist. 38. & in eund. Scholast. Aquin. 1. 2. quaest. 71. art. 6. . Unless therefore the opposers of such recreations be able to demonstrate, that they are prohibited, or repugnant to some just Law, the same are not vicious or sinful, and they may lawfully be permitted by superiors, and exercised by subjects, and inferiors, upon the Holiday. Argument 2. Secular and corporal labour, may lawfully be used, upon some part of God's Holiday: namely, so fare forth as the same is not an impediment to the religious Offices of the day. Therefore honest and moderate recreation, may likewise be permitted and used. 1 The antecedent is proved in manner following. 1 Not just Law, Divine, Ecclesiastical, or Civil, doth totally prohibit the same. 2 Many cases of urgent necessity require this: for the welfare of man himself, and of many creatures is preserved thereby. 3 In the time of the Old Law, the same was lawful in many cases, Mat. 12.11, etc. 4 The Apostolical Primitive Church permitted this f Read before observat. 4. , and all the School Doctors, and the Canonists: and worthy Divines of our own part teach the same g Beza in Cant. sol. hom. 30. p. 603. autem Christiani eo die (Dominico) à suis quotidianis laboribus abstinerent, praeter id temporis quod in caetu ponebatur, id neque illis Apostolicis temporibus mandatum: neque prius fuit observatum, quàm id à Christianis imperatoribus, ne quis à rerum sacrarum meditatione abstraheretur, neque ita praecise, observatum fuit. Zanch. in. 4. Precept. Causa cur externa civilia opera vitentur in die festo, non est quod per se mala sint, contaminentve sanctificationem diei Festi: sed quia impedimenta sunt ne quis possit vacare praestandis iis, quae Deus requirit in cultu suo externo, in festis & sacris diebus. D●naeus Ethic. li. 2. cap. 9 Nobis Christianis non tanta, tamve severa & rigida cessatio (nempe ne laboremus in die Dominica) imposita est. Nam ex lege Constantini, licet serere & metere in die Dominica, si commodum sit. Homil. Of the time and place of prayer. Pag. 124. This Commandment doth not bind Christian people so strictly as it did the jews: touching the forbearing of wo●ke and labour, in time of great necessity. . 2 The sequel and consequence of the Argument is builded upon this reason. Secular and toilsome labour, upon the legal Sabbath, was literally and expressly prohibited, both in the fourth Commandment of the Decalogue, and also in sundry other passages of Moses his Law, and in the Prophets: and that with great severity: Exod. 31.14. and Chap. 35.2. jerem. 17.27. And therefore the doing thereof was a direct and express transgression of the sabbatical Law. But honest and moderate recreation was not prohibited, either in the Law, or in the Prophets, in literal and express terms: and if it were forbidden, the same was done collaterally only, or by consequence. Now that which is directly and by name prohibited by any Law, is more unlawful than those things which are concluded by inference only, to be repugnant to the Law. If then secular labour is not simply unlawful on the Holiday, although it were expressly named in the Law c G.W. d. Sab. pag. 98. The reason why the works of our ordinary vocation are forbidden us upon the Sabbath, is not that they are unlawful in themselves: but because they destroy the rest, and take up the mind, that it cannot be employed in God's business. : then civil recreation, not prohibited in terms, neither yet by any necessary consequence from the Law, cannot be simply unlawful. The Tenent of the Novel Sabbath Teachers, concerning labour and recreation upon the Sunday. I. D. We must know that the Lord's-day must contain 24. hours, all which must be dedicated to Him, that so His blessing may be more plentifully poured down upon us. We are to know that the Sabbath containeth 24. hours, aswell as any other day, and therefore the night must be spent in an holy rest also: not but that man is allowed to take sufficient sleep: but his sleep is to be seasoned with the sweetness of former exercises, and his dreams c Tho. Char●●● Com. in Eccl. ca 5. Quodsi in die Dominico mens nostra, in piis exercitiis tota defixa esset, eadem inter dormiendum recurrerent Neque enim cōtemnendum quod Philosophus in Ethicis docet, justum ab injusto, non somno sed insomnio discerni. to have some taste of religion, more than at other times. Now GOD biddeth us keep the whole seventh-day: for he would have us give as long a day to him, as he hath given to us. D. B. d. Sab. p. 262. Upon the Lord's-day, we aught to rest, from all honest recreations, and lawful delights, Pag. 274. From talking of recreations. E. E. p. 107. Recreation belongs not to rest, but to labour, and it is used that men may by it be made more fit to labour, & therefore it must be granted on days of labour, (and not on the Sabbath-day.) I. D. p. 140. If men will allow their servants recreation, let them allow part of their own time, and be liberal in that which is their own, and not in that which GOD hath not given them warrant to bestow on their servant. G. W. of the Sabbath, Chap. 4. GOD requireth in the Commandment that we rest the Whole day, and keep the whole day holy: for if he had meant but a part, he could have said so much: but in that he requireth a day in the Commandment, he putteth it out of question. Every one of thy days hath twenty four hours: and therefore he must have so many to his day: or else thou hast more than six days given thee: or if not given, than thou takest it as Hophni did the flesh, Ib. pag. 58. It is the Sabbath of the Lord thy God: and take heed how thou wrong him, and curtol his day, as Hanun did David's servants garments, 2 Sam. 10.4 and then thou robbest GOD of part of his day, and so thou committest theft. Pag. 60. Neither yet is this sufficient to keep the Sabbath-day from morning to night, etc. But we must keep the night also, for it is a part of the day natural: for so Moses, Gen. 1. accounteth the evening and the morning but one day. The rigid Tenent of some Sunday-Sabbatizers. Tho. Roger's Prefat. before the Articles. I have read, and many there be alive which will justify it, how it was preached in a Market Town in Oxfordshire, that to do any servile work or business on the Lord's-day, is as great a sin, as to kill a Man, or to commit adultery. It was preached in Summerset-shire, that to throw a bowl on the Sabbath-day, is as great a sin, as to kill a man. It was preached in Norfolk, that to make a Feast, or wedding-dinner on the Lord's-day, is as great a sin, as for a father to take a knife and cut his child's throat. G.W. d. Sab. p. 81. take heed unto thy soul, and as of all sins, so especially of this sin of Sabbath-breaking: because of all other it most separateth the soul from God. It was preached in Suffolk (I can name the man, & I was present when he was convented before his Ordinary for preaching the same) that to ring more Bells than one upon the Lord's-day, to call the people to Church, is as great a sin as to commit murder. Arguments used (or rather abused) by these new Lawmakers in confirmation of their Tenent. Argument 1. The Law of the fourth Commandment prohibited recreation upon the whole Sabbath-day to the jews: but the same Law bindeth us Christians. 1 That Law prohibited servile-worke: and work, and recreation are equal impediments to the sanctifying of the Sabbath. 2 The same Law is in force amongst Christians, because it is a moral Law, one of the ten Commandments: and the observation of it was enjoined with as much severity, as the observation of any other precept. Answ. 1. I find no formal nor express prohibition, either in the Text of the fourth Commandment, or in any other sentence of Moses' Law, simply restraining the jews and Israelites from the use of honest recreation upon their weekly Sabbath-day. Secondly, One principal end, and necessary use of the old Sabbath was: to refresh and recreate people after toil and hard labour, Exo. 23.12. Six days thou shalt do thy work: and on the seventh day thou shalt rest: that thine Ox and thine Ass may rest, and the son of thine hand maid, and the stranger may be refreshed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recreetur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But if all civil recreation had absolutely been denied the jews, upon every part of their weekly Sabbath, which continued four and twenty hours, Levit. 33.32. This had been rather an heavy burden, than a recreating and refreshing of people. For it is more grievous for people to sit still in one place so many hours, and to have the body and mind exercised with no variety of action: But only in reading Deuteronomy a Rabbini in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebraeis in die Sabbati, aliisque diebus festis, alium librum volvere non licet, quam librum legis. , or other parts of Mose's Law, which ordinary persons understood not, Than to travel and labour in their ordinary businesses. Now we read in Exod. 16.29. this branch of the old Sabbath Law: Abide ye every man in his place: let no man go out of his place on the seventh day. And Origen saith b Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 4. Vnusquisque quo habitu, quo loco, qua positione, in die Sabbati inventus fuerit: ad vesperam usque debet permanere. Id. in Num. Hom. 23. In Sabbato unusquisque sedet in loco suo, & non procedit ex eo. Synes. ep. ad Euopt. Cum exorta tempestate peracta esset dies parascheves, & vespere, decidente sole, judaei qui nautae erant, Sabbatum inchoarent: qui clavum tenebat, mox ut solem reliquisse terram conjectavit, relicto clavo prosternit se, seque cuique calcandum exhibuit. Rati autem navigantes, id ex desperatione eum fecisse, omnes consternebantur: cum autem causam accepissent, quidam gladio evaginato necem eidem intendebant. Ille vero immobilis, librum legebat legis, etc. sicque tota nocte cum sequenti die, sedit judaeus otiosus. of the jews: That Sabbath-day, in the same they must continued until the evening. Thirdly, The Rabbins out of their Talmud affirm c Buxtorf. Synag. jud. cap. 11. junioribus permissum est, ut tempore Sabbati, spatiando, currendo, saltando sese oblectent: Si ix honorem Sabbati faciant. : That under the old Law it was permitted young people to recreate and disport themselves upon some part of the Sabbath, with running, or leaping, or dancing: provided, that this were done in honour of the Sabbath. Conclus. It is not then a certain truth, that honest and sober Recreation was universally prohibited by the law of the fourth Commandment. And therefore one cannot necessarily conclude from thence, the unlawfulness of all civil recreation, upon the Christian Holiday. A second part of the Answer. If it were granted, that the old Sabbath Law prohibited all civil recreation, etc. This concludeth not against recreation upon some part of the Christian Holiday, for these reasons: 1 The old Sabbath law was positive and temporary, obliging jews and Proselytes, Ambros. li. 4. ep. 16. Cum Sabbati ignava otia, & corporalis superflua destrueret circumcisionis (Christus.) until the time of the Gospel, and then ceasing. Read this demonstratively proved before, pag. 34, etc. 2 The LORD'S Day succeedeth not the Legal Sabbath, by Divine institution, in respect of the old form of observation: to wit, in length and continuance of hours: Nor yet in the rigour and strictness of external Rites. For there is no proof hereof in any passage or sentence of holy Scripture: Nor in the Tradition of the Ancient Catholic Church: neither is there any ground of reason for it. The continuance of the old Sabbath, the just space of four and twenty hours: And the strict form of rest from worldly labour and negotiation, were types and figures of things to be fulfilled under the Gospel: And they were expressly commanded in the old Law: but the limitation of the time, and hours of the day, for divine worship, and Church duties: and likewise the Rule, for outward rest, and cessation from secular labour, and from play and pastime under the Evangelicall State, are all of them ordered and appointed by the Rulers of the Christian Church, according to such general Canons, as the Holy Ghost hath set down in the Scripture. Read before pag. 100 And therefore in the new Covenant, we are not subject to the rudiments of the old Law: And even as, although the Sacrament of Baptism succeedeth, and is used in the place of Circumcision, Yet we forbear not the administration thereof, until the just number of eight days: So likewise we are free from the legal observance of such a just quantity and number of hours, as was commanded the jews by the old Law, for the continuance of their weekly Sabbath days rest. Read before pag. 216. Another branch of Sunday Sabbatarians doctrine: That to labour or to use any civil recreation on the LORD'S-day , is a sin of as evil quality, As Murder, Adultery, Incest, False witness, Theft etc. Upon these two false and absurd grounds. First, because the same is a sin against a Commandment of the first Table of the Decalogue. Secondly, Because it was punishable with the same penalty of death, as murder and adultery were punished. Exod. 35.2. Numbers 15.36. with Deut. 22.22. Answ. 1. The Antecedents of both the reasons are denied upon these grounds following. First, To labour, or to use civil recreation, upon some part of the Lord's day, and in such manner as the Law of the Church, and of the State permitteth, is no sin; and therefore it is not a transgression of any Precept of the first Table of the Decalogue, Secondly, It is impossible for these superstitious Lawgivers to make demonstration, either out of Holy Scripture, or sound reason, or testimony and authority of approved witnesses: That it was a capital crime, in the time of the old Law, for jews and Proselytes, to use sober and honest pastime and recreation upon some part of their Sabbath-day: or within the space of any of the four and twenty hours, during which, their legal Sabbath continued. Against the sequel of the former Argument, I shall oppose these Positions following. Thes. 1. All sins against the Commandments of the first Table of the Decalogue, are not more vicious in quality, nor of greater guiltiness before GOD, than some sins against the Precept of the second Table. Thes. 2. Some sins, and some transgressions of Precepts of the second Table, are more grievous and heinous, in quality, guiltiness, and effect, than some sins and transgressions of the Commandments of the first Table. Thes. 3. Sins against the second Table, being less in respect of their material object, do many times, by reason of malice in committing, and by aggravating circumstances, become more deadly, than some kinds, or actions of superstition, idolatry, infidelity, distrust in God, neglect of Divine Service, etc. a Aquin. 1. 2. quaest. 73. ar. 5. Quod peccata spiritalia sunt majoris culpae quam peccata carnalia, non est sic intelligendum, quasi quodlibet peccatum spiritale sit majoris culpae, quolibet peccato carnali: Sed quia considerata hac sola differentia spiritalitatis & carnalitatis, graviora sunt, caeteris paribus. Modina. 1. 2. q. 73. ar. 4. Comparationes peccatorum fieri debent, si caetera sunt paria. Vasq. 1. 2. q. 73. ar. 3. Peccatum inferioris speciei, & ex objecto minùs grave, dici potest aliquandò majus alio superioris speciei, propter circumstantias: Vel propter rationem voluntarii: vel quia majus nocumentum infert. Conrade. ib. in Thom. Non intelligitur quod quodlibet spiritale sit majoris culpae (id est, imputetur ad majorem poenam, & habeat majorem reatum, & aversionem, & inordinationem) quolibet peccato carnali: quia hoc non est verum. Invenitur enim aliquod spiritale quod est solum veniale: & invenitur carnale quod est mortale grave: & quandoque potest carnale esse ex deliberatione, & certa malitia, & spiritale ex surreptione: Sed intelligitur caeteris paribus, ut quod sit paritas in objecto, & paritas voluntatis. Thes. 4. In comparing of sins, we must always proceed in manner following, that is: Compare foul sins of either Table, with foul sins: like sins to like, both according to the material object: and according to malice and wilfulness, and other circumstances in the offenders b Tertul. ad uxor. lib. 2 cap. 3. Omne delictum voluntarium, in Domino, grande est. . These things being premised, it will appear by many examples, and sentences of holy Scripture, that my former Positions, concerning the equality, and inequality, parity, or imparity, of the sins of either Table, are undoubtedly true. Genes. 18.11, etc. Sarah sinned against the first Commandment of the first Table of the Decalogue, not believing c Ambros. ep. 36. Sara quia risit incredulitatis coarguta est. GOD'S promise revealed by the Angel, That she being then waxed old, and her Lord also, should of a surety bear a child. 2 Sam. 12.4. A certain rich man, sinned against the second Table: For this rich man had exceeding many flocks and herds: But the poor man had nothing, save one little Ewe-lambe, which he had bought and nourished up, etc. And there came a traveller unto the rich man, and he spared to take of his own flock, and of his own herd, to dress for the way-faring man, that was come unto him: But took the poor man's lamb, and dressed it for the man that was come unto him. Now, if we make comparison betwixt these two former sins, whereof the one was a transgression of a Precept of the first Table, and the other of the second, the rich man's sin was damnable and mortal, 2 Sam. 12.5. The sin of Sarah being only of infirmity, was corrected with a check only of the Angel, and without further punishment. Deut. 32.51. Numb. 20.24. and Chap. 27.14. Moses and Aaron trespassed against the Lord (by distrust in His Word and power) at the waters of Meribah-kadesh, in the wilderness of Zin in the strife of the congregation: they did not sanctify Him at the water, before the people. 1 Kings 21. King Ahab consented to the murder of Naboth the jezreelite, and when Naboth was dead, he took possession of his Vineyard, verse 16. This sin of Ahab being against the second Table, was damnable in an high degree, and it brought destruction upon himself, and it was the cause of utter ruin to all his posterity, 1 King. 21.21, 22. But the trespass of Moses and Aaron against the first Table, was an occasion to impeach their entrance into the Land of Canaan, but it neither hurt their posterity, neither deprived themselves of GOD'S eternal love and grace. The man of God, being seduced by an old Prophet, disobeyed an express Commandment of God, which was against the first Table of the Decalogue, 1 King. 13.21. Absalon sinned against the second Table, in rebelling against his Father David: and by lying with his Father's Concubines, in the sight of all Israel, 2 Sam. 16.22. I suppose our new Sabbath-masters will acknowledge that the latter sinned being against the second Table, was many times more foul and heinous, Than the sin of the man of God. Lastly, the most virtuous and holy people living, are sometimes over-taken with sins against the first Table: namely, with some sins of omission: and with sins of infirmity, ignorance, surreption, etc. with some impatience, unthankfulness, pride of heart, distrusting, and doubting in God's providence: As we may observe in the examples of job, and David, and Ezechiah, etc. But notwithstanding such sins, these just persons continued in God's favour, and in the state of grace: and these sins of ignorance, infirmity, surreption, and sudden passion, are not imputed unto them: neither do they make them guilty of God's eternal wrath, (according to the law of the Evangelicall covenant:) but they still remain actually righteous a Aug. in Psal. 11. Peccatum non imputatur, & tanquam non fuerit operatus, accipitur. Id. c. duas Epist. Pelag. lib. 3. cap. 3. Quamvis Diabolus sit author & princeps omnium peccatorum: Non tamen filios Diaboli faciunt quaecunque peccata. Peccant enim & Filii Dei, quoniam si dixerint se non habere peccatum, seipsos seducunt, & veritas in cis non est. , in the sight of God and men. But on the contrary, if a just person become a wilful trangressour of any main Precept of the second Table: and continued therein, without actual repentance: The Spirit of God saith, Ezek. 18.24. All the righteousness that he hath done, shall not be remembered, In his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Now from the premises these conclusions are inferred: 1 That some sins against Precepts of the first Table are compatible with Grace: and some sins of the second Table are repugnant to the State of Grace b Aug. d. civ. Dei. lib. 21. c p. 26. Si quis Christianus diligit meretricem, eiquc adhaerens unum corpus efficitur, jam in fundamento non habet Christum. Cyprian. d. Patient. Adulterium, fraus, homicidium, mortale crimen est. . 2 Sins against the first Table, are not universally greater or fouler, than all sins of the second Table: neither are many offences against the Law of the first Table, equal in malice and guiltiness, to some transgressions of the Law of the second Table. Therefore it is a false and prodigious paradox for any one to maintain: that to dress a wedding dinner on a Sunday, or, to throw a bowl, or to ring more bells than one, is a more enormous crime, than for a Disciplinarian brother to lie with his maid, or neighbour's wife: or for a Father to take a knife, and wilfully to cut his child's throat: these, and such like positions, grounded upon this principle, that all sins against the first Table of the Decalogue, are greater than any sins of the second Table: or at leastwise all sins of the first Table, are as foul and damnable as any sin of the second Table; are not only false and absurd, but pernicious and pestilential: for from hence it will be consequent, that swearing a rash oath, is a crime more heinous and detestable: then for a son to rebel against his father: or for a servant to poison his Master. etc. A second orthodoxal Position, against the sequel of the former Sabbatarian Argument. Thes. The penalty of temporal death inflicted by God or man: or annexed to a divine Precept, doth neither argue the same to be simply and perpetually moral: neither doth it argue that the transgression of such a Precept, against the Law of the first Table, is morally as evil, as to transgress some Commandment of the second Table. 1 The contempt of voluntary omission of Circumcision, was capital, in the Old Law, Genes. 17.14. The uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people, he hath broken my Covenant. Now, this form of speech, to be cut off from his people, signifieth temporal death, Exod. 12.15. and Chap. 31.14. Numb. 9.13. 2 The touching of the Mount, at the time of giving the Law, was punishable with death: Exod. 19.12. Whosoever toucheth the Mountain shall die. Levit. 16.2. Speak to Aaron, that he come not at all times into the holy place, within the veil before the Mercy-seat, which is upon the Ark, jest he die. Num. 4.15. The sons of Korah shall come to bear it (the Sanctuary) but they shall not touch any holy thing lest they die. Ib. v. 17.20. The Koathites shall not go into see when the holy things are covered, jest they die. Leu. 10.1, 2. Nadab and Abihu, the sons of Aaron, etc. offered strange fire before the LORD, which he commanded them not: and there went out a fire from the LORD and devoured them, and they died before the Lord. 2 Sam. 6.6. Vzza put forth his hand to the Ark of GOD, and took hold of it, for the Oxen shaken it. 7. And the anger of the Lord was kindled against Vzza, and GOD smote him there for his error, and there he died by the Ark of God. Exod. 12.15. Whosoever eateth leavened bread, from the first day, until the seventh day, that soul shall be cut off from Israel. Num. 9.13. The man that is clean, and is not in a journey, and forbeareth to keep the Passeover, even that soul shall be cut off from his people, because he brought not the offering of the Lord in his appointed season. Deut. 17.12. The man that will not harken to the Priest, that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die, and thou shalt put away evil from Israel. And he smote the men of Bethshemesh, because they had looked into the Ark of the Lord: even he smote of the people fifty thousand and threescore and ten men, 1 Sam. 6.19. Now these former instances, and examples declare, that the penalty and death inflicted upon offenders under the Law, for transgressions against God himself, doth neither argue, that all offences punished in this manner, were sins against the natural moral Law: nor yet that all offences against the first Table, are as heinous, or more enormous, than many sins against the second Table. And therefore although the doing servile work upon the old Sabbath, was capital under the Law, Exod. 31.14. & Chap. 35.2. Yet notwithstanding the fourth Commandment in respect of the special object thereof, was positive and temporary. Lastly, all the rigid ordinances which our Sunday Sabbatarians, impose upon Christian people, are mere judaical traditions: for they are grounded upon no Divine Law, moral or Evangelicall: nor upon any just and reasonable ordinance, Ecclesiastical or Civil. And therefore these authors are most presumptuous in laying such burdens upon men's consciences: to wit, that it is a sin against God's Moral Law, of the same quality with adultery, etc. In the harvest time b D. B. d. Sabb. To rest upon the Sabbath, is so necessary, that the necessity of Harvest will not excuse our working before God, Exod. 34.21. Though the corn be in danger, yet better were it for us, that it should rot on the ground, then for us by carrying it in, with the breach of the Sabbath, to treasure up unto ourselves wrath, Rom. 2.5. p. 148. E.E. On the Commandments, pag. 103. , after evening service, to shock or rake any corn. A Tailor, or Shoemaker upon pain of damnation may not bring home a suit of apparel, or a pair of Boots or Shoes, upon Sunday morning. A man being in health may not sand out of his own house, to fetch a pint or quart of wine: c E. E. pa. 106. If they be in health, or strength of body, they are not to go or sand for such things, etc. A sick person may not play at any kind of game upon any part of the day: servants having laboured hard all the week, if they leap, or shoot, or run, or wrestle, or use any pastime after evening prayer d D.B. p. 262, etc. E.E. p. 106. 107. May not sick persons use lawful recreation, as Chessplaying on the Sabbath Not, if they be extremely sick, they are rather to give themselves to prayer● if they be not so dangerously sick they need it not, etc. G.W. d. Sab. p. 122. nor unto our fields to walk in. : nay, if people do only speak, or discourse of any secular affairs: or of any pastimes or sports; and if a Porter bring a letter upon a Sunday morning before Service, which came late to his hand on Saturday night: all such people transgress the Christian moral Sabbath of the fourth Commandment; and commit a sin of like quality, with Adultery, Fornication, Theft, Slander, Oppression, Disobedience to parents, rebellion to Princes, sedition in the state e D. B. p. 148. By breach of the Sab. (by carrying corn) ye treasure up wrath, against the day of wrath, and of the decla●ion of the just judgement of God, etc. Rebellion is as the sin of witchcraft, Id. pag. 28. The Lord hath declared what kind of rest he requireth of us, the height, and the breadth, and the depth, and the length, and the full measure of it. And the Lord requireth all and every one of us, from the beginning to the end of our lives, without intermission, under the pain of everlasting damnation: as is alleged by the Apostle, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. , etc. An Argument against Recreation out of Esay 58.13. R.B. Light of Faith, Pag. 155. I.B. societ. of Saints. pag. 161. Not doing thy pleasure on my Holiday. Esay 58.13. Man's pleasure signifying sometimes any manner of sinful delight, agreeable to our corrupt nature, as 2 Tim. 4.1. Lovers of pleasure; sometimes honest delights, serving for the solace and comfort of man's life, Gen. 49. Giving pleasure for a King. G.W. d. Sab. p. 123. The Prophet hath given us a true pattern of a Sabbath, which every Christian is bound to observe. The Lord saith, that the Sabbath is then consecrated as holy, when we neither do our own ways, nor find our own pleasure, nor speak our own words. Under those words, The finding our own pleasure, is condemned all recreations, though they be honest, and lawful at other times: unless you call those only recreations, of which the Apostle S. james speaketh, Chap. 5. vers. 13. If any be merry let him sing Psalms. Answ. The Prophet Esay his words are: If thou turn away thy foot from the Sabbath, from doing thy pleasure, a Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non facias voluntates tuas Chal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Necessitates tuas. Latini omnes, voluntatem▪ vel voluntates tuas▪ on my Holy Day, and call the Sabbath a delight, the holy of the Lord, honourable: and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, etc. These words of Esaias have a literal sense, and a spiritual sense. According to the literal sense, the jews were prohibited on their Sabbath-day, doing their own works b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vias ●uas. . Seeking their own will, and speaking their own words. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Pleasure, signifieth will and desire, purpose, and delight: and the Chaldy Paraphrast, translates it, necessities: and the Greek and Latin Translators, thine own will, or thine own wills. Now the jews own works, pleasures, wills, and words, were such as were repugnant to the positive Law of the Sabbath, then in force. This sentence therefore of Esaias, obliged the jews c Mr. Greeneham of the Sab. p. 312. These words of Esay 58. are spoken to the present state of the jews, as than they were, and not properly to the Gentiles, but as they may see their estate in the jews: in which respect it may be profitably applied to the Gentiles: but evident it is, that here properly it was spoken to the jews. For in this place the Prophet sharply reprehended them, because they kept not their fastings and Holidays aright. , according to the legal meaning of the words. 2 The spiritual sense of the Prophet's word, is, that every servant of God, both jew and Gentile, must observe a spiritual Sabbath throughout the whole course of this life: and he must rest and abstain, from all desires, lusts, pleasures, words, and works, which are his own by pravity and corruption of nature, evil custom, etc. But this mandate obligeth not Christians to observe the external form of Legal and judaical keeping the Sabbath. My answer then, to the objection against honest recreation out of Esaias is; That the spiritual duty commanded in the mystical sense of the Prophet, concerns Christians, and not the legal sense. That is, Christians are obliged by this Scripture, to observe a spiritual Sabbath a Machar. Hom. 35 Anima quae mer●tur liberari ab obscaenis & sordidis cogitationibus, verum Sabbatum celebrat, & veram quietem requiescit, ocium agens, & liberata à cunctis operibus tenebrosis. , not upon one only day of the week, to wit Sunday: but every year, and day, and hour of their life b Tert. c. jud. c. 4. Vnde intelligimus magis Sabbatizare nos ab omni opere servili semper debere, & non septimo quoque die, sed per omne tempus. : and during this Sabbath, that is, during their whole life, they must highly esteem and honour, and take great delight in their spiritual Sabbath, that is, in Christ, and in an holy and godly life: and they must not violate or profane their spiritual Sabbath c Cyril. Alex. Submissi, & tractabiles mores tenerum Deo praestant in Sabbato otium, vel spiritualem Sabbatismum. Non levabunt ad opus pedem: à turpissimis & detestandis negotiis otium celebrent: vult etiam iram ac furorem vincere, & fores, & repagulum linguae apponere. In Esay 58. lib. 5. Procop. in Esay 58. Est Sabbatum secundum Deum celebrare, à propriis operibus voluntatibusque abstinere, etc. Sabbata delicata, quae molesti reluctantisque animi nihil habent adversus Deum ut Pharaoh, etc. Vult linguam nos & iracundiam cohibere. Hieron. Esay 58. Lege praeceptum est ne in Sabbatis opus servile faciamus, ne accendamus ignem, ut in uno sedeamus loco: Quod si juxta literam accipiatur, penitus impleri non potest, etc. Ex uno igitur mandato, quod juxta literam impossibile est, & caetera cogimur spiritualiter intelligere, etc. Qui facit peccatum servus est peccati: ne onus portemus in Sabbato, quale portabat qui dicit, iniquitates elevatae sunt super caput meum, quasi onus g●ave aggregatae sunt super me. Ne nos voluptas & libido corporis succendunt: qu● q●iescit in Sabbato, & lavat inter innocentes manus suas, nec movet pedes ut suasfaciat v●●●●eates, etc. Hieron. in Gal. 5. p. 151. , by doing their own works, speaking their own words, and thinking their own thoughts, to wit, such words, works, and thoughts, as are their own by corruption of nature, and which are not seasoned with grace. But unless the Sabbatarians be able to prove, that modest and honest recreation, is a work of uncleanness, and a fruit of the flesh like unto fornication, drunkenness, pride, envy, etc. they in vain urge this text of Esay to prove, that all recreation is vicious upon the Christian Holiday. For it is inconsequent to say, thoughts, words, and actions proceeding from the corruption of Man's nature are vicious: Therefore a man may not during the spiritual Sabbath, which is his whole life, use any recreation. Another objection against Recreation upon the Sunday. Although recreation upon the Lord's-day is not simply evil: yet it is not expedient, for the reasons following. 1 The use thereof will be an impediment to the private religious offices of the day. 2 The greater number of people are not able to use moderation in their sports and pastimes. And instead of honest and sober recreation, many people will use sports and pastimes, which are immodest, and scandalous. 3 The permission and use of recreation upon that day abateth the reverend and honourable esteem which the Christian Church aught to have of that day. Answ. 1 It is the duty of all Christian people, to perform private religious offices, upon the Lord's-day, to wit, Private prayer and thanksgiving acknowledgement of their offences to God: Canon of the Chur. of England, Anno: 1603. supra. p. 224▪ to reconcile themselves charitably to those they have offended, or with whom they be at variance: to visit the sick, comfort the afflicted, and to contribute to the necessity of the poor: also Parents, and Masters of Families are to instruct their children and their servants, in the fear and nurture of the Lord etc. But these private duties may be performed, and yet honest and moderate recreation be used and permitted upon some part of the day. 2 Because the Lord's Day, and other Holidays are devoted to the service of GOD, and appointed for the exercise of spiritual duties: Christian people are to prefer the religious offices of those days, before their worldly pleasure and profit a Chrys. in Mat. Hom. 5. Non oportebat omnino à coetu Ecclesiae recedentes, contrariis huic studio negotiis implicari: sed domu● continuo revertentes sacros replicari libros & conjugem pariter liberosque ad eorum quae dicta sunt collationem vocare, hiisque altius animo penitusque infixistum demum ad c● quae huic vitae sunt necessaria, curanda procedere. : and the more observant they are hereof, the more they please God, if other actions of their life be suitable to their devotions. 3 Devout Christians, who are so piously affected, as that upon the Lord's day and on other Holy days, they do resolve to sequester and retire themselves from secular business, and ordinary pleasures & delights, to the end they may more freely attend the service of Christ, and apply their minds to spiritual and heavenly meditations, are to be commended and encouraged: for the doing hereof, is a work of grace and godliness, pleasing and acceptable to God, Col. 3.2. john 6.27. But no Divine or Evangelicall Law imposeth a moral necessity upon all people in general to abstain wholly from necessary labour, and from honest and moderate recreation upon the Sunday, or the Holiday, by the space of twenty four hours, or which condemneth either of these for mortal sins. Neither doth the Church, or Prince, and temporal Magistrate, impose upon Christian people in general, an absolute forbearance of all necessary labour, and honest recreation, upon all hours of Sundays or Holidays, by their Ecclesiastical or temporal Laws: because all humane laws must be such, as be morally possible c Isiod. Orig. l. 5. cap. 21. Erit autem lex, honesta, justa, possibilis, etc. Dist. 4. c. 2. & 15. q. 1. Non est, & 23. q. 4. Nebuchodonozor. ff. Quando appelland. fit. li. 1. Sect. Dies autem istos. Salas. d. leg. disp. 1. Sect. 9 to be obeyed and observed, not only by retired and contemplative persons, but by subjects in general: by vulgar people, such as are Husbandmen, Artificers, Labourers, Soldiers, poor servants, etc. But amongst a multitude of people, few are to be found, who morally are able to apply themselves the space of so many hours of the day to spiritual and religious exercises, and to divine meditations only, and such as our Novel Sabbatarians require: and then, after all this is finished on the daytime, when dark-night cometh, to command their fancy to dream of nothing, but of Chapters, Lectures, Collations, Questions, and Answers, propounded the day before. All Divine Evangelicall ordinances, necessary to the salvation of every Christian, are possible with ordinary diligence, and likewise with comfort to be observed: For the Law of CHRIST is sweet and easy, Mat. 11.30. and His Commandments are not grievous, 1 joh. 5.3. The LORD (saith Saint Augustine a Aug. de Temp. Serm. 61. Neque impossibile aliquid potuit Deus imperare, quia justus est: Neque damnaturus est hominem pro eo quod non potuit vitare, quia pius est. Chrysost. de Poenit. Hom. 8. Nequaquam Dominum incuses: non mandat impossibilia. Concil. Araus. cap. 25. Secundum fidem Catholicam credimus, quod accepta gratia, omnes baptizati Christo auxiliante & cooperante, quae ad salutem pertinent possint & debeant, si fideliter laborare voluerint, adimplere. August. de Natur. & Grat. cap. 43. & 69. Hieron. Exposit. Symb. ad Damasum. Basil. in Psalm. 118. August. in Psalm. 56. Neque imperaret hoc Deus ut faceremus, si impossibile esse judicaret, ut hoc ab homine fieret. Id. de Temp. s. 191. Execramur blasphemiam eorum qui dicunt impossibile aliquid homini à Deo esse praeceptum. ) will not command things impossible, because He is just: neither will He condemn any for doing that which he could not avoid. Therefore our Sunday Sabbatizers precepts concerning spiritual duties, to be actually, and without intermission continued the whole space of a natural day, can be no branch of the Law of CHRIST, nor yet consentaneous thereunto. Fourthly, Whereas it is objected, that few people in their pastimes and recreations use just sobriety and moderation b G. W. d. Sabb. pag. 101. By this allowance will some say, evil men will take liberty unto themselves under these pretences, to profane the Sab. by their sports. Answ. It may well be so, etc. Yet must not this let us, to give that allowance to God's children, which he hath left them in his Word. : My answer is, that very few do this in feasting, or in ordinary talking, or in buying and selling, or in the use of other indifferent things: Yea, there are very few that avoid offences in their Sunday collations of Scriptures, in their domestical repetitions, and censures of Sermons, etc. and faction, pride, hypocrisy, vainglory, etc. may enter into seeming Devotions of zealous Sabbatisers, as well as some lightness and vanity into poor servants recreations. Therefore, as drinking of wine is not condemned, because intemperate men are disordered by it: So likewise Recreation, and other indifferent actions, may not generally be condemned, because according to the nature of all humane things, they are subject to abuses b August. lib. 50. Homil. 30. Magno errore, magnaque dementia, in res ipsas, quibus malè homines utuntur, crimen malè utentium transfertur. . Fifthly, Whereas it is said, that people on the Lord's day, and other Holidays, use sports and pastimes, which are profane and vicious: this condemneth not sober and honest recreation. The Laws of our Church and Commonwealth condemn and chastise, all things profane and vicious, upon the LORD'S day: Stat. Anno 4. Regis Caroli, cap. 1. There shall be no meetings, assemblies, or concourse of people out of their own Parishes on the Lord's Day, for any sports whatsoever: nor any unlawful exercises, or pastimes used by any within their own Parishes, etc. Also our most Gracious and Religious Sovereign, is the Lord's Vicegerent, to restrain the abuse and scandalous profanation of the Lord's Day: And he is a noble Successor of those glorious Princes, which in ancient times, by their Royal and Imperial Edicts and Constitutions, prohibited on this Day, All obscene, lascivious, and voluptuous pastimes: Also interludes and Stageplays: and combating in the Cirque: fight with wild beasts: Sea-skirmishes: Horse-races: Hunt in woods, or fields, a Imp. Leo & Anthem. Nec hujus diei religiosi ocium, relaxantes, obscoenis quenquam patimur voluptatibus detineri. Nihil eo die sibi vendicet scoena Theatralis, aut Circense spectaculum, aut ferarum lachrymosa spectacula, & si in nostrum ortum & natalem inciderit differatur. Canutus, ll. Eccles. cap. 15. Mercaturam etiam in die solis, & secularem quamlibet concionem, nisi magna provocante necessitate, strictius inhibemus. Et à venatione, mundanisque omnibus operibus, unusquisque sedulò acquiescat. August. de Temp. Serm. 251. Neque in venatione se occupet, circumvagando campos, etc. Pipinus Rex. in Concil. Foro juliens. cap. 13. Abstinere in ea primò mandamus ab omni peccato, & ab omni opere carnali, & ab omni opere terreno, & ad nihil aliud vacare nisi ad orationem, concurrere ad Ecclesias cum summa mentis devotione: Et cum charitate & cum dilectione benedicere Dominum, qui hac die pluit Manna in deserto, & tot millia hominum quinque panibus parit. etc. Ios. B. Society of Saints. pag. 162. An Argument against Recreation. G. W. d. Sab. pag. 138. God doth require the whole day to be spent in holy duties. And therefore as thou mayest in no part of the day break the rest by labour: so much less mayest thou break the Holiness. Those things which are lets and hindrances of holiness, cannot lawfully be done on that day, which is God's Holiday. But all sports and recreations, are lets and impediments of holiness. Therefore no sports or recreations, may lawfully be done upon the LORD'S Day. Answ. Because the Author of this Argument is highly conceited of the force of it; Before I proceed to a formal solution, I shall set down certain notes of observation, touching the terms which are used in the propositions. Notab. 1. The term or word Holiness, used in both propositions, signifieth, the exercise of spiritual and religious duties, public and private: to wit, resorting to Church, hearing Divine Service and Sermons, receiving the Holy Sacraments: Private and domestical prayer, thanksgiving, reading Scripture, conference, and meditation of things divine and religious, etc. Notab. 2. The performing of religious duties, is either Actual, or else Virtual and Habitual. Actual, when people are present at Church serving God, hearing His Word, etc. Or when privately or in their own families, they pray, instruct one another, sing Psalms, confer of Scripture, etc. Virtual and Habitual, when in their cessation from the actions of these duties, They have a ready mind and will, to return to the performance of them, when the Divine Law and Precept of the Church requireth a August. d. Bono Conjagal. cap. 21. Habitus est, quo aliquid agitur cum opus est: cum autem non agitur potestagis, sed non est opus. to. 6. pag. 293 Durand. 2. d. 41. q. 1. n. 7. . Notab. 3. Let's and hindrances of holiness before mentioned, are threefold. 1. Some are Opposite, and of contrary quality to the exercise of true holiness: As Hypocrisy, Profaneness, Superstition, gross and affected Ignorance, and Negligence. 2. Some are things lawful in themselves, or in their proper kind, as to eat and drink, and to blow and sow, to travel, to trade, and to buy and cell, etc. But if they be acted at such time, as the precept of God, and the Church prohibiteth, they are profanations of God's Holiday. 3. Some things are only occasions of omitting the actual exercise of religious works, at such time of the day, as the Law of GOD, and the Church permitteth a cessation from such works or actions. Notab. 4. Affirmative precepts, oblige not at all times, to the exercise of the act commanded by them a Aquin. 1. 2. qu. 71. ar. 5. Praecepta affirmativa ligant semper, sed non ad semper. Id. 2. 2. q. 33. art. 2. Gregor. Val. ib. disp. no. art. 2. Praecepta affirmativa non obligant pro omni tempore, (sicut praecepta negativa, utpote vetantia actus malos, qui nunquam licent,) sed solum pro loco & tempore concurrentibus quibusdam circumstantiis. Gammach. 1. 2. tr. de leg. disp. 92. Sect. 2. : Although the general term always, or the like equivalent term, be added to them: But they bind the conscience only, Habitually, or in ready disposition of mind and will, to be prepared to perform the action commanded, when time and matter, and circumstances require. The Euchitae, or Messaliani, held it unlawful to do any thing but only to pray b Aug. de Haeres. cap. 57 Tantum orant, ut eis qui hoc de illis audiunt incredibile videatur. Nam cum Dominus dixerit, oportet semper orare & non deficere: Et Apostolus, sine intermissione orate, (quod sanissimè accipitur, ut nulla die intermittantur certa tempora orandi) isti ita nimis hoc faciunt, ut hinc judicentur inter haereticos numerandi. , because the Lord said, Oportet semper orare, & non deficere; Men aught always to pray, and not to cease or be weary, Luke 18.1. And because the holy Apostle said, Sine intermissione orate, Pray without ceasing, 1 Thess. 5.17. 1 Tim. 5.5. She is a widow indeed, and trusteth in God, and continueth in supplications and prayers night and day. Ephes. 5.20. Giving thanks to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always. 2 Thess. 1.3. We are bound to give God thanks always. Psal. 34.1. I will bless the Lord always, His praise shall be continually in my mouth. Philip. 4.4. Rejoice in the Lord always. Iosh. 1.8. The Book of the Law shall not departed out of thy mouth, but thou shalt meditate therein day and night. Psal. 1.2. His delight is in the Law of the Lord, and in Hic Law doth he meditate day and night. Luke 2.37. She served God with fastings and prayers, day and night c Paroemialis, Formula est, qua denotatur perpetuum, quoad licet, humano more, sine fastidio, satietate, negligentia, etc. Tempestiuè secundum legis divinae praescriptum, & intentionem, etc. Euseb. Hilar. Hieron. Ambros. Basil. August. in Psal. 1. vers. 2. . Now these and the like forms of speech, and the precepts contained in them, are not to be expounded literally, for than they would be false and impossible: but the intention of the Holy Ghost, is, that the actions commanded, are to be performed, readily, and with a willing mind: at all hours and seasons, when matter and circumstances require them to be done. Notab. 5. Some negative precepts are delivered in absolute terms, which are to be understood by way of comparison. Matth. 6.19. Lay not up for yourselves treasure upon earth. john 6.27. Labour not for the meat that perisheth. Philip. 4.6. Be careful for nothing. Matth. 6.25. Take no thought for your life, what ye shall eat, etc. Luke 14.12, 13. But now it is manifest, that the intention of our Saviour, and of His Apostle, was not to prohibit and condemn all honest care for things temporal, and all worldly labour, and necessary provision of food and raiment: For the Spirit of God elsewhere in holy Scripture, commandeth honest labour, provision and care: And the practice and example of holy persons, the dear children and servants of God, proveth the same lawful. Ephes. 4.28. Let him that stole, steal no more, but rather let him labour, working with his hand the thing that is good, that he may have to give to him that needeth. 1 Thess. 4.11. We beseech you brethren, that you study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. 2 Corinth. 12.14. Parents aught to lay up for their children. 1 Tim. 5.8. If any provide not for his own, and specially for them of his household, he hath denied the faith, and is worse than an infidel. The examples likewise of Abraham, Isaak, and jacob: and of Saint Paul himself give testimony, that honest labour, providence, and provision of things temporal, is both lawful and virtuous, Gen. 30.30. Prov. 31.13, 14, 15, 16, etc. 1 Cor. 4.12. 2 Thess. 3.8. Act. 18.3. And Saint Augustine d August. de Civ. Dei lib. 19 cap. 14. Homini justo inest suorum cura, etc. duo praecepta, hoc est, dilectionem Dei, & dilectionem proximi docet magister Deus, etc. And care and providence for ones household, etc. is an act of the second mandate of charity. treating of the care and providence of Parents and Masters, for their children and servants, accounteth the same a work of Christian charity. These Observations being premised, the answer to the objection, against honest recreation, upon the Holiday is very easy. 1 Although the words of the 4th Comt. are general, Exod. 20.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou shalt not do any work: or as it is read in our Liturgy, Thou shalt do no manner of work, thou nor thy son, etc. Yet this prohibition had exceptions, and limitations in the old Law itself. Read before pag. 126. But now under the Gospel, Christian people are prohibited only worldly actions respectively, that is, so fare forth as they are impediments of performing Evangelicall duties, upon the Lord's Holidays. And men are not now obliged, by the space of a whole natural day, or a whole artificial day, to an actual exercise of religious offices, (for there is no divine Ecclesiastical, or temporal Law, commanding this) but they must be prepared in the habitual disposition of their minds, to exercise these duties, so far forth, and in such manner, and for such space of time, as the equity of the fourth Commandment, and the Laws of superiors shall require: and likewise they are obliged in conscience, actually to exercise them at such time of the day, as either equity of divine Law, or of Lawful superiors doth enjoin. Tho. Chartw. Replye. 2. part. pag. 193. In making Church ceremonies (concerning time of ceasing from labour on Holidays) respect must be had, what the common sort may do: even as it is in a musical consent, where the sweeter or finer voice is not always taken, but that which will best accord with the Quire. Now the natural equity of divine Law, and the positive precepts of superiors, command no longer space of time for actual performance of religious offices upon the Lord's Holidays, than such, as both is necessary, for God's solemn worship, and for the spiritual edification of Christian people: and likewise such as may be performed of all well affected persons, without surcharging, or exceeding the natural strength, and ability of body or mind. For people must serve the Lord with a free and joyful heart: Psal. 100.2. 2 Chron. 30.23. But the imposing such a quantity and continuance of spiritual actions, as exceedeth the ordinary ability of humane faculties, choketh rejoicing and comfort in the services which men perform, and makes the same a tedious burden. And this seemeth to me to have been a prime motive, to our religious Governors, of allowing the people of the land, some recreations (not prohibited by our Laws) upon the Holidays. For if they should (upon Puritan principles) restrain them wholly from all repast: the Holiday would be more unwelcome to them than the plough-day: and besides it might engender in people's minds, a distaste of their present religion, and manner of serving God. A formal answer to the Argument. 1 To the mayor Proposition. Those things which are lets and hindrances of holiness, (that is of performing religious duties:) by way of opposition and contrary quality, (to wit, hypocrisy, profaneness, etc.) and likewise those things which are such, by opposition to any Divine or Ecclesiastical Precept may not lawfully be done: but those things which hinder the actual exercise of holy duties, at such hours as such actual exercise, is not necessary, necessitate praecepti, may be done upon that day, which is GOD'S Holiday. 2 The minor Proposition is denied. For honest sports and recreations which are used at such time of the day, as the Law of the Church giveth licence, are not lets and hindrances of religious holiness, necessary to be performed at the same time. Lastly, this argument is grounded upon a false supposition: namely, that Christians under the Evangelicall Law, are subject to the letter of the fourth Commandment, in respect of a precise and definite quantity of hours: and that it is sin to cease from the actual exercise of holy religious duties, during the whole space of the hours of the day, prescribed by the old Law. But although this carry a show of godliness, yet in very deed it is nothing else, but a superstitious judaical fancy. Observation the sixth, Touching the motives inducing the Christian Church to the religious observance of the Lord's-day. I observe nothing in all Antiquity declaring their judgement to have been, That the keeping holy the Lord's-day is commanded by the fourth Precept of the Decalogue: or that the religious observance thereof, is grounded upon any other express or formal precept of holy Scripture a john Sprint. d. Sab. pag. 27. The Christian Sabbath or Lord's-day hath absolute Commandment in the word . Some of the ancient, and namely S. chrysostom b Chrys. in Gen. Hom. 10. jam hinc ab initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuat nobis Deus doctrinam istam, erudiens in circulo Hebdomadae, diem unum inregrum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, segregandun & reponendum in spiritualem operationem. , reflecting upon the equity of the 4th Commandment, exhort Christians to cast their eye upon the Law of the old Sabbath, and to consider the equity thereof, and that it is reasonable for them, to proportion their actions in such manner, as that having employed six days of the week upon their worldly occasions, they would not think much to bestow one day in spiritual and religious duties. Now the Primitive Church, made choice of and preferred the Lord's-day before the other weekly days, upon these grounds and motives following: 1 The old Sabbath of the fourth Commt. was ceased, and abolished by the death and Resurrection of Christ i Aug. d. Gen. ad lit. li. 4. ca 13. jam vero tempore gratiae revelatae, observatio illa Sabbati, ablata est ab observatione fidelium. : and God Almighty had appointed a new form of divine worship, according to the Evangelicall Law. Now the form of worship being changed k Socrat. hist. Eccl li. 5. ca 21. Nulla lex à Christo condita Christianis potestatem fecit, ritus judaicos observandi: imo vero contra Apostolus illud plane vetuit, dum non modo circumcisionem abrogabat, verum etiam hortabatur, uti de festis nulla fieret dissensio. : it was expedient that the outward circumstances of place, and solemn times should likewise be different from what they were before: and concerning the times of public and solemn worship, it seemed good to Christians to make choice of such days especially, wherein our Saviour had wrought some gracious work for man's salvation. Upon the first day of the week our Saviour arose from death to life: and His Resurrection was a cause of unspeakable joy l Humb. c. Graec. Calun. Constat Apostolos biduo in moerore fuisse, & propter metum Iudaeorum se occuluisse: qui die Dominica exhilarati, non solum ipsum festivissimum esse voluerunt, verumetiam per omnes hebdomadas frequentandum esse duxerunt. Chrys. in Psal. 118 , and comfort to all that presently, or in future times believed on him. Also upon this day, the heavenly Spirit of light, and grace, and peace, and verity, descended upon the holy Apostles, and upon the little flock, being altogether in one place, upon the day of Pentecost, Acts 2.1, 2.3, 4. And for this reason espeially, namely, because this day was honoured with Christ's Resurrection: and it was a day on which the light of heavenly grace, began first to shine to the world: and lastly, it was a day of gladness and exultation, because of Christ his victory over death, and his visible apparition to his Disciples, c Andr. Caesar. in Apoc. 1. ca 2. Divino spiritu afflatus, auramque nactus spiritualem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, die Doninico qui propter resurrectionem, prae caeteris celebris habetur. Basil. Hexam. Hom. 2. Read before pag. 209. etc. The Primitive Church could have made choice of no other day of the week, more proper and convenient, for the solemn and religious service and worship of Christ. It was in the free election of the Church, to appoint what day, or days, or times, she thought good, or found convenient for religious duties: For the Evangelicall Law hath not expressly determined, any certain day or time d Socrat. ibid. Neque Servator, neque Apostoli istud observandun, lege aliqua praeceperunt. Apostolis propositum fuit, non ut leges de festis diebus celebrandis sancirent: sed ut recte vivendi rationis, & pietatis nobis authores essent. Orig. in Gen. Hom. 10. Chrys. Hom. in eos qui novilun. observant. Hier. in Gal. 4. : and those actions or circumstances which are not determined by divine Precept, are permitted to the liberty and authority of the Church, to be determined and appointed. And accordingly the Church proceeded, concerning the Lord's-day: and because the religious observance of this day began in the Apostles age, and one of the prime Apostles styled the same the Lord's-day, and because it was appointed upon so good reasons; the observation thereof, hath continued in all Ages since the Apostles. Neither have Christians at any time judged it reasonable or convenient, to altar such an ancient and wellgrounded custom, which is commonly reputed to be an Apostolical Tradition e Covar. var. Resol. Tom. 2. l. 4. c. 19 Non temere opinabimur, hanc diei Dominicae observationem, ab Apostolis divina institutione edoctis constitutam fuisse. Eam etenim legimus traditione Ecclesiastica, semper in Ecclesia Catholica sanctificatam fuisse, ut tandem licet ab humano instituto Apostolorum processerit, & originem duxerit, nimis indecorum esset eam ab Ecclesia mutari. . The Doctrine of the Reformed Churches, concerning the Lord's-day, and other Holidays. Augustan. Confess. Sect. 16. We teach, that Traditions are not to be condemned, which have a religious end, namely, that all things be performed in the Church, decently, and in good order, and which command nothing, repugnant to the Divine Law; namely, Traditions concerning Holidays, the Lordsday, the Feast of the Nativity, Easter, etc. And these Divines approve, that saying in the Tripartit History li. 9 It was not the Apostles mind to set down Laws concerning Holidays, but to preach godliness and virtuous life. Helvet. Confess. cap. 24. We give not place to jewish observations & superstitions: neither judge we that one day is holier than another, neither think we, that God taketh delight in resting from labour: and we observe the Lord's-day, and not the Sabbath, according to a free choice, and not by Divine Precept. Calvin. Institut. li. 2. cap. 8. n. 34. The ancient Fathers substituted the Lord's-day, in place of the Sabbath, not without special reason. For it was the day of Christ's resurrection, and which finished all legal shadows: and Christians were admonished by this alteration of the day, not to adhere to a shadowy ceremony. Nevertheless I do not much insist upon the number of seven, that I would bring the Church in bondage to that number: neither will I condemn Christian Churches, which appoint other solemn days for religious assemblies, so as this be done without superstition. Beza In Cant. Salom. Hom. 30. Concerning the fourth Commandment, I suppose it is agreed upon among Christians, that the same is abrogate so far as it was ceremonial: but not in such manner, as that the Lord's-day aught to be observed, according to the manner of the jewish Sabbath, etc. That Christians upon that day should abstain from their daily labours, besides such time of the day as was appointed for public assemblies: This was neither commanded in the Apostles days, nor yet observed until Christian Emperors enjoined the same, to the end people might not be abstracted from holy meditations: neither in those days was the same precisely or strictly observed. Bullinger in Apoc. 1.10: Christian Churches entertained the Lord's-day, not upon any Commandment from God, but according to their free choice. Idem Decad. p. 2. Serm. 4. Pet. Mart. in Gen. 2. That people rest from labour one day of the week, to serve God, is not a mere device of man's brain, neither did it only appertain to Mose's Law, but it had beginning from hence. Genesis 2. Now, if you demand why this seventh day is not still retained in the Church, our answer is that we are to have all days such, as we may rect in them from our own works. But that one day be chosen for God's external worship, rather than another, the Church had liberty from CHRIST, to establish that which it judged most convenient. Hospinian. D. Orig. Fest. ca 2. It is natural that there should be set and appointed days of resting from labour, Brentius Com. in Leu. 23. Observatur dies Dominica in Christianismo: haec autem observatio non est authoritate Evangelium mandata, sed tantum publico Ecclesiae consensu recepta. and assembling together for God's service, etc. But the determination of these days, obligeth not the conscience in the new Testament, as it did in the Old: but only by reason of scandal and contempt. Neither are we so tied to certain days or times, but that in case of necessity, or if it shall be more commodious, we may altar these days and appoint other: neither are the days determined for religious duties, holier than other common days, in respect of any mystery, figure, or signification, but only in regard of discipline and order, etc. Idem cap. 8. The Lord's Day from the Apostles age, hath been a solemn day, notwithstanding, we find not the same commanded by any Apostolical Law: but it is collected from hence, that the observation thereof was free, because Epiphanius and S. Augustine testify, that on the fourth and the sixth days of the week, Church assemblies were held, as well as upon the Lord's-day. Melanct. loc. come. expos. 3. praecepti. Zanch. in 4. Precept. cap. 19 pa. 610. We read in no place (of the New Testament, that the Apostles commanded the observation of this day: but what they and other believers were wont to do: and therefore they left free (to the liberty of the Church,) the observance of this day. Brentius in Exod. 20. Herbrand. Annot. in Confess. Witeberg. cap. 59 p. 453. Chemnitius exam. Concil. Trid. part. 4. d. festis. Centur. Magdeburg. tom. 2. p. 119. Hemming. Enchirid. p. 328. Pareus in Rom. 14. p. 1512. Marbach. in Gen. 2. p. 23. and in Exod. 20. p. 165. Vrsin. Chap. p. 775. Battus in Epist. ad Gal. Disp. 16. Thes. 4. d. Fest. Christianor. Zepper. d. leg. lib. 1. ca 1. Muscul. loci Comm. in 4. precept. pag. 174. Herbrand. compend. Theolog. d. leg. pag. 347. Poliand. Rivertus. Walaeus. Thysius in Synopsi Purior. Theol. Disp. 21. Brent. in Exod. 20. & in Leu. cap. 23. Rivet. in Exod. 20. in 4. mandat. pag. 192 Concesso quod dies illa, ab ipso Apostolorum tempore fuit vocata Dominica, tum quia Dominus in ea resurrexit, tum quia in eadem celebrati fuerunt conventus Ecclesiastici: non sequitur tamen id à Christo vel ab Apostolis fuisse institutum & sancitum, & add jus Divinum debere referri, sed potiùs ad consuetudinem quandam, quae tum incoeperit & paulatim posteà invaluerat, jusque aliquod constituerit sed Ecclesiasticum, quod proindè in libertate & potestate Ecclesiae fuerit relictum, pro ratione circumstantiarum, ut eundem diem vel servaret, vel mutaret, si ratio aut necessitas aliqua suaderet: servata semper anima legis, de tempore apto & opportuno, ad publicum Dei cultum. Isenman. Annot. in confess. Augustan. ca 9 De diebus Festis in Ecclesia docemus, eos qui antiquitùs ad aedificationem & utilem ordinationem, non ad impietatem & invocationem mortuorum instituti sunt, obedienter esse observandos: non quidem Iudaica servitute, sed Christiana libertate. Sicut Paulus de ea libertate docet. Quare si quis nostrorum Auditorum iis abutitur ad licentiam, aut temerè contemnit, non probatur à nobis, sed reprehenditur. An examination of Arguments used by Master D. and Master Cl. for the religious observation of the LORD'S Day, by virtue of the Law of the fourth Commandment. joh. D. R. Cl. Expos. of the ten Commandments, pag. 117. Edition 18. The purpose of GOD in this Commandment, is: To teach us, to set apart the seventh day wholly, from all worldly affairs, to the exercises of Religion and Mercy. Answ. We must understand the purpose of GOD, in the fourth Commandment, by His own Word and Revelation a Ambros. Epist lib. 5. ep. 3. Orig. in Exod. Hom. 13. hoc divinari magis est, quàm probare vel explanare, ubi quod dicitur, non de authoritate Scripturarum munitur. Lactant. lib. 7. cap. 2. Nec ullum fundamentum aut firmitatem possunt habere, quae nullis Divinarum vocum fulciuntur Oraculis. Aug. de Bapt. c. Don. li. 2. cap. 6. Non afferamus stateras dolosas, ubi appendamus quod volumus pro arbitrio nostro, etc. Id. de unit. Eccles. cap. 3. Non audiamus, haec dico, haec dicis, sed ●●●diamus, haec dicit Dominus, etc. : and not from humane presumption. And we are taught by Divine Revelation, That GOD Almighty delivered the Law of the Sabbath, to the Children of Israel only, and not to other Nations, unless they became Proselytes: And therefore it was not the purpose of GOD, by that Commandment, to teach us Gentiles, us Christians, but to teach the jews under the old Law, to set apart the seventh day; and before the Passion and Resurrection of our Saviour, this Law obliged the jews and Proselytes only, and not other Nations: After our Saviour's Passion and Resurrection, the obligation of that Law, for the weekly observation of the seventh day, ceased, both in respect of jews and Gentiles: for if it be still in force, why doth not M. D. instruct his Auditors to observe Saturday Sabbath? joh. Sprint Of the Christian Sabb. To the Reader. The first day of the week called Sunday, is in a peculiar respect the Lord's day, and sanctified to the performing the solemn worship of God: Upon the grounds of God's moral and perpetual Law of the fourth Commandment of the Decalogue: And by the special will of Christ establishing it through his Apostles practice, and doctrine to the same purpose, instead of the jews Sabbath. joh. D. Because there be many that are not persuaded of the continuance of the Sabbath, and accounted the keeping of the seventh day in the number of those Ceremonies, which be abrogated by CHRIST, as belonging to the jews: Therefore it is requisite, that we proved and confirm, by sound reasons out of GOD'S Word, that this Commandment is moral, and perpetual, and as carefully to be kept under the Gospel, as under the Law, and to continued in force so long as any of the other Commandments, even so long as there is a world, and a militant Church in it. Answ. 1. The Many, which are not persuaded of the continuance of the seventh day Sabbath, are all, or the most orthodoxal Christians, since the Apostles days: all the Primitive Fathers, all the holy Martyrs and Confessors, and all understanding men of modern times. Read before, pag. 6. 163. And although the seventh day Sabbath had not been a legal Ceremony, Yet if it were only a positive Moral precept a A. Hal. 3. q. 32. m. 5. art. 1. Morale disciplinae. , the obligation thereof ceased under the Gospel, as appeareth by instance in the judicial Laws. But we are able to demonstrate by as strong arguments, that the old Sabbath was Ceremonial, in respect of the particular day, and the circumstances thereof: As these new Masters can prove, the Feasts of Passeover and Pentecost were such. Secondly, If the fourth Commandment, concerning the keeping of the seventh day, be moral and perpetual: Than it is not such, in respect of the first day and eight day: For this Precept requireth not the observing of two weekly days, But of that one only day, which it specifieth in that commandment. joh. D. The reasons which GOD useth in the Text of Exod. 20. etc. for the confirmation of the morality and perpetuity of the Sabbath are diverse. First, God hath permitted men to have six days for their ordinary travel, and therefore it is equal to yield Him the seventh. Secondly, The Sabbath is the Lord's, and therefore a Christian may no more take it from Him, than a jew. Thirdly, GOD rested upon the seventh day: and His example is to be followed by Christians, as well as by jews. Fourthly, It is by divine institution a blessed Day to them that keep it: and we do no less stand in need of GOD'S blessing in these days, than the jews. The reasons therefore of keeping Holy the seventh day, being such as are common, and concern Christians, as well as jews: It must be granted the Law of the fourth Commandment concerning the seventh day Sabbath, is perpetual, and still in force. Answ. If the reasons which GOD useth, Exod. 20. Deut. 5. conclude for any Sabbath, it is for the Saturday Sabbath: but they are altogether inconsequent for the Sunday Sabbath. 1 God's allowing six days of the week for a man's own work, concludeth not a necessity of keeping holy the first day of the week, rather than the sixth, or the seventh. 2 Every day of the week, and of the year is the Lord's, and the Sunday is no more the Lord's, by the Law of the fourth Commandment, than the Friday: for the Lord's Day of that fourth Commandment is the Saturday. 3 GOD rested upon the seventh day, and therefore if His example obligeth Christians to imitation, than they must rest upon the Saturday. 4 The keeping holy the seventh day of the fourth Commandment, was a means to bring God's blessing upon the Israelites, and so likewise was the observation of the whole judicial and Ceremonial Law, Deut. 7.12. But can we hence conclude, the perpetual obligation of those Laws? The Church of CHRIST believeth, that the religious observation of the Lord's Day, and of other Holy days appointed by the Church, is a means to obtain God's blessing for Christian people: But this blessing depends not upon keeping holy the Sabbath, of the fourth Commandment, for Saturday is that Sabbath, and not the Sunday, or Lord's day. joh. D. Argueth for the morality of the Sabbath, as followeth. The Law of the Sabbath is Moral and perpetual, because it was given in man's innocency, when Adam was perfect, and needed no Ceremony to lead him to CHRIST: nor to signify any spiritual resting from sin. And if it were needful for man, when he was without sin, and had no clog of corruption, nor evil example to hinder him, or to seduce him, then much more now. Answ. 1. The Sabbath on which God rested, and which he blessed and sanctified, Gen. 2. was not the Sunday, or Lord's Day, but the Saturday. Secondly, whereas these Sabbatizers affirm, that the Sabbath of the fourth Commandment was ordained in the state of innocency, when man was perfect, and needed no Ceremony, etc. They have not a mind to consider, that in the state of innocency, there was no servitude or bondage a Greg. Mor. l. 2●. c. 10 Omnes homines natura aequales genuit, etc. diversitas accessit ex vitio. Homo animalibus, & irrationabilibus, non autem caeteris hominibus, natura praelatus est. Gammach. in Thom. 1.2. quaest. 95. cap. 1. In statu innocentiae, nullum futurum erat Imperium Despoticum & herile, quale est Dominorum in servos. , no manservant, or maid-servant, neither any servile labour: and consequently no Sabbath-day, ordained for a day of rest, from servile labour. The Sabbath therefore of Genesis, and of the fourth Commandment, were of a different quality: and the perpetual obligation of the Law of the fourth Commandment in respect of a seventh-day Sabbath, cannot be maintained by the second of Genesis. Thirdly, admitting the Sabbath of Genesis, to have been observed as a moral precept: it will be impossible to prove, it was naturally Moral, but only such, by virtue of GOD'S positive Law. Read before pag. 34. I. D. The manner of delivery, confirms the perpetuity of the Sabbath. 1 God by his own voice commanded it. 2 He wrote it in Tables of stone. 3 He placed it in the Ark. Now, if all the ten Commandments were written altogether by GOD, and no exception made, whereby the Sabbath should be inferior to the rest, a man may as well rend any of the other away as this. Answ. If these divine actions conclude the perpetual morality of the Sabbath: then the seventh day Sabbath is perpetually moral, and not the Sunday or Lord's-day: for the Saturday was the day pronounced, written, and placed in the Ark, in such manner as the Objector speaketh: and Mr. D. his authority, magisterially pronouncing, that these Divine actions, make precepts simply and perpetually moral: Persuaded Theoph. Brab. to resolve to die a Martyr, in defence of the perpetual obligation of the old Law, of the Saturday Sabbath a T.B. I am tied in conscience, rather to departed with my life, than with this truth. So captivated is my conscience & enthralled to the Law of my God. . Read before pag. 24, etc. Secondly, it is utterly false, that God's immediate speaking, makes a precept simply moral; for then the precept of circumcision should have been such, because GOD himself immediately delivered it, Gen. 17.1. When Abraham was ninety years old and nine, the Lord appeared to Abraham, and He said unto him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if GOD'S own writing, that is, His immediate forming the characters of the fourth Commandment be an argument of the eternity of the thing written: How comes it to pass, that all those characters, written by God's own finger, are perished and lost, so many ages since? Read before pag. 116. I. D. We have the same Commandment and authority for the Lord's-day, which the jews had for their day. 1 It is called the Lord's-day, Rev. 1.10. because Christ jesus instituted it, as a special memory of his Resurrection. 2. The Apostles by the authority of the Spirit, which always assisted them, in their ministerial offices, did altar the day, and themselves kept it, and ordained it to be kept, in all Churches, Acts 20.7. 1 Cor. 16.2. Answ. 1. If we have the same Commandment, and authority for the Lord's-day, which the jews had for the old Sabbath: then God Almighty hath pronounced, written, and ingraved the Law, for the Lord's-day, as he did in times passed for the Sabbath-day: and it may be that Ad Calendas Graecas M.D. and M.cl or their heirs and assigns, will show us this Law. 2 If Christ instituted the Lord's-day, in memory of his Resurrection, than the Lord's-day is not the Sabbath which was instituted in Paradise: nor yet the Sabbath concerning which it is said in the fourth Commandment, Remember the Sabbath day, to keep it holy, etc. 3 If the Apostles altered the Sabbath into the Sunday, than the observation of the Sunday is grounded upon Apostolical Authority: and not upon the Law given in Mount Sinai. I. D. Pag. 124. G W. Of the Sab. p. 1. ch. 3. As no man may say the Sacrament is abolished, because the sign is changed: no more may any man say, the Sabbath is abolished, because the time is changed, pag. 36. If it will not hold, we have not the same Sacraments, as concerning the outward seals which the jews had, for they had circumcision and the Paschal Lamb: therefore we have no seventh-day sanctified, because that day is changed. Answ. This instance makes against the objectors Tenent. For they maintain that the Law of the fourth Commandment is in force, and obligeth Christians, to the observation of the Lord's-day. But in their instance the Law of circumcision and of the Passover is expired and abolished, as well as the sacramental, and ceremonious actions, commanded by that Law: Therefore if the old Sabbath which was the subject of the Law of the fourth Commandment, is expired, than the Law itself, obligeth not Christians, to the observation of the Lord's-day. For the prime subject, or material object of a Law, is a substantial part thereof: and therefore if that be taken away, or destroyed, the Law itself ceaseth. An examination of a passage of D. Bound, in his Treatise of the Sabbath. pag. 247. We Christians should take ourselves as straight bound to rest upon the LORD'S-day, as the jews were upon their Sabbath. For seeing it is one of the moral Commandments, it bindeth us as well as them: for they are all of equal authority, and do bind all men alike. Therefore, when as in the other nine Commandments we do truly judge ourselves to be as much restrained from any thing in them forbidden, and as precisely bound to do any thing in them commanded, as ever the jews were: and in all those we put no difference betwixt ourselves and them: as in keeping ourselves from Images, from blasphemy, murder, theft, adultery, etc. Why should we then imagine that in this one the LORD hath privileged us, above them? or think, that when he gave his Laws indifferently to all mankind, his meaning should be, to give a dispensation to the Gentiles c R. B. Light of faith. It was given to Adam and his posterity, not to Abraham: and therefore bindeth jews' and Gentiles pag. 144. , above the jews in this one? D. B. His Position is: Christians under the law of grace, are as strictly bound to rest upon the Lord's-day, as the jews were upon their Sabbath. His Argument, All moral Commandments are of equal authority, and were indifferently given to all mankind, to Gentiles aswell as jews: and they bind all men alike. The fourth Commandment is simply and perpetually moral, and not ceremonial, in whole or in part, p. 40. Therefore the fourth Commandment is of equal authority, and bindeth jews' and Gentiles in one and the same manner. Now the fourth Commandment enjoined the jews, a careful, precise, and exact rest, upon the Sabbath-day, P. 124. And the Sunday, or Lord's-day, is the Christian Sabbath, commanded by the fourth precept of the Decalogue: therefore Christians under the Gospel, are to observe as precise and strict a rest upon the Dominicall-day, as the jews did upon the Legall-Sabbath. And like as the other nine Commandments prohibiting Images, Blasphemy, Murder, Adultery, and Theft, oblige all mankind equally, and without any difference or dispensation: so this fourth Commandment prohibiting secular works and actions, recreations, etc. obligeth without all difference, and admitteth no manner of dispensation: Answ. The Doctor's position, to wit, Christians are as strictly bound to rest upon the Sunday, as the jews were upon the Legal Sabbath: is not orthodoxal. My reasons: 1 The jews were literally and expressly commanded, to observe a strict rest upon their Sabbath: but Christians have received no such commandment: The legal rest of the jews, was typical, and ceremonial: read before Pag. 163. And it appertained to the servitude of the old legal covenant: read before Pag. 168. It was commanded the jews, to be a note distinctive, betwixt them and other Nations: and if you take away the ceremonial end, many branches of that abstinence and rest, had no profitable use, Exod. 16.23, 29. & Chap. 35.3. 3 The ancient Catholic Church constantly taught, that strictness of rest upon the Sabbath-day, is taken away by Christ, under the Gospel a Aug. c. duas Ep. Pelag. li. 3. cap. 4. Christus nobis abstulit illud gravissimum multarum observationun jugum, etc. Ne Sabbato, s●pteno dierum volumine redeunte, ab operibus etiam necessariis quiescamus, etc. Sed ea spiritualiter intellecta teneamus: remotisque umbris significantibus, in rerum ipsarum quae significantur luce vigilemus. Greg. M. li. 11. Ep. 3. Pervenit ad me quosdam perversi spiritus homines, prava inter vos aliqua, & sanctae fidei adversa seminasse, ita ut die Sabbati aliquid operari prohibeant. Quos quid aliud quàm Antichristi praedicatores dixerim, qui veniens diem Dominicum & Sabbatum, ab omni faciet opere custodiri. Amb. Ep. 72. Sabbati diem feriatum esse debere observabatur ex lege, ita ut si quis onus aliquod lignorum portasset, mortis reus fieret: nunc autem diem ipsum, & oneribus subeundis, & negotiis obcundis, sine poena advertimus deputari. . And I have proved at large, in a precedent passage, that in the Primitive Church, Christian people of devout quality, used to work upon the Lord's-day, after that the public services and offices of the Church were ended. Read Pag. 219. The Doctor's Arguments in confirmation of his former Position, are defective. 1 It is a palpable error to affirm, That the fourth Commandment is simply and entirely moral. For if it is such, than all the parts, and circumstances thereof, to wit, the particular day of the week, specified and commanded, and the particular reason and motive upon which the Lord Himself grounded his Precept, for the observance of that special day, are simply and totally moral; and consequently, Christians are obliged by the fourth Commandment, to keep holy the seventh day of every week, from the Creation. 2 The Sunday is a distinct day from the Sabbath of the fourth Commandment. It is an Evangelicall day, grounded upon the Resurrection b Basil. in Hexam. Hom. 2. Dominicum diem, quem Resurrectio Domini honore praeciptio affecit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aug. Ep. 86. Praeponitur Dies Dominicus, fide resurrectionis. Leo Epist. 93. ca 4. Dominicum Diem, quem resurrectio nostri Salvatoris nobis consecravit, etc. Iust. Mart. Apol. 2. Die solis omnes publicè convenimus, quod is primus, est dies, in quo Deus tenebras, & materiam, cùm mutasset, mundum effecit. Et quod eodem die jesus Christus conservator noster à mortuit excitatus est. , and not upon the Creation: and by the ordinance of the holy Catholic Church, (not by the Law of the fourth Commandment) is succeedeth the legal Sabbath. Baptism succeedeth Circumcision: Ordination of Evangelical Pastors, succeedeth levitical Consecration. But neither Baptism nor Ordination, are in force under the Gospel, because of the Old Law of Circumcision, and levitical Consecration. There is a moral equity, in the levitical Law of Consecration, namely, that no man shall take upon him Ecclesiastical function, without lawful calling, Hebr. 5.4. Likewise there is a moral equity, in the old Law of the fourth Commandment, that the servants of God and Christ, shall depute a weekly day, or some other sufficient time, to the solemn religious service of their great Lord and Master. But more than this cannot be derived from the fourth Commandment. For the Letter of that Commandment, is express for Saturday: and by way of inference, no more can be concluded for Sunday, then for part of Friday a Constantine commanded that the sixth day should be kept in memory of Christ's death on the Cross. Sozom. lib. 5. cap. 8. , and Saturday. For as GOD Almighty rested from the work of prime Creation, on Saturday; so our Saviour rested from all his satisfactory works of Man's Redemption, upon the latter part of Good-Friday, and the Saturday following b Isidor. Hisp. Orig. lib. 6. ca 18. Sabbatum ab Hebrae is ex interpretatione nominis sui, requies nominatur, quod Deus in ipso, perfecto mundo, requievisset. Siquidem & in eo die, requievit in sepulchro Dominus, ut quietis illius mysterium confirmaret. . The Doctor's bold assertion, that the Sabbath Law, indifferently obliged jews and Gentiles: and that the Gentiles have no more liberty to labour, or to use civil recreation, upon the Sabbath, than they have, to worship Images, or to blaspheme, steal, murder, commit fornication, etc. is destitute of all truth. For, 1. The Gentiles b justin. Mart. c. Yryph. pag. 243. Gentes quae in illum credunt, etc. Etiamsi Sabbata non observent, etc. omninò sanctam Dei haereditatem adibunt. were not called, either Exod. 16.23. or Exod. 20.8. when the sabbatical Law was delivered: and if they had presumed, to come near Mount Sinai, at the promulgation of the Law, they must have been stoned, Exod. 19.12. And it is expressly delivered in Scripture, that the Gentiles had not the Law revealed to them, Deut. 4.8. What Nation is there so great, that hath statutes and judgements so righteous, as I set before you this day? Psalm. 147.19. He showeth his word unto jacob, his statutes and his judgements unto Israel: he hath not dealt so with any Nation, neither have the Heathen knowledge of his laws, Rom. 9.4. But no Law binds without promulgation and manifestation to the Subjects. Read before pag. 33.34.36. 2 Idolatry, Blasphemy, etc. are sins against the Law of Nature, Rom. 1.19, etc. Chap. 2.14. and they are prohibited, quia sunt mala, because they are simply evil in their inward quality: But the Doctor himself acknowledged b D. B. Of the Sabbath, lib. 1. pag. 11. Indeed this Law was given in the beginning, not so much by the light of Nature, as the rest of the nine Commandments were, but by express word, etc. For though this be in the law of Nature, that some days should be separated to God's worship, etc. Yet, that it should be every seventh day, that the Lord Himself set down, etc. , that observing the Sabbath was no part of the Law of Nature: And every wise man understandeth, that to labour on the Sabbath, was evil only, quia prohibitum, because it was prohibited by a positive precept. Thirdly, Blasphemy, Murder, Adultery, Theft, etc. are formally and eternally evil: and the negative law prohibiting them, admits no Dispensation c Aquin. 1. 2. q. 97. art. 4. Cajetan. ibid. Conrade. ibid. Medina. ibid. Suarez. Vasques. Salas. Maerat. de leg. disp. 7. sect. 7. Gammach. Malder. . But to work and labour upon the Sabbath-day, was permitted by GOD Himself in sundry cases: Read before pag. 36. R. B. His Argument for the Sunday Sabbath, from the Day of Resurrection. The fourth Commandment stands in force to us, and the LORDS Resurrection, resting from the work of our Redemption, and Rejoicing in it, blessing it with that work, with diverse apparitions that very day, and sanctifying it, with spending it among His Disciples, in His presence bodily now glorified, in heavenly expositions and operations upon their hearts, and in return of it at Whitsuntide, with the Mission of the Holy Ghost: This, I say, applieth and determineth it to this day, we now observe. And as the jews are sent to seek the precise day in the LORD'S resting from the works of Creation: So we are sent to the rest, from the work of Redemption. The institution of this day, is clearly in the very work of the Resurrection: As the institution of the seventh day was in the work of finishing the Creation. The main reason of the jews Sabbath, is, because it was the Sabbath of the Lord: In like manner, ours is the Sabbath of the Lord Christ, when He had finished the work of our Redemption. For which cause He taketh this Name: The Son of man is even Lord of the Sabbath. As if in more words He should say: When God the Father had once ended the making of the World, and published Himself to be the Lord of that rest, and dedicated it to Himself, giving it the name of the Sabbath of the Lord: In like manner, when I shall have finished the work of man's Redemption, I will rest, and have the day of my rest, dedicated to myself: for which cause, I say, that the Son of man is even Lord of the Sabbath also, and it shall be called the Lord's-Day. G. W. of the Sabbath, Chap. 3. john Sprint d. Sab. pag. 17. If the rest of God the Father were the cause of sanctifying a day, It followeth that where a greater and more excellent rest is, there must of necessity follow a greater sanctification. But the rest of the Son of God is a greater and more excellent, by how much the work of Redemption is more excellent than the work of Creation, etc. As God the Father did sanctify the seventh day from the Creation, by his resting upon it from the Creation: So did God the Son sanctify this seventh from the Redemption, Because that this work of the Redemption being a greater work than that of the Creation: and his rest from affliction being a greater rest than from labour: it better deserved to bear the name and credit of the day, than that from the Creation. H. B. That day which is the Day of the LORD'S rest, from the most glorious work that ever the LORD wrought and finished, Is that day which the Lord hath commanded to be solemnly sanctified, and holily rested upon, by His people. But the first day of the week, is the day of the Lord's rest, from the most glorious work that ever the LORD wrought and finished. Therefore the first day of the week is that day which the Lord hath commanded to be solemnly sanctified, and holily rested upon by His people. The Assumption cannot be denied, that the first day of the week was the day of the Lord's rest, from the most glorious work that the Lord ever wrought and finished, to wit, the work of Redemption, from which he rested in the Resurrection. Again, it cannot but be confessed, that that Day is to be sanctified for the Sabbath day, which is the Day of the Lord's rest, sith the Commandment saith: Remember the day of the Sabbath, or rest, to sanctify it: He saith not, Remember the seventh Day to sanctify it, But, Remember the Sabbath day to sanctify it. That seventh day which must be sanctified, depends upon the Sabbath-day, or day of the Lord's rest, on what day soever it falleth: Now the day of Christ's Resurrection, which brought in the most glorious rest, was the first day of the week. Answ. 1. It is acknowledged a Aug. Nulla falfa doctrina est, quae non aliqua vera intermiscet. , that the work of humane Redemption, was a most gracious and glorious work: And that in three respects. 1. The fountain and original cause thereof, was the riches of the mercy of GOD, and the abundance of his love to mankind, Ephes. 2.4. john 3.16. 1 john 4.9, 10. Secondly, it was effected by extraordinary means b Bernard. de Dilig. Deo. Non solum de me, sed de omni quoque quod factum est, scriptum est, Dixit, & facta sunt: At verò qui me tantum & semel dicendo, fecit, In reficiendo profecto & dixit multa, et gessit mira, & pertulit dura, nec tantum dura, sed indigna. , to wit, not merely by the Word, and imperative power of GOD, as Gen. 1.3. but by the Mission, Incarnation, Humiliation, and Passion of the only, and dearly beloved Son of GOD, john 3.16. Gal. 4.4. Phil. 2.6, 7, 8, etc. Thirdly, The fruit, benefit, and effect thereof, was glory and honour to God Almighty, Luke 2.14. And glory, honour, and eternal life and happiness to every one which believeth, and worketh good, both to the jew, and to the Gentle. Secondly, The Doctrine of our Church is: That the dearly beloved Son of GOD, JESUS CHRIST, made perfect our Redemption by his death c Collect. at the ordination of Priests. . To wit, the whole work of Man's Redemption, which was to be performed by the payment of a price, and satisfaction for sin. But this great work of humane Redemption, was not effected by the Resurrection of CHRIST, but by his obedience and sacrifice on the Cross d Gammach. in 1. 2. quaest. 104. cap. 4. Meritum Christi in ejus passione & morte omnino terminatum fuit: nec potuit Christus vel in sepulchro, vel in resurrectione aliquid mereri, quia non erat amplius viator. Aquin. 1. 2. q. 103. art. 3. ad. 2. Mysterium Redemptionis humani generis completum fuit in passione Christi: unde tunc Dominus dixit, Consummatum est, joan. 19 Maerat. de leg. Disp. 18. Sect. 3. Christus humanum genus non redemit nisi condigna pro peccatis ejus satisfactione exhibita: pro iis autem non satisfecit nisi per modum condigni meriti. At Resurrectione sua nihil nobis meruit. Omne enim ejus pro nobis meritum, in morte terminatum fuit. Similiter Suar. Vasq. Ragusa. Hurtado. de Mendoza. : and it was fully wrought and finished, upon the Passion-Friday, when after our Saviour had said, Consummatum est, It is finished, He gave up the ghost, john 19.30. Heb. 10.14. Thirdly, but besides the price and ransom, solved by Christ our Saviour, for the redemption of all men, 1 Tim. 2.6. 1. Cor. 6.20. & 7.23. It was necessary to man's actual deliverance out of captivity, that the fruit, effect and benefit of Christ's redemption, should be applied, and conferred e Prosp. ad object. Vincent. c. 1. Poculum immortalitatis quod confectum est de infirmitate nostra, & virtute divina, habet quidem in se ut omnibus prosit: sed si non bibitur, non medetur. . For without this latter, redemption by payment of a price only, could have profited nothing. joh. 1.12. & 8.24. 1 john 1.7. Now this work of application, and actual collation of the fruit of CHRIST'S Passion and Sacrifice on the Cross, upon man, began to be in fieri, on the Resurrection day; But it was not then finished and perfected. For to the consummation thereof, all these-actions following were necessary: 1. Our Saviour's Ascension into heaven, Eph. 4.8. etc. 2 His intercession for us at the right hand of God the Father, Romans 8.34. Hebrews 7.25. 1 john 2.1. 3 The Mission of the Holy Ghost, upon the Apostles and Primitive Church, Acts 2.4. etc. 4 Apostolical preaching of the Gospel, to the jews and Gentiles, Luke 24.47. 5 The donation of heavenly grace, prevenient, subsequent, excitant, adjuvant, or co-operant, 1 Cor. 15.10. Phil. 2.3. From the premises it is evident: 1 That our blessed Saviour rested, and ceased not, from the whole and entire work of man's Redemption, upon his Resurrection day. For his actions of collation, and application of the benefit, and ultimate effect of that gracious work, had beginning upon that day; But they were multiplied, and continued afterwards, and some of them must continued to the world's end. 2 The Day of Christ's Resurrection, cannot properly be called a Sabbath, or day of rest: because our Saviour was in action on that day, about the necessary works of perfecting man's Redemption, by way of collation and application. For, On that day, He declared unto His little flock, the Article of His Resurrection: He began to instruct His Disciples, and to prepare them to the great work of Man's salvation, which He intended to perform by their Apostolical function. Lastly, He inspired them with the Holy Ghost, the Spirit of Grace and Truth; And conferred upon them the power of Absolving penitent sinners from their sins, john 20.22, 23. 3 The day of Christ's rest and cessation from ●ll his meritorious, satisfactory, and propitiatory actions and passions, necessary to man's Redemption, was the latter part of Good-friday, (as is before declared.) And the primitive Church, devoted the first day of the week, to the honour and service of Christ, not because of Christ's cessation from redemptive actions: But because it was, primus dies laetitiae a Innocent. 1. Ep. add Decent. n. 4. Apostoli die Dominico exhilàrati, non solum ipsum festivissimum esse voluerunt, verum etiam per omnes hebdomadas frequentandum esse duxerunt. Clem. Rom. Constit. lib. 5. cap. 9 & cap. 19 In Dominicis diebus qui sunt dies laetitiarun, etc. Ambr. Epist. 61. In ea Salvator velut sol oriens, etc. luce Resurrectionis emicuit. August. In joan. tr. 7. Hilar. prolog. in Psal. Tertul. Apol. cap. 16. Deim solis laetitiae indulgemus, etc. , the first day of joy and gladness, for the Resurrection of our Lord: and the Sun of righteousness, which had been, as it were, under a cloud, during the time of His Passion, did then begin to appear in a joyful lustre: and the Disciples a little flock, amazed some days before with sorrow and fear, began then with joy to draw water out of the well of salvation, Esay 12.3. and 35.10: R. B. pag. 117, 118. The institution of the Lord's-day, is clearly in the work of Christ's Resurrection: as the institution of the seventh day, was in the work of finishing the Creation. The Resurrection applieth and determineth the Sabbath of the fourth Commandment to the Lord's-day, etc. Answ. 1. The Lord's ceasing or resting from his work of prime Creation, was a motive upon which he took occasion, to institute the seventh day for a Sabbath: but his Law and precept was the efficient cause of making it a Sabbath-day. And if the divine precept had been wanting, God's cessation on that day, had made it no Holiday. For the Commandment of a superior, only institutes a Law a Maerat. in. 1. 2. d. leg. Disp. 2. Sect. 1. & 2. Quae perfecte lex est, imperium est. Est autem imperium actus superioris, praecipientis vel prohibentis aliquid subdito. Ib. Lex imperium est, & legem ferre est imperare. : and where there is no imperative act of the superior or Lawgiver, there can be no Law, to oblige the subject to obedience. 2 If God's resting from the work of creation, was a commandment: yet Christ's resurrection being not resting, but action and progress in the redemptive operations of the application of his redemption, was no Commandment containing an institution of a new Sabbath. For the ground of the old Sabbath was rest: and on the contrary, the day of resurrection, was spent in action. 3 All Commandments are either formal o● virtual b Aquinas. 1. 2. q. 17. art. 1. Imperans ordinat eum cui imperat ad aliquid agendum intimando vel denunciando. Aliaco. 1 sent. q. 14. Genes. Sepulved. d. sato. li. 3. , that is, either they are positive and express denuntiations of the Lawgivers will: or else they contain something implicitly, by which the subject may collect and infer the superiors william. But the act of Christ's resurrection contains no formal or express commandment, for there are no imperative words or sentences in it, to declare any such thing c Silvestran. in 3. sent. Dist. 37. lect. 107. Praeceptú est jussio vel imperium faciendi vel non faciendi aliquid. Dicitur jussio propter ordinantem: imperium propter legitimè ordinantem . Neither doth it contain any implicit, virtual, or interpretative command: for it is inconsequent to say, Our Saviour arose from death upon one Sunday of the year, to wit, upon Easter Sunday: therefore his rising from death upon Easter-day, was an institution, commanding every Sunday of the year, to be the Sabbath-day, enjoined to be kept holy, by the fourth precept of the Decalogue. 4 If the former argument have any weight, it might conclude something for Easter-day, because Christ arose from death, as on that day d Chrys. Serm. 5. d. Resur. Recte dicitur dies lucis, in quo fugerunt tenebrae caecitatis. Exclamarunt qui erant in tenebris, quia viderunt lumen magnum, & qui erant in regione umbrae mortis, lux. orta est eyes. He speaks of Easter-day. Greg. Naz. orat. d. funere patris. Morbo laborabat & quidem tum, cum sanctum & nobile Pascha, diem in quam illum dierum Regem, etc. Ambros. Ep. 83. de celebritate Paschali. Resurrectionis celebritas, die Dominica celebratur. Athanas. Ep. ad Dracont. Quis enim iis Pascha Evangelizabit si tu absis? quis illis Evangelizabit Resurrectionis diem? . But the Author of the former argument is so fare from yielding an imperative power to Christ's resurrection, to institute Easter-day a Holiday of the fourth Commandment: that he saith, pag. 134. To say the Feasts of Christ's Nativity, Easter, and Whitsuntyde, are of equal authority with the Lord's-day; what ear can hear with patience e The ancient Fathers preferred Easter before the Sunday. Vid. Novar. Schediasm. l. 8. ca 23. n. 122, etc. ? Now the reason why this man looks thus a squint on Easter, is, because the same is made the most solemn Festival of the year, by Ecclesiastical Law, without the approbation of the zealous fraternity. The same Author pag. 122. The Son of man being Lord of the Sabbath: rested from his work of redemption upon the day of his Resurrection. Answ. The Son of Man being Lord of the Sabbath, rested from the work of satisfactory and meritorious redemption, upon Good-Friday, before Sun was set: and he continued in his bed of rest, namely, his Sepulchre, the whole Sabbath following, until Sunday morning: and he no more rested upon his Resurrection-day, than he did upon every day after until his Ascension, and since his Ascension, until the world's end. Ib. joh. Sprint. d. Sab. p. 16. As when God the Father was Lord of the Sabbath, there was a Sabbath necessarily kept, unto that Lord of the Sabbath, and so the Comt. Exod. 20. Esa. 58.13. did tie the conscience: so also when the Son of God is Lord of the Sabbath, there must of necessity be a Sabbath day sanctified, and those moral Commandments do no less belong to Christ, & tie the conscience of the Christian in the new Testament, than they belonged to God the Father, and tied the conscience of the jew in the old Testament. He signified hereby his will, to have that day of his rest, dedicated to his weekly service, and to be called the Lord's-day. And thus the will of the Father shall be fulfilled, that as they honoured the Father in keeping the Sabbath betwixt the Creation and Redemption: so they should honour the Son in keeping the Sabbath, betwixt the Redemption and Consummation of the world. Answ. Not men living dictate more freely than these Novel Masters, and no men confirm their dictates more idly: for they neither bring Scripture, nor sense and reason, nor any authority to make good their bold assertions. 1 This man saith; Christ signified such a thing, etc. But by what sign signifieth he this c Major. 3. d. 37. q. 1. Lex obligatonia est signum creaturae rationali notificatum, eam ligans ad aliquid faciendum, vel non faciendum: estque triplex; vocale, mentale, & scriptum. ? for he expressed his mind and will, by no formal speech: he expressed the same by none of his deeds: neither hath he expressed it, in his written Word. 2 The Synagogue or jewish Church honoured the Father in keeping the Sabbath from the days of Moses, and during the old Law, until the time of the Gospel: and this is all that can be proved out of the Scripture. The Church also hath honoured the Son, in keeping holy the Sunday ever since the Apostles: not by virtue of the Law of the fourth Commandment: For that Commandment enjoineth Saturday: but for the same reasons it observes Easter, Whitsuntide, and the Feast of Christ's Nativity: that is, according to the rule of Christian liberty: and because it is an act of piety and gratitude, to honour Christ upon those set and solemn festival days, which by lawful authority are appointed. The conclusion of this Treatise. It is effectually proved, in the precedent disputation, that T. B. his Doctrine concerning the Old Sabbath, is erroneous, and the Dictates and Principles, which he received from the Sunday Sabbatizers, are not divine verities, but bold and blind fancies and presumptions. It pleased God Almighty, Who resisteth the proud, but giveth grace to the lowly, to open the eyes of this Errand to discern truth, when it was revealed, and to submit himself unto it, so that upon conference he became an unfeigned convert, and in a public and honourable audience, he made this voluntary and humble submission and confession following. Whereas I Theophilus Brabourne, have been convented in this honourable Court of High Commission, for causes Ecclesiastical, for penning and publishing a certain book, entitled, A defence of that ancient Ordinance of GOD, the Sabbath-day: Wherein I have rashly and unadvisedly maintained, that the Saturday of every week, aught necessarily to be our Christian Sabbath-day, now in the time of the Gospel, according to the rule of the fourth Commandment: I do now (upon further trial, and better advisement, being in conscience convinced of mine error) sincerely confess and acknowledge, that my said Position touching the Saturday Sabbath, was a rash and presumptuous error: and by these presents, I do here in all obedience and humility, make my humble submission, unto my holy Mother, the Church of England, promising, that I will ever hereafter carry myself as an obedient Son, in all peaceable and dutiful behaviour, to my Mother, the Church, and to the godly Fathers, and Governors thereof. And as touching the Sunday or Lord's-day, I do confess and acknowledge, that the same is an Holiday of the Church: yea, and a most ancient Holiday, and very honourable. For S. Ignatius who lived in the days of S. john the Apostle, calleth it the Queen and Princess of days. And other of the Primitive Fathers, do give the same day very honourable Titles, and did exhort their auditors, to observe it religiously: and further I do confess and acknowledge, that this day is religiously to be observed, and that upon the same grounds, and in the same manner as is directed by the Canons of our Church, and statutes of the Land. The means by which this man was thus converted, was an ostension of the extreme falsity of all and every one of those principles which some Novell-Catechisers, Lecturers, and inconsiderate Teachers, have by preaching and printing, published unto the World, as divine Oracles: a breviate whereof T.B. delivered to a member of the honourable Court of High Commission. Right Reverend, many printed books allowed in public, and many Sermons of late years, and now adays also preached, by men which have the command of many people's ears and consciences, upon an opinion of their great sincerity: deliver with as much confidence, as they do the Articles of the Apostles Creed, such maxims and positions concerning the Sabbath-day, as do by a necessary consequence conclude my assertion concerning the old Sabbath. 1 They affirm, that the Law of the Sabbath delivered in the fourth Commandment of the Decalogue, is a precept of the Law of Nature. 2 The Law of the Sabbath is simply, totally, and perpetually moral: and of the very same quality with the other nine Commandments. It can no more be partly moral, and partly ceremonial, than the same living creature can be partly a man, and partly a Beast. Who can deny (saith one of them) the keeping of the Sabbath to be moral, but he must withal proclaim open enmity to God's worship, and to man's salvation? The time of keeping the fourth Commandment, is limited by God, to the seventh day; and how can this day be separated from the Sabbath, it being an inseparable circumstance of the substance of the fourth Commandment? And these powerful Teachers (for so they are commonly styled by their Disciples) confirm their foresaid Doctrine, in manner following. 1 The fourth Commandment of keeping holy the seventh day Sabbath, was delivered in Mount Sinai, by God's own immediate voice: and it was charged by way of command: therefore it is moral, unchangeable, and indispensable. 2 The same was written together with the other nine Commandments with the finger of God, in a Table of stone, to signify the perpetuity of it: also, it was placed in the Ark of the Testimony, within the Sanctum Sanctorum: and the common Preface of the Decalogue confirms the morality of this Precept, as well as of the rest. 3 The observation of the Sabbath day, is straight commanded in the Scripture, and the transgression thereof, was punished with the same penalty, wherewith blasphemy and adultery were punished, namely, with stoning to death. 4 The perpetual observation of all the ten Commandments, whereof the Law of the Sabbath is one, is confirmed by CHRIST, Matth. 5.16, etc. And certain holy persons are commended in the Gospel, for keeping the Sabbath according to the fourth Commandment, Luke 23.56. Lastly, When Saint Paul's words, Coloss. 2.16. are alleged to show, that the seventh day Sabbath was a legal shadow, they forge a new Commentary of this Text, repugnant to all Divines living before them, saying; that the Apostle speaketh of annual Sabbaths, and not of the weekly Sabbath of the fourth Commandment. Now these doctrines and positions, being openly and commonly preached, and printed by men of esteem with the multitude: and also being inculcated in private conferences with great confidence: and the Governors of the Church, forbearing to reprove or censure them: How could Theoph. Brabourne conceive otherwise, but that these former principles, and arguments, from whence he sucked his error, had been infallible verities. This relation and confession of T. B: after this Conversion, declareth, how perilous a thing it is, for private men, to dogmatise their own novel and singular opinions: and likewise it serveth to admonish such heady leaders, not to presume upon their own judgement, above that which is meet: Saint Hierome hath delivered a golden Rule to this purpose, saying: Bonum est obedire majoribus a Hieron. Epist. ad Demetriad. Bonun est obedire majoribus, parere perfectis, & post regulam. Scripturarum vitae suae tramitem ab aliis discere, nec praeceptore uti pessimo, praesumptione sua. etc. It is a good thing, and very safe (for themselves and others) that men of inferior quality, be guided and instructed by those, who in judgement and wisdom go before them: and not to make presumption, which is a perverse guide, their Counsellor. Gregory Nazianzene adviseth men of less judgement to imitate Zacheus b Orat. 39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the Gospel, who being a man of low stature, climbs up into a Sicamore tree, to behold and know Christ. Wise and learned men (saith S. Augustine c Aug. the util. Creden. cap. 12. Homo sapiens est medium quiddam inter Deum, & hòminem stultum. ) stand between God and such as are foolish and want understanding: and it is a great furtherance of science, to join one's self with men of understanding: for these latter have eyes of knowledge, and the other must lend an ear, of belief and obedience d Idem in Psalm. 36. Non parva pars est scientiae, scienti conjungi; ille habet oculos cognitionis, tu habeto credulitatis. . It cannot go well with the Church, unless due subordination, (whereof God Himself is Author) be maintained and observed: and that men of meaner judgement and capacity, submit themselves to such as are able to govern and direct them. The foot must not usurp the dignity and function of the head e Greg. Naz. Orat. 7. Cur caput vis fieri, cum sis pes? cur imperatoris munere fungi, cum sis in ordine mili●um? : nor the tongue the office of the understanding. For if this be permitted, dangerous confusion ensueth: Many desperate and pernicious errors will abound: And the unseamed coat of Christ f Cyprian. de unit. Ecclesiae. Num. 6. Greg. Naz. orat. 1. de pace. (which was a figure of the Church's unity) will be rend and torn with division and contention. In Ancient time when Christian people were truly virtuous and religious, they observed and maintained order and unity, with conscience and care, as well as verity g Vincent. Lyrinens. Commonit. c. 9 Mos iste semper in Ecclesia viguit, ut quo quisque foret Religiosior, eo promptiùs novellis adinventionibus contrairet. , Colos. 2.5. and if persons of most eminent quality, either for learning or sanctity, became singular in their dogmatizing, and went byways, out of the common road of the holy Church, it brought a stain upon them, as we may perceive by the examples of Tertullian, Origen, Apollinaris h Vincent. Lyrinens. in Commonitor. cap. 16.23, 24. , etc. But it fareth ill with the Church, when singularity of opinion, novel dogmatizing, and semblance of piety, shall so fare advance the reputation of presumptuous Teachers, fiant magistri, qui vix poterant esse discipuli i Ambros. lib. 6. Epist. 32. , That they are made masters and leaders, who are scarce worthy to be disciples. In later times this mischief hath prevailed, and infected Christian people: The remedy whereof must be a general submission of private persons, to the judgement and authority of those Leaders, who guide them in the old way of sacred Scripture, and of the holy Bishops and Fathers of the true ancient Catholic Church: k Vincent. Lyrinens. Commonitor. c. 2. Propter tantos varii erroris anfractus, multum necesse est ut propheticae & Apostololicae interpretationis linea, secundum Catholici & Ecclesiastici sensus norman dirigatur. and not hastily to build their faith upon Teachers, who in stead of sound and ancient verity, endeavour to obtrude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Basil. Epist. 6. Fidem nos neque recentiorem ab aliis accepimus, neque ipsi propriae mentis faetus aliis obtrudere audemus, sed quae a Patribus edocti sumus, ea nos interrogantibus annunciamus. , the novel imaginations of their own brain. Where this rule is observed, there God's people are edified with sound and wholesome doctrine: Pure religion, and undefiled worship and service of God and Christ, are maintained and exercised: And the holy Apostle's rule, which is, to keep the unity of the Spirit in the bond of peace, is duly observed Ephes. 4.3. FINIS. THE TABLE. A ABstinence from labour upon the Sabbath-day, Pag. 36. 216. 288 Abstinence from labour upon the Lord's Day, Pag. 216, 217, 218, etc. 224. 226 Adam's keeping the Sabbath, Pag. 41, 42 Antecedent will of God, Pag. 82 Apparitions of CHRIST on Sunday, Pag. 188 Arguments probable, Pag. 15 Athanasius of the Sabbath, 77. and of the Lord's day, Pag. 78 Authority of Fathers, Pag. 9 Authority of the Primitive Church, 9 14. A subordinate Rule, 12. The Church of England's respect thereof, Pag. 13 B Book of the Law lost, Pag. 145 Brabourne's Positions, 1, 2. The occasion of his Error, 307. His submission, Pag. 306 C CAin invited to Repentance, Pag. 84 Catholic doctrine of the Sabbath, Pag. 6 Characters of the Decalogue perished, Pag. 117 CHRIST'S fulfilling the Law, Pag. 63 CHRIST'S keeping the Sabbath, Pag. 66 CHRIST'S Redemptive actions. Pag. 297 Churches Precepts, Pag. 94. 149 Circumcision a sign of natural corruption, Pag. 114 Commandments general & special, Pag. 93 Commandments Moral, Pag. 26. 28 Commandments positive, 32. 176. 257. Not impossible to be kept, Pag. 176. 257 Constantine's law for Sunday, Pag. 79 D A Day of four and twenty hours, Pag. 177. 186. 216. 233 A Day having Sunrising, and setting, Pag. 177. Whether a seventh Day is Moral, Pag. 90. 107. 152. 182. 190. 268. 275 Days in themselves alike holy. 5. 34. 160. Observing Days jewish, Pag. 160 Decalogue contains something positive, Pag. 34 Decalogue's Prooeme, Pag. 55 Decalogue delivered by Angels, Pag. 50 Decalogue whether pronounced by God, Pag. 51. 57, 281. Writing the Decalogue, Pag. 54. 57 139. 281 Disobedience to Bishops, Pag. 97 Dispensation in Precepts Moral, 31. And in Precepts positive, Pag. 34 Divine Precepts Moral and positive, Pag. 26 Divine Worship or Latria, Pag. 29 Duties on the Lord's day, Pag. 135. 137. 213. 255. 259. 261. E EAster Day, Pag. 300 Equity of the fourth Commandment, Pag. 35. 90. 120. 191 Esay, 58. vers. 13. pag. 251 Excommunication, Pag. 215 F WHatsoever is not of Faith, is sin, pag. 92 Feast of Charity, pag. 215 Flight on the Sabbath, pag. 125. 126 Fourth Commandment, pag. 25. 85. 90 Fourth Commandment no Cipher, pag. 121 Fourth Commandment not of the Law of Nature, 36. It enjoineth not Evangelicall duties, 143. It commanded not jews to come to Church, pag. 143 Friday an Holiday, pag. 79 Fruit of the Tree of Knowledge, pag. 32. G GEntiles observed not the Sabbath, Page 155. 167. 291 Goodness of God to all, Page 86 Gospel universally preached. Page 83 Ground on which Moses stood, Page 48 H Heretics doctrine of the Sabbath, Page 8 Holy-dayes, Page 79. 204, 205 Holy dreams, Page 233 Honour Parents, Page 30 I IGnatius of the Sabbath, Pag. 71. 74 Imitation of God, Pag. 130 Impediments of holiness on the Lord's Day Pag. 261. 267 Imperial and Regal Laws concerning the Lord's Day, Pag. 79. 220 judas not excluded from common Redemption, Pag. 87 L LAbour on the Sabbath, Pag. 36, 71. 216 Labour on the Lord's Day. Pag. 216. 219 Labour and Recreation on the Lord's Day, Pag. 127. 216. 218. 224. 226. 229. 262. 265. 288 Laodicen Council, Pag. 73 Law of Nature, Pag. 156. 172 Law delivered by Angels, Pag. 51 Law whether spoken by God, Pag. ●3. 57 Law written by God's finger, Pag. 54. 57 139 Laws Moral, their Characters, Pag. 28 Laws positive, their Characters, Pag. 32 Laws abrogation and cessation, Pag. 104. 141 Legal Ceremonies, and their Characters, Pag. 167 Lord's Day in Ignatius. Pag. 75 Lords-day in Athanasius, Pag. 78. Lords-day no Idol, 96. Not superstitious to observe it, Pag. 98 Lords- day in the Apostles age, Pag. 109 Lords-day not observed by the fourth Commandment, Pag. 135, 137, 143. Lords-day not commanded, Pag. 185 Lords-day's Names, 187, 196, 199. 208. Not called the Sabbath, Pag. 201 Lords-day's Prerogatives, Pag. 210 Lords-dayes duties, Pag. 213. 255, 261 M IT reigned not Manna on the Sabbath, Pag. 183 Martyrs constancy and fortitude, Pag. 11, 218 Moral Laws Characters, Pag. 26, 28 O OBedience to Bishops, Pag. 94 Obedience to Ecclesiastical Precepts, Pag. 99 Ordinations on the Lord's-day, Pag. 217 P PAradise no Sabbath, Pag. 42 Paradise had no Bondmen, Pag. 43, 281 Patriarches kept not the Sabbath, Pag. 43 Penalty of death, Pag. 111 Polygamy, Pag. 27 Positive Laws, 32. 170. 176. 257. possible to be kept, Pag. 176. 256 Prayer of our Church, at the fourth Commandment, Pag. 159 Praying towards the East, Pag. 197 Precepts moral and positive, Pag. 26, 27 Transgression of some Positive Precepts capital, Pag. 247 Precepts of the modern Church. Pag. 94. 99 194 Precepts of the ancient Church Pag. 102 Precepts of the first Table, Pag. 243 Precepts affirmative or negative, the manner of their obligation, Pag. 36, 263, Primitive Church's authority, Pag. 9 10 Primitive Church keeping the Sabbath, Pag. 71 Princes power in causes Ecclesiastical, Pag. 228 Private Spirits, Pag. 311 Proem of the Decalogue, Pag. 55 Promulgation of Laws, Pag. 33, 36 R REcreation, 222. 229. 257 258. 266. Permission thereof, Pag. 266 Recreation on the old Sabbath, Pag. 237 Redemption by Christ, common to all mankind, Pag. 83 Redemption twofold, Pag. 297, 298 Reformed Churches of the Lordsday, Pag. 271 Religious actions without commandment, Pag. 95 Reprobation followed sin, Pag. 83 Resurrection of Christ an occasion of keeping the Lordsday, Pag. 208. 210. 269. 289. 300 Resurrection of Christ contained no Commandment, Pag. 301 Rigid keeping the Lordsday, Pag. 249 S SAbbath not simply moral, Pag. 17, 34, 281 Sabbath not necessary to be kept, Pag. 6 Sabbath not of the Law of nature, Pag. 20. 111. 155. 156. 172. Sabbath of Gen 2. Pag. 39, 40. 155 Sabbath of the fourth Commandment, Pag. 182 Sabbath Law not confirmed in Matth, 5.17. pag. 61. 123. Sabbath kept holy in some ancient Churches, Pag. 71. 80. 141. 174 Sabbath legal and ceased, Pag. 106, 148 Sabbath in memory of Creation, Pag. 113, 130 Sabbath had not universal Promulgation, Pag. 36. 291 Sabbath 24. hours, Pag. 177, 186 Sabbath kept by the Apostles, Pag. 68, 128 Sabbath spiritual, Pag. 121, 159, 163. 203. 206. 253 Schismatics taxed, Pag. 103 Scripture prime rule, 11. And in some cases sole rule, 41. 275. Besides Scriptures other rules, Pag. 95 Seventh day, Pag. 90. 107. 152. 182. 190. 268. 275 Sins damnable, Pag. 246 All Sins expel not grace, Pag. 245 Sins spiritual, Pag. 243 Sins against the first Table, Pag. 242 Spirit of God moveth by means Pag. 117 Submission to superiors, Pag. 310 The Name Sunday, Pag. 197 Abstinence from labour upon Sunday, 217. And from vicious pleasure, Pag. 259 Sunday not commanded, Pag. 239 Sunday not called Sabbath, Pag. 201 Imperial Laws for Sunday, Pag. 220 Apostles keeping Sunday, Pag. 211 Primitive Church keeping Sunday, Pag. 212 Strict observation of Sunday, Pag. 235. 249. 255. 287 Superstition, Pag. 95, 96 jewish Superstition in keeping the Sabbath, Pag. 238 Synagogues, Pag. 144 T TRaditions Apostolical, P. 91. 110. 193 Traditions of the Church, Pag. 97 W WIll-worship, Pag. 98 Worldly care and providence, Pag. 263 Writing the Decalogue by God, Pag. 57 116. 119, 139. 283 Places of Scripture. Genesis 2.2. Pag. 39, 40. Esay 58.13, Pag. 251. Matth. 5.17. Pag. 59, 61, 122 Matth. 15.5. Pag. 99 Matth. 24.20. Pag. 124. Luke 23.56. Pag. 141. Rom. 14.23. Pag. 92. 1 Cor. 16.1. Pag. 211. Colos. 2.17. Pag. 165. Colos. 2.23. Pag. 98. FINIS.