M n^H MORALITY OFTHE Fourth Commandement^ AS STJLL IN FORCE TO BIN DECHRISTIANS Delivered by way of Anfwer to the Trandator of Dodor Prid:aux\\\% Lcdarc^c on- cerning the Dodtrine ©f the Sabbath. Divided r 1. An anfwer to the Prcfacer^ into two partsX. Aconfidcradon of D/Ph^^^^x:^ Iiis t Lecture. Written by WilliamTm^e D.D.and ? .\{\,ox ofi\e\vhurj: Exod.20 B. Rtmcryjb:r the SabLithDuy to krrpe it holy. Mat. 5 1 7 < Thi^jke not that I am cofje to d ^flroy the Laiv or the Trophcts* I urn not come to dtflroy^tput to f:ilfiU. 1 8. For ver'ilj ICaj unto youyTitl Heaven, anA Earth paffe , o'/i^jot, or cr.- tittle (hall i?t no wi('e pa(fe from fhe Lan'^ till all be fulfilled, 1 p. IVhofoevcr therefore pjiillbreake one of thefe leafh (foi}zm.in.i hi. ,: , . and Ojall tench ',ncn fo^ he jJj.iH be cdLdthe leajl ia th: kinfr^djme c- Heaveru LONDO'N^ Priiued by E, C. for icha Rothivfli an J arc Co- be foU at his (hop, at thcii^iicotthe Sannein Pauls- (^hn^^ck-jard, 164T. ai.K,:- r;^-^,y^ ^ )-;;~^ <*i*^ aJt '•J&3 the vanity of th?Prefacers pretence^ /VS/z/zj^Ota- riflUS oppofed Tortatur jr///j illfucceffe , ir/j/Zi? Z;^ A :^ m.unLxined Tlie Contents. Creafioff* It is mdde apparent o thathisJUcdiJJir'was far htyond thalof'Xou.^Llw^ " , . • • '-^ /-.' ^'Z :Seai6n 4, ' ■ ; " created* 1, 'VQXpnmhisargtmefitsfor the ne-^ 2. Di^orW'i^l^HsargHMmforC ^^"^4. the affirmative* , J Section 4. 3. Pererius his reafons againjijheinfiitutionoftj^ SahhathfrcmtheCre^tTon^aftftlkreM, ' ' |^ . Seftion 4. ' |; 4. T*?!?^ Digrejfions inanfw'^r to Rivetus intwa particulars^ l^Bj/ way of reply iipon his ^»/Wrfr? Walrus his argument s^jufiifying the morality of one day injeven' - '-^ '■-' V 2. T 5. That it becomes not us to #fif UkrtJ to depgm the d^ for the Sabbath. Scftion. 6. 6 The danger of leaving it to man to mak§ cho^fe of the day. Sc(^ion 7. J. Thai the celebration of the Lords Daf k of divine in:* JlHntion^andborpfarjuJlifiedbj the old Tefiament^ and particularly by the fourth Comp$andement* Seftion 8. 8. That it is nothing llrange^ the Lt^rds Day Jhonld bs called by the nante of the Sabbath. Sedlion S, 2 . SenfuallpleafHres are cleanly caried nnder the titk of recreatii^n. The Preface. Have rtotfi a long time taken notice of much difference and contention about the molality ef the fourth Cemmandement, but I never gave myfelfe to looks ''^to the bottome of it till now- I ever conceived it for the fuhftance to be Morallh other- mfe, trhatfiouldit make among the ten Commande- mentt, rvlnch all account the Law moralI,in dijhncfioH both from the law judicial'-, and the law ceremoniall given by Mofes unto the Jcwes. Thefe ten Commandements the Lordrpakffrom the top of mount Sina, in th hearmgof aU the people ■■, andby way ofpreparationtofo notable afer- vice, as to meet r^ith God, andto heare him /peak? unto them, twodayes f^ere given them to fau(5tifie themfelves Exd..,- ... and to wafh their cloathes ^ that they might be ready ^ _ on the third day : for the third day the Lord would comedowneoninoant Sina. Andfoit came topafe. For when Mofes brought forth the people out ot ths. ,7 Campeto meetwith God, and they Roodat thene- thef part of the Mount: Mount Sir.a was altogether on a fmoake. becaufe the Lord defcended upon it m fire : and the fmonke thereof afcended as the ftnoake of a furnace, and the whole mount quaked greatly. And all the people faw the thundnngs and the light- EW. ». .» r^ngs, and the noife of the trumpet, and.hemoun- tainVfmoaking: ..ndwhen ^^.^ people faw .t they removed and ftood a farre off. In juch havady ft^te ]Zhk Law delivered, .«^ remember the Sabban II. i3. II' The Preface. day to keep it hol^^-^amongfi the refi:^ without all example efthe lik^^in all the generations thatrvent before. And the Lord thought it fit ^^ to mind them hereof bj/hkfervant Mofes: Aske now of the dayes that are paft^ which were before thee,fince the day that God created man upon the earth, and aske from the one fide of heaven unto the other^ whether there hath been any fuch ^ thing as this great thing isjor hath been heard like it. * Did ever people heare the voice oi God fpeaking out of the mid ft of the fire, as thou haft heard^and live. Out of heaven he made thee to heare his voice, that he might inftruft thee^and upon the earth he (hewed thee his great fire, and thou heardft his words out of the midft of the fire : And becaufe he loved thy Fa- thersj therefore he chofe their feed after them. And in hk lift blejfing upon the people^ when now he was going out of the wsrld^ Mofes, as a King'^pntteth them in mind of this, faying /The Lord came from Sinai^ and rofe up from Seir unto them,he (hined forth from mount Paran, and he came with ten thoufands of Saints: from his right hand went a fiery law for them.Yea^he loved the people : all his Saints are in thy hands, and they fatedowne at thy feet 5 every one (hall receive of thy words. Mofes commanded a La Wj even the in- heritance of the congregation oi Jacob. And he was Kina; in Jefhurun, when the heads of the people, and ' theTribes of Ifrael were gathered together It is true^ there is an bole pi ckf in the fourth Commandgment^con-' cerning thejknSiiying of the Sabbath ^ as if that among all the refi:, were not morally but caremoniali. Yet this ho" nour it hath from God^ that immediatly after the Creftion^ the Lord rejling on the (event h day from bis works-^htiQ'^ Gen,i.i, for^ he blefled the fevenih day and fanftified it. And therefore D^5 Makes anfmr to it in this manner^ Doe as Chrift did inthecaufeofdi- vorcej look whether it were fo from the beginning 5 Now the beginning of the Sabbath was in Paradife, before there was any (inne, and (b before there nee- ded any Saviour, and fo before there was any Cere- mony or figure of a Saviour. And if they fay, it pre- figured the reft that we ftiall have from our finnesin Chriftj we grant it, and therefore the day is changed, but no ceremony proved. Andyet v^e are not ignorant ^ how Papijis have pra&ifed ts raze the fecond commander went alfo out of the Lat» given en mount Sina^ as if that Alfo were out ofdate^ being (as they conceive) but of ap$^ fitive nature atfirfi^fo little evidence dee they findefor it by the light ofNatureiandnovp^the world is groivnefo m/e-, that they kifow how to worjbip God by Images^ without committing any idolatry at all '-^ though this my fiery of re- ligious fiate is not thought fit to be communicated unto the vulgar* But doe we not all acknowledge the light of Nature to be much corrupted (ince the fall of Adam ? hovf much more our judgement of morall thingt \ wherein A- riftotle r^«/p^^^ that ^Tro^^^Hy demondrationis not to fi^i.c;. be expeSed^ but only 'w^yoAo?^* perfwafton. And if way be given to mens wanton wilsforthe grati lying of corrupt gffeSions^ more breaches than thefe are like to be made in the Decalogue* I have heard that CardinaliCa^znus un - dertooke tojifftifie the fm of Sodome, Sure I am, amongjl the Lacedemonians wives were common : And Brennus that Ancient Invader of other Nations made profejfion^ ^ B 2 tha$ The Preface. that he k^evo no other Law of "Nature hut thk^ that The weaker rtiouldbe in fubjeftion to the ftronger;//4e as KmgV^n\\\\^:>inhis death-bed, being demmded^ who JhonldfHcceedhim in the Kingdom^made anfwer^ even He whofe fword is the longeft. Carneades Ithinke was the man ^ who having on a day made aftngular fpeechin comtnendation ofjHJliceh afterwards di/courfed as elo" quently to the contrary, fjewing that there was nojufi/ce at all by the laxv of nature h every naturall thingfeeking to maifttaine itfelfe by the dejiru^ton of others. So the fire maintaines itfelfe by the combujlionof each combufiible thing whereuntoit approachethh and the water overflowed all naturally:, and beats dovpne $lldammes^ it can:, to make roome for itfelfe. And the greatefi Beajis maintain them^ felves by preying on thofe that have no power to refijl them. The more caufe hdve wee to hlejfe God for giving us the haw Morall in writing,, which grew fo miferably defaced in the hearts of men. And that herein . thefanSi- fying of the Sabbath k mentioned among the refi^ thk hath ever fatisfiei mee , and ajjkred that the (ubjiance thereof is Morall':) and that accordingly wee ought to inure our felves to thefanSification of the Sabbath^ though na* turaUy we find in our felves no greater relu&ationto any Commandcment than to this : Pardon me if I judge of o- thers by my felfe in this particular -Nay ^upon this very con- Jideration have we not the more caufe tojirive againfi this intefline corruption of ours ^ His Myejiy is much deligh" ted in hunting 5 it if a recreation mixt with manly exer^ cife^ well becomming a King h but I hear e he never ufeth to hunt on the Lords day. Andfo much the ratherjhouldtlie Lords Sabbaths be deare unto us^ becanfe thegoodnejfe and mercy of God appeares no where more^than in giving us hif Sabbathf'-iCa/ling upon us thereby to relifrom the world un- to him (andGodk^cwes^a C hrijii an Joule findj no refi any where bm in him) and to wMk^ with him in holy medita- ^11.,. The Preface. tion^as he ispkufedto walkjn the mjd(i ofus^ds ^ the Holy a H'/. one oflfrucl : (o to draw t(s away from worldly cares and pleafures, to the entertaining of heavenly andholy cares\to enrich our fe Ives with the knowledge of God, and tore- create our foules in the Lor d^ as hee folucethhimfeljein us^ according to that^ Hee tooke his folace in the com- Proz-S.; r. ptide of the earth, and his delight was in the chil- dren of men. On the Lords day it is, that infpeciall fort rceChriJiians take hold of that holy Co muni on^ which God in great mercy in his Son Jefus Chriji voitchfafeth unto us vpithhimfelfe.fpeak^ngunto us as from heaven in hk holy PFord.and giving us liberty tofpeakjmto himfThe Lordpit- cheth hk Tabernacle amongjl us here on earth^andwe are as it were taken up into the mount ofGod^there to be transfix gured before himJFhen the Lord appeared unto Jacob in a vipon by nighty when hefiedfiom his brother ECau^and he Jaw a ladder ereSed between heaven andearth^andthe Lord on the top ofit^the Angels afcending and defcending by it^ mhen he awok§Mowdve:idiu\\ (y^i//j6e) is this place, Ge;r.i8.i6, it. The Lord wa§ here, and I was not a ware 5 furely it is no other than the houfe of God, and the gate of hea- ven. And are not oitrTemples the houses of God. ^ are they not the very gates of heaven . eye upon that Sabbatum Sabbatorum, Sabbath of Sab- I cor.i 5.24.18. ^^//j/jRevel.QS. F^ri^k^Chrift hath put downe all rule, and all authority and power, then ftiall he deli- ver up the Kingdome to God^ even the Father, and God fhallbeallinall. Tet- 1 willingly confefie^ that in my ohfervation^ two things there are:, which feeme t» be of great moment.in op^ pofition to the morality of the fourth Commandement : I . i:he change of the ^lay. 2. Thegenerall opinion of the Fa- thers pronouncing in an indefinit manner the fourth Com^ mandement to be ceremoniall. Tet notwithfianding., the regijiring of it in the Decalogue:, which is generally ac compted the Law morall;, lfay:,this conftderation hath even prevailed more with mee^ to accompt thefuhjiance thereof morall. Never thele/fe for the honour I owe:, and refpeS I beare to Antiquity, I have endevoured to underjiand the Antients aright:, and to enquire in what refpeS they ac- compt ed it ceremoniall For to my under fiandmg:, the fan- dfification of the reji:, or thefervice ^f the day, efpecially unto us Chriftians is meerely morall* But as concerning the refi itfelfe:, it may be:,fome ceremoniality maybe found therein^ efpecially confidtredin conjunUion with the time appointed for the worfhip andfervice ofOod. And herein I thanke God, I have found good fatiffa^ion unto myfelfe:, at lafi 5 how ifiaHfatisfie others I know not. And when Sometimes ihadwadedthorow the Epiftleto the Romans ^ unto The Preface. unto the fourteenth Chapter h there occafion rvas given me to conjider further of this controverfie^fo farre^ as a few iayes vponldgivt liber tie to provide wy next Sermon: and therein I made ufe ofWo^^pxmoiVx^ and of Vcxtxiws^aHdno more as I remember , but in Pererius I came acquainted 7i?/MTofl:atus his Arguments^ direSed againjl the anci- ent injiitutionofthe Sabbath from the Creation^ which till then limagined had been generally received without con^ tradi&ionh according to that which theflory ofGeneJis at fir (i fight femes to commend unto us -And by this occafion my mind working hereupon in my meditations^ I thought fit^ for opening a way^ to the better clearing of the truth.to difiinguiJJj three things ^infubordination^ the latter to the former. I . Thefirji .was a time in generall to befet apart for Godf fer vice- 2. The fecondwas the proportion of this time.^i The third^t he particularity oft he day according to the fpecified proportion- I. Thefirji feemed tome of necef- fary duty by the very light of nature^ t(fas many as know Cod^ and acknowledge him to be their Creator: and this I tooke-i and doe take to be the highejl degree of morality in this precept^ and herein hitherto I have found no oppoji- tion- 2, As touching thefecond^, by light of nature we are fomcwbat tofceke-, as whether one day in a weeke or more 5 or one day in a month or more 5 or one day in a yeare or more-i ought to befet apart for thefolemne worjijip andfer- vice of God. So that herein it is fit wefljouldexpe^ dire" if ion from God^ the Lord of the Sabbath, I. Becaufe the ferviceofthedayishis^ anditfeemcsfit hefjould cutout what proportion of time he thinker convenient. 2. For the maintenance of uniformitie therein h and kji otherwife there might be as many divifions hereabout r^, as there are churches in the worll^ and contentions alfo confe^jucntly^ eachjianding for their owne eU&ion. Forreafon of a con • UQnrall nature is ver/varioffs^ and therein commonly af- •^ 'r frahn The Preface.. feclion heaves the greatejljwaj^and drawes the judgement ■ to comply with it. out when God hath determined a cer" taine proportion of tinie^ it may he wejhall find great con' gruitie therein-^ even tonatnrallreafon^ andfarre morO than in any other: D^Ti^lA^ as Mafier Broad reports.pro- fejfeth^ that to one who knowes thejiory of the Creation^^it is evident by light of nature^ that one day infeven is to be Fdrt zj.ib I. confecrated to Godsfervice. And Azorius the Jefuit in cAi'z.' his nwraUlnftitutiom acknowledgeth that Itismoft a- ^reeable to reafon^that after fix work dayes,one day fhould be confecrated to divine worfhip. The kali di' vijion of dayes is into a tveeke^ the next greater divijion is into a months the next into a yeare. New by light of na' ture it fee me s far re more reafonahle^ .that one day infiven flwuldbe iwployed in Godsfervice^ than one day in a mo- nelh. Jndifafeventhpart of our time be to be confecra^ ted unto God^ better a feventh day ^ than afeventh part of every day^ becatffk the worldly occupations of each oftho/e dayes :> mt^ft needs caufe miferable dj(lra3ion. Thf^s teafon may difccitrfe in probable manner^ when God hath gone be- fore us to open a way untom. Certainly:^ when God hath once determined the proportion oftime^ it isfofarrefrom being accotmted morally as perpetually andftill to hold^ un- tillGodhimfelfefijallalter it, 3. As for the particularity of the day according to the for en amed proportion '-^ there- in we flwuldbe far re more tojeeke^ were wee left unto our felves 5 time confi fling in a continuallflux and fuccejfion^ om part afore^and another after. As namely. fuppojing one ■ ' day infeven k to be confecrated to Gods fervice 5 yet wee fljallfidl be tojeeke^which cfa) ofthefeven is to be jet apart jor an holy w/e. And no marvcll'-yfor in itftlje it is nothing material! For a proportion offervice being required with- in a certaine compaffe. fo it be done within that comp^ffe^ ^very Majier rejisfatisfiedwithhfsfervantsworke. But '^ as The Preface. mfdf difference in the proportion^ every one account^ that A matter of great moment. God himfeife acl^now ledgeththk'^ therefore to whom he gives but little^at their hands he exptSsbut little h to whom hee gives mnch^ ef them he expeSt much^as our Saviour teachetL And Saint ^ohn exhorts Chriftians fo to carry themfelves in the Lords fervice^ that they may receive a full reward.re^ ihhn.%. both for our affurance that our fervice JJjallhe acceptable vpjth God C for t?/ Jeroboam thefbn (?/Nebat who made iJraeltoJFn^ we reade^ that Hce offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had de- vifed of his owne heartjirA/V/j latter claufe undoubtedly is added by way of exprobration^ as alfo to prevent divi- fions by reafon of different opinions thereabouts^ and as different courfes therinh it it fit that herein wej/jculdwait for the Lords direSion^ and deft gnat ion of the particular day* And even this alfo wasfo ordered by God himjelfe^and that in great congruitie^ as appear es to as many ^ as are ac quaintedwith the flory of the Creation. For the Lord ha- ving difpatched all his worses infix dayes:, and rijiing on thefeventh^commandedman to imitate him» For in this re^eff it was^ that at the firfi the Lord blefled the fe- venth day and fanftified it: and fowethoufand ofyeares after gives this reafon^ why after fix dayes of labour the fe- venth being the Sabbath of the Lord our God, no manner of workefl?ould be done therein -' which being once thus ordered by the Lord of the Sabbath^ it mufi be in for ce cfperpetuall obfervation^ as a reqwfiic determination of the morality of this Law s and not of an alterable nature^ faveonlyhy the fame authority whereby it was ord tittcd* Now to my underfianding^ by the fourth Commandemcnt it is cleave : Firfl^ that God commandedfome time to bee Cet apart^ and fan^ificd unto his fervicc. Secondly^ ikn ^ C ii'^ The Preface. the prof $rthn of this time he hath defined to he one day in feven. Thirdly^ that the particular day under thif propor- tion vposdefignedto be thefeventh^ and that unto the lews in comfpondencie to the feventh daffrom thefirfi creati* on-) wh:reon God commmded them to reft from all their workesjik^ as on that day the Lord refled from hk vporks* Andlthinl{e^ there is no qmflion amongU Chrifiians^ hut that all this ought to be religionflj obferved by the people of God^nntiB the Lord himfelfe manifefi his pleafure for al' teratioH, and no farther^ in any particular^ thanGoAjhaU manifefi his pleajure for alteration. As for example* Firfi for the time^ then for the refi^ laflly^ for thefervice of the dayitfelfe. Firfl, IfGod hath not manifejiedhis will for any alteration^ offettingapartjjuueiime for divine fir-' vice ^ we mufiflillcontinue tofetfome time apart for di* vine fervice. Lik^voife^ if God hath not mamfe(ied his pleajure^ to have theprop^ion of time altered^which hath bin originally allotted unto hisjervice'itxfe muflnotprefume to allow a Ujfeprop(irtion of time for his fervice ^than hath been formerly prefer ibed by him. Only both Gomzrus and Rivet concur in this^that we may allow moreh and that in reafonjt is fit now under the Gof^ellto allow more time for Gods fervice^raf her than lejfe^in comparifon to that which he would have aUowedhim under the Law* And as for the particularity of the day^ if God hath manifejiedhis plea- jure to have it altered^ it mnfi be altered-, ( as in cafe it ap- peare to have been ceremonially in refpe3 of the refl com- manded thereon ) and another in the feven fubfii tut ed in the place the^'eofi and that according to Gods dire&ion^ and not other wife. Secondly, fo as touching the reft of the day commmded upon Mount Sinauntoth^ J ewes (notfo unto Adam upon the Creation^ but onely wee reaie that God blefled the feventh day and fanftified it, which JanSifiration yet on mam part drawes a refi with it') if there be found ajufi dijiin&ion betweene a re^jnorall^ ( fi The Preface. fa^ forth as thefan&ificathn of the day requimh) and a reficeremonial^ofa more rigor otis naturcamlthat prefigu- rlngfomt thingin Chrill'^it will follow herchtnce that the reft morall Jiitt continueth^ together with thefanSificati^ on of the day^ as much as every and that the rigorous refl ctulifaU andhe aholijhed- Thirdly, fo in the lajlplace^ as touching the fervice of the day 5 whatfoever was prefer i" bed unto the Jewes thereon as ceremonial/, is 4t ends as namely the Sabbath facrifice which doubled the daily facri" fice. Only the publique mini fiery of the Word and Prayer^ as moraU^fliU continueth.together with our SacramentaU ceremonies which Chriji hath given unto his Church^Bap^ tifme and the Lords Supper h and therefore the Lords day was called by the Ancients the day of light, in reference unto Baptifme^Baptifme being calledP'^'l'^i^^^HlIuminationy thefirji wor^e of grace-, and the day of Bread^ in reference to the Lords Supper. Now all this I hope to makeappeare^ before I give ever this t as ke which I have taken in hand. And I was the more confirmed in my meditations^ when I heard by one of my Auditors, a Divine ^thot in this do&rine of mine concerning the Sabbath,as touching thejuh/iance oft hat which was delivered by me^ I nothing differed from the opinion ofD» Prideaux^ whofe difcourje on that argw ptent^ at that time I had not been acquainted with. But Jlnce ifinde that Se&.8. of that his Leffure, heprofeffeth that the Jewifh reft cannot ftand with oar Chriftian liberties ifayfotoo^ and withall endevour to give evi- dence for the abrogation thereof Further, the fame Reve- rend Do&cr profeffeth^ That we only are fo farrc to ab- Aaine from worke^ as it is an impediment to the per- formance of fuch duties as are then commanded. / am not only of his opinion herein^ but withaU defire no more than this to be granted for the maintenance of the morallreji of the fourth Commandement* n C Z But The Preface. But ihaveohfervedfome to deny any thmg in the Tevpifh Sabbath to have been ceremonially yet will not have that fourth Comm inclement morally hut pojltive rather^as toH-- ching both the observation of one day infeven^andastou* ching the particnlar/ty of the dty. And therefore they deny it to be morally, hecaufe it hath not evidence hy light of na- ture' BHt was it evident to thejewesby light of nature^ that the God of their Fathers:, Abraham, Ifaac, and]^- coh^and that brought them out of thelandof^gypt, was the true God of the world.and that therefore they ought to have HO other gods but him^Is it evident by the light ofnak" ture that God is not to be worfiippedby an Image ? Or if naturall evidence hereof fdile us in thk (i ate of corrupt na- ture wherein we are-, fjall thefe lawes be denied to be the tnorall Law ofGod^yet I nothing doubt but the proportion of time allowed for Godsfervice^much more the particula- rity of the day appointed thereunto^ is alterable at the plea- fur e of God* And ceremonials^ Iconfjfe^ are infuch afenfe pofttive^ or rather more thanpofitive ^ namely ^ fuch as not only mayj)ut mufl like fl)adowes fiy away when the body of them comes in place » Andyet I find that Cajetan in this point confounds ceremoniallwithpofitive ; though Ithin^ he would not call it ceremonially unlejjfe he conceived^ that this which he calspofitive^^hadfome ceremoniality in it. But their reafon whereupon they deny the ceremoniality ofit^n my judgment is notfufjicient.l.'Becaufe they ground it up" on afuppofition very (^uefiionahle ^namely -.that the Sabbath was injiituted before the fall^ which fome deny^ and that with very great probability in my judgment* 2. Their con- fequence is not good* For though it were no ceremony at the firji'^yet others fay it might be afterwards ^and give injiance in the rain-bow^, which though in courfe of nature extant before^ yet was notafigne till after the Flood: and though ik^owfome who would not admit of this injiance^yet the ^-^ rhefis The Preface. Thefts feemcs very pojjihk h and clearely offnch a condition VP^ matrimony^ ordained rrithout all qiicfijon before the fall. 5. what is that which they fay is not ceremonially is it thefervics of the day in thcfanlfifying of it ^ None that iknorp^^maintains that to be mcejfarily ceremonialU Or if it the reft of the day ^ Obferve voell^indyoujljalfindno reji exprejly commanded at the fir !i., but only it isjignified, that Goddedicated it to his fervice 5 which yet, I confeffe ml- lingly:,draws afterlt a reft from all jv or kj oppoftte or impe^ dimentallto thefan^ificationofit* 4. Thtisihey take little care tofatisfie the Fathers:^ voho generally concnrreinac- k^ovpledging the ceremoniality of it. And we are too wea^ in thffe dayes^ to heare up an opinion in flat contradiBion to the Ancients, and to keepe our [elves blamelejfc. Yet Do- ctor Andrews (Bijhop of Winchefter^ ere hce died) in his pattern ofCatecheticaldoSrineprofeJfeth againjithe cere* moniality of it h hntfo as acknowledging it to prefigure the reft wejhail have from our (ins inChriJi^andthat therefore the day is changed ^though (as he thinks) the ceremony not thereby proved. Tet pag. 241. having propofedfuch a qne-' ^/^^jWhcther we muft obferve the Sabbath as the Jewes didj not to kindle a fire, nor to drefle any meat on that dzy.anfwereth thus ^ We fay No 5 for this was but ceremoniall,and belonged only unto them.^.Vp- en this ground (to wit, upon the denying of the ceremonia- lity of the particular day) they will hardly be able tojujiifie the abrogation of it. For albeit, they find fome ground for obfervation of the Lords day^, yet no ground at all for the abrogation of thefeventh. And that which is only pofitive^ mufijiill continue, till it he abrogated by as good authori- ty, as whereby it was made. 1 • ^^^^ wee find the pra&ife of the Church for the obfervation of both fome hundreds of yeares continued. 2, Anditfeemes congruous to reafon in the judgement ofihofe.who oppofc both tl)e inftitution oft ■^ ^ .J C 3 fortbf The preface. ferthmth after the creation,anA the mordHy of one day in feven, that me JhouU confecrate toGodsfervice rather weredayesthanftwer* Andfurely to difcever as geod ground^for ohfervation of the Lords day notx>, as for ohfervation ofthefeventh for- merly, is the greatejl d^culty that ifindin thk argument^ if not infitperahle h whereof jet vpeejballfind our Selves in greater meafure eafed^ifvpe canjhexp manifed evidence for the abrogation ofthefeventh which was fahbaticallto the Jewes. Nowfirji'ithis k clearly performedhy acknowledge- ing the ceremoniality ofit'ywhichyet I doe not affeSfljohld he acknowledged without f roof e. Secondly^ thus alfo the fathers jhattfairely hefatisfied. thirdly, andthe Introdu- Bion of the Lords day in the place therofadvanced^Fonrth- ly, efpecially if the ceremonialiiyhefo cleared^ ss plainly to manifefi, that the body thereof was Chrifl^ which is a very^^ hardtaske to per for me of all other ceremonies^ yea^ ofai other Sabbaths or any other Sabbath fave of the weekly Sabbath. "But ofallthefe, to wit : I . Of the originall injii^ tution of it. 2. Of the morality of one day infeven^ as per- petually to be oljerved. 3. Of the authority of the Lords day^ introduced into the place ofthefeventh, by more than EcclefsafticaU or Humane conliitution^wefhaUf^eakjnore by occafton of the fever aUpaJfages in this difcou>fe, which comes to be examined, fo to make way to enquire about the fanSification of the Lords day, whether inoppofition as much to worldly Jports andpajiimes (or more rather) as to theworksofour calling. For to the confideration hereof we are now driven-^it being now held that they whofpeakjor write agawftfuchfports and pafiimes upon the Lords day^ our Chrijiian Sabbat h,doe oppoje truth- Now whether we do oppofe truth inftandmgfor thefan&ification of the Lords day, and maintaining thefe pajiimesfpecified to be an impe diment thereunto 5 we deftre to commend our felves to the /^ judge- The Preface. judgement of every Chriftran cdnfcience.upon conjiderati^ on of our reafons herein reprefented.Onr Savior commands m to give unto Caefar that which is Caerars, and unto God the things that are Gods 5 andme hold our fehes hound to hearken unto his voice^^ as we hope to be faved by his grace. Andhecaufeinfome cafes it may bee donhtfull^ what belongs unto C^far, and what belongs unto God-, by reafonofthe darkne/fe of our underjianding., and weak" neffi of our judgement h it behooves mfo much the more to labour in the invefiigation of this difference^ and carefully looke unto it^ that under colour of giving unto Cxizr ^that which is CsefarSj we doe not give unto Gxfar that which is not CsefarSj and not give unto God that which is Gods : and under colour of giving unto God that which is Godsy we doe not give unto God that which is not Gods^ and not give unto Caefar that which is Cx[aTs.And albeit D. Pri- deaux his Le&ure was neither delivered (as lamperfwd- ded^ by word of mouth ^^nor afterwards fet forth in print to Jirengthen fofharpe_^roceedings againjl the Minijiers of Godasnow arein courfe'-^ yet feeing it hath been of late tranflatedandpublifhedinEngliflj^ with a Preface^ to the . jujiifying of the fame proceedings ^even then (as itfeemes) intended ':i and that neither accordingto any Law or Canon that we know ofh therefore I am driven^ (who otherwife^ I am verily per/wadedyfjould never have fet hand unto this worke^bht left it unto other s^who are better verfed in pra- fficall and pafiorall Divinity than f^yfelfe) to give myfelf to the examination-, both of the Preface^ and of the Booke itfejfe : for we labour ^as it werCj for life under the burthen of it 5 and this is fet forth^ as it ftcmes^ to promote our condemnation. THE (9%^ (ir%^W%(9\>.^(» (»\.^9) (3^^^ (»\U#« !THE DOCTRINE OF ^ THE SABBATH DELIVERED in the Aft at Oxenprd^ Anne 1622: By D. P R I D E A u XjHis Majcftics ProfcfTor in Divinity in that Universitie. And now tranflated into ^nglifli for the be- nefit of the common people. Marine 2.27. The Sabbath was made for man-, not man for the " Sabbath. Together with an Exa- mination thereof. 7 he Preface of the Tranjlator to the Chrifiian Reader. Preface^ [F all the Controverfies which have excrci- SeHl i. fed the Church of Chrift, there is none more ancient than that of the Sabbath. So ancient, that it tookc beginning even in the Infancie of the Church, and grew up with it. For as we reade in the hdis^Thcre rofe u]f cert at ne of the SeEl of the Pharifes which beleeved, faji/JgyThat it was needfuR to circumcife the people^ and to command them to keep the Law of Mofes, whereof the Sabbath was a part : which in the general], as the Apoftlcs laboured to fupprede in the firft general! Counccllholden in Jerufalcm; 3. So did Saint TW ^- (upon occafion of whofe miniltry this controvcrfie firft be- gan) endevour what he could againft this particular ; fharply reproving thofe, which allowed yet the lewesSahbath, orob- aH.j^.io»i ferved dayes, and months , andtimes^asifhe had befi creed his /x- bourinvaine ufonthtm. But more particularly in his Epiille D to J J he moralitie dfthe feurth Cemmandiment to the GolQlfiam, Let rie mUn judge joH In reffeSl ofm holy day, or of the new Moone^or of the Sabbath dayes .which were a Jhadov^ of things to coms^but the body wM ofChrifi.^oth which expreP- fions of Saint PW are in this following difcourfe produced to this very purpofe. Yet notwithftanding all this care, both generally of the Apoftles^ and mo^ efpccially of Saint Pnftl to fupprefle this errour, it grew up (till and had its patrons 2 and abettors. 3. E^/(?^and^m«f^^,tWoof thcwretchedeft See Ai^ufi. de Herctiques of iItc Primitive times, and after them Ajjollinaris, Htrcfhr E^iph. are ifaid to countenance and defend it, which doubtleflc made the Ancietit Fathers declare thtmfclves fully in it,as a dange- rous point : which fecmed to confirme the Jewes in their in- credulity, and might occafion others to make queftion of our 4. Saviours comming in the flefh. 4. Hence was it that /rrought unto my hands by one of (bme qualitie, by occafion >of mutuall communication betweene us. But fince, I hearc the Author hath made amends for that another way. For having in thc.firil edition profeflTed, that Poftfi errours Are not damKfibU in themfehes^ which with what refpeft it ftioqld bee delivered fir the benefit of the common -people ^ amongft Prote- ftantSj I know not •, in the (ccond edition it is correfted thus, fopiflj errours are not duTrmahle in the iffue. But where correfted t not in the text, ( that continiung the fame ftill, that fuch er^ rours are not damnahle in themfelves) but among the Errata at the end of the booke , although the Author was warned of the ftrangenefle of that aflertion (as Iheare) and that in contradiction to the doftrincof the Bi^opof Canterbury inhisTrcatifeofCouncels, profeiTing that the Papifts with- holding the^up from the ' people^is a damnable errour. Here *j>fw^. is brave jugling in the Text to comply with fome, and in the £rr^ayioiiVos\dt againll afterclaps for himfeltc, and to com- D 2 ply The ^oralitie of the fourth Commandement^ ply with othersjand betray deep diffimulation in bothjcnough to make foim man (when fiichcourfes are difcovered) to be abhorred of al. But toproceed,thc TranflAtor doth not fay,he hath performed this taske foe the benefit of himfelfe, yet he plainly deales upon an advantagious argumcnt.But if his Ma- jeftie (hall be pleafcd out of his gracious difpofition ( whereof he hath given many remarkable documents) tovouchfafeto receive information concerning the honor of the Lords day/m way of a >Lilt and neceffary Apologie, which wee are driven to make, I truft ( through Gods goodnefle ( in whofe hands-arc the hearts of Kings ) it (hall bee neither advantagious to him, nor difadvantagioustous 5 and his Maje(tie may perhaps bee found to abfolvc lis in the Court of his owne confcience. But what is that hnefit of the common feofU^ whereof this Tranfla- tor is fo zealous > I gueffe it is in freeing them from fuperrt iti- on 5 and that hereafter they may not bee fo peevifhly fooliCh, as out of any Cabalifmes of confcience, to torbeare their may-games j andiifuall dancings on the Lords day ; yet fome, and tiiey no fniall ones^as I have heard,do profefTe them no o- therwile to be allowed then as they may be done to the prailc and glory of God. Which calls to my remembrance what a Scotchman (bmetimes raid,as he was going in one of London ftreets, and fpyingoneof his acquaintance on the other fide : for calling him aloud by his name ; O Sir, faith hc^when (hall we meet ata Tavernej to give God thanks for our deliverance out of the He de Re 1 But how comes that to bee accounted fuperftitious, which all the Bifhops of the land,and the whole Kingdome accounts the prophanation of the Sabbath, not to fpeake ok particular Bi(hops, though as great for learning and place, as Bi(hpp aAndrewes, who in nis patterne of catecheti- call doftrine^tells us of rome,who on the Lords dd^y ^vacant nu^ gis^ (-peBACtdts, theatrii^ chorei^yZnd approves the (tiling of fuch a S^bhsLthySahlfatu aurei vttttli^the Sahbath of ihe golden Ca/f;l niake bold to tranflate k for the benefit of the comon people ; and B,Downhambeikov;cs the like denomination upon (iich a Sabbath. Bifhop Andrerces over and above cites «^«/?/» for ihclifrefaying, but that is more then any quotation of his doth make good/or ought I find hithcrunto But whatfhould I alleage ohc Or two Dodors opinions hereupon though never isjiill in force to bindChriflians. never fo great, when an whole Kingdome ftands for the 0me in my judgement, even the Kingdome of England, as may appeare by the Act of Parliament i. C^oli^ concerning the Sabbath* The introdu(^ion thereunto, manifeftcth three grounds whereupon they proceed to make that Aft. i That there is nothing more acceptable to God, then his holy wor- fhip and (ervicc. 2 That the due fanftification of the Lords day^ is a great part of Gods holy wofhip and (crvice. 5 That men are very prone to prophane it. Now to prevent this pro- pljanation of the Sabbath, many things arc there prohibited ; and one amongft the reft is this^that none (hall come forth out of his. own parifli about any (ports or paftimes; whence 1 con- clude, that to come out of a mans pariOi on the Lords day, a- bout any ^orts or paftimes is to prophane the Sabbath. For to prevent the prophanation of our Chriftian Sabbath and to maintaine the landification thereof is this law made* Now to come out of a mans owne parilh about what bufinefle (o- ever^ no wife man will fay that it is to prophane the Sabbath; but according to the nature of the bufmelTe ^ whereabout hee comes forth of his owne parifti, fo (hall hee bee found^ either to prophane the Sabbath, or not to prophane it. As for ex- ample 3 for a man to come forth of his owne parifti to heare a fermon, no man I thinke, will fay, that it is to prophane the Sabbath. Li like manner, to come forth of his owne parifb, into an other parilh to fetch a Phyfitlan or Surgeon in cafe of iiecelTitie , no man will fay that this is to prophane the Sab- bath 5 becaufe the bniinefTe about which hee comes is not to prophane the Sabbath. But for a man to come out of his own pariQi to buy or fell, to trade or trafBque, no necelTitie urging thereunto, this is to prophane the Sabbath ^ becaufe in fiich foi t to trade on the Sabbnh day, is to prophane the Sabbath. In like fort , for a man to come out ot his owne pariih about any (pores or paftimes, is therefore to Prophane the Sabbath in the judgement of the Parliament , becaufe the keeping and performing of thefe fports and paftimes, isa maniteft profa- nation of the Sabbath in the judgement of the King and his Parliament. Now if all fports and palfimcs on the Lords day bee a prophanation ofthe Lords day our Chriftian Sab- bath ; it foUowcuh that may-games and mancings, and D 3 dancings. The Moralitie of the fourth Commmdemmt ^ dancings, at fuch times ufuall, are alfo a manifefl: profannion of the Sabbath. And hererin wee fpeake, aslconceive^ in his Mc^jeftics meaning, asfifted with the great Conncell of his Kingdome, the Lords Spirmiall and Temporal!, and the HoLife of Commons : and vvhofocver (liall account it iupcr- ftition to fay fo, fhall therewithal! charge his royallMajeltic, and all the Lords both ^puitiiall and Temporal! 5 and in a word, the whole Parliament with fuperltition. Yet if it were onely the benefit of the common people, that this Tran- flator did intend, I for my part (liould bee content to fuffer liim to enjoy the honour of feeking the benefit of the people ; onely admonifhing the people commited to my charge, to coiilider well whether there bee any fuch benefit to bee reaped thereby as is pretended. And feeing Saint Pff^?* exhorts us to give diligence, thatyvcemaybee fonndof Chr'iftirtfeace^ when hee ccmes inflam'wafre to render vengeance on all them that know not Gedt nor ohej not the G off ell of Chrifi Jefm : Let every one examine himfelfe, whether hee could bee content to bee taken dancing about a may-pole on the Lords day, when the Lord, even the Lord of the Sabbath fliall come, and that to be found of him in this condition, were to bee found of him in peace. But feeing this tranflation, and efpecially the Preface of this Author tends to the promoting of the moft rigorous cenfures againft many ; it (tands us upon to plead our ownc t:au(c3 ancTto labour herein as for life : even in examination ofthe doctrine here delivered, that wee may finde upon how juft ground it proceeds ; otherwife wee may beejuftly con- demned of all : and in the cenfures that pafle upon us whether of Excommunication, or Sulpenfion, or Deprivation, finde none to plead our caufe , or to commiferatc us. The (e- eond thing lobferve in this title, isthepaflageof Scripture here mentioned, as juftifying the dodVrine here delivered out ofAfa7l^2,2y, The Sabbath wa^ wade for man^ not man for the Sahbath, Now none of us makes quefiion but that the Sab* bath was made for man : Nay wee nothing doubt but tliat all the dayes of the weeke were made for man , that is, for the good of man, but the Sabbath for the bcft good,not the bafeft good of man in following his worldly pleafures* The fix daycs ofthe wcekc are given us to labour in our ordinary cal- lingSj is Jill I in force t& bind Chrijiians. m n«gs, for the maintenance of oiirlife teinporali : but the kventh is fanftitied by God, that is, dedicated to holy ex- ercifesintheferviceof God, and to inure us to recreate our felvcs and to delight in the Lord ; that as his foule takes plea- sure in us, Co our foules tnight be accuftomed to take pleafure in him ; and to make his Sabbaths our delight, to confe- cratethem as glorious unto the Lord,^ It is true, there is an- other end of the Sabbath, and that was tit vires recolllgeret, to recollcft his ftrength which had been fpcnt and wafted in the fixe dayes of labour ; whence it followes evidently , that when a man was hungry as the difciples were, when they plucked the eares of corne, they w^ere not bound by any reli- gion of the Sabbath to abftaine from fiich a courfe, whereby a mans ftrength would become more and more weakned and impaired. Not that thefe things were commanded on the Sabbath day, but permitted ; as is often fignified by the word Ijjj./ itislawfiall 5 and for good reafon. For the Sab- <' Mmkiu bath being ordained to promote a mans benee^e^ his ivell b(» lo.n. ing ; and that in the beft things it fuppoleth libertie to pro- ^^-^^5.4. videforhisfjff>incafeofneceiricie ; left otherwifc he {halLlie ^"^•^•9* found uncapable ofthofe things that concerne his bene ejfe^ his we/i being. For our nature wanting neceflTaric refrcftiment doththereby many times become the moicuntit for holy ex- eerifes, and to performe that dutie which God requires^ and hath defei-ved at our hands. How were /^»^r^4?»/ eyes cn- lightncd upon the taft'iHg of a little honey, i Sam, 14,2$^. ButthisTranfla-ordelires, as it feemes. from the generalitie of mans good to feale up an opinion in the minds of his Rea- ders , that the Sabbath was made not onely for the (crvice of God, and tor the promoting of a man in the kno-^ ledge and feare of God, but for the furthering of his carnall pleaf^jres alfo. Bjt never v»'as it knowne that our Saviour juftified any libertie to fuch courles on the Sabbath : Neither were any inch things, as it feemes in courfe, in the diyes of the Pro- phet y^wcj,whoteprehends them for fayinpr, .-Ir.j.S.'^Jf^hen will the Sabbath be aone^ that they might retuinc to their world- ly courfes 1 Rather they could wifh their fun might ft-and ftill on that day, as fometimes it did in the dzycJ of IcfhHjy if libeitie were given to (ports, paftime?, and pleasures on that D 4 day : g The ^oralitie of the fourth Commandement ^ day : and it wvre wondrous ftrangethat libertie (hould bee debarred chem from kindling a fire to fet forward the ftrufture 'Exod, 35 ^ "of the Sanftuarie, made to this very end that the Lord nrlght Luhe^^.il^'isi. dwell amori^ them : And from (bprecious a worke as the em- balming of the body of Chrift, the Lord of the Sabbath , and that at the very end of the day, if at that time they were not rertrained from any fenfuall coiirfeof recreation^ accor- ding to the common fafliion of the world. Undoubtedly, towfocvcr it ftands now with us Chriftians ; in the dayes of onr Saviour, they that refted on their Sabbath from embal- ming the body of Chrift, and that according to the appoim" merit ^ which is as much as to fay, according to the Lavp ofGoJ*^ flireiy they, by the fame Law of God were much more reftrai- ned from worldly pleafiires, the(e Itanding far more in oppo- fition to the (anftification of the Lords Sabbath^then the em- balnung of the body of the Sonne of God , who was Lord of the Sabbath# And therefore this text is moft unfcafonably and impertinently alleaged by thcTranflator to ferve his turn, being fane more fit to croue his purpofes, then any way to promote them. So from the confideration of the title I come to the preface* If the antiquitic of this controverfic concerning the Sab- bath, were any thing materiall ; this Prasfacer were founde- red at the firft : For what if the Sabbath bee a part of the Law oiCMofes ? Was not the law of fanftifying the name of God, the law forbidding images, the law commanding them to have no other Gods but him, that brought them out of the land of ^gypt : the law commanding to honofcrparents, toabftainefrommurther, adultery, theft, were not all thefe the Law oi iMofes ? Is not the law of fanftifying the Sab- bath one of the tenne Commandenients delivered by God from Mount *y/W as well as the othernine ? and was it not kept in the Arke as well as the reft ? C'rcumcifion was no law of Mofes, and therefore albeit it be (aid loh, 7. 22. That Mofesgave unto them Circumcifion^ yet forthwith it is added not hecatife it is of Mofes ^ but of the Fathers : fo that Mofe$ rather confirmed it, then was the firft giver of it. So that the Law of Ul/^/fi in this place is to bee undcrftood of the ceremonial! law 5 not of the morall law contained in the Decalogue, is Jiili in force to hind Chrifiiarjs. 9 Decalogue, and among thefc tenne Commandemcnts, that of the Sabbath is one, and commended unto them in that ftatc as none fb mnch^ Remember the Sabbath day tofanSlifie it ; and not onely before Afofes, but before Abraham and Noah alfo, wccread, X.\\Atthe Jcve}7th d^y Godrcftcdfromall the tv9ri>es that Gsn. i.z,: hec had made^ and that therefore God b/ej]cdthe fcvemh day and fan&jfidd it. Of any Miniiler orPaltor in the Church ofEngland that ^ maintaines us Chriftians to be obliged to the obfervation and fandification of the Jewifh Sabbath , or of any Sabbath that is ajhadovf of things to comcy the body whereof is ofChrift I never heard or read» Yecforfome hundred yejres in the 2 Primitive Church, not the Lords day onely , but the (eventh day al(b was religioufly obferved, not by Ebion and Cerin^ thm onely, but by pious Chriftians alfo, as ISaronim writcth and Gomarus conJefTetk, and Rivet alfo, that we are bound in confcience under the Golpell, to allow for Gods fervice a better proportion of time, than the Jewes did under the law, rather than a worfe. And further it is well knowne, that befides the weckely Sabbath; there was variety of obfervation of times amongft the Jewes, and divers of them called Sab- baths al{b, as (ome think, not one whereof was mentioned in the Decalogue, or pronounced by the Lord from Mount Sinai^ as the fourth Commandement was, for the fanftify- ing of the weekly Sabbath. So that this Pracfacer every way fhcweth miferableloofenellc in his dift:ourfe. And if Ebion and Cerinthmy and ayfpoffinari^^ how wretched heretickes fo- cver did ftill inforce the fanftification of the Jewifh Sabbath, ( whofe wretchednefle yet conlifted not fo much in inforcing this , as in inforcing all the ceremonies of A/ofes ; the Jewifh Sabbath long after ^m«/^/«* continuing to beobfer- Vcd by many pious Chriftians,as B aronim oh^cvwah &others, and SaintT*^/i/dothoppo(e all filch doctrine and praftifc in thcfe pafFages of his here mentioned : did not this Author know that upon thefe very paflTages of Saint Paul^ the Ana- baptiftsandSocinians, as vile herctickeg as Ebion and Cc- rintht4S^ and fiA}ollinarisy for their blood have gone fo farrc, as not onely to overthrow the obfervation of the Jewifn Sab- bath, but the fan6lirying of the Lords day alfo. The opi- nion 7 he Moralitie of the fourth Commandement ^ nion of the law ceremoniall {landing dill in force ( which in- deed was the opinion of the hcretickes mentioned ) is 1 con- fclle, a dangerous point> andfiichas not onely ieemed (as this Praefacer niinceth it, out of what degree of wiidome or providence I know not ) to confirnie the Jewes in their imrc" dptlitie^ but indeed jnftly might confirme them 5 nor onely occafion, but jiiftly caule alfo others, to make quellion of our Saviours comming in the fleQi ; not fo the obfiervation of the feventh day to fanftifie it/or ought this Author hath hitherto manifeftedj or throughout this preface of hlsdothmanifeft ; and the fanftifieation of this dayisapparantly commanded in the moral law fpoken from Mount Sinai.And thofe Chriftians who a long time kept this feventh day holy as well as the Lords day , had no opinion of any danger at all in this their obfcrvation. And it ftood the ancient leathers upon to op- pofe the obfcrvation of the law ceremoniall. Yet what faith jiufiin againft the(e hcretickes, to whom this Author in the firfl place refcrreth us? All that hee delivers againft the Ce- rinthians in reference to this particular is onely this : They fay that wee ought to beecircumcifed^ and that other like precepts of the Law are to hee obfarved, I tranflate it for the benefit of the common people. Of the Eblonites thus^ They obferve the carnall commandcments of the Law^ to wit, Circumcifion of the flejh and the refl^ from whofe burthens wee are freed by the new Teflament, OiAfpoHinaris and his fcft this way^ ex//^- fiin hath juft nothing : but T)an And if a time had not been (et apart even in Adams daycs for divine fervice, how improbable is it, that C^^in and Abelf^xxXd concurre at the fame timcjin bring- ing 12 The Moulitieofthefounh Commandement ^ ifig their offerings unto the Lord ; and if not at the fame time, how could Cam difccrn that Ahels offering was refpefted and accepted of God, when his was not > Yet for certainc, it was obferved before Mofes LaWj if by the Law wc underftand the Law given on mount Sina, as appeares manifeftly Exod, 16. And withall it is thereby evident, that from the beginning of the world untill that time, the diftin(^ion of the ycare into weekes was obferved, otherwife it were impoflible to know, which day was the feventh in correfpondencie to the feventh from the Creation, (fave by particular revelation whereof we reade nothing ) now that being unknowne, the reafbn of fan- difying the ftventh day by an holy reft, drawne from Gods reft on the feventh, that is, the laft day of the firft weeke from the Creation had been utterly void, and nothing at all agree- able. And this diftiniflion of time into weekes was obferved from all Antiquity by the Gentiles, as hath been confirmed by Walkui and Rivrem^Wixh the helpe oiCUfidif4i Salmafiusy that learned Antiquary 5 and likewife that the feventh day was a Fefti vail even among the Gentiles. And albeit divers others of the Ancients are alleaged to the fame purpofe, as affirming that the Patriarches didnotobferve the Sabbath, as namely Ecckj. Hip* t . y^^^^^/^^ ^jr ffj^ Sabbath^ as rve have not. And Ifffiin Martyr in '' ^ his Dialogue with Trypho the ]cw^{ayin^^Herct of ore there were Lib.^.ciip.io. goodmcn that f leafed God^ though they kept not Sabbathes, And IrenAtu in like manner, thus, Abraham himfelfe without Cir- cnmclfion^ and obfervation of the Sabbaths, beleeved Cjody and it Fi.l Orthd. ^'^ impfited unto htm for righteoufnejfe ; and laftly ^amafcer?^ Ub.j{. cdj).z4. ivhen there tvos no Law nor Scripture of divine injpifation^ nor Sabbath confe crated unto God, For as for Bede (alleaged by P^- reriti4 to that purpofe^ in his Btxameron) I find in that place nothing andverable thereunto. Now Hofpinian is of opinion that thefc palTages of the Ancients are to be under ftood of the rigorous obfervation of the Sabbat h among the Jewes ; I adde, or in reference to the other Sabbaths commanded in the Law of Mofes ; or laftly in reference to the manner of fblemnizing them among the Jewes, who we know had a peculur S icrifice ordained for t~he Sabbaths 5 and this I prove by thefe reafons. Firft, they deliver this as a. thing well knowne ; for they take no is JiiU in force to bind Chrifiians. 'l 3 no paincs to prove it. Now confidcr, what ground ceuld they have for the cii'tonie of the Patriarchs before the Flood, efpe- cially confi Jering that the teftimony oi Mores^Ge^j,2*'^» isYar b:tter evidence tor the keeping of a weekly Sabbath, in a mo- rail way only, than any they could bring to the contrary. Sc-* condly, then againe, could they have better grounds for the pradlife of thole ancient Patriarchs both before, and after the Floud than the Jewesthemfclves? I prefume none willbe To immodeif as to aflirme this;and if they had any fuch evidence, it ftood them upon to produce it, efpccially in dealing againft the Jewes. Thirdly^rhey deliver this as a thing undeniable by thejewesthemfelves, with whom they dealcinthis particu- lar : but the Jcwes had no fuch faith, as to belecve that the an- cient Patri irchs never obferved the weekly Sabbath. For none are of this opinion but (uch as ihinke that paflage Gen, 2- 3. of Gods blefling the feventh day and hallowing it, was not deli- vered of that preient time, as if then God oruained it (hould be {anftified, but only by way of anticipation for the time to come. But this was not the opinion of the Jewes, Manajfeth !^f« //rW a moderne Rabbin, in his booke intituled The Re- conciler,Cofici/iaror,-^ccording to the argument of that his wri- ting, which is to reconcile places of Scripture, in (hew dila- greeing ; and that upon enquiry into all the Rabbins both an- cient and later 5 m his 36. Queftion upon Fxodpu^ writes thus, as out of the opinion of the Ancients 5 chofe words^houfiaU rememher that thou wafl ajervant in F^iypt^ oblerve how he ex- pounds them; Ac ft diceret^ cogita in lE^ypto, Hbifcyvieh.ts^ ett^ am ipfo Sahbatofer vim te coaflum adUhorcs-^ 44 ifhefhoulci. fay^ thinke ( roith thy felfc^ that in Bqypt where thou fervedf}^ thotc vpafl by force ccnflr'Ainedto labour ^on the very Sabbath : Evident- ly manifefting not out of his ownc particular opinion, but as out of tht generall opinion of their ancient Rabbins, that the Sabbath and the observation thereof was a duty in the very dayes of the Patriarchs.And in the end concludes thus : Jgitur ^Deiu benediUus cupiens Sabbatum, cuju^ fanHimoniam tantU dficumentt6 approbaveraty in ^etenfumab omnibus coii^ decern pr^* feptis iHudinpruit, cjuo fcientes pracepta (f.tern/i effr^ etiam hoc /»• ier ea habendum intctiigerent. Therefore the blejfed God (it is fit I (hould tcanflate it for the bcnefk of the common people) dejt-' *"' rina 1 4 7 he Moralitie of the fmrth Commandement^ ring that the SMath might bee ohferved for evet of aU ( whifi fmUitj by fo many docftmems he had commended, placed it in the dialogue ( that it made it one of the tenne Qommandements ) to the end that' knowing thofe precepts to bee evevlafiing ^ they Jhofild underfiand that this Commandement alfo was to be aa^ compUfljed amongfl them. And indeed Tcrtullian himfelfe pro- fefleth that the Jewes were of this opinion^ as Rivetns ob- ferves out of his booke againft the Jewes, thus tranflated, god from the beginning did fan^ife the feventh day, refting from all the workes that hee had made, and that thereupon Mofes faid unto the people y Remtmber yee the Sabbath day to fanBifeit. Amd therefore when Mercer faith concerning the meaning of thefe words. Cjenef, 2. 3. Hebral ferereferunt in fntHrum : the Jewes for the moft part referre it to. the time to come : he is to be underilood of the later Jewes 5 but of this more (hall be (poken ere wee part from this feftion. 4 Fourthly, not one of the ancient Fathers is allcaged by our adveriaries, de- livering his opinion upon that paflage, Genef 2. 3, to (hew what hee conceives totee the true meaning thereof, which yet is the onely ground whereupon our do6^rine is built con- cerning the originall inftitutionof the Sabbath ; and feeing it contains a meaning atfirft fight manifeflly contradiftious to that which they affirne, as wee interpret it of the weckely Sabbath, without reference unto the Jewifli manner of obfcr- ving it :»therefore in this cafe it Itood them upon to take notice of that place, and by fomc faire interpretation vindi- cate themfelves from fiifpition of contradicting the expicflc Word of God. 5 Tertulhan himfelfe jMftifies our doftrine, namely, that God firom the beginning fanftified the feventh day, as Rizetm (hewcs out of his fourth booRe againft Marm cion^ cap* 1 2. where hee fayth, (^hriftum ipfum Sabbati diem, benedSEiione Patris dprimordio fanElum benefaEliont fua effcere fanEliorem^ That Chrifi himfelfe made that day more holy by his well doing on that day^ which by the bencdlBion of the Father was made holy from the beginning, ' So that TertulUans mea- ning in the pkcealleaged to the contrary, cannot bee, that the ancient Patriarchs (imply obferved not the wee kely Sab- bath, but onely that they obferved it not after that manner the jewes did 5 and that the like interpretation muft bee gi* YCii Is jiill in force to bind Chrijiians. 15 ven of the pafTages allcageJ out of other of the Ancients, 6 For further proofe whereof, ohCervcth^t Theodora^ albeit on the 20, of E^'.'k^^I hee faith in like manner that God pre- fcribed unto the Jcwcs the fabbatlcall vacations^, Vt hac civilis adminifirationis ratio peculiar U a, Gentium cjuidem eos diflingHe" ret inflittitii : that this peculiar adminiftratiou might di- ftinguKh them from the cuftomes of the Gentiles : yet iValUns (hevves that the fame Theodoret in his queftions upon Gcncfis, 2)i/7er/^4. doth manifeftly declare, that even from the beginning of the p^cep- f- 44. crcation3 God did ordainethis day to reft and fanftification. As who having created the creatures in C\x dayes, by the reft of the (eventk day manifcfted the creation to be perfedled ; like as in (even dayfls hee concluded the whole circle of dayes. And that by bleffing the feventh day and fanftifying it,he de- claredj^W«/^f/i/ in his an- swer to Mafter Breerrvood. Give me leave toadde my mite al- fo of mine owncobfervation. The92. P/^/w K^V hv IlK^^)? ta^K ^^K '^*^ ^^'^W'S tomintu tranftnlit in diem ^otninicum. Heretofore with men of old time the Sabbath day wasirr^eat price : yvhich Fefiivitie truly the Lord hath tranjlated unto the Lords day. And Cyrillm his 1 2. book on lohn^ chap^ 58. confidcring the Lords appearance a (econd time on the eighth day, Thomas then be- ing pitfentj and upon coniideration finding it to have be^nc the ci Is Jiill in force to hind Christians. I ^ the firft day of the wccke, concludes thus : Tf^re igiit^r fanSif. Who would dcfire an adverfary ftiould betray more weakenefic than this Author ? but wee fee manifeftly whither he tends , and no marvell if God (mites him with the fpirit of giddincfle and confufion. His quotation of Cfrcgory (ccmes to bee the fame with that which wee finde in the decrees Tie confecrat, dift, 3. cap, Perveuit. Now whereas this Prsefacer relates it as of the fame perfons, it is farre otherwife in ^regory y for apparantly the relation in Gregory is concerning diflPerent perfbnf, for thus it runnes, Pervenit ad 'me^ &c. Relation U madti unto mee, that certaine men of a perverfe jpirit havafowed amongfl you fome cor- rupt do^ine contrary to our holy faith : fo oi to fnrbid any wor^e to he done on the Sabbath da): theft men ive may yvcll cnll the Prea" chers of Antichrifl. Then hc (ets downe what (hnll be the pra- ftife of Antichrirt at his commifcg, namely to command the Sabbath day and'the Lordfdny both to be kept free from all workj* And why the Lords day ? to wit^ becaulehe meanes to imi- tate Chrift 5 and therefore will conforms himfelfe to the pra- E a aife ^Q J he moralitie of the fourth Cemmandement ftifc of Chriftians, in celebrating the Lords day 5 his words are thefe j QhU enim mori fi & refmgere fimnUt^ hakeri w ve^ nfratione vpiif diem DominicHm ; that iSj ^ecanje he counterfeits himfiife to die and rife againe, therefore he will have the Lords day to be had in veneration. Where by the way ob(crvc two things; 1 The praftife of ChrilHans in Gregories daye8,to keep them- (elves trom all worke on the Lords day. 2. ThatAndchrift would imitate Qhrift, as in pretending to dye and rife againe : fb in commanding the Lotds day to be kept holy. A flhrewd evi iencc that both Gregory, and the whole Church in thofe daycs, were of opinion that the Lords day was of Cbrifts in- ftitution 5 which Antichrift perceiving would conforme there- to, the better to promote his owne counfailes. Now the rea- fon why he would command the Jewes Sabbath to be ob(er- ved alfOj was i^.^^^* />///«?» JniaiK^are compellet, ntexteriorem ritH!nrevocet^& fibiJtidttortitnperfidiamCHhdut'*^ therefore r(?// vuh Sabhatum. He will have the lerves Sabbath ^c'ft alfo^ com-- feJUng the ^eo fie to ludaiz^e^ and refioring the outward ceremonies of the Law^ thatfo he may bring the lewes infftbjeBion unto hifn^ alfo» Then he makes mention of another relation •, Aliud^uo- Cftie ad meverlatHm eft 5 Another report was brought unto mee ; and what was that ? Vibisaferverfis hominibtis eg'e prjcdicatum, tit Domini CO die nullus debeat lavari : That fome ferverfe ferfons preach amongyou, that on the Lords day none ought to be wajhed» This is clearly another point, maintained by other persons, different from the former^ which yet this Prefacer confounds into one. And marke it vjt\\that none ought to be wafhedXzsdXU on the Lords da) 5 which this Author tranflates thuS; No norfo much as wafh upon the Sunday. What not fo much as wafli their hands or their face ? here indeed were ftrange fiiperftition. I willingly profeflc I was not a little moved at this his Tranfla- t ion, nothing anfwerablc to gregories refolution,which is thi?; If any deftre to benvafhedpro luxuria & provoluptate, that h^out ofaluXHriomdifioftttonandforplcafure-^ we doe not permit this to be done on any diy. But if the bodies nee ejfity require itt we doe not ferbid this on the Lords d^y. Now I doe not find that any man ufcth to wafh hands or face out of any luxurious difpofi^ tiouj neither doe I know in what fenfe the necelfity of tlic bo- dy can require it. For the neeeffity of the body in thisplacc^ icemes '>y Is jiill in force to bind Christians. z i ftems to me to be (poken in reference to the recovery of a mans health, requiring no time to be negleiied. Hereupon I am ve- rily perfwaded, that by Lavari in (jregory, i%to be underftood a mans going into the Bathjwhich may be done out of a luxu- rious drfpofition, and meereiy forpleaiiirc. Then againe, the nccelllty of thebody may require it^ and according tothe(c different cafes it is by Gregory both permitted on the Lords day, to wit, in cafe of neceffity^and denyed on any day^in cafe it be done only to fatisfie a mans lufts. Apd I find a great dif- ference rn the Latine phrafe^betwecnc Lavare to yvajlj, and L:.^ vAri'tohc wajhed^ and that out of Varro his eight booke of the Latine tongue. For the aftive is of u(e,when a part only is wa- fted, as it is rightly faid, I wafh my hands and my feet. But the pafiveisinufeonly when the whole body is walhed,asin the Bath- ^t^re & in 'BdneU non refle dicurjllaviy fed Uvor, wherefore in the Bathes it is not tvellUid^ I have wafjedy hnt I am wa/hed. And accordingly runnes that in 7«^«^^^^5 Sat,2. Nee pueri crednnt nifi qui nondnm ^rr;« C//^y?;4ridthat Citizens and others wonldhave an Alm?s vejfe/lup' on their table^ to lay afidf therein Tome pro vi/ion for the poore^ And that hereupon the Djvill raifed up againft him fome Minifters of iniquity, who /aid ftnto him, It is not lavp full for thee to put thy fithe into anothers httrvcfi ; to whom heanfwered, Th? hcfrvefl is great^ btit the Ubottrers are few. Therefore the for ef aid Abb At being thus rebuk^ by the min'tft-ers of Satan^ hee would no longer trotibh the Prelatj fff England with his preaching, bat returned unto his o:vne h^mein Normandy from whencshee cam\ Seven leaves after this, we find in the fame Author, to wit, foL ^66. p, 2» That this Ahbat of Flay returned into England^ and prea- ching the fVordofGo {from City to Q^tie, forbade all to make the Lords day es their market day es, Forhefaid that this (^ommande^ mant for obfer vation of the Lords d^y came from heaven. So that this fpeculation of his wasdominicall rather than iabbatari- *n. And the mandate concerning this^ is there (et downe at large, pretended to have come from Heaven to Jeriifalem^ and to hive been found on the Altar of SainttS'/>^?o>7in Qolgotha^ which whether it were feigned by him, or by others, and re- ceived by him on the faith of others, the Author fpecifies not; But at the en^ thereof he fhewcs how that this Predicant com* mingto York,was there honourably entertained by the Arch- biOiop, and Clergie, and whole people of that Cicie ; and al- beit theft things, you will fay^were afted in times of darknefTe^ yet this Prefacer fcemcs to be of another opinion, though lit- tle plea(ed wich Enflachim his Sabbatarian fpeculation. Here alone is mention made of the bounds hefet to theob(ervation ofthe Lords day, namely, that it was to continue from Satur- day three ofthe clock in the afrcrnoonc, untill the Sun-rifing on Munday, in which time he would have them doe nothing but that which was good, and if they did, to amend their er- rors by repentance. A very reafonable motion in my judge- ment ^ and if he had extended it to all the dayes ofthe weeke, yea, and houres too, I fee no caufe why for this hee fhould be cendjred either as an hypocrite, or hereciqne. But as for the ftriftneffe of obfervation here mentioned, as namely, That ' iur'int 1 8 J he Mojalitie^ofthe fourth Co?^}ri^ndement, d^< riy^ t hcfore^mdyti^y^.^ k ^4<- mt laT^pffdll to dae Any kind of wcrk^ y^hatevcr^m fsotfomuclp its to h^kc brefdfor the Smdajes eatings to ■wupjor dry linnenfor the morrowes wearing, I finde no fuch thing prescribed by Sptfiachim^ in the reladon made by Roger Uovidett ; and it Parifieyifu hath any fuch, furely hee tooke it i)oiciK<>i Roger Hove df^i 'y fipnijwhomyft this Prefacer af* firmes he tooke that wHjclrhe writes hereof. Nay it is dired- ly contradid:ory to the Tenet oiEuftachius^ as who determi- neththe obfervation of the Lords day to begin at three of the deck in the afternooneof the Eve preceding, in which time is found fpace both to bake bread for the Sunday eseating, and to walhor dry Unnen for the morrowes wearing, if the wea- ther hinder not. And as for the extenlion of the dominicall obfervation thus farre, in refpe(^ of the bounds thereof; I find no other do£Vrine preached by Euftachipis, than by the Lawcs pf the Kings who governed this Land, was ordained long be- fore,ev£n before the conqueft.For not only King Ina cOmmarv A6fi (^ MofU ded, That^^o mdn lay or fpirituall, free or bond^ jhould labour on fol.ii/^col.i.(^ the Sunday : and Sdward the elder with C/j/thrum the Dane^. foi 7 1 J. col. I. pade a law againfi all labour ^buying a'/idfeH'wg upon the Sabbaths '^ *• Itern^fur no execution to be done on the Sunday : but amongfl, ping Edgars lawes, one was. That the Sunday jhould be kep ho-^ ly from- Saturday at ncone, till Jliunday in the morning. Kin^ Qa- Kutm alfo commanded ceUbration of the Sab bath fiom Saturday at ncenc^till Munday morning, for bidding markets^ hunt ingSy la- bour s^ and (^ouri 'keepings during the faidjj^ace. And it ieemcs to be the generall pradliie of Chriftendomc to allow (or com- mand rather ) a preparation for the (anftifying of the Lords day ; as appeares by the obfervation of Evening prayers^ the day before,warning whercunto is ufiially given at three of the clocke, by the ringing of a bell, or as in fomc places efpecial- Jy in the winter feafon, an houre (ooner, and fchollars accor- dingly give up fchoole , and prefent themfelves at Evening prayer. And we commonly account Saturday to be halfe ho- \ liday, and warning thereof is ufualty given at noone by chi- ming the bells. And whereas we reade Sxod, 31. 15. Six daycs fialt thou doe thywork^, and the fj£venth day V^^Z^ f^S^ Schindler renders it Sabbathum Snbbathuli^ and interprets it ' thus ; Sahbathkm is from evening to evening^Sabbathulum is that whklf Is fit// in force to hind Chrifiians. 29 yfhich of tht prdfane daj u added a4 a little Sahhath* And as for the ftrift abftinence from drelfing of meats on Saturday, which this Author imputes to Enflachr^^ as his dodrliic,biit without all ground that I know : We are fo farre from any liich Sabba- tarian fpeculation, that none of us (in my knowledge) doe think It unlawful to drcfle meats on the Lords day. And wher- as the Prefacer addes that they had miracles in ftorepretendedto he wrot4ght on fucha^sh^d not yeuldcd to their do^ri'/tCy thereby to conntenancc the fupdrflitiom and confound the weaks. What one of an hundred in reading this would notimagifie^ that Enfia" chiM wroughc thefe miracles for the countenancing of his for- mer ilriftneflfe ; whereas yet on the contrary, neither doth it appeare,that he taught or obtruded upon them any fuch (iri^- nelTe, preaching oncly againft marketting on the Lords day. Neithe ■ were thole ftrange accidents which here are called mi- racles, any miracles wrought by him: But the Monke, Ro^er oi: Hoveden writes. That the L'jrd leftu C^rifiy yvhom wee mpifi obey rAther than men ; rvho by his Nativity^ RefarreElion^and Ad- vent , and fending the Holy <^hofl itpon his ^ifcipleSy did ad" vancethis day, which we cah the Lords day.anddcdtcAted (as) mofi celebrioHi 5 (hewed miracles of his power ^upon fometranfgreffors of the Lords dxy in this manner. On a certaine Saturday after three ofclocke, a certaine Carpenter of B ever lac ^Oi he was making a wooddenpeg, contrary to the wholefome admonitions of his wife, fell to the ground, tal^n with a paljie. The like (lory followcth of a woman; which this Author^according to the Monks phrafe, is content to call Miracles.Now when we heare of as ftrange a thing as this to have fallen out not long fince in Bedford/hire ; as namely,a match at Foot-baIl,being appointed on the Lords day in the afternoone ; while two were in tlieBelfrey, and one of them tolling a bell to call the company together, there was heard a clap oi thunder and lightning^ (ecnc by (bme fitting in the Church-porch, as itcamethorow adarkelane towards the Church, andfldflit in their faces who (ate in the Church- porch, and feared them; thence it went into the Church, and turning into the Belfery, tript up his heeles who was tolh'ng the bell, and ftmck him llarke dead ; and the other with him blafted in fuch manner,*that (hortly after he dyed ; we doe not call this a miraclc,t hough we count i t a remarkable judgement of JO The Mora/itie of the fourth Commandement^ of Godj> and fuch as jdcfoves to be confideredj and fcrioufly laid unto heart by all, to admonifh them to take heed, that they be not found in like manner profaners of the Lords day. In like fort when upon frefh relation we heare of the like (port at Foot-ball on the Lords day, at a place called Tidworth, af- ter Evening pray er in the Church-yard, and that therein one had his legge broken, which thereupon gangrened , Co that forthwith he died thereof 5 we doc not call this a miraclcj only it calls to onr mind that of the Prophet, The Lord h^thfe done his marvellous works ^ that they ought to be had in remembrance. And we find that fuch like judgements have been obferved by Chriftian Emperours , thereupon moved more (Iridly to give in charge the ob(ervation of the Lords day, as Ludovicm Pius by name,as xhysfDiJUcintHs cjuofdam in hoc die opera ruraliaex- ercetes fulmine interemptos^ qnofdam artuum comraUione mult a- toSyquofdam vijibili igne ab/umptos.,fubito in cinere refolHtos^pa" naiiter occubuijfe^ Vroinde neceffe efi^ utprimum Sacerdotesy Re- geSy ^ Principes^ cunEiique fideles huic diei debitam obfervatio- nem atejue reverentidim devotijfime exhibcam ; We have kl^owne fame bufiedin workes of husbandry on this day^ to ha7)e beenejlaine with Ughtningyfome punijhed with the contraction of their limbes^ fome with vifbkfireccnfumedy on a fudden turned into ajhes^ and fo to have feripjed^ as by way ofpunijhment, Wherefore it is a ne* cejfary duty that in t^e firfi place Priefis^hen Kings ^ Trinces, and ullfaithfullperfons^ mofi devoutly exhibit e due obfervation and re^ verencc unto this day. The Other miracles mentioned by the Monke are of another nature ; as of a cake bakt on the hearth on Saturday after three a clockc in the afternoone , and how that part of it re(ervcd to the morning, and being then broken^ blood came out of it^ and another of the like nature ; and two more. I fay, thefcare ol Roger Hovedens relation, not of Eu-' flachius his preaching ; whom the Monke relates to have been in great eftecme ot the Clergie in thofe dayes, and to have pre- vailed much with many of the people, though for the generall he could not bring them off from their marketing on the Lords day. Yet what arethcfe to be talkt of in comparifon to tho(e which are comprifed in two bookes of miracles, written by Cltmiacenjis ? and albeit thofe times may be accoufUed times of darknefle, in comparifon of ages fore-going, yet this Prefacer is Is jit /I in force to bind Chriflians. 31 is ready tp mike anfwcr, that thacisbuttheopinior>of fome. But whereas hee fakh, That this ftraytge ofmion is now revived an^puhliJJjed 5 firft I deiire to know his meaning. For as for a preparation to the Sabbath, and that to begin from ab<;ut three a clock in the aftcrnoone, the whole Kingdome obfcrves it; as for the i\n^ ob(ervation thcreofjhcrc mentioned, I have (hewed that Suftachins fpeakes of no fiich thing. If hee did, what is that to thoife who fufcr for landing for the ftrift ob- servation of the Sabbath, againft thole who would have the Lords day, at leaft in part to be a day of fports and paftimcs*^ Can he (hew this to be their opinion > If he can, why doth he not > And if from three a clock on Saturday in the afternoone, people doe prepare for the Lords day, and abftaine from (iich workeSjdifpatching both their baking bread, and other works in the morning, what danger or detriment is hereby likely to ari(e either to our faith of manners >. What danger either to Prince, Church, or State ? The third SeSiian. But to proceed. Immediately upon the Reformation of Pjrcface* Religion in tlic(e Wefterne parts, the Controvcrfie brake out a frefh ^ though in another manner than before it did; For there were fome, of vjhomC^lvh fpeakes, who would have inpitjib,!. f((f' had all day es alike, all equally to be regarded 5 (he means the u* ^ Anabaptifts, as I take it) and reckoned that the Lords day, as the Church contmued it, was a Jewifh ceremony. Affirming it to crofle the doftrine of Saint P^ui, who in the text before remembred, and in the fourteenth to the Rojnans did feeme to them to cry downe all (uch difference of dayes and times as the Church retained. To meet which vainc and peccant hu- mour, C^vU was ftiine to bend his forces, declaring how th€ Church might lawfully retaine (et times for Gods ferviccj without infringing any of Saint Pauls commandements. But on the other fide, as commonly the excelTe is more ex- orbitant than the defeft ; there wanted not fome others, who thought they could not honour the Lords day ^ufficiently,un-- lef^e they did affix as great a fanftitie unt9 it, as the Jewes did unto . J 2 IheMoralitieof the fourth Commimdement!^ unto their Sabbath. So that the change feemed tobe onely of the day ; the (iipcrftition ftiil remaining no lefle JcwJ(h than before it was. Thefe taught,as now Ibine doe, mcrahm ejfe uni" lhid,[c£i,i^. us diei ohfsrvmonem in hebdomada, the keeping holy to the Lord one day in ifevcn^ to bee the morallpart of the fourth Commandement : which dodlrinc what elfe is it (fo he pro- ceeds, as here the Doftor Jo repeats it in his third ic£tion)then in contempt of the Jews to change the day 5 and to affix a grea* tcr fanftity to the day, than thole cverdid. As for hiinfeifejfo farre was he from favouring any fuch wayward fancic, that as Jehrj Bar kl^j msikes report, he had a confultationoncej^tf tr/iK/-^ ferenda folenrntate D^mwica m feridm quint am ^ to alter the Lords day from Sunday to Thurfday. How true this is^I can- not fay. But (lire it is that Calvin tooke the Lords day to be tin ecclefiarticall and humane conftitution only, ^uem vcteres in locum Sabhati jubrr.guirHnt^ appointed by our Anceftors to fiipply the place of the Jewifti Sabbath, and ( as our Doftor tells us from him in his levcnth fe6tion ) as alterable by the Church at this prcfent time^ as firll it was,when from Saturday they tranflated it unto the Sunday. So that wc fee, that Qalvin here refoWes upon three Conclufions. Fn ft, that the keeping holy one day in feven, is not the morall part of the fourth Commandement. Secondly^ that the day was changed from the laft day of the wecke unto the firft by this authority of the Church, and not by any divine Ordinance : And thirdly.that the day is yet alterable by the Church, as at firft it was. Exam* '^^^^ ^^ length this Prefacer obferves, that look upon what Scripture pafTages (bme did contend the Jewifh Sabbath to be ceremoniall, and accordingly to be abrogated by the Death and Refurreftion of Chrift : U pon the very fame 8;rounds o- thers contended againfl: the obfervation of all Holy dayes, evenof theLordsday alfojasifihatwerejewifh. Thisisthc courfe of the Anabaptifts^unto whom TVulUus addes theSoci- nians; and Hofpinian the Petrobrufians. By whataiithoritie the Lords day was introduced, O/i//;^ difputes not. He faith, hiflit.lih.z.c.^. Dominiciim diem vet ere s in locum S abb ati fubftituerunt -^ Ihe fi^.-^4' ^indents brot^ght the Lords daj ivito the flace of the Sabbath^ an^ Lahm* in i. AX ^^^^ ^y ^^^^ ^y Afoflkprefcrtbc'dte the Corinthians ^ivherein they Jhofild lay apart Jomethingfor the relieving of the Saints Ht lerH- fahm Is flill in force to hind Chilians] 2j fiilem\ r^As the day qno facros conventpu agebant , yohereonthty kept their holj meetings. And thac which moved the Apoftles uh,x,t,%,G^^ to change the Sabbath to the Lords day, he fliewcs both in 54. his inftitutions thus ; for feeing in the Lords Refurre5lion is (found) the end, and fulfilling of the true reft^ which the eldSah* hathfljadowed-Jhy that very dayyvhichjet an end to thofejhadowes, (^hriftians are adntonijhednot tof}ickjo the Jhadowit^g ceremony ,• and upon the Epjftle to the Corinthians in thefe words, '''^•^•^'^''•f''' EleHm autempotij/imptmi^ies Dominicus^ cjuod RefurreElio do^ ^ * mini finem legis ttmbris attulit ; The Lords *J)ay was chief eh chofenjuecaufe the Lords Refurreilion didfet an end to the Jha- dowesoftheLaw, And in the words immediately preceding he expreflcly profefleth that this change was made by the Apoftles,though not fo (bone in his opinion , as C^ryfofiome thought 5 who interprets that, the firft day of the wecke , of the Lords Day. And Cjr/// long a^oe upon confideration of our Saviours apparitions on thatday, and then againe the eighth day after, makes bold to conclude 5 that Jure igitur cyrilUnhinJi. fanEla congregationes die o^avo in Sccleftis fiunt. By iright it. therefore holy ajfemi^lies on the eig-hth day are made in the Churches* _ 2 Ob(ervcbytheway this authors (pirit, heaccomptsic more exorbitant to thinke, that the obfervation of the Lords Dayisprefcribedunto us by Divine authority , or the reli- gious obfervation of one day in (even , then to maintaine that none at all is to be fet apart to religious worfhipby Divine authority^ And to this purpofe he premifcth a generall rule, that commonly the excejje is more exorbitant then the dcfeH: ^ yet I never heard, that prodigality was ccnfured as worfe then covetoufncfTe^inoppolition to liberality 5 or rafhnefle, ac- comptcd worfe then cowardlineflcjin oppofition to forti- tude : or (uperftition worfe then prophanencifc, in oppofition to true Religion* As for the JanBity of the day in Cahins phrafe, which this Author calls SanQity affixed to the day ; (hall I (ay thisPrefacer underftands it not ? it is incredible- more likely he is to pervert' C^/x'/W plaine meaning ;not out of cxcefTe in the way of fuperftition , but out of a lefle ex- orbitant defe6l. For the fanHity of the day , in C^lvins lan- guage iSjW hen RcUgione quadam feriando^ myfleria dim ccm^ F wiendatA 34 ^^^ MaTAlitie of the joutth CommAniemnt^ € ommendat a r cooler e fe fomnUbant^ by refting in a religious man- ner they thought as it were dreaming , that they obferved certaine myfteries of old recommended unto them. As appeares in his iiSi,'^^. Of the 8. Chap, of his (ccond booke of inftitutions ; and fuch indeed was the fanftity of the day in the Jewifh obfervation thereof. This religion , this holinefle Calvin will have to be at an end ; and that the ApoftleC?^/. i. and ^^/fiijf,2.di{]:uted againft tjiemwho would have that holineffe, that religion to continue itill : not againft them , who will havp one day in the wceke (et apart , thereon to reft from tnanuall workes , as they are avocations from holyfinJies and meditations. And in the former ca(e , he doth not fay^as this author in a mincing manner feyneshim to fay ^ towit,that So ths change fesmed to be only of the day^ but in plainc termeSj that this fvere no other then to change the day , and that in con" tumely of the lewes '^fiquidcm manet nobis etiamnum far myfierii in (Uebui fignifcatio , ejua, apud ludaos loeum habebat , if fo be there yet remaines y9tth us a myflerious fignification equally i» the dates ^ fuch.as had place among fi the lewes. Now this cau- tion nothing cbnccrnes any of our proteftant Divines , who mainteine the obfervation of one day in feven as neceflaryj in refting from manuall workes , onely as they are impediments to the fervice of God. Nay that one day in (even was obfer- ved by the Jewes for any myfterious fignification conteyned therein, or by the Patriarchs either,or by , orclecreit, I meane in publique. Yet I fpeikc itoncly in reference to the compaOc of mine ownc reading. In private It may befomc have dealt upon it, and my (elfc in particular, when I de«lt in my Sermons upon the thirteenth to the i?<5- m.ins. I have been often urged to fet forth thofc Meditations ofmine and to make them publike ; but I have alvvayesrc- lifted the motion, they being but homely SerironSj accom- modated to a Countrey auditory , neither doe I fin le my lelfcthat way fitted tor a better audience ; I can take fbme paynes in writing controverfies , but I cannot take paynes in making a Sermon,and when I have taken moft 5 I findelhave leiTc edified my people, though perhaps better pleafed my felfe. Yet having not long fince undcrflood of a Court di- flinftion of Puritans 5 namely that (bnie of them are good men 5 onely they cannot conformc to the ceremonies of the Church ; but other there are , who though they doc con- forme, yet are antimonarchicall Puritans: This confidera- tion hath taken a decpe impreflion in me , and brought mc to debate with my (elfe , whether it were not fit to publifh thofe poore Meditations of mine , if for nothing elfe , yet to vin- dicate our reputation, who at the pleafures oftoo many arc opprefled in the World 5 and to reprefent to publique view. Our QoHYitrejf.ith conctrn.ng Mon^chies, For if we be repu- ted antimonarchicall , no mervaile if (bme courfe be taken fooner or later to roote us out. And this I might make a Prodromus toagreaterworke,inanfwerto a booke entitled Dens rsr Rcx^ a peftilent piece of worRc, and as it is thought written by one barefoote aJefu!te,conteyning a refutation of a Cf rtaine book of one of our divines infcribed god and the King written by Dod\or Mockefi^ a booke fo well pleafing to King James ^ that as we have heard , his Ma jefty thought fit that children fhould be catechized in it. This being afterwards tranflated into Latine by Doctor Harris, now Warden of the Colledge by Winchefter , hath beene now many yearesa- goe, andvered by a Papift who conceales his name, and that in a very unhappy manner. And a wonder of wonders it may (ecme, that fo vile a piece hath pafTedfoIongunanfwered ; efpecially coniidering that heretofore great Bifhops chaplcns F ^ were j8 The ^oralitie efthe fourth Commmdement^ Chriftiaia aflerr^blies on the Lords Day are o^ Apojlvlicall afhtDivins traditwri* And obferve I pray how Bifhop <*yir.» .^rir>r^j pleadcs for Epiicopall authority , as by Divine right, in his anfwer to the fir(t Epiftle o^ Peter Moutin, <*An€fl iipofloHcHmfaBtimallquody ]uremnapDftdllco ? ApoftulicoaH" tern 5 id ejl ^ ut e^o inter pretor^ Div't/io* Nee enim aliijuid ah apsftolfsf^EhMm^ non dlH: ante hoe iis ffiritn SanEio & Dlvino, Is there anyfaEl of the Apoflks , by right not apoflolicall ? T^m by apoftolicall^ that is ( as I interpret it ) by Divi/ie.Far neither was there any thing done Sy the ii^pofiles , which the holy and divine Spirit did not dlElate unto them. Shall this be of force fortheinftitutionofBiOiops, and fhall it not be of force for the inllitution of the Lords Day , as by Divine right^But put the ca(e it were fo in every particular of Calvin^ asthisPre- facer avoucheth 5 how comes it about that our adver(aries pradlifctochoakeuswith theaathority of^^/z'/Vi f (hall we be urged to yield to the authority oiCdvin;^\\o arc rcproch- ed ufiially as C^lvinifts and fb nicknamed ? In my time of being in the Univerfity , we heard by credible relation, how in one of the Colleges , qaeftions wereict up to be diiputed ^ontra loannem Calvinptm ; and t4iat difputations of that na- ture were fometimes concluded in this manner, Rdinquamtis Calvinumin hifce facibm ; and we commonly fay, there is no fmoake without fome fire. No longer agoe then at the aft in Oxford^ lalt fave one, /^-^v«? 1^34, I htdLtdCahinifisv^ck' onedupamongftPapifts^Pclagians, Arminian?, Puritans, as fedaries at lealt,if not as Hcretiques^ by him that preached the aft Sermon on the Lords Day in the aftcrnoone ; and is it fit, that we (bould be pregravatcd by the opinion oiC^lvin^ a man whofe memory fecmes to be hated by men of this Pre- facers (pirit/o as few men more > The fourth SeUion. N. Either was hee the onely one , that hath (b determined. For, for the firft^thattokcepeholy one day of (even, is not th&morallpart ofthe fourth Commandement, our Doftor is fit// in force ia bindChriflians. j9 Doftor hath delivered in thet bird fcftioa , that notTofiatfts onely, but even «>^^/^jW/ , and with him all the khoole- menhave decreed upon it. Nor was there any that oppofed it in the fchooles of Rome, that I have met with , till Cata- r^«;^ tookeup Arracsagainft Tofiatus : affirming, but with iliruccefle, that theCommandemcnt of the Sabbath wa3 im- posed on ^dam in the firft cradle of the World , there where the Lord is layd to blefle the feventh Day , and to ran(flifieit. 2 AsfortheProteftant fchooles jbefides what is affirmed 2* by Calvin^ and fecondcd by the Djftor in this following difcourfe , this fccmcs to be the judgement of the Divines in the low Countries. Francifcpu Gomarus , one knowne fuffi- ciently for his undertakings againft Arminians publilhed, f\n. 1628. a little treatise about the originall of the Sabbath, and therein principally canvafed thefc two queftions, Firft whe- ther the Sabbath were ordained by God immediately upon the Creation of the World > Then whether all Chriftiansare obliged by the fourth Commandement , alwayes to (et a pare one day in (even to Gods holy worfhip^ both which he deter- mines negatively r And E>o6tor Rivet one of thefourcprofeffors in Leytien, 5, although he differs in the firft, yet in the fecond, which doth moft concerne us Chriftians , they agree togttlicr : affirming alfo joyntly that the a^ppointing of the Lords Day for Gods publiquc (ervice , was neither done by God himfelfc,nor by his Apoftles, but by the authority of the Church > For fe- conds, GomArnshxln^^mVatahlHs^^n^^ fVolfgangus LMufcu*' //nmi>it authority of the Church ; but in plaine tcrmes protcflcth that c^.^j c^, ci{, tlie Apoltles changed it in one place;and that admonition was i6. given For the change of it, by theconfiderationofthcDayof Chrilis Pvedirreftion in another, to yN\x!Jnftitut. lih, 2,cap.S, Seftflj^.Now let every fober confcience confider , whether that day which was firft ordained by authority Divine, the apoftles would alter by ledc authority , then authority Divine ; efpccially confidering that Chriih redemption of the World , is the rcftauration of the World ; which is as a new Creation ; and as the Lord refied tfie feventh day from the workes of Creation 5 (b the day of ChriftsRefiir- redion, was the day of his reft from the workc of redemption^ fb that ftill the day of the Lords reft is the day of our reft 5 not indeed the day of the Lord our Creators reft, that ccafing as being ceremonially as before hath beene Chewed out of Doftor tXndrewes ; but the day of the Lord our Redeemers reffj which brought with it a new Creation, is now the day of c-iir reft. And who was nearer or dearer unto Calvin then BezA? whofe words upon i^fT/e-/. 1,1 o.are to this effcft. He calls that the Lords Day, which Paul calls the firfl of the Sabhaths I (^or^ \6.2.& ylHs 20.7, on which day it appeares that even then were made the more frequent ajfemhlies by Chriflians^ like as the lewes came together in their Synagogues on the Sabbath Day • wherby'it maj appear e that the fourth precept offan^ifying the fe- venth day^as touching the day of the Sabbath and le gall rites ^was ceremoniall'^but as touching the worjhip ofGodJs oft he morallLanv, nnalterable^ and perpetually to continue in this life. And that day of the Sabbath continued in force from the creation oftheWorld^te the day ofQhrifls RefurreEiion , which being as it were another Creation of another fpirituall World {as the Prophets fpeake) then for the Sabbath of the former world or feventh day^was ajfumedthc firfi day of this new fVorlJ^ the holy Ghofi without doubt diEl at inq^ thus much to theApoflles,h% for the third & laft refoluti5 which he pins upon Calvins fleevf ^namely that the day ofrcfl to befan^ Eli fed to the Lord, is yet alterable by the church as at frfi it was • neither that firft alteration is by CV/r//«fayd to bem^ide by the church^hut expreflcly by the apoftles;& they admonifhcd hereof by the day of Chrifts rcfurreftionsand Be::.a profeflcth that our Chriftiao ^4 7 he moralitie of the fourth Commandement other. Which of necelTity muft happen as it is calculated by geographers , to thofe that compalfe the World from Welt to Eaft,as contrary, they had got a day, had they fay led it Eaft- ward. And what Ihould thefe people doe when they were re- turned? it'they'muftranftifieprecirelyonedayinfevenjthey mull have fanftified a day a part from their toher Countrey- men, and had a Sabbath by the mlelves ; or to comply with with others muft have broken the morall Law , which mull: for no refpeftsbe violated; See more hereof at largein Car- penters Geogr.p,237, Ex^m» That Calvin hath any where fo determined this Prefaccr hath not prooved, but fhame folly difmemb red him^ thereby to make him to deliver fomething abfblutly which he deli- vers onely conditionally, and that in oppofition unto Papifts, whowill have the Lords Day to be kept not onely /<>r order and policy fake, btit by reafon offome myfiery ; and this Calvin profeflethtobejcwifti. <»^^»/»^ his words are thefe ^ H^- here aliqHodtemptis defHtatum ad vacandumDivinis, caditfuh pracepto tnorali : fed in qnmtum in hoc pruepto determinatur jpeciftle tempHs in fignum creationis Mundi ^ fi(^ ^ft prxceptum ceremoniale. To have fome time deputed ( wherein ) to reflfor things Divine, falls finder the morall precept, Bntforasmtich as in this precept is determined a fpeciall time in figne of the Creation of the Worlds fo it is a prdcept ceremonial/. Where I doc obferve firft^ that this ccremoniality is apparently a (^ €ribed to the fevcnth day , and that confideved as a ffgneoj^ the (Creation , and not to one day in feven. And this indcedf- may well be the concurrent opinion of Schole Divines. As for nAbnlenfs ^ of what authorityis he to preponderate any one of our Divines ? nay^ I appeale to every humane con« (cience, whether no mor« be morall in this precept , then to fet fome time apart for Gods fervice. For what ? is it nothing , materiall , whether we fet apart for divine Service, one day ^ inaweeke,oroneday inamonth5orone day in a yearc, or one day in twenty yeares 5 or one day throughout the whole courfc of a mans life ? what confcience can be found £q cau- teriate as to juftifie this 1 1f fo , then let him proceed and fay, it is nothing materiall whether wee confecrate unto God ©ne hourc in a day , or one boure in a wceke ^ of one hourc In Is flill in force to hind Chrijliansi 4 5 in a roonthjor one hoiirc in a yeare^or but one hourc through- out the whole courfe of a mans life. So that I preiunie every fbbcr man by the very light of nature, will be driven to con- fefle that not only fome time ought to be (et apart For Gods wor{hip(as the Schoolemen commonly teach) but that a con- venient proportion of time ought to be dcftlnatcdunto this. NovvIetreafbnitfeNe judge, whether anymore convenient proportion of time can be dcvifed for this then the proporti- on of one day in (even. And herein let us oppoleex/^t^r/;// to ToflatHs (liToflatu^ doe oppofe the morality of one day in feven^which is more then I finde ) a Papift to confront a Pa- jnmim.nn pift;who plainly affirmeth, Ratiom maxime confentmeum i i.c^p.i. ejfe.that it is mofl agreeable to reafon, that after fix workaday es one day Should bee confecrated. to the fervice i?/' (7^i; Efpecially finee God hath difcovered unto us that this is his good plea- fure, namely that one day in fcven (hould be conlecrated unto his fervice. Firft, that we might not be left at large to our own hcartSito proportion out the time for Gods Service, Second- ly , for the maintenance of uniformity herein amongft his people 5who being left unto them felvcs mighty and in all like- ly hood would have run different wayes. And that God hath from the beginning manifefted as muchj WalUm hath fliewed out of Chryfofiome in his 1 6, Homily upon Genefis, Now even mlUjifcn.tk from the beginning Godinfinuates unto us this Doflrine , teach* SMm, ing that in the circle of the -n eeke , one intire day is to bsfegrega* tedandfet apart for fpirituall operation , and to the fame pur- pofc are Qemens AlexandrinHS^Eufebitts, Theodoret^ and Au" guftine allcdgcd by him. Catarinus is in this place brought in quite againft the hayre 5 feeing it is not herein , that he is {o nvuch as pretended to oppofe Toft-atus, but rather as touching the originall inftitution of the Sabbath. Yet why he fhould fay that (^atarinus hath herein had ill fucccfic, I know no reafon (neither doth this author once offer to give any) e(pc- cially confidering that the very Romifts doe acknowledge^ thatthe Sabbath was inftituted immediately from the Crea- tion. Their words arc thefe 5 T"/?^ Apofiles and faithfull abro' in A^c.uio. gated the Sabbath which was the [eve nth day andmade holy~day : fir it the next day follovring being the eighth day irf comptfrom the Qreation not onely otherwife then was by the Law obfer- ved^ 4^ "^^^ ^ e^r^j/zV/V 0f the fourth Commandement^ ved hnt flalnelj otherwife then was frefcrihed by God himfilfe in * They mcane the * fecond Qcmmandemem ^ yea andotherimje then he ordained in the third, but thefirfl Creation^ rphen hec fanSlified frecifely the Sabbath 1>ay^ indeed It is the ^nd not the day following. Rivet us cites diverfe Popifli authors °"" ** affirming the fame with Catarinns^ contrary to the opinion of Tofiatm^Sind notwithftanding Fererim his concurrence with Toftatm I no lefle then fix Papifts oinott^S teuehm Eugubintu in Qofmo^dta adca'p*2*Gen*Gilbert ^enebrard in his chronology at the firfi yeare of the World. Jacohtu S^lianm in his ^Annalls of the old Teflament at the firfi yeare of the World , and the fe^ venth day. Who expounds alfo Tertfillian,vf\\o is pretended to be of the contrary opinion. (Cornelius a lapide on the 2. cap. of Genefis^ Emanuel Sa, And laftly Ribera on the Epiftle to the Hebrerves czp,^»Num.%, So that it feemes Catarinus did on this point oppolc Tofiatui with very good fuccede. Neither doth the Doftor on whom this Pretacer relies , Ihew any fuf- iicient caufe of rejefting Catannus 3 or bring ought fufficient to juftify Tofiatff4.lt is tvaCyT ofiatus brings divers rcafons for the confirmation of this opinion,and I have nocaufcto 4Arfsi|ii but they were an (wered by Cataninus vjh o opp ofeth him herc- inincither doe I finde any exception taken againft his anfwer, either by the Prefaceror by Doftor Trideaux himfelfe. And therefore I might content my felfe,fceing nothing but Tofiatm his authority is propo(ed,to anfwer authority with authority: yet I am content alio to confidcr his realbns as they are propo- sed by Ptreriwm THE 47 THEFIRST DIGRESSION, WHEREIN. !• Anfiperis made to T'oftatus hU arguments propofed ^ by Vcrcriui^to proove that the ohfervation of the Sab- b^th Wdf ordeyned by God immediately from the Creation, IL HerewithdllthequefiionisdifpHted^ whether Adam fellthefirfi day n>herein he was Created* |H E firft agrument of Toftatw propofed by Pererim is to this cfFeft , the ohfervation of the Sabbath had been fuferfluous to ^dam and Eve^ fi^if^g nothing then could have called them arpayfrom thefervice of God^ to witythtj being then in the ftatc of innoccncy. To which I aniwer, firft that herein is fuppofcd fomewhat whcr- about there is much queftion, namely that Ad^m fell not be* fore the feventh Day. Yet Tererit44 profefleth that it was an opiyiion well l^owr.e, and confirmed by the consent of manj^ani thofe noble and illttflrtopu authors 5 that Adam fell the firfi day rvherein he was created* This fay th he. fetmts to have been tht ofirtlon of Irendus'^ and (^yrillus and Epiphanius are cited as approovers of it. He addcs,that Mofes BArcephat in hi» book* of ^ 48 7h^ Moralitie $fthe fourth Commandement^ of Paradice both proovcs it 5 and avoucheth it as the opinion of many others , and efpecially ofThJ/opems in his oration, which lie wrote of the tree of Life, and ofEphrem in his Com* mentaries upon Gewefis, and oi Jacobus Sahugenfis in his o- rationofChriftsPaffion. To whom may bee adjcd , faith Ferer'ms . Diodorus the Bifiop of Tharfis^ a^s he 16 cited in the chaine of inter pretirs upon Genefis ^ upon thofe words of the third chapter 3 we do eate of every tree in ParaJife, Tofiatus himfelfe as this anchor writes , was foraetimes of thefamcopinionj though afterwards he changed his minde ; and conceaved as more likely jthat Adam fell on the Sabbath Day ; w hie h Tere- rius approves not , though that was the opinion of the author of the Darafh amongft the Jewes ^ as David Kimchi vfrkcs u^onthditTfal»Je^ whofe title is, J pfa/me for the Sakbath j and that fo by (inning he profaned the Sabbath. This opini- on of T^p/^^/if/ and the Jewes, "Pereriuf doth not approve : but the reafon he gives for his diflenting from them, inmy judgement is very weake. For that it runnes, becaufe the Lord %leffed that Sabbath D ay and fanBified it .^ refting from a/I his rporkes which he had maaejtherefore it was not agreeable^that on that day , fo fever e a judgement of the Divine vengeance [hould be exercifed. Now I fay 5 this realbn is very weake. For wc commonly fay^the better day 5 the better deed 3 and undoubted- ly the Lord is holy^^s in all his works s ^ {b in the execution of ler.o.E 4. condigne vengeance. In this he delights^ as in the execution of mercy. And it is ufually the Lords courfc, even on the Lords Day^to recompf nee the wayes of the wicked upon theh' own heads 3 in the profanation of his Sabbaths. Secondly , it may feeme ft range , x}a3XTererius (hould ferve himfelfe with thisrea(bn5 namelyjoff^*? Lords bleff.ng the feventh day And fanBifying it , feeing he profeflTeth himfelfe to be of Tofiatus his opinion^interpreting the(e words by way of anticipationj and referring them to the giving of the Law upon Mount Sina. Others were of opinion 3 that -^j p^rraMJe it is not ttfilik^ly^ but they fljould have taftcd of the t) ^t of life it being in the heart rf p^radife. This at firll feeiiied Co nic very confiderablc ; but upon after thoughts not To. F'pr certain- ly it aHTureJ not lifs , but upon obedience and therefore with- out obedience the talHng thereof ( if acceifible in that cafe J would have Hood him in fmall ftead. 7. Likewifc, (ait h he, feeing prefemlj after the^eation they were bidden to ercreafe ani mkiiplj J it ts no (fhcr /iks but the man fyouLl have known his wife in paradlfe , if they hjid flayed there fb long, and fo th?y fjould have gotten children without fn. This rcaibn is not to bedefpifed ; akhougli coftay a day or two in Paradi/ewas not to iby there long. But confidering th it then they might company together vviihjut: all finne To much as in thought, orcircumftanceofaft, (the want whereof makes even afts naturall \\\ this condition of ours , fhamefull unto us ) why fhould they deferre the propagation of mankmdc ; efpecially confideringthat the child conceaved in the (lue of innocency fhould have beene without (inne. 8. The eighth realbn is in effeft the fame with that of Broughtons ; If Adam had not fm^ ncdthefirP^iiiiy , the Lion had eaten Grajfe -, this in my judge- ment is a molt infipid reafon.Firll , becaufe God had ordai- ned, I hat all beads at the firft fhould live by Grade c^^;?.!. 30. Secondly , In the arke o^ Noah, Lions mu(l haveeacen Graflc or Hay^or elfe have ilarvcd , they had no power to prey upon their fellow p;^flengers, Thirdly , if Lyons and Beares at firft had lived by pray, even after Adams fall , what had become of the reft of Gods Creatures , Imbelles dam^t cjuidnifipr^da fumus ? Laftly it is well knownet^at in thefedaycs, in new England, Beares doc live by Grade, and their flcfli for mans meate is accompted better then Vcni ion p. Never any man on Earth^Qhrifl only excepted , k^pt th- Sabbath without fm : ths Apoflle faith , he that is cntred int» his r'.fl hath alo ceafed from his own worh^^^ God did from his^ Hebr*\ I O. // is the refi only of(fhrifl , where there (hall be a ccjjlniui from all the w^rks effin. But that reft which Adum fhould have k^pt in par.viife was not Chrifts refi : therefore he l^pt no refi there with ut fin, he fell then befare the Sabbath. This argument I confeffc ftemes to be very ponderous and favoury , as built upon the ApolHes G 4 dlicourfc f6 7 he Mo^altfie of the fmnhCemmmdemcnt^ dircoiirfeHf^. 4. But the propofition is not fufficiently pro- ved For to ceafe from a mans owne workes ( as they are taken from (iniVes ) is evidently competent to none but fiich as have formerly finned , which canni t agree to (tylcLimm thef^atcoFinnocency. Yet it cannot be denyed , but that ^i^/^w^ continued in innocency and without iinne until! his fall* And To long refkd from finne, though not. in Chrid, £ive that to reft fiom (inne ruppofeth ««he precedency offinne. But albeit this were granteGl^, it fblloweth not that he fell before the Sabbath ; for he might fallen the very Sabbath, which was the opinion of the author of the Jewes Darafh, MCi^mioncd by Rril?yiDaviJKimchi on the 92. Tft which jlgrdjies to lodge or ft-ay all nigln : and thpis diverfe of the Rabbins doe expot-md this place cf j^ddm'^ And he quotes liabbi Nathan. R, Menachem^and Miuras Tehillim. It cannot be denied but this place is very pregnantly appli able unto y^^^?;^, as the firil and chiefellob- jcftonwhonuhis truth is verified 5 as being in the chieFeft honour that ever man had on E?jth , Lord ofall^iie World, and the Father of mankinde 5 and placed inParadife^and the verbe properly i^gnihes pernoflare , to continue a night. Onely it is of the future tenfe , which yet to bcare the fignifi* cation of the time paft is nothing ftrange in the H-brew, tliough it hath not alwr.yes V^pt converfvum, the figneof fi{ch converfion. And the very word Adam is hereexprefied, 'and we are very apt ufiijlly to accommodate imto Adam with- out all reference to this cueftion^ or confideration of the pro- priety of the Hebrew word fign](ym^perno[lare. But let us re- turneto that from whence we nave digreffed. Be it fbthat %Adafv continued in his integrity until! the end of the feventfi day ; doe we not rend exprefTely, G'^?2.2.5. that Godtooke the rrfan and ptit him- in the Qarden of Eden, that he might drcffe it and k^cpeit •, therefore God had worke for h^m to doe, even in things of this World as well as hee hath fo*i' us. And TmC'inGrn. CMart in Luther ^to^e^tth as much ; It followes from hence c.i. -v. 3 . faith he , that if Adam had Hood in his innocency , yet he fhould hd've kept thefcvemh day hoty , that is^on that day he JtHuldhaiie tanght Is fill I in fine to hind ChnSiians. ^m t/!vjrht hi^- childi^e?9 , ami childrois cbiUreH , what was the -^Ul ff Gddandvifhere'in his ivorjhlp did ccnfift , he fh-^uld haveprd^^ fed God , given thjnkj a^d offered. Ok ether dajirx he pionid h^Vf tillc d the ground y looked to Lis CattelL hrV'^ Sctnt ecerm treads in Lffi hers (ktps .^ creatine^ upon tkiC Commandement ofthe Sabbath. Why then fhoisld it be thought fiiperfluous to ordaine {«>nie dayes for die works of this World ^ and one day for the fcivice of- God ? And is it lifcefy that Eve was abom the fervice of God^vvhen the D i veil afl^uil ted her ? was fheenottoo neare the forbidden Fruit ? it was within her fight, and the Fruit within her reach. 2, They urge that T^' cation froTK Jcrviie. vrorhes iv^s then in vr.ine , feeinv nothlnT could then he Uhortous and troulrlefome Pinto him. Janflver; 'tUoijgh it were no p.rine to him to keepe the Garden and drefle i-t ; yet this muft needs take up his thoughts whi^e hee was about it , and many a Gentleman in th^fe dayes finds leffe imployment then Adam had 5 wiH it therefore follow that the ©biervation of the Sabbath is iiiper- fluous ? 3. The third reafon is , that if this Comntandement were then given, it fiepfld oblige ali men » hat it is flaiyie that th^ Gen- tiles never churved it , neither doe we readc theT^atriarchs did. I anfwer, there is no fonndnefle in all this. For touching the Gentiles, we have no Hittory before the Flood , nor ti fl a long time after ; in which fpace of time ^ this Do^rjne of the inffitution of the Sabbath beirjg carried oncly by gitradition , might eafily bee obliterated. The Scriptures Divine are the moft ancient Records in the Woi Id ; but it followes not, that becaufc the Scriptures doe not Re- cord how thr^atriarches did obferve the Sabbath, there- fore they obferved it not ; but much rather , beCaufc, the Scriptuires Record , that The Lord hleff^cd the Jeventh ^ay , and fanEiified it , therefore the Patriarchcs did ob- ferve it. And the truth is , iintill the comming of the Ifraclites out of Egypt , wee rcade not of the ChurCh of God any where hut in finglc Families. Neither doe wee readc of the Patriarches before the Flood or a long time after that they kept any Day confecratc to GODS Ser- vice ; will it therefore follow , that thofe holy Patri- arches j8 The ^jralitie of the [ouxtbCommmsiement^ archs did (ec no time at all aparc for Gods ervice 1 yet is It generally acknowledged as by the light of nature, that fomc time ought to be fet apart for Divine lervice. And formerly I have (hewed out of Manajfes'Ben Ifrael , chat whereas the Lord enjoyning to the Ifraeiites the obiervatioa of the Sabbath, bids them remember fW they were fcrvants in Egypt ; this the antlent wife men among the Jewcsdoe ap- ly in' this manner, Cogita, in Sgjftouhifervkbas ^ eiiamip'l) Sabbato per vim te coaElum adUbores ^ thinki r/ith thj felfc^ how that in Egypt ivherethonfervedft , that by force thou wafi con^ . firainedto worke^ even on the Sabbath. Sothattheobfcrvation ofthc Sabbath was a duty even in thofe dayes. Obierve far- ther that in the fourth Commandement , the Jewes are char- ged to looke unto it^not onely that their children and their - £crvan*s did obfcrve the Sabbath, but alfo, thsflrangerthat ypxs within their gates. Now the(e kinde of Grangers com- monly called Strangers ofthegatc, and thereby dKHngoiOied from Strangers of the Covenant ; were fuch as were not cir- cumci(ed, though accompted Profelytes in the firftdegee. And on them was ufually impofcd no other burthen, befides the obfervationof thcfeven precepts of Noahy as Sphwdler obferves upon the roote •'^*. Wliich (even precepts o^Noah are alfo reckoned up by the fame Schindler in the roote nu 5 and albeit the oblervation of the S.ibbath were none of th^m cxprefle ; yet in as much as the Lord gives exprcdc charge that the flrangers within thnr Gates {hould obfervcthe Sab- batlvtieemes it was comprehended under one of them-. And, therefore foroe thinke it was comprehended under that which was called ^=3^'^ ^"5 ^;??.2a-;^/ to pafTe unan - fweared in this point. It is true , as Rivets obferves, thyt Qattfabon writing' upon Suetom-u 1. 1^* 52. and upon thelc words, [Jio(r-yyics the Grar/imxi'i^vn tvas wont to difpate at Rhod-. .r onthcf S^bhath , /jr^y/vrfpr/:'" his Opinion, t\\.}X the obfirvatio}7 nf wak^s yjuwa dtycs ^enrrulfy receavtd , Tr.rc not commo^Tly recede' ved before the d^.yes of Thcod>fius , though he Gont-eiTethj that long before ic was in i\(q among the Grecians , efpecially thofe o^Afia, Yet Rivet makes it good, and that out o(Tcr~ tfiUian^ tha" l>ng before. it was in u(e among theLitines. loarjries T'hilopo'^i'.u in his Commentary upon the Hiftory of the CreatiOKi^a book commended by Photws in his Bib/iotheca iib.j cap.Xi{ and lately fet forth at Vienna in Af^ftria^\vv\tt% thus ; (»-//'/ men doe ar^ee in this ^ that there are [even dzyes onl) ^ ivhlch by revolHtioiiin themfclves doe complete irhole time^ whereof what rcafon can wee give, b.it that which Mofes gave? to wit.that in fix dayes the Lord made the World, and rcfted the feventh. And (^Itrnens Alexandrinus and Eri'ebitii prove the I'ame out of Homer ^ U^o^ou vf/xap iTrh , )^'*StiJIa€- ftti fltTOS'Ttt, The feventh day was that ^ wherein 'all things ive^e finifhed • and out o^ (^Mmachfis^ a nd out of Linfts in diverfe pafTages to the (ame purfe , as Rivetns hath (kewed in his an- fwcrto Gomariis. And further, that in the French Kings library , there \^a Chronology of George SyncellHS,from ^/fdam to Di^cl( fa ;whcrcin Sa/majifn obferves, t-hat the computa- tion of times by weekes was before the computation of times by moncths and yeares^vas found out by Alholoiets ; and that the ancient fathers dillinguidied the fpaces of times only 6o The moralitie efihe fourth C^mmmdeynmt ©nly by weekes r and that the Cddi^an Aftrologers having ob- ikTVtdthe CGurfs of the Sunne ^ Moons ^ ^nd other planets were ^hef^rfr that befiowedonthe fevsnd:ijcs of thd wjekj the names / of the planets ; and that hy the telUmony of an antient au- thor Manuicript. Zoroaflres and Hjftafpis were the authors of thefs dewonfrrations, 'But that this circuit of feven dzyes tvM i^ufe befon Zoroajfres andthefirfl authors of Aflrolo^j, ^ut the Jew es kept themfelves as to the diftintlion of times hj weckes^ fo tQ call the dayes by their order , th: frfi, thefeeond ; and thra ■ theT^ytha^oreansdidthe /i% and called the prfl daj of the 79eeki /-tiet lik^ as the Hellenift-i called it fJ-t'^^ u tgjv o-al^BaTtsu In the yeare, i627.There was (et forth a book at Venice (gts the fame Doctor Rivet writes ) iiatitled Thefaur^u pr^c^ptorum Ifaaci AtidL ludAv ; in the firft part whereof and I'^y, precept touching the Sabbath , he writes to this effeB , that the holineffe efthatfacred day is fo well known , that it were fuperfluous to fife many words in the explication thereof ^ feeing it is found to have impreffion in the very hearts of the Heathens themfelves ; hecaafe there is none that knoweth not , that when l^is highneffe to whom -none can approch^ hmlt this wonderfullfrarne^ he refted on the feventh day, * 2, And thus ere I am aware, I am fallen upon the holineffe of the day , acknowledged generally by the Heathens themfelves as this Jewifh writer conceaved. Theophilm Antiochenm an antient Father in his fecond booke written to (i/^i^fo/;'^:^ , acknowledgeth the celebrity of this day amongft ail men , though the reafon thereof was not fb well known to moft ; to ivit as.drawn from Gods reft on that day after he had created the Wov\d,Ttrtulitan alfo acknow- ledged the Heathens to folemni2e the feventh much after the fame manner that the Jewesdid ; confirmed by the learnod oblervation o^Iacobns Godefridus , notwithftanding £bme ex- ceptions made againft it. And that this was the praftile of the Romans he4)roves farther out oiTibullus and Oz/i^namc- ly that they did feriari reft on the Saturday as the Jewes did. And Manajfcs Ben Ifrael in his 35. queftron upon Exodus writes thus, A^^ Agareni quidem , Veneris diem religiofiffme Culentes quern Alginna vacant ^ Sabbato nomen^fuum cripue^- runt : hauddubih it a providente T>eo^ ut omnium animis aternl" tas ejpts imprimsretur. The very Agarenes, mojt religioufly ob* fervifig Is fiillin fora to lind CWtj^um , ,^ -^ fervi^g the Friday s which i bey call Alf^anui , have taken from the Sab hath its r,ame : doubt Uf^e Godfo^priViding^ that thf. eternity thereof Jhould he imffririted in the minds ofAllme^ ; Be- like as a tefthnony of Gods reft from his workes in the Crca- tion, therewithal! to maintainc an acknowledgement of Ood the Creator. More then this, Salmaftt^ acquainted RivetM with Ibmc collcftions made by the- forementioned Gsorgitis Symelltu out of ccrtainc apocryphal! bookes , one whereof is called ai^tt^ >^ricri; , the liiU generation ^ the other ^^^ A^«f/x,, the life of Adant^ in nhich the OHthor ohferves through many weeks 5 that thefeventh day was a day afrefi'^andthM he concea-" ved the author of that booke to have been a Jtw , tranfiated by, fome Hellenift , who, makes mention of the Lords Day : And Doctor IVillet allcageth r^i/(? calling thcicventh day Trou'^n^s; «»?tJ; , a felHvall of all Nations. So little ncede have wee to ftickc upon that mBeftod^ UJhiAnt U^hi^ «f«j, the f?venth,ds^^ An holy Jay '^ which (bmeobferve to have becnc (poken, not of the fcvcnth day of the weeke , but of the fcventh day of the moneth rather , wherein Apollo was borne ( which yet is al- leagcd by ^/^W(?«r and J?;j(/^^/'/« as for the leventh day of the weeke) what is wanting herein , being (b plentifully fup- plycd other waycs. ) And whereas Gomarm being convift- cd of the evidence of this truth , betakes himfelfe to a new eourft, as to (ay that this pra£ti(c of Heathens was taken from thcJeweSj and not from the ancient Patriarchs 5 Dodori?/- vetHs brings a nianifelt place out of Jofefhw to refute tba^ conccite of his ; As whoprofeflTcththatthiscuftomeofthe Gentiles had beene ik fAa*y» long agoe. And how unlikely is it 3 thatcjtherthe J5'^/>fM«/j orthe Nations bordering up- on the Jewcs ftiould take this from the Jcwes , whf our fervants the iabour x)ffo many dayes ( to wit of fix. J yoithout fofne reft, As for the (econds which this Pre* facer faith (jomarm brings, to wit Vatahlus , and Wolfgangus iMufculHS, thisisnothingtotheprefentpurpofc. Forthcfe ;irc not brought in by him in the point of the morality of one day in feven , but oncly in the point of the originall in- ftituaon of the Sabbath ; but this is his jugling courfc to mcndicatc fome (bcw of authority to fervc his turne where fiib- ftanccfailcthhim* 9* 3. As for the Hollanders who in If availing about the World Wcftward had loft a day > that is , came to obftrvc our ;Chriilian Sabbath one day too late | when this Prcfacer ^skcs hereupon , i^hat Jhould thofe peop/e 'doe when they were returned ; I will not aniwer by advifing them to travaile the World over againc Eailwardjthat they may finde the day which tbcy had ioft.j by travailing round the World Weft^ ward ; much leffc that thcjr (hould renew their travailes the fame way till t(icy had loft fix daycs more , that fo their Sab* bath might C9«^^iirce with the Sabbath ©f their Countrey^ mm is Jit// in force to hind Chrijiians. 6 5 men at home : but according to the particulars propofed by ScB^ J* him i naHiely to concurre now with their Countrymen a day before their time 5 that fo they might make amends for that time which they had loft , if any ncede oi amends , and not rather for uniformities fake.For when in the dayes of Jcpjpiah the Sunne {landing ftill one day was a3 long IS two dayes, yet this was nothing material! to the altering of their Sabbath^ much lefie when the Suhne went backe lo. degrees in the diall o^AhaZy while King Hczrchiah reigned. No (bber man I thinke will lay, the morall Law was broken by this^ though one weeke in Jojuahs dayes contained more time by i 2. houres, then any former wcekc, and another weeke in King Hf<,fc^;//?/7/ dayes was found to bee many houres longer then his fcllowes* H THE 66 SeSi. 5, ^<^^(<^S&Sii!i'-§!iiiiiiS» m f.'. (!A.^ aZ @MJ^ a*.3l« -sAEaks and hungry Beares/ecking whom they may dcvoure ; So that wetravell to Heaven as it were by dennes of Lyons , and over raountaines of Libbards, And will any wi(e man f^y that it matters not much in this cafe^whether we acquaint our felves with the Armour af God one day in a wceke, or one day in a moneth , or one day in ayearetoarmeourlclvesagainft fuch ghoftly andwatchfull enemies I Secondly, confidering that it was never knowne that any mafter from tlie higheft to the loweft. Was fo foolifh to leave it to his" fervant to cut out what proportion offer- vice he thinkes fit , wherewith to fatisfie his mafter for his keeping, and for the wages which heexpe hath not precifely tUd ChriHmns to Any^ thatu ^ as /tak^it^ to a»ydayinthfiveel^^VfhcrcxsitBiOUld he to any proportion of time , otherwilc it is nothing to chc present purpofc. 3. Doftor Rivet 'M addrs this of his t)wnc , that fVhercAi this alfo is morall that Jome refl he granted to fervants and labour^ trs^in charity the labour for fo many dayes cdnmt be ex ailed of them without feme nfl, •To chislTcply, Heccwe have acknowledgec!,that not only f->mc time5btit ^^t*i* fil(b a fafiicient proportion ot time is to be fct apart for Grods publiquc fcrvice , and that by the very light of nature ; for that I cone cav€ to be his meaning, and not with reference to the precileComniandement commanding it but with re- ference unto it as it is morall , and fo acknowledged by light of nature. For it is apparent that the Comnlandemcnt in re- <]i:iring a (cventh doth therein require one day in (even , and noc leave it at randomc, what proportion of time , but de- fines it. 2. I appealc to every mans conlcicncc , and that as guided by the very light of nature fo farrc as it may be /uftly thought to be incorrupt , whether it be not more fit the Lordhimfelfe (hould (et downc what proportion of time he thinkes (iifficienc, then that the definition hereof fhould be left tothefervant, and that for theieconfidf rations, i. If it be left unto man , how improbable is it that all the Nations of the World (as Chriftians are or may be found in all ) will -concurrc in jtidgcmcnt , and if they doe not , who feeth not what a way is hereby opened to mifcrable diftraftion and con- fo^ion 5 confiier what Socrates hath written of different rites in keepdng Lent, and in obferving holydayes. 2. ,Ifit be left to man , it is very likely that little enough will be thought fufficient, fb burtbenlbme unto fleih and bloud is:Gods Ser- vice ; and the major part in moft Nations ( if not in all ) even of the beft ( as is to be feared ) is not truly regenerate. For as our Saviour tells us chough many be called yet but few H 3 arc 7dr The M oratitie ef the fourth Commandemcnt^ Sefi K ^^^ chofen. 3. upon this he concludes it may not be diifes red *. Z?* — to the twentieth d^y ; yet iris well knowne that "Bremif-is hAih profefledlt may be differred to the fourteenth upon Lezuicw^ 35.8^ 'dS DoCiov T ownde aiieageth him. Now if fb great a writer hath beene of opinion that from the icventh it may ^ be put off to the 14^^. why may not another rife npand maintalne that from the fourteenth it may bee put off to the twentieth/o dangerous k istoforfakethat light which God hath given us in his Word 5 and by way of divination , huni: after a new light of evidence in the counfailes of our owne hearts, fn the light of my confcience it leeme's moft abfurd, that it fliould be left to the fervant to cut out what proportion of fervice he thinkcs good unto his mafter. a. It is well that both he and GonjAry^ thinke we arc bound to cut out a better proportion of Gods Service then was pre— (cdbed to the Jewes rather then a worfe : yet T^rent'tpu as great a writer as any of thefc , thinkes otherwife, as wee have heard.3. doth only our frcedome from the yoke of ceremo- nies requires this ? and not much more » 1. the love of God revealed unto us in Clirift in the daycs of the Gofpell. 2. the encombrance of Gods Truth with errors, and herelies.and tho(e very dangerous ones. 3. and in a word the (brong op- pofition that in thefe daies of the Goipell is made , and will be made more and more as the end of all things doth approach, both unto faith and holinefle. It is noted to be the linne of Ghriikndom not to receave the love of the truth .a the.f 2^ And of thefe latter times Tau^l hath propheiied , that men ftiduIxJ be Severs of pleafures more then lovers of GoJ. 3. as for this opinion of Gomarus and RivetH4 • I am glad they arc £b farre convidcd of truth in this argument as to profefle, that Wc ought to kccpe holy rather more dayes then fewer; Buc why then doe not the ftatcs o^ Holland under whom they live Cif they be of the fame opinion j mate it good bypraftifc> And the French-Churches alfo 5 But they want example in antiquky for this. Whoiecthnot that this is delivered oncly to fcrve turne53nd hcl pc at a dead liftjwhen no other way is o- pcn to (hift off the Argument ? 3. And lai'ily whereas he^aitfs .( vihhGtUvh ) that after Co is^iliin force te bind Chri^km. 71^ So nianydayes (towitafter fix, for no other number ^as Sefi^X, fpecifyed ) reft nnift bee granted tofcrvant^onthefcyenth • doth not this evidently convince that that day muft beeotir Chriftian Sabbath ? P'or what ? {hall the mafters keepe one and the (crvants another ? or ihall the fervants not give them*' l^lvcs to the (ervkeof Gad on the day of their reft, bcitra-* thcr on the day of their labour in the workesof their proper caHings ? obfervc I pray how at every tiirne die light of Gods direftion doth meete with qs , to keepe us in the good wayef of the Lord , if we will not wilfully-fhutourcyesagailrtftitJ Now let that (eventh day which is our Chriftian Sabbath bc^ well obfcrved, firft - and then let the ftates take what order they ftiall fee good , for the obfervation of another day al(b* Yet we finde by experience^that hardly are men able to main-' tainea poorc living by labouring hardly fix whole dayes iri the wecke. I come to the (econid which Rivetm recapitulates in briefe thus. 2 . It is drawn from the nnmher of fix dnjes allovpcdfor rcprk^i v:>htch number cannot conftft y nn/effe it he tet minated in reft^ and in cejfation on the feventh. To this Kivetus anfwereth 5 rhxt t he fx dayes of lahoHr are in reference tb the feventh of ref^^^ the determination of which fe^ienth day heing non* taken away /t man may worke^nany day y fo long as fomedaj he chofenfwhe^ ther hy Divrne coriflitution or humane ^ and reafon able difyoft" Hon ) for Divine Service, which may he infuch fort^ that fewer dayes fia// be left for worke.ElMConMcr* Refp&ff i What more reafbnable difpofition humane , then that which is conformable to conftitution Divine ? now it is ap- parent that God required of the Jewes one day in (even 5 nei- ther was it ever knowen to bee abrogated ; the particularity of the day is abrogated5not the^roportion of time^ground wc have for the one by the ceremoniality of it, no colour of ground for the otherjnor did ever I ihinke any manfethil wits on workc to dcvilc a ceremonialitie of one day in fcVcn.' 2. But what? (hall the morality ofreft granted to (crvant», be altered alfo under the Gofpell ? did Calvin ajiy where teach this ? may not mafters cxafl as many dayes worke of their (crvants under the Go(pcll as under the Law ? hath not H ^ Cbrift ^i The M^raliiie of the fourth Ommmdement^ SeB . \. ^^f i^ defcrved at the hands of I'ervants to bo as fcrviceabic * ^*- to their mafters as ever 1 LaiUy arc thefe daycs of the World fuchas wherein a labouring man may mamtainc himfelfc, by the labour of five dayes in a wceke as well as by the la-* Ibour of fix .? A long time I have found it obferved by traf- •fiquers ia the World , that nothing is m6r« cheapc then mens labours ; a notable evidence bow unprofitable (er- Tants wee have beene unto God, and therefore liee makes the labour of our hands andlweateof our browes to afford very unprofitable ftrvicc unto us. Can the(e Divines make the World more favourable to crafts-men, and bring their commodities in better requeft then they are ; if they could, let them then change, the morality of fervtnts reft , and for one in (even allow them one in three, or fourc, o r five ; their mafters will bee the more eafily brought to entreat their confcienccs to condefcend- Oc if Kings had power to make the commodities of their pwne Country more worth , and the commodities of other Countries leflc worth ( which upon due confideration will bee found as needful! equally ) then place might bee made for this. Till then let us bee content with ^ir as much as Cbrifiiavs okf^rved the L^^' ^:f Setl. J. T-rrLitwilelydoneof them, Ictt by a greater change they mkhtoffend the hy^^s. And that it might be a fr« monument oftheir maintaining the weekly remembrance cfChuttsRe. ^""nerrayeth they did it freely ; bnt of things freely /f.^. done without any confcicnce of duty obligmg, it was • never knowne'that fo univerfall » <:o«^"J«"«„j;^'/°""^ a, the obfervation of the Lords Day. Nay Ph.lofophers obferve that things freely done at often come to paflc to the contrary, hjn. ,hen it was free f.r them to obferve one day infourteene as well as one m fcven, as «..«/>«. profefl-eth, and confequently as well on^ m twenty,wh.ch Lw«. denies. Nay it ftood them upon to change the ob- fervatioi.,left men by univerfall and perpetuall praftife might £e ^firmed in an opinion of the "-effity ^f that wkcji is not necelTary. It is apparent that astheLordsDay un- der the Law was on« day' in feven , So the Lords Day m the Gofpell was and (till i. one Day in. feven. And both himfelfe and e; whereas they contented themfelves ' JJith a yearely iiie^oriall ( if at all they obferved any Lh ^ *ef his Nativity , Paffionand Afcenfion , and fending downe of the Holy cihoft. Why doth hte not ccnCder that tSy ofthe weeke onely whereon Chrift rofe is called the *^^4 ^^^ i^oralitie of the fourth C^mmmiement^ SeSi. 5. Lor JsDay in Scripture, whereon f oh n the beloved Difciple — .-- — — - received from his loving Lord , and mafter,tliat Divine reve- lation of his concerning things to come. ■ ^Jfthe nnmber of [even ,( th^t is^he obfervation of one day in fiven ) in this (^ommandement be changeable y then. as ccremo^ niall , orasfoHticall: not as ceremfmall ; for then theChi^rch ought not to cbferve it. Nor as politicdU ; for in themorall Law ■ . precepts politicail are not given* hndto this /^/V^f/^/ anfvvereth, that the obfervation of the feventh day is ceUmoniall : and that the Primitive (^hptrch kspt it not , neither did the Pri-; mrtive Church keeps it ^ nor doe vee hepe it 4s ceremoniall ^ hut another .feventh day , for Scclefiafticall policy fake, not civilU Kefpon, When hee falthtve kfepe another feventh d^ 5 heimpJleih that by the (eventh formerly mentioned hee meant that par- ticular day of the wceke which the lewes kept ; and that wee ipdeed acknowledge to bee ceremoniall ; but in this inter- pretation oifVa/UuSyhcc manifcftly corrupts his advcrfaries argument , which is plainly direfted againft the ceremonia- lity of one day in (even indefinitly confidered , and not a- gainft the ceremoniality of the lewes feventh. Yet when he faith the Primitive Church did^and we doe kecpe a fevemh^but not as ceremoniall 5 hee fpeaks to the point ; but his words following have no coherence herewith : fo that hee may feeme to (huffle miferably in this , affcding to decline that which he is not able to anfwer. But take wee him at the beft^ he mull: fay that the obfervation of one day in feven was ceremoniall, if hee fpeakes to the purpofc. Now let him (hew us if he can , the ceremoniality of one day in (even, and how Chrift was the body of it ; nothing more common then to affirme that the lerifes Sabbath was ceremoniall hand overhead, without anydiftinftion of the fandification of the day^and the reft ; much lefle diftmgui(hing bctweene the reft of one day in feven , and the rclt of the (cvcnth. At length I found a faire way opened for the explication of the ceremoniality found in the reft on the feventh day. • But as for any ceremoniality in the reft of one day in feven ; never f 1 1 hinke)any man fit his wits on workc to dcviic ihat.Laftly, after is fill I in foKt to bini Chrifiians* ^- after fiich a ccremoniaiity » dcviied , wee will confcrre whcr J*^^ ^ ther in rea(bn (uch a thing ought to bee ftill obferved as was L/1 oeremoni ill unto the hwes - and why may wee not as well obfervc circiinicition wi h the Eihiop'tAns^ who obdTve it only in conformity toChrill, who was circumciled ? Now becaiife Rivetm brings arguments aUb to thecon^- trary,to prove that the oblcrvation of one day in (even, un- der the Gofpell is not nece(rary,but fieeiit is fit we (houldcon- fider them alio to prove what force is in them. If by force oftheCommandement a feventh day is to be /jy-^,^^^ j^ kept, thf n tliat day is to be kept which the Conimandement hath dehnedjwhich is the Sabbath of the /n)^f/. Refpon, To this I anfwer by denying the con{equence,and not con- tenting my felfc with a bare deniall , I prove it to bee incon- fcquent. For whereas God in commanding the feventh hath therewithal! commanded one in (even , andV/ithall fpeci- fied which of the (even ihall bee refted on and fan£tified unto hisfervice : If it may bee made appeare that ths pan:icularity ofreil on the feventh day be abrogated j and no colour can bcbrcKightforthc abrogation of the proportion oftime,to wit,of keeping one day in fevcn ; it will evidently appearc hcrewithall, that this confcquenceof Doftor i?/wr^/^ is un- fbund. Now this wee prove to bee moft true ; fora(much as the Jevfes reft on the ievcnth day was cercmoniall prefiguring Chrifts reft on that day in his grave ; as both the fathers of old and modcrne Divines both Papilf Sjand Proteftants , both Luthcranes, and Calvinifts have acknowledged ; but never any man was found to devi(e a cercmoniality of refting one day infev^n 5 they may as well give themftlvestodevifca cercmonality in the (etting apart of fomc time in gcnerall for Gods holy worftiip and (ervice. 2 . Now thi^ puts me in minde of another way clearely to dc- monftrate the inconfcqucncc oiRivetM his argument thus.If it will follow that in caic wee arc bound to fuch a propor- tion of time by vertuc of this Commandcment , therefore Wee arc bound alfo to keepe thefevcnthday : Thenit.will follow as weH, that becaule wee are bound to (et apart fbme time for the (ervice of God by vertuc of this Goraraande- raent SeM, C -racnt { asalLconfefflc ) ithcnefore mtMc hcmnd nKoto kecpc • *■ ' ■■ ' tfiich.a proportion of time as is kcrc fpccificd , and the feventfi day , alio which is ihcrc pardculatcd; For like as God doth not command iuch a propoition of time iti (pecialljbut by com- iinaiiding the obiciratioH of the fcyenth day 5 in like foTt fldtihcr doth God Command a time in gencrali tobec fe Apart for his fctvice , but by comtnanding of (uch a proportion of time in fpcciall , and fuch a Day in p^i- ticular. Rher, 2. 2, His Second argument runncs thus : if the obfcrvation of every fcvcnth day bee moral] it muftbce knowne by light of nature , but fo it is not. Therefore it is not morall ; and fee- ing it is not politicall , it muft becceremoniall 5 and therefore doth not oblige by force of Law morall. To this ranfiver ^^/f'*. -LctbutDoaori^tWwftrctch his wits to defcribe unto tiswhat cercmoniality can poflibly bee devi/ed in the obicF- tipn of one day in feven ; and when hee hath dcvifed it^I dare appealetohisownc/udgementand confcienee for theappo- bationofit- .For I doe not thinke itpofliblefarthewit of inan with any colour of realbn , to device a ceremoniality to be conftituted in the obfcrvation of one day ii> fcvcn^fpeak- ing of It indefinitly as wee doe, the body whereof can bee found in Chrift ; for of fiich ceremonies wee fpeafce » that as fliadowes are co. flee away when the body comes in place. 2, Neither doth it follow that bccafifc it is not morall nor politicall , therefore it is ceremoniall ; for (bme will fay that it L is poiitivc as touching the defining of fbmc pafticular nc- ccflarily required to tht performance of a morall duty.As for example,not to go further then the matter io hand for inftance; it is generally confeflcd 3 to be a morall duty L^na- turallinftind, that (bme time is to bee fet apart for Gods fcrvice ; but of our ielves wee are to (eeke of the proportion of time ; it is fit for none (b muchasforGodhiraiclfeour Creator,and confequently our great Lord and mafler to define what proportion of time fhall be allowed for his Service; now this they call pofitivcly morall, as belonging to the execution of Is fiill in force to bind ChriSiians. ^-j gF a morall duty. Yet indeed not fo much a circumftaiice Se^» C thereof in proper fpccch as the fpccification of: thcgencrall — '■ concerning the circuniftance oftime. 3. Yet to draw nearer to the morality of it 5 what ? (hall 3* nothing bee morall that is not knowneto bee (b, by light oi nature , for what I pray V is not our nature now corrupt ? nay hath not i^frifiotle profelled that matter of morality is not capable of demonftration ^ but onely of Tri^cLvoKoyU per- fwafion ? Nay how is it knowne by the light of nature, that fome time is to bee fet apart to the worfhip of God chut made us *y but upon prefuppolition that God is knowne to bee our Crcitour ? and is this knowne by the light of nature ?Ho>v came ex/r//?we abolifyedthefirft Crea^ tkn'Dejurey though not defifto 5 God was pleafed by Chrift to mal(e a new inftauration of the World, 2^, He(a4 the Scripture fpea^f Is fit II in force to bind Chiflians. 89 fpeak^s ofChrifis redempticnsy mti^e a nerc Heaven and a nevf ScEi . X^, Sarth. O Id things fa^ei then awaj^and fo all things were made ■■ — ■ ytewt 29. ICea ever) man in Chrtft is a n^w Creatptre^ 3©. As Godthenwhenheendedthefiy[t(^reation^madeaday of reft ^ and fanSified it : ^l. So did Chrift when he'endc^dhis7vorkeymadea day of reft , andJanUified it, 32. Not altering the proportion of time which is eternail , l^tft taking thefirft day of [even for hpi portion , becaufe ftn hjidmadc the [event h alterable* But a man may ealily perceive whichcr this Prefacer tends, and fuch as arc of his Spirit. The Rhemifts upon the firil of the ReveL and lo.vcrfe doe obferve that the^poftles^ a?id the faithful I abrogated the Sabbath which was the (event h day , and made holy day for it , the next day following^ being the eighth day in compt fromthe Creation ^ and that without all Scriptures^ anA Qom- mandements of Qhrift that we read cf: yea (- which is more) not only otherwife then was by the Law obferved^ but plainly other^ wife than was prefcribedby God himfelfe in the fecondf^omman^ dement ^ yea otherwife than he ordained in the fir ft (freation when, he fantiifiedfrecifely the Sabbath day y 4nd not the day following, Sufhg-'eat pQwer d:d Chrift leave to his (fhurch , and for fuch caufesgavehe the Holy ^hoft to be refident in it, to guide it into alttruthes , even fuch as in the Scripture are not expreffed. And ifthe^hurch had authority and inspiration from God^ to make Sunday ^ being a worhing day before ) an everlafting holy day^ and the Saturday that before was holy day^ now a common n orl^ dayy why may not the fame (fhurchfrefcribe and appoint the other feafts of EdLdcr y Whitfontide^ ChridnuSy and the reft'> fir the fame warrant foe hath for the one ^ as Ooe hath for the other ^ Now to this Dodor F«/)(:^ makes anfwer after thii manner. The Apoftlts did not abrogate //;p day' according to the L^'fi^ rvere abrogated hj the death of Chrifl^ Nor? for the prcfcripticn of this day before any other of fc^ ven ^they had without d'mbt ehher tlje exprejfe commandemcnt of Chrijl before his afcenfionwh^.n he gave them precepts concerning^ theK'm^doms of^^d^'and the order ap^. government of the Churchy Afts T ,1»or eljs ths certain^ dlr-eUion of hi* Spirit^ that it Wcti hii -ivill dndpleafure it Jhould be fo^andthat alfo accordi/ig to the Scrip- t fires. And obferz>e how in the words following he falls in upon the fame reafon of the chaytge of the- day which of old was nrentlofied by Athaiiafuis(/^->rw?^r/y rehearfe^herein by ^tldifDoFicr AndrewSj '^ 'P.LaS'c^as I have aircidy ihtXwod.Seeiyig thtre is the fame reafon of JanBifying the day tn which our ■ Saviour Chrifl accomplifJoed cur redemption^ and the refiritHtlon of the world by hi^ refurreliion from dcath.that was of fanSlifying the day in which the Lor dre fled from the creation of the world. And after many lines nothing neceflary to be recited, he comes to the comp.ari(bn made be- tweene the Lords Day and other Feftivalls, faying : Although the Church in dayes or times which are indifferent ^ may take order forjome other dayes or times to be folemniz>ed for the* exercifes of Reliffion • or the remembrance of ChriJ^s nativity /refurreElion, afcenfon, or the comming of the holy Ghoflt may be celebrated either on the Lords T>ay, or any other time : yet there is great difference between the authority of the (lourch in this cafe, and the prefcription of the Lords ID ay by the zApoflles for the fpeciall memory of thofe things are indifferent of thsir nature, either to be kept on certains, dates, -or left to the difcretion of the Cjovernoptrs of the Church, But to change the Lordf Day^ or to k^epe it on Mun- daj^ Tuesday ^ or any other day, the (^hptrch hath no authority. For it is not a matter ofjndifferency, but a necejfary prefcription of (,'hrtf} himfelfe ^delivered to Mf by his Apofihs, And' aga jn e, tx\ the next place : The cauf^of thus change^ it was not our eflima^ tion, that either we have, or ought to have of ctrr redemption be^ fore our creation^ but the Ordinance pfCjod, who, asfrfl hefanEli^ fed the rejl from creation for the glory of that wc-ek^ : fonow di[o he fanB ifieth the day of thereflitution of the world for his glo- ry of the accomplifhnient of our redemption^ Thus wee have not onely authority Humancjbut authority Divine for the al- teration of the Day 3 and^hat by the teftimony of more Bi- (hops Is jlillinforce to bind Chrijlians. 91 ihops ancient and late, than this Prefacer makes (hew o£,^eSi. t, amonglt tarre meaner names. Yet he doth immodeftly abufc — Doftor Pr-dc^Hx in putting it upon him, that in the fifth SeQion, he mainta'inesthe alteraticn of the day to be onely an hti-^ mane and Eccl^faflicull irifiitfftion. For^in that Seftion^he one- ly oppofeth 'them, who would derive the Divine authority (v^'hich they Hand for) of theakerationof the Day from the old Teftament : but as for thofe who derive the Divine autho- rity thereof from the new, they, hee confcfleth, doe carry thcmlelv^s herein more warily, the other more "weaVly^ and them alone hedifputcsagainit in that Se Shall we affirme that the Lords Day is founded in Divine authority ? and anfwcrs the qucftion thus : For my part (without prejudice to any mans opinion) I aflfent unto it, however the arguments like me not, whereby the opinion is fupported, and fo he proceeds in pro- lecutingofthat which was affirmed by him, in the hft place, concerning his privd* diflike of fome particular courfes taken tojuftifieit. Heoppofetbjlgrant, expreUe inftitution j but if by juikonfequence it may be deduced, it ferveth our turne, both in the generall and in particular at this time and in this place^todifcoverthe immodeftand unreafonablc carriage of this Pr^facer, who would obtrude the contrary opinion upon Do^itor Prideaux, ?.s it were, in defpite of him ; And indeedj it is thought that hee owed him a fpight, atid to pay that heeowedhim, hee came to this tranflation. But herein the Doaors honour is eafily preferved in the defpight of this Prc- facer ; yet fee a greater degree of impudcncy in this Prcfla- ccr. For he puts upon the Dudor, as if hee had (hewed the alteration of the day to beonely an humane and Ecclcfiafti- call inftitution, by the generall confent of all forts of Papifts, Tefuits, Canonifts and Schoole-men of feme great Lutherms /'^rmjnfiitut, byname, whereas it is plaine, thathcmentioncthmorePa-^''^'-' '•»• ^•^• pifts maintaining the Lords Day to be of Divine inlHtution, then oppofing it. And amongft them that mamtaine it, one, to wit, Sylvefter, profeflTeih it to be opimonem commnn'm< not one avouched as affirming the contrary. And as for'the great Lutherans this Author fpeaketh of^lovingto fpeake with a full mouthj they are but one, and that "Breyjtiw, who is faid to affirme it to be a civill ordinance, and not a commandement of the Gofpcl ; a very ftrange phrafe (in my opinion) to call it a civill ordinance 5 the ordinance being in force many hun- dred yeetes before the Church of God had any civill gbvefrt- ment of their own, and being in the Apoftles day cs how could it be leffe than Apoftolicall ^ undoubtedly^ not fo much civill ^4 7^^ rmralitie of the feurtk C&Mmitndement^ SeSi K asEcclefiaftlcalL Wee grant willingly we have no expreflc __-__J!jLl--> precept for it, yet yf /^//w is bold to fay (as wee have heard) that zAfofioUfanxerHnt, yet Gomarm allegeth no paffage out oiBrentitu to this purpole. But MeUnUhon ever (as I take it) accounted of better authoritie than ^rentim, profefleth, as WaUvu reports him^that confentanenm efl Apoftoloshanc iff am oh caufam mntaffe diem^ in plaine termes afcribing the change of the day to the Apoftles: As for the Remonftrants, what authority have they deferved to have with us, who are fo neerc akinneto the ^y^ri^/Vi;?/, who uttterly profefle againft allob" {ervation of the Lords Day.But the foumprofefTors'^of Leiden, have pafled over this of theirs without note or oppolition. And was not ^4/^^/^ one of the foureV yet what his opinion is himfelfc hath manifefted to the world;yeajand hiscollcgue, Thjjlus alfo, yet no caufe had they to oppofe in this, when the other profeffed it to be a laudable and good cuftorae, ac- cording to the pattcrne of the Primitive Church ; and can the Primitive Church exclude the Apoftles, and not rather in- clude them ? And is it probable, that the Primitive Church prescribed it to the Apoftle', and not rather the Apoftles to the Church^ Ti/enw cslUs it Eccleft Secondly confidcr , that day of the moneth or that day ofthcyeare whereon the Lord rt>fe 5 wee no where iindethatitwasufu- ally called the Lords Day , but onely that day of ihe weeRe ; ^ ' not the day of the weeke wherein hee alccnded into Heaven, but the day of the weeke wherein hee rofe. Now the Jewes Sabbath was called the Lof ds Sabbath , the Lords holy Day> fy: 58. 13. If thoH fhalt turneAwaj thy foote from mjiS Math from doingthy will-on my holy Day. Hath the Lord a Day un- der the Gofpell ^ but no Sabbath, no holy Day > what an un- reafonableconceite were this ^ that hee (hould have an holy Day, one in every weeke under the Law ; and none under the Gofpell ? Now if the Lord hath a day that is peculiarly cal- led his under the Gofpelljand that day is in the Scripture ftyled the Lords Day ; I appcale to every Chriftian confcicnce, whether the fandifying of this day as holy to the Lord,ought not by more then probable , yea even by neceflary reafon, come in place of the fanftify ing of the feventh day as an holy reft to the Lord in the day es of old. Otherwife we (hould have two different dayes in the weeke , the one called the Lords Day, the other the Lords holy Day ; or no holy day at all though wee have the Lords Day. Laftly confider the very definition of a thing probable , which JSriftotle makes to be fuch as (eenies lb in the judgement of moft , or in the judgement of moft of the wifeft, or of fbme few provided they are wifer then the reft 5 but the fandifying of the firft day of the weeke to the Lord , that is, the Lords Day to the Lord, hath feemed fit not to (bme of the wifeft onely in the Church of God, but to alljeven to all theApoftles, yea and Evangehfts and Paftors , and teachers in their daycs and to the whole Church , for idco. ycares fince ; and fhall wee call the reafon moving them hereunto onely probable ? 2, yet all this Is ftillinforce to hind Chrifliam. ^j this is hut a pofldrhri, which yet for the evidence of it, I pre- Scff. r fumcmoft iufficient for the convifting of every (bber & Chri- - ^ * r * ftian confcience of that truth, to the dcmondration w hereof it tends ; I come to give a rea(bn hereof a priori. The firft creati- on in the wi(cdome of God (who proceeds not merely accor- ding unto probable reafon) drew after it a Sabbath day, the (eventh day where on God refted. But if God vcuchCifcth us a new creation in the fame congruity, may wee not juftly ex- pert a new Sabbath > Now, the Aportle tells us plainly, that old things are paflcd away, and that all things are become new, 2Cy?For which is moft likely ^that the pra(5lice ,^£^ ^ and judgement of others was a leading caule to theApoftlcs, -— 1^ or rather that the judgement and praftife of the Apoftles was a leading caufe unto all others ? Simler hath no more but this, thcithccaih itthecufiome of the Chftrch, Co doth TilenuSj yet he firopofeth it as /%/;' to 'have had its infiitutioH from Chrifl. Tardpu m the very place cited by gomarns, altiibeth the change of the day to the Apoftolicall Churchj and exprcflely faith, that the Apoftle commanded the Corinthians to meet together the firft day of the weekc^and make their coll^ions. I wonder the Prefacer omits (^tschlinHi, was it bccau(e that whlchmthers call cortffietudinem Ecc/cfia, hee calls conftiett4di^ nem Apoficlicarn ? In the laft place, 5^r^r is named by the Prc- facer, but gomarus is well content to omit what is delivered by him. But to the contrary, I will not forbeare to ifet downc what I find in his booke De Regno Chrifii, Ith. i,cap,i i. For having formerly defcribed what are the true workes of holy rcfts, added upon the backe of it 5 Faproptery For this caufe the Lords Daj was coyifecrated by the zy^poflles themfelves to thefehin^ofaltions, fVhieh orlinance oftheirsQnftittitumht calls it) the antient Qhurches ohferved mofl re/igioujljf . Then he fhews the cau(e why they changed the day : i. The firft rcafon given is, to tefiifie that Chrifiiofjs are not obliged to the Peda- ^ogie of lAoCts law: 2. The Ctcondis^to celebrate the memc-' rj ofChrifls reffirreSlion^ which was performed on the firjf day- of the weeks* So that not one of the Authors mentioned by him makes any thing for him. And if the paflages of the fixe mentioned by him, and related by Gomarm did make any thing for him ; we have no lefle of the ancient Fathers to the contrary, as namely, Athanafins, Cvil, Fufebius, Auftin late- ly mentioned, to whom adde Sedulins operisPafchalis^Hb, 5. cap, 21. The glory of the et email King illuflrating (the firft day of the weeke) with the trophy of his refurreElion, frlmatt^m cum religione concejfum di^rnm cenfnit retinere cnn^orum^ thought good it Jhould have the priwacy of all day es granted unto it with rsligioff: that is, with an holy celebration thereof. Adde un- to him Gregory y mentioned in the firft Seftion, affirming that Antichrift affecting to imitate Chrift, (hall command the K 2 Lords ICO The ^otalttie of the fourth C^mmdndement^ SeEi K ^Q^^s Day to be Vcpt holy. Addc to theft the univcrfall con- ^ *^ ftnt of Chnftendomc in antient times 5 for when the qucftion was propofed unto them, as ufiully it was thus ; "^Donsinicum fervaft't ? Haft thou kept the Sabbath ^ their anfwer was this, ChrifiianHSffumy intermittere noftpojfftm : YoX^Brentitu alleged by him to little purpofc, let mec reprefent what Gerard th^ Luther arte writes of our Chriftjan Sabbaih in his common places, torn, ^.pag, 1^6, Eft SahbatHrn (^hriftianum^ ejmJHXta Apoftolornw conflitutionem dies hehdomaA^ primm puhlicis eccle^ ft£ congrejfibtis deft mat us eft. Our Chrlftian S ah hath is that wherehj the firft daj of the T»eeke is deftinatedto the puhliejue af* femblUs of the Church, hy the conftitution of the Apoft^. See how plainly heereferres the celebration of this day to Apofto- licall conftitution : and pag, 1 48. he (hewcth the analogic be- tween the Jewes Sabbath and our Chriftian Sabbath, con- fifting in two or three particulars : i As on the fevcnthday God refted from the fix dayes worke of creation, in remem- brance of which benefit, the Sabbath was inftituted in the old Teftament : fo in thefirft day of the weeke, after Chrift by his death and palfion had accompliftied the myfterie of our Redemption, he returned glorioufly as a conqueror from the dead, in remembrance of which benefit, the firft day of the weeke is celebrated in the new Teftament. 2. As in the old Teftament the Sabbath was inftituted, that it might be amcmoriall of their deliverance out of Egypt, Beut. 5.15. So in the new Teftament, the Lords Day is a memoriall of our fpirituall deliverance out of the kingdome and captivity of Satan, procured unto us by the refurreftion of Chrift, a type whereof was that deliverance of the children of Ifrael out of Fgypt. ^. By Chrifts death and reftrreftion, were abrogated Leviticall ceremonies and legall ftiadowes,amongft which the Sabbath is reckoned,C«>/.2.i y.Therfore the change of the Sabbath into the Lords Day, is a publique teftimony that Chriftians arefrced from legall ftiadowes, and that diffe- rence of dayes, which in antient time was ordained. Addc to him ai^feianchthon, alleged by WaUus^ pag. 265. affirming, that the Apoftlcs for this cauft changed the day, that in this particular they might give an example of the abrogation of the is fit// in force to hind Chrifiidnsl lo i the cercmoniall Lawes of Mofaicall policy. As for our SeU^ K, PopifivDivines for which hcreferresus to DodioxFrideanx^it ^*-- — is apparent that more of them arcalleagcd tor thzjusdhirjum^ oft he celebration of the Lords Day , then for the contrary ; & one o^ themes ilvefter by name,profe{reth exprefly that his opinion, was the common opinion which was for the Di- vine inlHcution of it. And AK^orim the Jcfuitejas hee proief- fechica thing moil agreeable to reafon.that after fix worke dayesoneintireday fhonld bee coofecraced to Divine wor- fhip ; ib withall faith that it is moft agreeable to realbn that the Lords Day (hotald be that Day. Adde unto thefe Sixtus Senenfxs^ but that which they ob/eft B'MoihMj.p. ( faith hee) concerning tlie Lords Day not as yet inftituted 6o^,C0lj» in the time of fohn, is moft falfe, the con(ent of the whole Church difclaiming it , which doth beleeve the folemnity of the Lords Day was appointed by the Appoftles themfelves in memory of the Lords Refurreftion : concerning the in- ftitution whereof by the Apoftles AtiftinStr. 25. 3^ temp, tedifyeth in theft words: therefore the Apoftles themfelves, & Apoitolicall menjappointed that the Lords Day (hould for that reafon bee religioufly folemnize i^becaufe on it our Re- deemer rofe from the dead. In the laft place come wee to our Divines. Now Bucer I have already ftiewcd to ftand for us ra- ther then for him. 2. And C alv in cx^redy acknowlcdgeth that the Apoftles did change the day. 3. Bez^nupon Re. i,v, 10. hath an excellent pafiage to the lamepurpoie. For hee confiders Ch rifts re{urre<5lion to bee as it were a fecond crea- tion ot ar World fpirituall , and thereupon doubts not but thatthefpiritofGod did fuggeft unto them the change of the (evenlh day into the Lords day, as to bee con fee rated to Divine Service. 4. /««/«/ on Gef7, 2. writes that the cmCc ofthe change ofthe day was the refurrc^ion of Chrift 3 and the benefit of inftauration of the Church in Chrift. The com- n-:emorarion of which benefit fucceeded to the commemorati- on of the Creation,not by humane tradition, bui; by the ob- fervation of Chrift himielfc, and his inftitution. 5. Tifiator^ on E.V0/.20.10. It is to bee obferved that the circumftance^ ofthefeventhday,in celebrating the Sabbath is aboliftiedby' K 3 Chrift 5 101 ^^^ moralitie of the fourth Commandement^ S^Si K Chijft 5 as who for that day ordained the firft day of the *^- — wcekcj which wee call the Lords Day , and that in remem- brance of the Lords Refiirreclion performed on that day. AnduponX//i^.i4.''7.2. He makes this obfervation, 'S;'^?^- cajion ofthU (lory . it is fit: to confidcr what wa^ the religion of the Sabbath in the new Teflament , and what place it hath at this ^ day among us Chriftiayis , and how it is to be obferved, Atidfirfi we muft hold that the Sabbath is abrogated^ by Chrifts comming (IS touching the feventh or 1 aft day in the week^^ and that in the •place thereof is ordained the frft day ^ which we call the Lords ^ayy becat^fe on that day the Lordrofe from the deady andjhewed himfelfe alive to his ^ifciples^ and divers times Jpeakif^g with them of the Kingdom of God : aodfo by his own example confecra-^ tin(i that day to (fhurch a^emblies , and for the performance of the outward fervice of God, The reafon of the abrogation ts , be-- captfe that ceremoniaU reft obferved in the Law , was a type of that reft, which the Lord made in his grave ^06 is perceived by the words <7/Paul C0L2. i5. 1 7, Now of the Apparitions of the Lord, S. Johnf^/^^^J"Chap.2i. where he fh ewes how firft he appeared^ to them g-athered t ogether on that very day whereon he rofe. And againe eight dajes after. Now that in thefe dayes he fpaJ^ unto them of the Kingdom of God Luke (hewes^^dis 1 .3 . Whence it was undoubtedly that the Apoftles obferved that day by the Lords or* dinance-^ to k^ep their Scclefiafticall ajfemblies thereon ■ as it appeares they did K^s 20.7, & I Gor.- 16, 2, nAnd hence it was without doubts on tht Lords day John wm in the fp'trit andre* ceaved the Revelation. To the fame purpole is that which Dodlor WaUus alleagcth out of Pifcators • Aphorif! iS. It may be doubted concerning the Lords Day^ whether it be appointed by God for his fervice in the New Tefta-^ mentm My opinion hereof is this ; although we read no exprejfe Commandement concerning it , yet that fuch an inftitution may he gathered fromthe example of (fhrift andhis 'Difciples, For on that day whereon the Lord rofe from the dead Qt her "fore called the Lords Day) he /hewed himfelfe alive to his Dtfclples , and fpal^e to them of the Kingdom of Cjod, And^AxA on that day in anaf" femhh of the faithfull met together to ceUbrate the Lords Sup" fCTi preached to them on that day , A&s 20f7. and that the Chri- ftians U ft ill in force to bind Christians. 105 Jlrans ai Corinth were wont to meet on that d^j for pftl^licjue Scft. ^, ■prayer^ appear es j Get. 1 6* 2. Noiv it cannot be doubted but .-!— Paul ordained that d.aj amorj^ft th'^m , 04 nljo the manner ofcele* brat in 9 the Lords Supper^ and that according to the (^ommandc^ ment afChrifl. Mai h. 2 8. the Uft^ Tcachthem (jo wit, as many Oi receave the (jofpell)to k^ep alt thofe things which I havecom-' fnandfduntcj/^u. On the Lords D ajf a/ o John was in the fpirit, and in thefpiritfaw and heard the Revelation concerning the ft ate of the Chptrch that was to. come, Apoc. I . J 0» whence we may g.f ther, that event hr /I he reft ed to holy meditations, fuch as became the Lords '^D ay ^ Thereisnot apaffagc in all this but oFgreat weight, an 1 very confidcrable. 6. As for Doftor i'W/^upon the ke^\, 10. I have rcpre(ented him formerly at large ; that for the prefcription of this day before any other of the feT^cn ^ they had without doubt ether the exprejfe (^ommandement of Qmj} before his ^fcenfton when he gave thtm preempts concerning the Kingdom of God^ and the ordering and government of the (^hnrch Afts 1,2. or elje the certaine direBion of his fpirit y that it woi his will^ andpleafure that itjhouldfo be^ and that alfo according to the Scriptures, And obferve how hee falls upon the fame reaibn that Athanafius , an,d the ancient Fathers inlilt upon ; , Seeing there is the fame reafon ef fanilifying that day , in which our Saviour (^hrift accomplifljed our redemption%and the reft it ut ion of the fVorld by his refurretlion from death 5 that was offanEli^ fyingtheday^ in which the Lord reft ed from the Creation of the World,'jX>Q^QV <*Andrewes in like manner Bifliop of PVinche- fter in his Starre Chamber fpecch in the cafe of Traske ; hee fiot onely profefleth , that the Sabbath had reference to the old (Creation , but in Chrift we are a new Creature^ a new Crea- tion^andfo to have anew Sabbath ; and that this new Sabbath is the Lor dsH) ay declared unta us by the refurrcBion rf Chrift, for which he alleageth Auftin Ep. lip. ad lanuarium' But al(b for the confirmation of it faith it is deduced plainly by pra- fti(e ; adding that thefc two onely the day ( ofthe vveekc whereon Chrift rofe ) and the Supper^ are called the Lords, to Jhew that the word Dominicum is tak^n alike in both. Nay hee goes farther 5 as namely to alleage not onely pra(5life but precept alfo for it 5 from the firft of the Epiftle to the (^orin, K 4 cap. 6,2, i04 3n&^ Moralide of tf)e fourth Commandement^ Sc£l^K. ^^P' ^^''^' ^°*' ^^^^^' the Apoftle there doth expreflcly con- - * (Htute onely an order for collc(flions for the poore on the day ot their meeting, yet as P/fc^r^r oblervcs, ic cannot bee de- nied but that undoubtedly as touching the time oftheir meet- ing they ^^"cre therein ordered alfo by S. Tau/y as they were about the manner of celebrating the Lords Supper. And ac- cordingly, Tarxm in the very paflage alleaged by Gomur^u^ doth take that place of i C^r.16.2. to notifie, that the very time of their meeting there rpecified, was by the ordi^ nance of S.TW. Dollar L^ki BiQiop of Bath and fVells^ in his Thefes de Sabbato, Thef. 34, The A po flies direEled hj Chrifis not only examplfylpHt fpiritalfo, obfervedthepime^witneffe in the A Els, S. PauljS. "^ohn in the Revelation, 38. tAnd from the Apsftles the Cathclicjue (^hurch uniformly received it^ mtnefe all Ecch" fiaflicatl writers, 39/. And the Church hath reeeaved it not to he Uher't) 107 ^''■^f^M£%& ^. _ _ ^aT.Smi aC *C3M> <»C3m> iic5^s> *cf «> A THIRD DIGRESSI ON CONTAINING A CONFERENCE With D. JVaUus about the Divine authority of the Lords Day* Come to confider (bmewhat in WaUus^ whofe differtation of the Sabbathjfrom the firft hath hked mee fo well, and the fpirit which it breathes throughout ^ that I doe notaffeft to differ from him ; bat rather heartily delire there may bee little or no difference betweene us , and I hope in the end there will be foimd little or no difference of importance betwecnc us, efpecially in this point of the inftitution of the Lord Y^dC^ whether it be divine or humane, and as for the originall in- ftitution of the Sabbath^namely as from the beginning of the World, and as touching the morality of one day in fevcn 5 therein I concurre with him really and aff^^c^ionately.Andas touching the quality of the inlHtution ; I approve his learned paines in vindicating thofe three places of the new Teftament , ABs 20.7 i Cor, \6, 2. and Kb. 1, 10. from the interpretation that feme give of them , to qiiafh the evidence which they import for the obfervatlon of the fitit day of the' weekc,common]y called the Lords Day , even in thou: pri- mitive Io8 T^^^ moralitie of the fourth Cemmandement^ St£i K. "^'itive and (\poll:olicaII diyes of the Chriftian Church. And ^ l2-L-,I Joync with him, pag. 167. in admiring, chat after fomany accurate prejudices of the reformed Churches, concurring in the (ame tranflation & interpretation of thofe places which wc fimbrate 5 yet (ome (liould be found to take fo unhappy paines, as coquafh the Evidence of them which they (eem to us plainly to import. A manifeft argument in my judgement,that thcob- fervation of that day, as in place of the Jewes Sabbath, in the very day s of the Apoftles.dolh even convince their confclcnces, that it can favour of nothing lefle than Apoftolicall inftituti- on; which> becaulc they doe impugne, therefore they defirc to impugne the ufe thereof as nothing fo antient as to be re- ceived of the Apoftles themfelves. For confider, I pray, how fliould the converted Jewes come to change their Sabbath, if not by order from the Apoftles themfelves, whofe doftrine it was that Chrift came to (et an end to all ceremonies ? And as for the fubftitution of a day in the place of it, that all did joyntly concurre herein without any dependanceof fomc up- on the judgement of otherf^what ftrange ftrength of convifting evidence muft there needs be in the re(iirred:ion of Chrift, to draw them hereunto farre beyond Almighty Gods refting on the feventh day from his worke of creation ? What could be devifed to inferre greater morality by the very light of nature than this, which fhould be fo forcible to move all to concurre herein, and that with the firiL But if they received it, fome from others, how improbable it is, that the Apoftles fliould receive it from the Churches, and not rather the Churches from the Apoftles ? Then confider, we no where reade of any diftercncc here-abouts among the Apoftles, counting 7aul amongft rhcm, who received from the Lord after his afcenfi- on into heaven what he delivered unto others. How then came ittopafle, that they all fo throughly, and at the firft, agreed herein ? h\ as having received it from the Lord, then the cafe is cleare, that it is of moft Divine inftitution : But if onely as drawne hereunto by the coniideration of Chrifts re(Ijrre£lion on that day, being guided by the Spirit of God infallibly to order as other things, fo the time of Divine (ervice, to prevent tlie danger of division and confufion upon juft ground; even this isfii/l in firce to bindChtiflians. lo^ this is enough to manifcft the ftrength of evidence which the SeB, K Lords refuriefUon carriech with it, as to convincelthcm, fo to .. '^* appoint, and to convince others of the reafonablcncfle there- of, feeing all Churches did fo univcrfally and fo earely yceld thereunto, and liiice that time (b conftantly perfcvered there- in. The refurrcftion therebre of Chrift, is nothing inferiour to the Lords reft on the feventh to draw us to the ran(5lifying thereof: And the Apoftles ordering it in this manner efpeci- ally as his extraordinary Minifters, is anfwerable to the Lords Commandement for the (anftifying of the feventh, efpecially that very commandement by jjft analogic having force alfo in this : And albeit IVaUw faith no more,/?*f^. 174. of thole three places', (i^<^/ 20. 7. i CV. 16. 2. Apoc. 1. 10, than that the whole Church reformed hath conftantly gathered there- hence 1>iei Dominica ufuw, the u(e of the Lords Day : yec both pag, 183. he doth manifeltly imply the Apoftles to have inftituted it, where he faith, that t likely that Chrift fliould not command it, if he meant to binde us to the obftrvation of any day, asapartpf his worftiip andftrvice : Now I won- der what the worthy Doftor raeanes to thruft in the circum- ftance, as a pan of gods Worjhip. If the Apoftlcs might com- mand it as he thinkes they did , yet not as a part of Gods worlhip ; why might not Chrift command the observation of that day , yet not as a part of his worfhip ? I am not pcr- fwaded , that when God at the firft fanftifyed the feventh day , hee made the obfervation of that day a part of his wor- fhip* And ii is ftrange that the circumftance of time (honld bee an homogeneall part of Gods worftiip. Firft 5 it is true, the reft on that day commanded after- wards might bee, and was as a cererpony preaching fome- thing unto them. All that is to bee coniidered in time pertaining to Gods Worfhip is thi proportion of it ; as whether one day in a weeke bee moft fit 5 or one day in a moneth bee fufhcient 5 and this is of momentous con- fideration , whether wee confider the advancing GODS Glory thereby, or our owne good , in a greater or lefler pro- portion 5 But the particularity of the day in fcvcn whether firft Is jii/l in force to hind Chrijliansl H ? firft or laft or middlcmoftjthis confideration in my judgement .^'eSlf r is ofno momentiOnly for the avoyding of didention, & con- ^- !^ fuiion we have neede of authoritative fpccification, and that Goddid not define at the firft without congruous rca(bn , to ftili ail motion tending to alteration j and if we have as fayrc evidence under the Go(pelI for our Sabbath , as the Jewes iiad for theirs 5 wee are by Gods goodneffc as much freed from diflenfion and confufion as they , and nothing the more in- ^ gaged in fuperftition, as making the obfervation of the day a part of Divine worfhip ; which never was but in the way of prefiguration of fomewhat in Chrift,which kind of pedagogy is now quite out of date^neither is there any place for it in the oblervation of the Lords day. Dodder fVaUns his (econd argument is^bccaufe thofe places cfScripturc,/?(?w.i4. j7^/.4. & Coloff.2, in which the A- poftic takes away all difference of dayes can hardly bee re- conciled with this opinion, or if Chrift himfelfe not by ex- ample onelyjbut by an ordinance commanded unto his Dis- ciples the obfervation of this day, it cannot bee imagined as it leemeSjthat any liberty fliould now remaine in the ob- fervation of this day 5 for that which Chrift hath determi- ned is not left under Chriftian liberty any more then the ob- iervationofthefeventh day from the Creation was left free to the Jewes 5 when God not oncly by his example, but al(b by precept ftparated it from all other dayes to his fervice. To this I anfwer , i. I finde- no liberty at all left to the Church to change the day, by the Doftors ownc grounds, for hee holds it to bee invariable /7.168. Secondly 5 Hee profefleth the change of the day cannot bee attempted without the greateft fcandall of the Church, p. \6^, Now what fober Chriftian would affect liberty to bee fcandaIous?3. others who acknowledge the obfer- vation of the day by Apoftolicall inftitution 5 and with- all to bee changeable and left to the liberty of the Church, doe withall maintaine that the Apoftles did not command it as extraordinary Minifters of Chrift •• but Doftor fVaietis fAj2, acknowledgcth the inBitution of it made by the Apoftles as Minifters extraocdinary, 4. theDodorpro- L felfcth J I A The moralitie of the fourth Commandement^ Se£l K ^^^^^^ ^^^^ ^^^ Apoftlcs were entruftcd by the Holy Ghoft '^L ^tn give precepts concerning the gopd government of the Church'j and that in this particular cafe, to make knownc toallChriftians every where what day in the weeke ought to be kept holyjand that by.vcrtue and analogy of the fourth CommandeiHcnt, and withall to prevent diHenfion and con- fufion amongll the Churches thereabouts. 5. and laftly hec joyncs the precepts concerning this with precepts con- cerning faithj and manners 5 and this hce doth without (peci- fyingany the leaft difference ; nay, the word precepts is once proposed as fubfervient indifferently as to faich , and manners , (b alfo to the well ordering of the Church , and that in this particular, of notifying unto all what day of the weeke is it to bee fanftified to Gods Service. As for the places RomA^, gal,2, & C^i^if' *• I anfwcr^thatif weemadethc obfervation of the day as it denotes a eircumftance of time, any part of Gods Service, or for (bme myftcrious fignification contained therein, then indeed wee fhould carry our felves in contradiftion to the places mentioned : but feeing we obferve times onely out of refpc he excepts againft the argument drawnc from Chrifts Refurrcftion ; denying that therchence it followes that that day was to bee confecrated to God. But herein hee oppolcth all the ancients j neither doc 1 thinke hec can al- leagc any one that doth not hereon build the obfervatbn of the Lords Day • which nuiverfall concurrence doth mani- feftly argue to be more then ^tohzbh: Auftin sLsTValeas allcadg- eth him.profeflcth not as his peculiar opinioD,but as he took it generally received without contradi8:ion:^W Dies Vominkus Chriflianisrefttrre^ione Domini decUratui cfi ; and that re* fiifiitatio Domini confecravit nobis diem'DominicHm, And A- thanafius plainly takes notice of the analogy it hath to the fourth Commandement; (and analogy Dodor WuUus grants, and I wonder hec takes no notice of it here ) by comparing the fecond Creation with the firft Creation ; and fo Dodor Andrewes Biftiop oifVinchefter profeflcth that the new Crea- tion requires a new Sabbath, cfpecially feeing the old muft bee abrogated as ceremoniall; But the analogy I confeile may be differently fhaped 5 aAthanaJim fhapcs it thus, that the Jewes Sabbath was the end of the firft Qreation 5 and that the Lords Dayiia beginning of the fecond Creature j to wit, as the day of Chrifts refurreftion ^ in reference whereunto the Apoftic Is Jii// in force to bind Chriflians. 117 Apoftle faith, Id things arc fa^ed, behold, all things are become .C^flF ^ ntTv. And I conceive rea(bn to jiirtiiic ^thmmfms, in making ^ * ^ ' the beginning of the new creature to be our Sabbat h, anfwe- rable to the end of the firft creationjto wit, becaufe the fecond creation hath no end in this world : Againe, Adam2\\<^ Eve were made but the immediate day before the leventh, and the Seventh he was to fpend in rejoycing in Gods works 5 (b Chrirts death was the worlds redemption 5 and irnmediately after, to wit, with Chrifis riHng, it was as tit we fhould Sab- batize with God for joy of our Redemption. Ocherwiic the anaJogie (which Dodor/f^^/^/// grants, but doth not expli- cate) may be conceived thus. The feventh day of the weekc was the Lords reft from the worke of creation, the firil day of the weeke was the Lords reft from the work of redemption, in the morning thercot riling from his grave 5 and in refpect of Chrifts refiirredion on this day, what colour hath any other d ly of the weeke comparable hereunto, to make it fit to (land in competition with this. Yes, faith D. WaUus, the Thur(day may, and that in conlideration of Chrifts a(cenlion on that day ; yet Doctor iVaUus well knowes, that that day of the week was never thereupon called the Lords Day, either by the Apoftles, or by the Churchjas the day of our Saviors reftirredi- on was. Againe^eonhder Chrifts refurrec^ion and afccnfion are to be computed but as one compleate motion; fave that he was to ftay fometime by the way here on earth for the confirming of his Di(ciples faith, and giving them commiilion for preaching the Gofpel, and order to wait at Jerusalem un- till they were endued with power from on high to carry the glad tidings of falvation all the world over. So Chrifts dying and continuing uixlcr the power of death, is but one worke of Redemption. HcconfeflethjChat Chrifts refurreftion afforded an argument to the Church Apoftolzcalljto prefer this day be- fore all others(very welljeven before the day of his afcention) for religiousa(Iemblles,as al the ancients teftifie^But it follow- eth not thereforcjthat Chrift by this his faft did inftitute the fame day to the fame end. Now, this is a very ftrange phrafe, by his faft oa the day to inftitute the day to iiich an end . Tis well knowne fafts doc not inftitute otherwise than as thcre- L 3 from J I g The moralitie of the fourth Cemmandement^ S^'Ei t fi'ommay be concluded that Cich a day is to be kept ; and iti __i__ll^ this fen !e he doth as good as confeflTej that Chrift by his faft, did iiiftiiute ; for the Apollolicall Church did hereupon pre- ferre this day^ as "he confcileth all the ancients doeteftifie. And did they not inferre this there-hence aKb, as moft agree- able to the Will of God ? Do6lor iVaUm proceedcth thus : So God in thH will he be honoured with a commemoration Jay for that worke. If the work^ c oncer ne the whole . by the whole Church'^ and ^y a party if it concerne apart : and Thef!44. And hu IVUl is under j^ood often by his Trecept ; bnt when we have not that, the prafiice doth guide the Church, 45. This is a Ca hoUaue rnh.obfrvedin the inftitution of all Caere d feafts, both Divine and Humane, ^6» The worke of the day is the ground of hallowin Luk: 24*2 1. JVe trujied ithadleenehf^ that fijoM have^delivered Ifrael, The women departed from the Sepiilcher, though with feare, by reafon of the confternation receaved from Angelicall prcfence, their countenance being like lightning , yet with great joy by reafonof the newes they heard from them of Chrifts Re- furreftion ^ upon the noife whereof ( for they were com- manded to carry word of it to his Difciples, ) the Apoftles as it feemcs were gathered together ; and in the evening after hee had (hewed himfelfe to his Difciplcs going to Eman^^ Chrift prefented himfelfe in the midft of them. ^ Eight dayes after they were met together , and Thomas with them who being abfcnt the time before^gave out fpecches of peremptory incredulity concerning his Refurreftion; therefore then and not till then alfo the dores being (hut, Chrift came before them^and calls un\.oThonfai to fee his hand.and to put his fin- ger into his fide, Thefe apparitions ofour Saviour twice on thefirftdayof the weeRe might well adde fomewhat to the confirmation of them in the feftivity of this day ; and how- foever betwecne his afcenfion , and the day of Pentecoft they had their meetings ^ yet how improbable is it they (hould put no difference -betwcene fuch a feftivall and other daycs of the weeke. A fecond anfwer WaUm gives 5 namely that o- thers fay , that from the day of Pentecoft it was not neccf- fary that the Lords Day (hould bee obferved : but that at the firft the Apoftles together with the Jewes obferved their Sab- bath not as a ceremony of the Old Teftament^ but as a free circumftance of divine worlhip, as for a while they retey- ned Circumciiion and difference of meats ; which they gave over 5 after the ]ewes were found obftinately to refufc the Gofpell. So that in thefe mens judgements the Lords Day was no feftivall to the Apoftles , till by occa(ion of the Jewes obftinatcncffe, a proper occafion for the inftitution of a new feftivall. And give mce leave to differ from them in yoking Circum- is fit I I in force to hind Chrifiiatts, IZJ Circumcifionand difference of meats with the Jewes Sab- SeSt^Kt bath 5 neither of them prefiguring Chrift as to come , like as — * --- t he Jcwes Sabbath did, prefiguring his vd\ that day in the grave; as the ancients have conceived it, without anycon- tradi(flionthatlknow. Had they permitted facrifices for a time, their comparifbn had bcene more congruous. I fee no reafbn to withhold me from conourring with eyfufiin , and in him with all the ancients,for ought I know to the contrary, that 1>ies Dominicus RcfttrreElione Domini declaratw efi (^hri- ftianis^dr ex illo coefit habere fefiivitatem fuam , yea with the very words of Scripture Tfd, ii8. 21, The fl one which the builders refufeJi is become the head of the corner 25. This is the Lords doin(r^ and it is marvellous in our eyes. 24. This is the day which the Lord hath motde we will rcjoyce and be glad in it. Neither is it credible to mee that the Apoftles were ignorant ofitorof itsapplicatiougto the day of Chrifts Redirreftion, from the very day thereof. Herefbachins upon theie words, Hxc dies cjuam fecit domimts. They are (faith hee) the words ofthe people exulting in the Kingdome oi David , molt of all ofthe glorious Rcfurrcdion of Chrift , which of all others was moft glorious to mankinde : as whereon Chrifl redeemed us in a triumphant manner , from the Tyarnny of Satan, and from everlafting death , and reflored unto us everlaft- ing righteoufncffe. ^Amoblui interprets it of the Lords Day. Eightly , the lafl argument, and which hee acknowledgeth of greatefl moment is that, which is taken out o^'zyfpoc. i. lo* Where the firfl day of the weekc is called the Lords Day, whence tht y conclude, that it is ofthe Lords inftitutio^iAnd indeed Diftor Andrewes Bifhop oi IVinchefler in his Starre Camber fpecch profefl[eth,that this denomination is given onely to the firft day ofthe weekc , as called in Scripture the Lords day 3 and to the Sacrament of the body and bloud of Chrifl , as called the Lords Supper, and that to fhew that the woi'd Dominicum ( the Lords ^ is to bee taken alike in both. In the fame fenle wee call the Prayer which our Saviour tauaht his Difciples the Lords Prayer. But let us hearc irMus hisanfwcr,ibat we may confidcr it. This confcquence (faith tiz J he Moralitk of the fourth Commandement^ ( faith hee) is not necelTary/or Ic may bee called the Lords^ not onely that which is of his inititiition, but even thatwhich is made to the remembrance, orinthehononr ofhim, orfor hisworfhip, as che ancients fpeake , as the altar of the Lord, and feaft of the Lord are often To called. And th.it in this fence it vvastakeaofthe ancients it appeares by this, that the ancient Fathers both Greel^ and Latine^ c^lkdTempks by the name oi Dominica^ and Kupia^ft. That which wxeiirge is the language of the Holy G hod , now throughout the holy / Scripture, it is not the language of the Holy Ghoft^tocall cither Altars the Lords Altars, orFeaitsthe Lords Feafts. but fuch as are of the Lords inftitution.Neithcr doe the fathers(in my obfervation Jcall the firft day of the wceke the Lordsday o- therwife then in reference to Chrifts Refurreftion, as the caufe of thcfeitivall nature thereof. Temples indeed they call Ku?w.t* as coniccratcd to the Lord ; but the denomination is not to diftinguifh it from other Temples ; as the Lords Day hath its denomination to diftinguifl: it from other dayes. But the day of Chrifts Refurredlion being called the Lords Day not as fuch a day in the yeare, but as fuch a day in the weeke, this to my undcrftanding doth manifeftly infcrrc the fiic- cefHon of it into the place of the Lords day of the weeke amongftthejewes. Both ancient and moderne Divines doc hold it lawfull to confecrate other dayes to the fervice of of Godjfuch as wee ufually call holy dayes. But never any man ( I thinke ) was found that durfe call any of them Diem dominicum the Lords Day. Adde to this, wherefore doth our Saviour fay^that the fonne of man is Lord of the Sabbath, but plainely to conclude herence , that hee can difpenfe with itj hee can abrogate it^and bring another into the place of it ? and nqne hath power for this but hee who is Lord of the Sabbath: Laftly , when he faith^ pray that your flight be not in the winter nor on the Sabbath day,what is the rea(bn hereof, but religio Sabbati'^. 2S dX\ confeflc the religious obfervation of the Sabbath -^2^ndL did they underftand any other religion of the Sabbath but as from Divine inftitution > Now the time con- cerning which our Saviour delivers this, now about the dc- deftrU(ftion isfiill in force to bind Chrijlians. 1 2 5 dcftruflion of the Temple by Titw^ after that no other Sab- SeSi.^^ bath but of the Lords Diy^vvas generally cftablifhed in the . '- — - Churches. Laft of all/or the third , andlaftconclufion, that ftill the Tref, Church hath power to change the day our Dodor in the 7, SeElion^ bringeth in ^'Bulliyigcr^ Bucer, Brentim , VrfintfSy and Chemritius.alii/cjifiertofl} is vjithd'wers others not named particularly^as they are which thinke no otherwife thereof chcn (^Jvin did;, and (hewes by what diftiri6lion Sptarez^ though otherwise no friend unto the men ^ doth defend their Doftrinc. Now as the doftrine was , fuch alfo is the praftife of tho(c men and Churciies, devoid of any the leaft fuperftitious ri- gour,eftecmingittobeeaday left arbitrary , and therefore open to all honet^ exercifes and lawfull recreations ; by which the mind may bee refrefiiedj andthefpirits quickened. Even in Geneva it (elfe according as it is related in the enlargement o^Boterui by Rohdrt John] on , all honeft exercifes, (hooting in pieces, long Bowes, crofiTebowes , &c. are u(ed on the Sabbath Day, and that both in the morningj before and after Sermon ; neither doe the Minifters findc fault therewithall, (b that they hinder not from hearing of the word at the time appointed. Dancing indeed they doe not (uffer ; But this is not in relation to the Sunday , but the fport it lelfe , which is held unlawfull , and generally forbidden in the French Churches : whichftriftnefTeaslbmenctCj confidering how the French doe delight in dancing^ hath beene a great hir- derancc to the growth of the reformed religion in that Kingdome. The Doftor indeed faith , that C^lvw^ullengcr^BHcerm^ BrenUHi , Chemnitim , Vrfine and others of the reformed -^•^•^^•' Churches affirme, that ftill the Church hath power to change the Lords Day to (bmc other ; but hee neither cites their WordSjUor quotes any place out of their writings* And as for C*l/^'/V;,whom this Prefacer propofeth as chiefe , and the reft as thinking no othcrwife thereof, then hee did ; I make no doubt but the paflage in (^nlvm is inftit, 2. cup^.fe^}, 34. wheie 1x6 The Moralitie &f the fourth Commandement^ SeSf.6* ^"^^^^^ ^^^S he wnttth^Ne^fic tamen feptenariHtn nHmerum mo- — ror, Ht e]U5 fervitHti Ecclefiam afiringerem, I doe not fo regard the nnmher of feven ; ols to tie the Church to the fervitude there^ of I which confidered in it felfc, might intimate thatin his opinion, ]^t is inditfcrent whether wee keepc holy one day in fevenj or one day in foureteene; but the words immediately following doe manifeft his meaning to be farre otherwilCj as namely jthat we are not fo tied to a (eventh^but that we may fb- lemnize other dayes alto, by our holy alTemblies. Fer thus it folio we?, Neji^ enim damnavero qui altos conventibus fuU folenr nes dies hah e ant* I condemne not them that keef other dayes holj : will any man fuppo^e that fome there were, well knownc to Cahi>7,Mgho kept other dayes iblemnjand not the Lords Day ; and that thefe men ^-fi/^«» would not condemne? AndGoma^ m^,who is moft oppofite to us in this argumcnt^profefleth^that feeing not onely a timcjbut a fiifficient proportion of time is to be fet apart for Divine fervice, therefore we muft now under theGoipeJj allow rather a better proportion of time for Di- vine fervice than a wor(e. And inthkalfo^/t/^f^ refts, in his anfwer to the firft argument of JVaUw, contending for one day in feven, as neceflarily to be allowed to the wor- mteg. chf, (hip of God. For "BuHingtr, I know not where to feekc that lib-uapAi. which the Dodor aimes at. As for "Bucer, I have (hewed be- fore out of him^that the Lords Day was by the Apoftles them- felves con(ecrated to Divine aftions; which ordinance the antient Churches obferved moft religioufl/jand that one of the chief caufes hereof was^that they might celebrate the memory ofChrifts refurre£l:ion, which fell out on the firft day of the weekc ; of power to abrogate this day left unto the Church he faith nothing, but to the contrary ratherj that all they who defirethc reftoring ofChrifts Kingdome, ought tolabour,that the religion of the Lords Day may be foundly called backe and be of force. Tet (faith he) it t6 agreeable to our pet j to fan- Bi fie other fefllvallsalfo^ tQ the commemoration of the Lords chiefe work^Sywhercbj he ferpSlei our redtrnpion as the day of his incarnation, nativity, the Epiphany, the pa/pon. the refurreBi" oiu afccnfion an\ Pentccofi. And the pkce which Doctor Rivet fxpiic. dccaL pag, 189. c'oL 2 . allegcth out u ^'Bncer i n Mat, 1 o. to is fill I in force to hind Chriflians. to prove that he maintained the day to be alterable, is nothing to the purpofe, and as little doe they makeforit which hee ailcgcth out oiMtifcHlus, To find out what Chemnitius faith hereupon, I turne to his Examen of the counfeli of Trent, con» cerning fcftivalls ; There ^*«^^. 154. W. 2. lie (aith^ that Chrift, to {how that he kept the Jewes Sabbath freely, and not of nc- ccflitic ', againft the opinion of nccelfityj touching the abroga- tion of the Mofaicall Sabbith, hee taught both by word and deed. By word,in iaying^that the Sonne of man is Lord of the Sabhath ; and by his deeds, as in healing on the Sabbath day, and defending his Difciples in phicking theeares of come. Now, hereby I take it to be manifefl, and acknowledged by Chcmnmus that none hath power to abrogate the Sabbath, but he that is Lord of the Sabbath. And feeing even Chriflians were to have their Sabbathj^s appearcthby thofe words of our Saviour, fray that yonr flight be Hoi in the. tv inter, nor on the Sab^ bath day, which, is delivered of the time about the deftru- ftion of the Temple by Titus ; at what time Paul had fufFcred martyrdome divers yeeres before, by whofe writings it doth appcare that the Lords Day was kept in place ofthcjewes Sabbath, both by the pra«^ice of the Apoftles, and the Chur- ches of Galatia and Achaia, as Chemnitius ackno^ledgeth fromthcfjrceof thofe place?, AEls 20. 7. i Cor, 16, 2. and jipoc, 1. 10. in the next columneit foUoweth, that the Lords Day was the Chrlftian Sabbath^and fo to this day continueth, and confcquently, that none hath power to alter it, but hcc that is Lord of the Sabbath, which is Chrift himfclfe, it being aaordingly called the Lords Day. Therefore if any pretend thatChrift hath delegated this power of his unto the Churchy it ftands upon them to make it good,Biit Chemnitius proceeds, fag, 1 55. co/.T . and fhewes how the Apoftles at the firft tolera- ted their weak faithj^«who without fuperftition obferved dayes Mofaicall, Rom,i^, and that fuch as were ftrongcr in faith, after the abrogation of the old Teftament, judged all dayes to bccquallin thcmfclvcs, and none more holy then another. We willingly grant as much, and addc the rcafbn hereof; to wit, bccaufc the holineflt of the day preferred before his fcl- lowcs confifted in forae myftcrious fignification which had re- fercncQ 128 • 7 he Mora line ^ the fourth Commandementl SeSl 6 Terence unto Chri ft as to come ; all which kind of fhadowcs,, the body being corne, arc now vanilhed away. Hce proceeds^ faying. The Apoftles alfo manitefted by their example that in the new Teftament it was free to come together, either every day, or what day foever they thought good, to handle the Word and Sacraments, and to the publique or common exer- ciies of piety. So the Sabbath day, and other feftivall daycs they taught. All this wee willingly grant, but here- hence ic followeth not, that one day of the wecke was not of more ne- ceflary obfervaf ion for the exercifes of piety than another- Farther (faith he) that they might manifclt that the exercKcs of Ecclefiafticali aflemblics were not tied to certaine dayes : they daily perfevered in the doQ:rine of the ApoitIe«, and in breaking bread 5/^(^.2. and 5. and 1 Cor.'y Now we willingly acknowledge that we Chriftians are not fo bound to one day in the weekc,as namely ^to the Lords Day, as that we may not -have our hply aflemblies more often than once, butonelyfo, that we may not keep them lefle often,nor omit ihe celebration of the Lords Day: like as the Jews might not omit the celebra- tion of their weekely Sabbath, though fometimes many daycs together! befides were kept holy by them, bo weChniUansaI-» fo having our Sabbath as Our Saviour fignified we fhoifld have .when he faid, Prnj thatjmr flight he not in the Winter^ nor ci$ the Sahhathdaj ; which Sabbath of ours, wee kecpe on the Lords Day;'though we may keep other days holy,yct we may not omit this ; and if any (hall take upon them to alter this Sabbadii,^ ive may be bold to demand of them e^m warramo^ by what warrant from the Lord of Sabbath ? But C^tmnittHs. proceeds thus : Novoy-rvhereas afterwards the falfe r.dl^^(fi]ih he) we doe not reridth4J: the /ippfiUs did impofe apon ma^iti^nfcir/iees in the new Tefi.iff^ent the obfcrv^Jton of that-dayjpjany Lafp 6y Precept^ hft the ohferv.atipnw^free., for order f^ke. Let IfS duly weigti arid , Gonfider this^ together with the rea&ns following : Calvtnc diftinguiiheth the ob(ervatian of a; day for order fake, and the obicrvatioA ot* a day for fome ihyftcrfeus figniiication fake i h^iiQketnnlffmxhxis difttnguiihcdj we would have fubfcribed tl^eratwto, and confcfledj chat noW adayes wee obferve no day ifi\' any rayfterioiis (ignificairon (ake, but oncfy for order fak€»: And thus under the Gofpel wee are freed from obferva- %iq^ iof:4^W3 foil my ftcries (akc^ . not free from obfervatfon of one €Xj^d^mAiy id the wcckc for order fake. As for his pbra/e »fimpofi?ig the ohj'ervAtiffk of the Lsrds d.i^j upon mens cenfcUmis^ xi\i% phrafe is moft improper and unfearenablcj in this cale ; \% isonely proper and feafonablein caft the thing impofed be oi aburthcnfQme nature, like unto that Saint F^^tfrfpeakeaof, (V-^^J 15. 10. ^ying, Row th.e.rcfore, rvhy tempt jee god to lay Ayok^ontheDifciphs fteck^s which neither our Fathers nor roe y^reAhk to beoYe f Such indeed was the yoke of circumcilion • which provoked Z//J/)^r^ (according to Common opinion) driven to circumcifc her (bnne to fave her husbands life, to throw the forersfein at her husbands fccr calling him a loloody husband for urg^ing her theieunto* But what burthen is it (lave unto the flelli) to rejoyce in the •Lordjtofabbatiac with him, to walke with hixB in holy meditation^ Was it no M; burthen i 2 o The ^otalitie of the fourth Commandement^ ^ppl iC burthen to the godly Jevves to confecvate one day in feaven ''*"' _ L- to the excrcifes of Piety under the Law 5 And Ihall it bee a burthen to us in thetime of the Gofpell \ Or can it beccon- ceaved to bee a greater burthen unto us to kecpe our ChrUiiaTi Sabbath on tlie Lords Day, then on any other Jay oF the weekeV was there ever any day of the weeke mariic OU' unto us with a more honourable or more wonderhill wojke to draw u$ to repyceinthc Lord thcrcon ^ then the firft dajr of * the weeke whcteon our Saviour roie; by his Rcfurreditori to bring life artd ir)?niortaUty to light ? yet we confefle we reade- of no Law nor Preeept for this in the new Teftanientjbuc, we rcade that ever under the Gofpell wee muft have a Sabbath I tooblerve, v^^^/'. 2 4' 20. And wee know,and ChcmmiHS knew full well ,that it belongs to the Lord of the Sabbath to change itjand confequently to ordaineit , and that it was changed, and the Lords Dayobferved generally in the A* poftics dayes, none that I know makes queiiion of ^and how \ could thi- bee,but by the Apoftles ordinance ; and is it likely they would take upon them this authority without a calling ^ And why ftiould that day of the weeke ( and not that day' of the yeare ) bee called the Lords Day , if not for the fame u[e under the Golpell that the Lords Day^ was of under the Law 5 efpecially that day under the Law . ( which was the Jewes Sabbath ) being nowt abrogated > and laftiy wee finde it manifeftly fpoken of the day of Chrifts Kt^xxtrtSAotifP M: J 18.24 . This is the day that the Lordhath made ^ letui rejoyce andbegUdin /^:yet laftiy .wherasC/7i?w?;?K?W^ill have'^it free, and hee hath already manifeftcd that hee fpeakes of it in this (enfe, as not to be fb tied to this day,but that we may obferve other daycs ; wee willingly grant that in this fenfe it is free. Now let us confider his reafoh following. For faith hee, if we dfre freed from the Element s ^-^^hich by God himfe/fe in the oldTeftnwent ■ivereDrdaim.d^ and commanded, how fhouldwe be tyed by the decrees of men ? But alas this rcafon of his hath no proportion : the Elements hee fpeakes of were but (had- dow^s the body whereof is Ghrift, and nowChrift isrevea-' ledjthey were wont to bee called not onely Mortna but mcr» tifenu Yet ^hc obfervation of one day in (even ftill continues to Is jiill in force to bind Chrijlians. j ^ j to bee the Commandement ofGod delivered not to U^fofes^zs Va[l < ceremonies wercjbiit by word of mouth proclaimed on mount Sina 5 and naturall reafon (uggeQs unto us that wee muft allow unto Gods (erviceas good a proportion of time under the Gofpell , as hce required of the Jewes under the Law. Now if one day in fcven mult bee fet apart in common rea- fon, wliat day is to bee preferred for this before the Lords Day, the day ofChrifts reft from the workc of redemption hi fufFering the forrows of death;as the day of theLords reft from the Creation was appoinred tothe Jcwes for their Sabbathj And this Reflirredlionof Chrift bringing with it a new Crea- tion 5 Shall wee preferre the Saturday ihe Jewes feftivali be- fore it, ftiall wee prefcrre the Friday the dayof theTurkcs feftivall before it ? fhall wee atfecl power and liberty to make any other day in the weeke the Lords holy day , i ather then that the Word of God commends unto us for the Lords D^y in the time of the Gofpell ? This I (iippoie may fuffice for anfwering the reft alfo, wheiifoever their fuffrages fhall bee brought to liglit, fori prefume none of them hath (Iiyd more then Chcwnititis hath done. Az,oriu4 the Jefuite profefleth of two things in this argument, that they are moft agreeable to rcafom Firft, that after fix worke dayes one entire day (hould bee confecrated to God, 2. that the Lords Day (hould bee it. Do^or Ffi/ke inanfwcr totheRemifhTeftament profelfeth that to cha-nge the Lord^ Day and k^efe it on Munday y Tuefday , oranjothtr day , the Church hath no aptthority. For it u not a matter of in» differ e'lKj^h Pit a necejfarj prefer if tion of (^hriji himfelfe delivered tc Hs by his<*Afofilis. This was piinted in the dayes of Queen Sliz^beth and dedicated unpo her Majetty ; what Biiliop as gouernourinthisChurchofi:«e^./«.'^hath ever beene known to take exception againft this 1 Do^ov c^ndrcwes ( B (hop oi Winch^ ftcryin his ftarre Chamber fpeech in the Cafe of Trasl^^voitStththat the Sabbath ( to wit of the /fj^'f/ ) hud reference, to the old Creation , hut in Chrifi tve are new (frea- tures^Q As the AfC'flle S. V 2iu\ fpeakcs^ a new Creation, and fp to have anew Sabhath, And tkis\\z i^kh tsdtduced plainly, J. LypralHfe^2f by precept^ that thefe two OKclyythe firfi day M 2 of 1-3^ 7 he mora tide of the fourth Commandement^ SeSl ^ ^f ^^^ y^^^ks, a^d the Sacramem of the Supper are called thf * !^-^ LerdSy to pjew that Dominicum (the Lords) isalik^ to hetak^n in both: So that give pov/er to the Church to alter the one, and you may aS well give power to the Church to alter the other. He (hewes alfo, it was an ufuall queftion put to Chri- 9C\At\%y'^ominicHmfervi!iftif Haft thou kept the Lords Day? And their anfwer was this, Chriftianus [urn, imermktere non po^um, I am a Chriftian, and I cannot intermit it. Laftly, he allegeth the Synod of Laodicca3C^».2p .acknowledged in that of Chalcedon, 135. that Chriftian men may not Judai2e, , not make the Saturday their day of reft, but that they are to worke on that day, giving their honour of celebration to the Lords Day. Do6^or Z^i^,Bi(hop of Bath and Wells in his Thefis of the Sabbath — 39. 'The Church hath receivedit (the Lords Day) net to be libera obfervationii (of free obfer- vation^ as if wen might at pleafure^ acceft or refufe it, 40, ^t4t to be perpetually obferved to the worlds end: For, 04 God onely hath power to apportion his time : fo hath he power tofet out the day that he will take for his portion. For he is Lord of the Sab» bath, 46. The worke of the day is the ground of hallowing the day , whether it be weekely, monethly oryeerely, as particulars evince in Scripture andHiftory, 47. No man can tranjlate the work/, therefore no man can tranjlate the day. This is an undoubted rule in Theologie, Adde unto thefe lunius and 'Pifcator, who maintaine the (ubrogation of the Lords Day into the place of the Jcwifli Sabbaihj to have beene made by the ordinance of Chrift 5 and Beza acknowledgeth it to be traditionis ^po- ^olicA e^ vere divine. Doctor Brownde in his Treatife of the Sabbath,//'^.!. pag,^j. having recited the opinion of //^;?/w, referring the inftitution of the Lords Day to Chrifts ordi- nance, as who rofe from the dead on that day 5 addeth here- f unto after this manner. Like unto the which, bee aufe nothing can ever fall out in the world comparable unto it in glory and power ; therefore this day muft continue in his frft honour of fanElif cation unto the end of all things, and no day be fet up like to it, or it changed into any other day, left the wonder full glory of that thing be darknedy and the infinite power of it weakc ncd, I mcfine, the glorioids and mighty worke of our reiempti-' 0:1 Is fill lin force to bindChifliani. 'J? on which by the fanElification of this Sahhath is commended un- ^^ff^ g to ui, and we hy keeping that holy ft ill, doe commend it to our ^ ! pofterity. And thh u it that is alleged as a reafon of the ob" fervatton of this daj in the Apoftles conftitutions : It ^ ^^^^^^ co»H, Mp^p, the Lords 'bajt becaufe it declares unto us Chrift crucified and /. 7^ f, 37. raifed up afaine, and it is worthily commended to he kept which, becauft they arc modeftly anfwered by Doftor Rivet, in his commentary upon the Decalogue, I thinke good in this pUpe to take them into coniideration. Mj 134 The mofatitieofthe fmrth Cemmandemen^ ,V. - ,^_.^.^>iT^^^_ ,._ -ft, 0^-^"^ ---^-^^ ^-^^-^ ML ■%k'£s> %)^-^s %k Ai^ %ki^ 9 a.C3>« AFOVRTH DIGRESSION MAKING GOODM-PERKINS Kis Arguments for the Divine inftitution of the Lords Dayg againft the anlwer made unto them by Doaor B,lVEr>VS, _^ Heir firft Argument faith he, is taken from the Verkins, £0!} B^S appellation of the Lords Day ; I (uppole, iiuth Mafter T^erkinSj it is called the Lords Day^ as the laft (upper of Chrift is called the Lords Supper for two caufes. Firft, as God refied the feventh day after the creation, fo Chrift having finidi^ed the workc ofthe new creation, refted on this day from the work of Redemption. Secondly,asChrift did (libtHtute thelaft dipper in roome of the paffcovcr, ib hce fubftitnted the firft day .of the w^ckd in roome of the J^we^ Sabbath to be a ds^j fet apart td his owpe worftiip. To this Rivet. Anjw, Dodor Rivet anfwereth after this manner. Firft, hee denies that there is the (ame reafon ofthe Lords flipper & the Lords Day. and that for two reafons 5 firft becaiife we have a mani- feft inftitution thereof, and Chrifts Precept for the obierving of it. Not fo of the Lords pay. Secondly, if there were a Precept for keeping the Lords Day, yet wereitEcclefiafticall and fo mutable. For men may chooft daics for the worftiip of God,as touching the particularity of this day or that. But the inftitution of the Sacraments is of Divine authority by the confent Isfiillinforce to kind Christians^ ijj confcntofall. Tothislrepliethat Doftor R'n;etm corrupts S^St. (5. us anfwer in the propofing of it ; for he (ayth ^—j- le reafon ot" the Lords Supper , and of the ^ * Mafter Te-rkir.s hi not the fame is the day whchwcc call the Lords Day 5 but fiippofeth, and that nioft modellly^that cither of them being called the Lords, they are called fu in the fame Notion. That like as the Lords Supper is Co called becaufe he inftituted it;{b the firft day of theweeke is called the Lords Day^becaufe hte iaftitiitcdthe obfervation of ir. And this Doftor Thy fun collcgueto Doftor . i?/ZTr^Ar maintaines as well as MafterT^r^'^j-, and Doctor ^Andrtwcs Bifhop OilVinchefier in his fpeech againft Traske ; laying that borh thefcjto wit the firftday of the weeke, and Chriil laft Supper are called the Lords, to fh^vv that 'Domini^ cum f the Lords) is alike to bee taken in both. For what reafon can bee given why the day of Chrifts Refurreclion, not according to the day of the ycare wherein heearofe^ but according to the day of the wecke wherein hee arofe , fhould bee called the Lords Day , but_to fignific, Firft, that it was to fuccced in the place of the Lords Dayunder the law,which was the Jcwifli Sabbath* 2. And that It was the good pica- lure of God and not of man ^ onely that it (hould beeconle- crate to his I'ervice. For confider , wee have many other dayes conlecrated by the Church unto Divine fcrvice, which yet were never called the Lords Dayes 5 And the Lords Day and the Lords fealh in riic' Old Teftamerit, and in the lan- guage of the Holy Ghoft are no other then fuch that are of the Lords inftitution. Secondly, Dodor \^urr«i omits the mainc force of Mafta- Perkins his argument, or at leaft (lightly paflcth it over, which is tfiis/ _^s ^od refied thefeventh day after the (^reation^ faChriji: having ertde^- the worke cf the neiv (/reationrefteddnthi}'dayfrom his -rvorke of redemptions Atha- Yinfipii of old confidcrs a firft and a fecond Creation 5 and (o accordingly a firft and a fecond Sabbath :our Saviour him- {^{q. fpeakesof a Chriftian Sabbatli, Math,2^,20,znd what fhould that bee buttfie Lords Day under the Gofpell ?, And Be^A and l!/;iiiti and Bifhop Andrewcs worke upon the fame. And I wonder that men fhould thinke the Sabbath fhould bee altercd.andaitbther brought into the place of it by any M 4 other 1 3 6 The ^oralitie of the fourth Commandement^ SeSi S ^^^^^ authority then of him who is Lord of the Sabbath. L-^ And as BiQiop Lake ob(erves in all feails both Divine and humane that wee reade of in ScripturCj the worke of the day Was the grotsnd of hallowing the day. And never was known tothe Worldaraorewonderfull worke in the way of grace, and mcrcyjthcn Chrifts Refurreftion from the deadjmanife- ftingthsrcby thcredeisnptionofthe World as then wrought by him H^w doth Chrift take upon him to alter the Sa- craments but as Lord of the Sacraments ^ and apparently he ' flaewes that upon the lame ground hee takes upon him power to difpenfe or change the Sabbath , as hee is Lord of the Sab- bath. But what is his ground to deny the parity of reafon here ? meerely his ownc prejudicate conceit that the obliga" tion of the Lords Daj^is not fo great as the sbfervation of the Sab~ batkT]AC contrary whereunto ((aith h^omnes refngimas we all avoyd. But who and how many are thofc all ? what one of the ancients can hee produce to have thought as hee thinks ? Hee may as well fay according to the current of his private opinion y that wee under the Gofpell are not as much bound to the obfcrvation of one day in (eaven as the Jewes were un- der the Law. It is true, that rigorous reft enjoyned to the Jewes wee utterly difclaime as well as hee 5 againe the circum- ftance of the day wee make no part of Godi worfliip nor to haveanymyfteriousfignification, as the Sabbath had to the Jewes. Wee acknowledge no other ufe of this day then for order and policy fake 5 in which cafe wee judge it farre bet- ter the Lord (hould prcfcribe it ^ then wee unto our fdvcs, Icaft if there were twenty daycs in the weeke,therc would bee twenty differences amongft Chriftians about the fetting apart of one day in the weeke for Divine Service. Ferkiff^i ^* Matter "Perkins his (econd argument is this, The Church (?f Corinth every firfl day of the weeke made a colleBion for the t9ore^ I Cor. 16.2.^ and this coReElion for the poore in thefri" mitive Church followed the f reaching of the fVord^ Prayer and the Sacraments as a frufte thereof Aft s 2.42. and fiuicom* mands thcGoimxh% to doe this as he had ordained in theQhurchesof Oalatia : whereby he makes it to be an AfoflolicAU,attd therefore fi ^Divine OrcUmnQe, Tea that vfrj Text doth in fome-part mani-^ ^ isfiill in farce to hind Chrijiians^ i j 'j manifefl thus much^that it is an ordinance and inftitntion ofChrift SeSt 6 that the firfl day of the weeke Jhenld be the Lords 1)ay, For ~- . Paul commandes nothing but what he receaved from C^rtji; To this Doftor Rivettu alledgeth the anfwer of Doftor «• ^^^ Prideaux , demanding how that we contend for his inferred v^'f,^ ' hcrehencc \ we anfwer, the^enerall praftife of the Church in ^^ ^ * the Apoftles dayes argues it manifeftly, that this order Was eftablifhed by the joynt^onfent of the Apoftles ; othenvifc it is incredible it Ihonld have beene fb univcrfally receaved, and perfevered in as it hath beene to this day .Secondly, wher- as the Jewes Sabbath was by divine authority , the abrogati- on thereof and fubftituting another day in the place thereof could bee done by no Icde authority then Divine ; which alfoweeconceavetobee faircly repreiented by the denomi- nation of our ChriftianSabbath^S. lohn calling it the Lords Day. Secondly, he (heweth what 6'ow^a-^ an fwereth here- unto ; but this anfwer himlelfe taketh ofFin this very place in part , and much more in his reply to Gomarm. But thefe places being granted to denote the firft day of the weeke in the Apoftles dayes fet apart to Divine Service 5 hee fayth it followes not herehence that it is called the Lords Day, as dejli^ Kated to Gods Service y much leffe that fo it was by Divine ordi^ nation. Yet WaUiis thinkes it his fafeft courfe to fay tis cal- led the Lords Day as deftinated to Gods Service , as before wee have heard, (b to avoyd (as hee thinkes) the implication of Divine Ordination. But to him I haveanfwered before* AndDoftor Rivetm in my opinion doth not wel confider that notthedayoftheyeare, but the day of the weeke, whereon Chrift rolc,is called the Lords Day by S. lohn. Like as the Sabbath in the Old Teftament is called the Lords Day: which which if he had, and withall confidered how ftrange it were for us to iet any day in the weeke apart for the excrcifes of Piety rather then the Lords Day 5 I am perfwaded hee would not have contented himfclfe with this anfwer. For certain- ly many other holy dayes hamfbeene and are fet apart for Divine Service, yet never were called any one of them the Lords'day. He talkes of a bare cuftomc of the Church^for it j a thing in- 1^8 77?^ Moralitie 0f' the fourth Commandement^ Se£}^6. incredible that both Jcwes and Gentilts throughout all Na- — 1-1 lions fhould fo nniverfally concurre Vv'ithoiit the guidance of (bmeauthorativc conitltution or ibme [ e lerally convincing evidenceby the very light of common Chriftian evidence or both. And as for liberty left to the Church hereabout^ic (eemethrounrcafonabie unto my poore judgement , that if it were, it fhould become us by earneft and hearty prayer to feekeuntoGod to take that liberty from us and bee piealed himfelfe to guide us by fome manifeft ordinance, to prevent diflenfion and confufion ; yet v/ell fare Doftor Rivetm ; hee will not have this liberty extend any further then provided that fome reafon and neceflity ihould urge the changing of the day 5 for in the next columne heeprofcffcththatafuf- ficientcaufe of the change and abrogation of the day can- not bee given. The obfervation of other dayes and par- ticularly ofthe Sabbath as well as the Lords Day by ibme in the Primitive Church, is no evidence at all , that it was indifferent unto them, whether "they would obferve the Lords Day or no. Perk^ The third argument Rivetpu omits : the fourth is this. That which Wits frefiq^ured^in that it was frefig!iredwasprefcrihed:But the Lords Day^was frcftguredin the eighth day ^wherin the children ofthe lerres were cirCHmcifed-— therefore it was prefcribed to be kept the eighth day. This the ancient Fathers^by name Cyprian and Auflin have reafoned and taught, '.^^j : . Rivet, Anfw. To this Dodiot Rivett^s anfwcrs by denying^ ihe "afiump- tionsindfiiyin^^thai no probabU reafon can be brought to prove that day ivas prefigured by the eighth day nrherein children were circumcifed* Reply, And indeed that day beingthe eighth day after birth doth not (o conveniently denote the ftrft day of the weeke. But Maffer Perkins his argument hath another part farre more pWncipall drawne homPfaL 118. 22.25 24, Which Doftor "^/wr?^ relates after this menner* , ; ' Terki "' ■ ■ '^^^' "^^y ofthe R ffnrreBi^fj^ds prefignred by that day^ wherein the Stone which the bptildcrs rtfufed was made the head of the Corner, "But that day was the Sabbath Day, therefore by the Sabbathwas prefigured the Lords Day* '" " To is fit// in force to bind Chriflians. i ^ p To this he anfwers, by denying that the Sabbath day was ScEi 6 thcday wherein the builders retufed that ftone;Fo?-f/;^^m^^/, . -' L. Pharifes and rulers of the people did alrvayes rejeFi Chrifly and not P^'^''^(^f*Anf:v, theSiibbath day onely, Andif[hu^in and Cyprian before him apprehended ary ftich figure, that vpm by rvay of accommodation onely, not that herein they achnove ledge d any proper fqitre, Foranfwerwhereuntollay firli ; that Ma(ter/'^r/^'»/de- AV/j/y. livers not this fimply of the Sabbath day, but of the Sabbath of the new Tcftamcnt, as much as to fay, the firft day of the v/eekc whereon Chrjft ro(e ; For this was the day wherein the itone which the builders refured,was made the head of the corner ; and of this day the Prophet fpeakes, when he faith. This 16 the day which the Lord hath made Jet tu be gladandrejoyce in 'it. That like as the Jewes had caufe to make that day fedi- vall and to rcjoyce therein, wherein God advanced .O^W to the kingdome, who was as afi-one, refit fed before by the buil- ders : in like fort, Chriftians had as great caufe, nay, farre greater, to keepe that day feftivall, and to rejoyce therein, when God raifed Ch rift from the dead, and gave all power unto him, and making him the head of his Church, as being now manifefted to be the fonne of God, who was before as a ftone r'cfpited and refufed of the builders, but as on this day was made the head of the corner. And not (Cyprian and Auftin ox\Q\y^ but Ambrofe upon the P/almes fo underftands it, and Amobius alfo upon the PfalmeSjas Herefybachim ob(er- vcth. And Do(flor Rivctm is too blame in conftruing T^erkins in fuch manner, as if he fliould confine the builders reje(5lion ofChrift to the Sabbath day, whereof there is no colour in Mafter Verhins, but that which he infifts upon is this,that the day wherein Chrift (formerly rejeftedby thebuildeis)was made head of the corner,wasthedayoFChrifts rcfurreftion, and of this day it is faid by the P(almift, This is the day which the Lord hath made, let hs rejoyce arid, b^ nlad in it ; Which is moft remarkable for the juftification of our celebration of the Lords Day, as by Divine authority. Efpecially conlide- ring what Bifhop Lake, that learned and pious, and moft rationall Divine hath obferved, that alwayes the worke of the day is the ground of hallowing the day, and for prootc here- of 7 he Moulttie of the fourth Commandement^ of, hee appeales to the due conGderation of all feftivalls in " the obfcrvation thereof, whether Divine or humane. Malkr Perkins his words arc thefe (but I know not how Dodor RivetHs might be deceived by a mif-tranflation of them) The ^ay ofChrifls refurrMion tvos prefigffred hj that day wherein theftoyte which the huilders refnfed was made the head of the cor- ner , P(al. iiS*24. andin that it vr.ts prefigured, it was appointed by God, For then it appeared to be true which PetcrfaidofChriJli that Cod had made him both Lord and Chrift, Aft. 2. 36. And whereas he faith the Fathers doe fo conftrue the place by way of accommodation, that hath place onely when the Text it felfe doth not (b accommodate it. But the Text it (elfe in this place doth manifeftly evince, that this is fpoken in reference to the day of Chrifts refiirredion. , . Thelaftreafonof Matter ^erl^nf is this : God is Lord of I erkins. ^.^^^ ^^^ feafons, and therefore in all equity, the altering anddif poftng thereof is in his hands, and belongs to him alone. Aft. 1. 10, Times andfeafons the Father hath kept in his own hands. Againcj Chrift is called the Lord of the Sabbath. And Antlochus Epi- phanes is condemned by the Holy Gho/^, becaufe hee tool^e upon him to alter times : *Beftdes that, DsLnitl faith, it is god alone that D«».7.r5. changeth times andfea/ons, Dan»2. 4. Now, if it he proper unto god as to create, fo to determine and difpofe of times, then he hath not left the fame to the pow^r of any creature* And therefere, as the knowledge thereof, fo the appointment and alteration of the fame eitherln generall or particular, belongs not to the (^hurch, but is referved to him. The Church then neither may nor can alter the Sabbath Bay . Rivet. Anfw, ^^ ^^^ "^ -R i ve^"S anfwereth, that the words of Daniel touch^ ing the change of times and opportunities, are delivered in reference to the periods and changing ofKingdomes ondLMonarchies, as af- peares bj the argument of the Prophecy, j^^^l And no more doth D. Rivettu deliver in excepting againft ^ •^' his annotations : for as he acknowledgeth M. Perkins fcripto^ rem modefliffmum, a raoft modeft writer 5 fo he carrycth him- felfemoft modcftly towards him. But I hope without any breach of raodefty, I may profefle/that 1 find no accurateneflc in each of his allegations, favc onC| namely, that wherein Chrift IX fiiJ/ in force to hind Chripiam. 14 j Chrift profeflech himfclf Lard of the S^bbathjand it is enough Se£i ^ for the prelentjthat God lelei ves to himielf power of ordering _L^. times for his fei vicej yet it cannot I edeniedjbnr God hath lett power to his Churchjiipon good occalion, to fet fome time a- part for exercife of piety . But whereas it is apparantjthat God himfelfe tooke upon him the ordering of the time for the Sab- bath, and accordingly Chrift calls himfelfe The Lord of the Sabbath; as he ?conltiti]ted it^ (b none but he can abrogate it, and ordaine another in the place of it. Now,vvhereas D^Rive- ttif fatth, that hee hath left this power unto his Church,* it ftands him upon to prove it. VVc hnd our Sav iour fuppo(eth us Chriitians to have a Sabbath afrer his refurreftior, A^attl-^ 24. 20, as well as the Jewes had before : wee iiixl thai in the Apoftles daye-,the firft day of the weeke was fet apart for this; which could not be, but by the joyntconfentofthe Apoltles, wefindthatthcday of the weeke ('not the day of the yeere) wherein Ghrilt rofe, by Saint lohn himfelfe called the Lords Day, an evident argument^ that in his time it was fo generally received. We find that never any worke of God did give better caule to profefle,that The daj t hereof wa^s the day that the Lord had made Jet us begladandrejoyce therein ; then the day where- in Chrift rofe from the dcadj and thereby was declared to be the Sonne of God, even that ftone which the builders refu fed to be made the head of the corner. And how ftrange is it, that the Church for 1500. yeeres fpace (hould no where offer to al- ter it ; if in no other refpeft, yet in this, to manifeft that the Church is indued with fuch liberty and power, and to prevent the fuperftitious obfervation of the dayas a thing nccefTiry, if it be not neceffary. Laftly^if this liberty be ftill in the Church ; in cafe they (hould exercife this liberty, what inconvenience would follow upon theexercifing of a lawful! liberty ? But in- finit inconvenience would follow hereupon : foj iee ng this li- berty is equally communicated ro each pirticular Churchg it willfoUow, that itislawfuliforourEnglifhChuichtoififti- tutc the Munday, the French Church theTucfday, the flol- landers the Wednefday, the Germans Thurfday, the Dines Friday, the Swedes the Saturday, and the i^olonians the San- day I what an intolerable (caadall were this amongft Chri- ftians^ 1 4 z 7 he Moralitie of the fourth Commandement ^ SeSi €• ft'i^-"S* Thus our liberty opens way to revive the Jewcs Sab- * bathjOrtoconcurrewkhtheTurks, who make Friday their holy dayjiiay^what fcandall alfoto all the Heathens through- out the world ? For,(iippofc that as the Jewes keepe the Satur- day, and the Turks cheir Fryday ; Co other hsathenifh nations according to their feverajl religions fhould divide the other dales of the weeke to be hallowea between them; each religion keeping to their own day moft exaftiy : When they fhould find no agreement amongftChriftians, what an intolerable fcan- dall were this unto them^to harden than againft the profeflion of theGofpel, when they fee fo little agreement among the profefifors of it ? And what (hould move us to affed liberty in this which opens a way to (uch diffention and confulion ; and not rather rejoyce in this, that to prevent fuch miferable in- j conveniencesj God himftlfe hath marked out unto us the firft day of the weeke to be the Lords Day 5 in place of the Jewi(h Sabbath, which was the Lords holy day unto them, by the moft wonderful and comfortable work that ever was wrought, even the refurreftion of our Lord and Saviour from the dead, thereby manifefting him to be the Sonne of God, and ful- filling that prophecie of old concerning the ftone which the builders refufed, and making him the head of the corner on that day ; all power being given unto him both in heaven and in earthj MattkzS, thus drawing us in the Prophets language to profefle and fay firft, Thi^ is the Lords do'mg^ and it is mar- vetlominourejss : and fecondly, to conclude there-hence in the words immediately following; This is the dctj -which the Lord hath madcy let m be gladandrejojce in it 5 this undoubted- ly is our Chriftian feftivall j this day of the weeke, and not this day of the yeerc, f which is remarkable) being called by Saint John, The Lords T^ajy the day wherein Chrift appeared anto bimjand gave unto him thebooke oC Revelation ^onzttn- ing the fecrets of his providence to be fulfilled upon the world for the time to come, even till his fecond coraming to deftroy the world with fire, and to hleffe m with .new heavens, and a new earth, wherein dwellethrtght^&fff leffe ; the metropolis of which new world, fhall be new Jerufalcm, And albeit Doftor /?/- vetHs according to his piqus ingenuity which crownes his learning isftill in force to bind Chriftiavs. I j^ j Icnrning and cathedrall (IifBciencieSj profcfCcth^ that vrhnt />/- Se6l 6 thcrto hath beene {fok^n by him of the choice and. pnjfible chani^e * ef that day y her h,ith not to ayiy 'uch md ventilated ^ as to favour t he Ir profanrjfc who on holy d^y es and chicfcly on that day ^ which by fo univerjall a confcnt even from the beginning of (^hriflianiti hath beene confecratedto fnch r-fje ^ nealcUing Gods Service ^ not one/y refttfe to omit one day in profccttting worlds tending to the tfje of Ife urfnforall : btn alfoby unnecejfary aEiicns , as bypfra- fanffports^ flage playes-^ by ir.temperance alfo and riot profane the day ^ net withont reafon dedicated to the Lord, Yet whaC juftoccafion hereby may bee in all places and like enough is taken in nioft places by this doftrine of his who feeth not > For albeit publike authority in fome places hath bylavves countenanced the fblemnization of the Lords Day • for which wee of this land have caufe to bleffe God fo as I thinkc no Nation more 5 in'confideration of many Lawes one after anotherand by degrees made to reftraine abufes onthatday, as tending t J the manifeft profanation thereof ; and by none more then by that aft ofParliament in the firft of KingCW/ not fo much to betaken away as to h triiJiflatednntQ fh^.Loifds%>a^^ayidfa changed y and ioje indeed thinks it wore holy^ (^th^n another day -^ and that not onelj in regard of ^din^tion , and Hfe,hut in ref^elh. of fignification and effeft doe crojf? ^ome withatit Chrifilm.(i'-. bertyy whichis fnoji certaineoftke Paftfis,, , ■ , ,,.... And indeed W^km makes it appears that ^if^z/^ writes^ herein againft the fuperftitioiijS Papifts. And did Riv^tus pp- pofethemonely it were Well;; biftt it isapparantthatheediA putes not fo much againft Papiftsia this argument as againft Proteftants , even (iKh as himfclfc. But can hee fliew of any^ of them 5 that they account the Lords Day more holy theii any other in refpeft of any myfteriousfignificavion(forloC^-: vin (peaks in this place) or effeflTundoubtedly he cannot, lf>- ohferve a ctay in the weeke only for order and policy fak^ Ecctefia^ //V^/Z.-myfteriousfignifications in dayes were peculiar only to the Jewcs* Only we thinke ii fit^that to prevent diflcnfion and confufion,God (hould marke out that day unto us tobeob- ferved, and not leave it ui !to us^nd fo hee hath 5 the Scripture calling the firft day of the weekc the Lords Day 3 and that up- on WJiil/ iv force to hind Chrijiians. I ^ ^ on (uch a ground as a greater was never knowne to ground a o^ci ^ feftivity thereupon con/ecratcd to the excrcifcs of piety ^even * ^' the day wherein the ftone th^t was rcfufcd hy the builders wm made the head of the corner ; This was the Lords doings and it is and ever fl) all be Tnurvellotts in our eyes^ and gives us caufc to fa/ with the Ty^Aw//? thereupon : This is the day which the Lord huthma^ie^wewilireioyce and beglad in it. So that all the pa (^ fages in the Apoftlcs writings againft difFcrence of dayes are no more againll us then againlt Dodor Rivetns himfelfe. Now it is time to rctume to our PreflKer. I doe not finde that SnareK. undertakes to defend the Doftrine oiCalvin and Chemmtim ( fuch as here is pretended to bee their Doftrine / but rather oppofeth it. If fuch were their doftrine as this Prefacer would faine obtrude upon us,from the authority of the D. difcourfc which hce tranflatcth. For Suarez. pro- fefTeth, (^elebritatem Dominica diet haberi ex communi uJh e^ fenfu EccLefidt (^ in ipfafcriptura Novi teflamenti comrnend^m : that the celebrity of the day it had by the univerfill ufe and ienfc of the Church,and is commended unto us in the very Scripture of the New Teftament ; I have endeavoured to jufti- ficitoutoftheOldTeftament alfo; and in exprefle tearmcs, that it is to bee unchangeable T^raBice & moraliter ^ prafti- cally and morally ; as Doftor Trideaux acknowlcdgeth^and withall expoundeth after his underftanding of it ; and Dodor RizetJiS alfo affirnsirg thu i^nde of ffnch^ngeablenejfe to arifi frcm hence that nojuffciem canfe can be given of the change 0tnd abrogation of it. This Prefacer and fuch as are of hjs fpirit may doe well to dcale plainly, and to profefle that it fs in the power of the Church to make the Lords Day to ceafe to be the Lords Day. From their Dodrine pretended by him hee proceedcs to their prafti(e, profeding it to bee devoyd of any the leaft (uperftitious rigour ;elleeming it to be a day left arbitrary ^and therefore open to all lawRill and honeft recreations by which the niuide may be refrcflied, and the fpirit quickened ; as in Ge^: .'a all honeft cxercilcSjfliootingin pieces^ long Bowes, crofle Bowes are u(cd in the Sabbath day, and that both in the morning before and after the Sermon } And truly I doe N not 1 4^ ^^^ m^^/i'nV of the fourth Commandement^ S^Ei n '^^^ ^"^^ '^y ^^^^^ P'^^"^ ^^ cen(iire them for any fuperftition _1_^2^ inihis. But this author takes liberty to cenfure them for fupeiftitious , who thinkc thefc courlcs urJavvfull on the Sabbath Day. I make bold to call the Lords Day our Sab- bath ^ becaufe our Saviour plainly gives us to underftand that wee Chriftiansfhould have one day in the weeke for our Sab' bathj/^/^.24v20.aswelastheJcweshadjandfecondly becaufe the booke of BotnUks^TokGLCth, that Sunday is our Sabbath. NohUnon licet tjfe tarn diprtif. We may not be fo elegant as to cenfure them for profaning the Lords Day by the(e and fueh like courses. Yet the ad of Parlament, i. ^aroii forbids any man to come out of his Pariih on the Lords Dayjabout any iports and paftimes 5 which rcftraint tending to this end, namely to preferve the Sabbath from profanation^doth ma- nifcftly give us to underftand that to come out of a mans parifti on that day about any fports or paftimes is to profane the Sabbath : and (eeing as before J have (hewed, that to come out of a mans parifh on that day about (iich aworkeasdoth not profane the Sabbath 3 is not to profane the Sabbath ^ as toheare a fermon 5 or to fetch a forgcon or Phyfitian to a fick perfon in ca(e of necefiity ; but onely to come out of a mansownc Pariih about fuch a worke as doth profane the Sabbath 5 fech a comming out of a mans own Parifh on that day^and fuch alone doth profane the Sabbath ; hence it fol- loweth evidently that all manner of fports and paftimes on that day , are Co many profanations of the Sabbath in the ^ ' judgement of all the Prelates of this Kingdome , and of the whole F arliamcnt. Now let every ibber Reader judge whether my Ctlfe as an Englifti man have not better ground from ana6i: of Parliament to cenftre them o£ Geneva for prophancrs of the Sabbath in the cafe here pretended then this Pra^facer from the pradife ofGe»evahy the relation o^ Robert lehnfon^ to confwreus that doe miflike them herein ( if this bee their praftifc) for fupei- ftitious obfervers of the Sabbath ; efpeciallyconfideringthat heecannotfaften this cehlure upon fuch as my (clfr,but with- all hee muft pafle the fame, upon all Prelates of the King- dome, together with the Lords temporall, and the whole houfc. // fiill in force to bind Christians. s j^^ houfc of Commons. And as for the excrciles here mentioned, SeSf. 'J, I findc them to fall won.droiifly (hort , of that which the *. '* author avoiicheth ^ as namely ,that they efteeme the Sabbath toWc open to all ho;7sfi exerciffs and Uwf till recreations • fori make no queftion but in this Prarfacer his opinion there arc farremore exercifes , and lawful! recreations then that of fliooting which alone is here mentioned; and whereas fiich things are permitted in the very morning of the Sabbath, and afwell afore as after Sermon, I finde no thing anfwerablc hereimtoin the prad^ife of our Church. Neither doe I finde that the exercises here mentioned are (b much accommodated to the refrefliing of the minde and quickningof the fpirit;as to make their bodies aftive and expedite in fbme fundions which may be for the (ervicc of the common Wealth. And lately upon enquiry hereabout I have receaved information, that at Cjeneva , after evening prayerjOnely the youth doth pracflife (hooting in Guns to make them more ready, and expert for the defence of the City^ which is never out of danger. They have alfo at foure a Glocke on the Morning both Service and a Sermon for their (ervants, and 2. more in every Church ; the one in the Fore-noonc, the other in the After-noonjbefide Catechizing the youth on the Sabbath Day; And Biftiop Lake wiflied that fuch a cour(e were general!, as is in his Ma^ftics Court , to have a Sermon in the Mor- ning for thefervants on the Sabbath day. And I fee no cau(e todiflentfrom(7d'r^ri/;f^in fpecifying 4. particulars where- by t!ie Sabbath is not \{o\zttd.Parva^Neccj[ariHn:,Rt!f(iblica^ cum pietate. Undoubtedly hunting is as commendable as, ►(and more generous excrcife) then any of thefe, and the Kings Majefty though much delighted herein, yet never ufeih to hunt on the Sabbath Day Morning 01 Evening. And I ^ have caufe to come but llowly to the believing hereof, becaufe it is (^alvins Doftrine concerning the Sabbath , that albeit under the Gofpcll we arc not bound to (b rigorous a reft as the Jewes were, yet that ftill wee are obliged to abftaine from all other works^ as they are Avocamtnta afacrisjludiis cr rKedita- tionib:f4 , Avocations from holy ftudies and Meditations ^ N 2 and 1 48 '^^^ ^oralitie of the fourth Commmdement^^ C ft ^ aad their Minilters, I (hould thinke doc not well if they fai!c e^ .0^ ^^ minde them hereof, unlefTe both they and the people are fallen from C^/z//Vf Djftrine in this point, in which ca^q I fee no jnft caiife why any (hould choake us therewith, but give us as much liberty to diflent from him intheDoftrincof the Sabbath as they of G^«f^'^ take unto themfelves. Againe ^^^^iswellknowneto have profefledupon. Revel, i. lo, that the oblcrvation of the Lords Day is, traditions ApofloUc^ C^ vere 1>i^/W,and confequently that the day is not left ar- bitrary •, neither hath this author proved that the Presbytery andftatesofG'f;jf2/^5both Ecclcfiafticall , and policicall have committed any revolt or apoftacy thereto from 5c-t/« in this point. It is well hee acknowledgeth fomc recreation not fuflFered there,as namely dancing ; but this hee Gy th they hold unlawful!, whichfimply delivered as by this author it is, is incredible unto mec 5 neither hath this authors word any fufficient authority to Jeliver mee from this incredulity : yet fome manner of dancing may perhaps bee generally forbid- den iti the French Proteftant Churches. Thi^ flri^tneJfe-Q the Prefacer faith ) ^ noted hj fome to have heene a great htnderer to the growth of the reformed Religion ; which belike is ad- vantaged fo much the more with us in as much as it is not hindred^but he quotes no author for that. As for the author he quotes , I have not hitherto found that hee hath^ arrived to any great authority or credit in the World for the truth of his relatione. Neither hath the wifdome of our Church or ftate taken any contrary coar(e hitherto either by Statute or Ca- non to promote reformation amongft us ;. what they may doe hereafter I know not 5 when (lich fpirits as this Prefacer may bee fo fortunate as to (it neare the tterne. Whether the. French Churches have found it fo as this Geogr.iph^r is fayd to report I know no ;but for their judgment herein I muft . cxpcftuntilUhearemorctherof. SeB. jt f^^f Which being (o ^ the judgement and pra^ice of fb many nienjandoffuehfeverallperfwafions in the controverted point of the Chriftian faith, concurring unanimoufly together 5 the miracle is the greater^that we inEngland fhould take up a con- trary opinion, and thereby ftparate our (elves from all that are Is jlill in force to bind Chriflians. i j ^ arc called Chriilian ; yet fo it is, I skill not how it comes to ^^[f - paflc but fo it is, that fome among us have revived againe the - ^ * ^* JewimSabbathp thoughnot theday itfelfe, yet the name and thing. Teaching that the commandement of fan6tifying every feventh day, as in the Mofaicall Decalogue, is naturally morall and pcrpetuall; that whereas all things elfe in the JewifhChnrchwerc fo changed, that they were cleane taken away, This day (meaning the Sabbath) was fo changed, that it ftillremaineth; andJaftly, that the Sabbath was not any of thofe ceremonies which were juftly abrogated at Chrifls comming. All which poiidons are condemned for contrary to the Articles of the Church of England; as in a comment ontho(e Articles perufed, and by the lawfiill authoiityof the Church allowed to be publique, is moft cleare and mani- feft ; which doftrinalls, though dangerous in themfelveSjand different from the Judgement of the ancient Fathers, and of the greateft Clerks of the later times, are not yet haUe fo de- (perate as that which followcth thereupon in point of pra- ^ice : For thefe pofitions granted and entertained as ortho- dox, what can wc elfe expcd, butfiich ftrange paradoxes, as in the confideration of the premifles have beene delivered from (cme pulpits in this kingdome, as vi^ That to doe any ier- vilc worke or bufineffe on the Lords Day, is as great a finne as to kill a man, or to commit adultery ; that to throw a bowle, to make a feaft, or drefle a wedding dinner on the Lords Day, is as great a iinne,as for a man to take a knife and cut his childs throat J that to ring more bells than one on the Lords Day, is asgreatafinne, as to commit murther. The author which re- ports them all, was preftnt when the broacherof the laft pofi- tion was conventcd for it. And I believe him in the reft ; the rather, (ince I have heard it preached in London, that the law o^CMofes whereby death temporall was appointed for the Sabbath-breaker was yet in force, and that who ever did the works of his calling on the Sabbath day, was to die therefore. And I know alfo, that in a towne of mine acquaintance, the Preachers there had brought the people to that pa(Ic, that nei- ther baked nor roft meat was to be found in all the parifh for a Sunday es dinner throughout the yeerc. Thefe arc the ordi- N 3 nary I Ko "^he mptalitie of the fourth Commmdement^ SeEl 1 "^^T ^^"^^^ ^^ ^"^^^^ dangerous do£l:r4n€S ; and ^ainft tlie{e,and * '- 1^ fuch as thefe, our Author in this following Treatife doth ad- dreflc himfelfc, accufing them that entertainc the forinall dodrinalls every where, of no leflc than JudaifmCjand prcflfing them with that of ^ufiwy that they who literally under- ftand the fourth Commandement, doe not yet favour the Spirit : Section the third. Exam, ^^P'^ fomewherc faith^that he who lookcs for miracles in thefe dayes for confirmation of the truth, ^T/^^/;ft!W i/j/^ /»ro(^/- ^iumefi, himfftfe may goefor amortfter '^ he doth not fay ; It is a miracle that men (b fhould doc. Men may be (bttiftijCven to admiratioujand fuch if this Prefacer provcs^we will not (ay it is a miracle:w^/V^,wonderful things may be wrought not only by the pracflice of Satan, but in the very courles of men, but God is he alone that workcth miracles* He talkes of ^«/tWf- moHS concurrenre of men of fever alt ferfwaftons otherwlfe in the controverted j^olnts of Chriflian fahh^^ndthat both in jtidgemet^t findfraElice with him in his way j fee loves to (peake with a full mouth, and to make a great noi(e, as the Hogs in ^lian did^ when their owner ftiore them • which gave him occafion to ^y^hat there was a great d^ale ofery^hnt a little woolL And let the indififerent judge whether the wooll be an(werable to the noife this Prefacer makes. New, the men of feverall perfwa- fions whom hee avoucheth are Papifts, and Proteftants, and amongfttheProtcftants, both Lntherans^indCalvimfis, ^ni hitherto he hath fpoken of foure particulars ; I dcfire the reader would take notice of the modefty of this author in each of them compared with the noife here hee makes concerning them 5 as if he were as much crackt in his braine, as hee who (landing upon the key at Athens, with a note booke in his . hands, fet downe every (hip that entred into the road as hiSj when he was not owner of any one of them. So I (hall make it appeare, that this Prefacer hath title to none of the fides he boafts of for the countenancing of his way in any one of the particulars mentioned. The firft particular is about theorigi- nall inftitution of the Sabbath ; as whether God commanded it immediady upon the creation. This author denies the inftiir tiition of it before the prom ulgationof the law upon mounr Slna; Is fiill in force to bind Christian f. i ^ i Sina; And what ftrength of fufFragcs doth he bring for this ^^^ m amongft the Proteftants, whether Lmherans or Calvinifis ? * '* Surely not one Lntherane that I know ; but of others all that he avoiichcth by himfelfe are but Doftor Prideaux and goma-' rus, and by his afliftancc, Vatahlm and CMnfcHitd^s 5 on the contrary are alleged by fVaUm : i, Lnther himlelfe : 2. Zuh^ gliHS: 3. Cali'm: 4. B^z^i 5. "Peter Afartjr : 6. *Builw- ger : 7. Zanchlta : %»'Urfinus: 9, Gnalterm : 10. Areti- Hi: II. 'Bertramns: ii, t^ercerm : l^. Antonitis Fajus: 14, ItimM : 15 Zeppertu: 16. Martini m : 17. Alfledias. The fame is juftificd by Rimetfts, ^who vouchcth no Icflfe than thirty Writers of note to concurre in thisj Now let the indiffe- rent Jadgc on whofe fide is the miracle this Prefaccr fjpeakes of, in his rhetoricall amplifications, on his fide, or on ours. Yet not one Englifh Divine is mentioned, either by fVaUm or RivetM amongft this number. 2. Then as for Papifts : Tofla- tfis indeed difputcs againft this opinion of ours^ but his rea- fons I have an (wered ; and 6atarims a Popifh Prelate, as well as Alfultnfisjis acknowleged by this Author to oppofe Tofla" tt4i in this ; neither hath he or Doftor PriJteaux undertaken to anfwcf him. Oncly this Prcfaccr,after his bold fa{hion,faitb, that CatarifjtiJ tooke up armcs againft ToftAtus with ill fiic- cefle, it hathbeenc manifcft that for ought doth appcare, C^- tarittuf hath had better fucccflc than T^?/?^?/// ; For Pererius takes Ttf^rff/^^ his part, yet all the Rhemifts on Apse, i, lo, doc manifeft them (elves to take part with CatarwftSf and go* maruj acknowledgcth as much of Marius* And Rivetus al(b allegeth t^aguftinHS Stemhus, Genehrardy lACohus SoUoftuSt Cornelius de Lapide, Smrnanuel Sa, and Ribera, all concurring againft Tofiatus and all Papiftj, yea, many of them Jefijitcs. Hereby let the reader judge of the modcfty of this Author; and on w hofe fide the feigned miracle is^on his (ide,or on ours: For it is manifeft hitherto, that the men heJpeAkfs of, offeve^ veraJlperfwaftons otherwifc, are by farre, more far us thdn for him. But it may be in this particular, h is glory i% that the Fa- thers are rather for his opinion than for us. B(jt upon what ground ? Is it from any evidence of Scripture ? nothing Ie(Ic, not one of them building hereupon ^ and as for evidcnces,they N 4 bring I < 2 T^^ ^oralitie of the fourth Commaniement^ C Q m bring none, favcth^t the Scripture doth not particulate, that Zf__LiL-. the Patriarches of old obfervcd the Sabbath, Yet it was not to be held a gencrall riilcj that ArgHmentnm non valet Ah autho" ritate negative 'y the argument draw -e from authority doth uot hold negatively in matter of faft. Secondly, not onejy our Divines, as Ho^/W^« and f^/ut a multitude of Proteflant writers, maLtaining the morality ofoaeday mfeaven,3s Z/^rk^r, UMcUfiBhon, Cdvin, Bez^^ Bucer, Peter A'fa.rtjr^ Za nchim ,Jmnm , firetpu , D o-^hw^ FajHSy Martmim^ Vrfinmy Alfiedi'As.Lornfegwsi.Teftm Hommiui^hQ'' fides Englilh and Scotrifh writers, whom he might have pro- duced miorethen enough : yea of Bifhops in this Kingdonie ; as BiftiPp Babwgton^ Bifliop oAndrewcs.^x^ho'p Lak^^yca, and Mafter tioeker in his Eccleliafticall policy. Now let the rea- ders judge by this of the modefty of this Prefacer in this par-; tictilar alfo^and whether the miracle (as he phrafeth it) be on our fide in diflenting froni others uureafonably , or on his rather. ?• The third particular is touching the celebration of the Lords Day , as whether it bee by authority humane or divine rather : wee iay it is of divine ; bee will have it to be left ar- bitrary : yet was it never knowne,that any earthly Mafter did leave the proportion of fervicc, to bee performed unto him 3^ to the pleafure of his fcrvant ; neither did God leave it thus from the beginning of the World untill Chrift,as hath beene proved. Yet this Prefacer will have it thus left unto us in thefe latter daycs 5 of which the Apoffle hath prophe- [ Tini,3. 4» cKdyXhditMen pjoM be lovers of -pleafure more then lovers of God, For this, he boafts of all forts of Papifts, this he begins withall 5 which was not wont to bee thecourfeofEnglifli Divines ; yet hee belies Doctor Prideaux in this ; who allea- geth more Papifts ftanding for the divine right hereof, then for the contrary ; and one of them ( as formerly I fayd) pro- feflcth that it is the common opinion. And Abortus the Je- fuite profefleth that it is moft agreeable to realbn, that as af- ter fix daycs worhe one Jhould hee confecrate unto the Lord, to the Lords Day (hould be it. That many of our Proteftants Di- v'mcs call the obfervation of the Lords Daj^ Ecclefix confue- tudinem^nKd that it tvM left free unto the Church to choofe ano^ ther^ after the lewes Sabbath was abrogated.^ I have ftiewed how little all this makes for him , anfwering to every paflage punftually^ is ftili in force to bind Chriflians. 155 pun^^Uviliy j, as they are alleaged by him. Fork is confcfled SeSt^n^ that the Church they tokeot was the apoftolicall Church; -- and the caulc moving them to choofe this day tvas the Re- ilirredion of Chrift , and whereas fome two of them call this Ci.tufAmfrobabUem'^\ hare difcuflTed that ^and prooved it to be more then probable. I h.we ftiewed withall how the ancient fathers ha^e acknowledged it , ioraeeScprcfTely divine ^ iotnc cquivalently , and expteflfely apoftolicall conftitution or £andion,as Athandjim ( whofe rea(bn drawne from the con- griiity betweenc the firft creation and the fecond Creation by vertue ofChrifts death is remarkeablejand followed by many both Englifh and outlandilh Divines* Atifliyj^Scdfd'ms , Gregory^^nd others ; And with them the concurrence of our Protdtant divines 5 Bticer , (^alvw^^^za^ JuniHs^ P'lfcator^ Wolfitis^ Fulk^ againft the Remifh , Doftor yiyjdre'ivesh\(\[\opo(fVlnchefier^ Do(florZ^% bifhop oi Bath and H^e/ij^ in expcHlng it to be ohfcrvationis not liheroftor (^Andrewes , Doctor Z/^^ above men- tioned, Doftor Brownde,Y>odiOX ^ilUt^ Mafter Perkins. The Chriftian Church anciently being demanded whether they^ had kept the Lords T>ajy were wont to anfwer 'jlam a Chrifiiaviyl cannot intermit it. Befides I have fhcwed in rcafontheun- realbnablencffeboth of changing thcday^and the intollcrable fcandali that would follow upon it , and the unrcafonable- ncfle of not changing it, if it be not of divmc inftitution;coc- ^ fidering 1 5^ y^^ Mora /it ie of the fourth Commandement^ SeR^n^ fidering how -prone weeiare through the continuall obfervati- * '^ pn thereof to conccave ihat to be a neccffary duty , and fo to be plunged into fuperftition^ ere we arc aware,!^ it prove to be no neccffary duty* In the next place hce tells us how that fo me amongftus huve revived againe the lewijh SMath^ thon^h not the day it felfe, yet the name and thing, teaching that the Qommande* ^ment of fanSiifying every feaventh day ai in the Mofaicall Dc" calogueis naturally morall and^eri^ttHall\ that whereas all things elfejn the le-aiJJj were fo changed, that thej were cleane to be done a.'way^ this day ^ meaning the Sabbath ) was fo changed^ that itftill remaineth : and lafllj , that the Sabbath was not any ofthofe ceremonies which were only abrogated atChrifis cemming, ^11 which poftions are condemned for contrary t» the Articles of the (^hurch of England : as in a comment en thofe Articles ferufedand by the law fptll authority of the Church allowed to be fHbliejHe^is mcft clear e andmanifeft. Here wce have a diftindli- on of* a Jcwifti Sabbath brought in , yet not the day 5 a diftin^ion contrived with fuch wifedome and perfpicacity as it feemes to exceed all humanedifcretion. For I verily thinkc that from the beginning of the Primitive Church there was never heard of a Jewilh Sabbath to be kept , any other then upon their day. The materialls are , firft that the name Sab- baih is retained 5 and well may it be in my judgement (though fome entertaine fublime reaches to the contrary ) if our Sa- viour have any authority with us 5 who advi(eth his Difciples tofray that their flight be not in the Winter^ nor on the Sabbath day ; which is fpoken by him in reference to the time about the dcftrudion oilerufalem^ at what time the Lords Day was come in place ofthc Jcwes Sabbath among the Chriftian con- gregations, and that by apoftolicall fubftitution. And in the very booke of our Homilies it is expreflely (ayd that the Sunday is now our Sabbath. And his Majefties briefes for colleftion fo ftilc it. And in the conference at Hampton Court it Was fo ftiled by Doftor Rajnolds , and the motion he made thereabout generally y eelded unto ; fo that the i'tate hitherto feemestobecenfuredbythisboldPrefacer. The next afper- fion is.that the thing alfo is revived. But what thing ? the Jojyes isjlill in force to bind Chrijiians. 1 5-7 Tewes had peculiar facrifice both morning and evcningwhich SeB.^^ doubled the day ly facritice ; this lurely is not revived. There , ^ were befides two things in the Jewilh Sabbath; the one was a reft, the other wasthsfanf^ifying of that reft; As for the reft if that were not, it were no Sabbath. Yel our Saviour calls it a Sabbath, our Church calls it a Sabbath, our State calls it a Sabbath. And Auftin calls us Co fuch a reft onihe Lords Day, as that therein we muft tantum Deo vacare, tantum CHltihns di- vinisvacare, onely reft to God, one) y reft for divine worftiip. And Calvin, who is taken to be no friend of ours in this CA^t^ profeflTcth, that we muft reft from all our works, fo farre forth as they diVQAVoc amenta a faerie ftudiis, & meditanonibfds, avo- cations from holy ftudies and meditations, but not for arny tnyfterious fignification fake, and that herein confifts the dif- ference betweene the Jewifti reft and Our Chriftians reft ; and I am exaftly of his opinion tor this: As for the fanftificati- on of this reft, Itiuft wee arc as much bound to the perfor- mance hereof, and that in as great meafure, and with as greac devotion under the Gofpel, as ever the Jewes were under the Law; And at the hearing of this Commandement as well as of any other, our Church hath taught us to pray. Lord have mercy upon ta .and incline our hearts to keepe this Law. Andl find it wondrous ftrange,tohcare,t hat fomcftiould not (paretopro- fefTe, that this was Oiuffled in they know not how ; At length wee come to the particular charges : the firftis, that fome fiionld teach, that The Commandement of fanllifying every fc^ venthdaj, as in the C^ofaicali T>ecaiogue, is naturall, morall, and perpetuall : and Mafter Rogers is quoted for this on the Article, /^rr 7. hee quotes Mafter Doftor Bownde, pagj. Now truely, it cannot be denied, but that when the fourth Com- mandement is read unco us in oiir Congreg.uions, wee are taught to pray unto God, to (hew fuch mercy unto us, as to incline our hearts to the keeping of thi6 law. And both' mafter Roaers and this Prefacer are to be prefumed to have fubfcribed as well as others.and by their fubfcription acknowledged that this is nothing contrary to Gods W ord ; that we are as much bound to the obfervation of this Commandement as of any other, andconfequently to keepe the Sabbath, and doe no roannoii 1 58 The Moralitie ^f the fourth Cemmamdemcnt ^ Sefi^'J. manner of workc thereon that may hinder the fanaifying — ^ -L. thereof. Now Mafter DoCtovBowrids words, (after hee had cit^d Chrjfoftt m e fpeaking thus, lam hie ah initio &c. Here noi» even from the beginning god hath i/t ft mated this Do&rine unto HSy teaching us in circnlo hebdomadis diem pinum,that in the com" pajfeofaweeke, one/t^holeday isto befutafartforafpiritHallreJt mto Gcd^ are tke(e : Vnta aH which may be added, that for pro fe othat this Commandement is naturaU, morall, and ferpetuall ; that I fay may be addedwhich was pra5lifed among the Gentiles y and all the Heathen. And nowDo.Bowndes purpofe unto the p. 30, is to be proved only this,f ^^^ ^ Sabbath was from the beginning, and fill is to be kept, and that ia the proportion of one day in (even ; and after that proceeds to prove what day the Sab- bath Qiould be kept ; his words arethefe p. 30. Now, as we have hitherto feene that there ought to be a Sabbath day^ fo it re^ maineth that wejhouldheare upon rehat day this Sabbath foould be kift\m^ here he fhewcth that this is not left unto the Church, butprefcribedbyGodhimielfe, as who prefcribed one day unto the Jewes^and another day unto us Chriftians; but ftill one in fevcn : The fame was the opinion both of ^ellarmine and Mafter Hooker mW Eccleiiafticall policy. Whereas both Mafter Rbgers and the Prefacer fo carry the matter, as if by X^odiot Bewndes opinion we Chriftians were bound to keepe our Sabbath on the fame day whereon the Jewes were bound to keepe theirs, which is.moft untrue, though the fourth Comr mandemcntmay be indifferently accommodated to our Chri- Aian Sabbath as it was unto the Jcwifti Sabbath, fave onely as toucliingtbe reafon givcn^which hath expreflfe reference to the creation •, but our Chriftian Sabbath ftands in reference to the wQrkc of Redemption. Each is the reft on a feventh day af- ter fix. daycs of labour, and as they were bound to fan£tifie their (evienth j fo are we bound to fanftific ours ; and as that was refted on,and fan^ified in remembrance of Gods reft from the worke of Creadon, fo is ours refted on in remembrance of Cbriiis reft from the wor-ke of Redemption, fothat our day of reift is but tranflated from the day of the Lord out Creators reft, tortheday ofthe Lord our Pvcdecmers reft. And on this ground might theChurcb Juftly teach us to pray at the hearing of this fourth is fit I I in force to bind Chrifiians. 159 fourth Commandcmcnt ; Lord have merq nfon us, and incline Se£i^n, ohr hearts to k£(rpetbu law. Bit like enoughi boch Mafter/^^?- _*-(!, jrers and this Prefacer might be of Brentitts his opinion ; that it is left indifferent Co the Church at this day^to content thcm^ ielveswithobfcrvingof oneday in fourctecne, if it plcafeth them. But this was not the opinion of Pope Alex^ttdxht third, who profeiFeth, that Tumveteris cfmm novi Teflamenttpagina feptimttm diem adhum/tnam cjmete fpecialiter deputavit. Both the old and new Teftament hath appointed thefcventh day for the reft of man, which Suarez thus incerpreteth, Tk'at is^ each Te figment hath approvtfd the cu^ame of affixing every fevetith day of the weeke for refit which is formally to appoint a feventh day, though the fame day materially he not alwayes appointed ; and thw it islrue, that that ftventh d^ij in the old Law wot the Sab^ hath day ; hut iv the new, it is the Lords Day : now when we fay the oblcrvation of one day infeven Is naturall, our meaning is notj neither was it D.^i'wj^/'/ meaning, th^t this pri?portion of time is knowne by the light of nature, to he that which of duty pjould he c on fe crated unto God: herein rather it becomes us to wait upon God,and he having defined it 5 now we fay nothiiig can be deviled by man more agreeable to realbn than this ; aA^orim the Jefuit, profeffing it to he moft Agreeable to f'eafin ; And Dodor Field, as Mafter Broade sowchtth. him, fpared not to fay, that to him who knowes the ftory of the creation, it doth appeare in reafon, that one day in feven is to be confc- crated unto God ; onely let us not looke for reafon demon- ftrative in matter of morality : <^riftotlc long agoe hath pro- felled, that not demonftration^but perfwafion alone hath place inEthicksj yet we may juftly call that naturall, which from the originall was common to all nations; and that fuch was the oblervation of the feventh day, the learned have fufficient- ly proved. Secondly, if it be not morall, what fhall it be ? Is hi judicialljor cercmoniall ? Never any man hitherto devifed any ceremoniality in the proportion of one day in feven ; well it may be politive ; yet lb, as to this day, from the beginning of the world,thi8 proportion was never altered ; and'if I fhoUld live till the day be altered by any foberChriftian ^Congrega- tion,! thinke I (hould live till the comming of Chrift ; which the I £0 The Moralitie gf the fourth Commandement^ theChriftiansin/^w//Wtifnc^onceived that it would be on the Lords day. I come to the fecond charge which is i\m^wherea4 alt thinqs dfe in the lervijh Church were fo changed^ that thej rpere cleans lak^naivay ; this day {meaning the Sahhath^wasfo changed, that ft ftUiremaineth ; and for this Mafter Rogers quotes Doft. 'Bownde, f. 20. onely Matter -R^^^r/ faith, not ph^ all things ypere changed, as the Prefacer doth, hut ontly that all hivijh things were changed, now judge whether Mafter i?^^^rx might not have oppoled Doftor Andrews ^s well as Do^or 'BownJe* For in hisCitechct.do(f^rine,/>^^. 2op. having propo(cd this queftion. *JBut is not the Sabbath a ceremony, and Jo abrogated by Qhrifi f He anfwers it in this manner i Doe as Chrifi did in the canfe of divorce, loof^ whether it were fo from the beginning ^ now the beginning of the Sabbath was in Paradife before there was myfinne^ andfo before there needed any Saviour y and fo before there wMany ceremony or figure of a Saviour, And if they fay it prefigured the refl that we Jhall have ffom our finnes in Chrifiy^ we grant it, and therefore the day is not changed, but yet no cere^ mony proved, Hec proceeds to prove that it was no ceremony : : fifft from the Law j Secondly from the Go{peI,E/>^»2.4.chus : AH ceremonies were ended tn Qhrifl, but fo was not the Sabbath ; For, Matth. 24. ao. C^rift bids them pay, that their vifttation be not on the Sabbath day : fo that there mufi needs be a Sabbath after Chrifts death. Now, what doth Dodor Bewnde ^Sirme forty yeeres agoe, which Dobut by whom condemned ? by none but by M. Rogers ; and by the fame reafon he might fay that the doftrine 7/ fltllin force to hind Chrijlians. i ^ i dcftrine of C)o(flor ^ttdrcives was condemned alfo for CQntrary vj^fjf m to the doEirine of the Church of England, to wifj by M. Rogers, L' And confider his abfurJ inference from the (event Ii Article ot the Chmch of England; The Article Gith that Chriftiarts ^reuot-ho^rd at all to the ohfcrvation of ludaicall ceremonies *^ Hence he infci res, that they whom he calls, Otirhome Sabha- tariam are advcrfaries to this truth in part^namely^in as much as they deny tfie Sabbath to be a ceremony : But doth our Church aftiimc the Sabbath to be a ceremony ? Nothing kfle ; xhisM, Rogers, of hisowneheadjlayes downe for a principle, namely^ that the Sabbath was a ceremony, to obtrude upon us, as if himiclfehadasmuch authority as a whole Convocati- on. And\}.^^ndrewes takes upon him to difprove this very point (which Rogers fuppoleth as a principle) and that by va- rious arguments : Belike D. Andrewes deferved not to be num- bred amongft the areateft Clerks ofthefe later times ^-{ox D.Laks neither ; nor Ki(hop 'B aldington ; And as for the judgement of the r.ncient Fathers, it appeares what skil the Prcfacer hath in them, and what refpevSl he beares unto them, by the learning he hath bewrayed in this prebce. Had he found in them^how much the forbidding of dancing in their dayes, did hinder the growth of Chriftian Religion, we (houM have heard oi it un- doubtedly, as ivell as how it hath hindred the growth of the reformed Religion in France out of Hejlins Geography : yet their doflrinalls (which I have (hewed to be the doftrinalls o^ Doctor (^ndr ewes as well as o^ Dodior Bcwnde, yea, and could (hew it to be the doftrinc of divers other late Bifhops in this Church) though dangerous in tk m!'elves,nothalf/o dejperate as that which followeth thereupon inpra^ice. Divers particulars whereof he reciteth out of the fame Mafter Rogers his preface, to his comment upon the Articles of the Church ot Eng- land. And indeed, this Mailer Rogers gloiieth there, Tjrgopo^ lynices^/ike, that he hath beeyie the man and the meancs that thefe Sabbatarian err ours and impieties were brought into liqht and knowlcd're <^fthe State ; (o he fpeakcs ; and that this is a comfort to his fcule, ardwvnld be to hts dying duy. And in very deed, the particulars mentioned by him, are very foule ; tor hee laith. It was preache-d m a market towne in Oxfordjlirey that to doe ^* O any \ t6i The moralitie of the fourth C^mmandement^ Se£l *7 itnyfervilevPorkeoryHfinejjeontheLords'Daji is as great afinne .. * ' 1^ as to kill A man, or commit adultery . Second] y. It was preached in Sunm rfctfhirey that to throw aborvle on the Sabbath day, is as great aftnae as to kill a r/san-^ that it rvas f reached in Norfolke, that to mak^ a feafl or tvedding'dinncr on the Lords H^ay, is as great aftnne as for a father to take a k^ife and cut his childs throat, I wonder the Prefacer doth not call them miracles ; Sommer- fetfliire is a pretty large County ; and there be many market townes in Oxfoidftiire ; and I doe not doubt but there are many parishes m Noriolke; But no particular is here let - downc, either ofperibn or of place; and wee have no better authority for the proofe of thelc imputations than this mans word, which yet undoubtedly was not prefent at thefe Ser- mons : for then he would have beene very carefull to exprefle thatjas in the next ftory hec doth the like. So that in the iflue^ the ftrength of all comes but to this, that he hath heard it thus reported. Nowj Ihave heard it preached, and that at Saint Maries in Oxford, that a man in Bunbury, or thereabouts, hsving broken a bone, his fbnne refuted to goe for a Bone- fetter, bccaufe it was the Lords Day, and this Sermon, after- wards comminginto print, the party finding himfelfc agrie- ved by this (candalous report caft forth of him, repaired to the quarter Seflions holden at Oxford, and complained to the Juftices of the wrong that was done unto him ; the Preacher of that Sermon being by, and the whole matter being opened, and the contrary juftitied 5 the preacher profeffed, that he de- livered no more than he had heard,but promi(ed the next time that he printed that Sermon, hee would leave that ftory out. Doctor Hoskins of our houfe was prelcnt at the hearing of this bufinefle, and brought us word of it. But whether that Ser- mon ever came to be printed a Iccond time,! know not. In like fort, I have heard it reported of Mafter Bolton, that when one fell into the River on the Sabbath day, he would not differ tho(e that were with him, beinj^ ncere tornnne tohelpehim out : I profcded at the hearing of Ir, I knew Mafter 'Bolton fo well, that it (eemcd iHiaedible to mc, but the reporter pro fe fled to deliver it upon knowledge. But if it were {o^ ma- ny there be that can bcarc wkneffc thereunto in the place where Js fitli in force H hini ChriWtm^^ I ^i where he livei Lately^ it hath beene brought unto mce, that 5"^^, 7, one hathbeene heard to lay to my charge behind my backc, — ; thaclfhould (ay, ^avid iinned more in dancing about the Arke, than either in deflouring Bathjhehath, or killing Vriah • though ic is (uch a comparifon that never entered into my thoughts, how much leffc to pafie fb prodigious a judgement upon the companion ? In the iaft place,he (aith^/f rvas preached i4 Suffolk^, (and that hccouid name theman, and was pre(ent when he was con vented bebrc his ordinary for preaching th\e famc)that to ring more bels than one u^on the Lcrds day to call the people unto Qhnrch, is as great a ftnne, as to commit murther ; thu is more f articular than the reft ) and had hee added one thing rnore,t he evidence had been compleat,namely,that as he faith, he was convented for it before his Ordinary, fo he was found con- y i£Ved of it ; which if it were (b, I wonder he (hould concealc it J if it were not (b, of what credit is th^s his relation ^ He addes, that ma-nj things t6 this efeB he had read before in the Sabbath doEirine sprinted at London fori. Porter and Tho. Man, what this bookc wis I could notdevife, but lately have gotten into my hands D. "Bowndes booke of the Sabbath, I finde by comparing it well, that this is the booke he girds at. Now I iinde nothing in him to thiseifeft, though I have gone over irjoft of the firft booke, and in the Index doe not finde any thing that can give me probability in the (econd booke, ten- ding to any fiich cffeft : and I wonder he fpared to quote the place where fiich do^rines are to be found, nothing being jnore convenient ro juftifie his criminations (than to quote for it fomcthing that is to be feene in print) and thereby to cleare himfelfe from the fiifpicion of a malignant. But this Prefaccr very judicioufly believes him throughout, because the Relator was prefent when the broacher of the lafl pofition was convented for fty yet doth he vot fay he ivas convicted of it. And upon what ground he proceeds Co Judicioufly in believing it is rcmarkc- abJe, to wit, becaufe himfelfe hath heard it preached in Ldndnn, that the Law i^f Moies, whereby deathj^mporall was appointed for the Sabbath' breaks y v*Ai yet in force 5 and that whoever did the worlds of his ordinary c^llin^ on the Sahbath day , wca to die there- fore. Now, I profeftc he fecmes to me a great deale more poli- O 2 tiquc 1 6 A The^ora/itie of the fourth Commandement^ ^ ci _ tlque herein than at the lirft I was ware of : For, had hee not *7^ believed Maftcr Rorrers his report this way, others might have uken as great liberty to believe but their part concerning this. Therefore it ftoodhimupon, firrt, to manifeft his ingenuous facility in believing another, that this might be afhooing- horne to draw on others by way of the like ingenuous facility to believe him alfo; yet fiich things may be; for as long as the world lafts, we llia'dbe exerci(ed with wilde wits, and Co \ no doubt we Qiall with tale-tellers too, and Co much the more in all likelihoad the neerer the world approachcth to an end : It hath beene Co amongft Philofophcrs in Cicero his oblervati- on ; it hith been lo amanglt Schoole-divines -, it is Co amongft Socinians and Arminians. But let the faddle be fee upon the , right hor/e, and let every man beare his owne burthen. Now I have made it manifeft, that the doftrines which he picks out of D. BoTvnde, and ftiles Sabbatarian dodrines, are the do- £trines of D. zAndrewes, afterwards Bi(hop of Winchelter ; I could (hew them to be the doL'-^rines of many other worthy Prelates that have been of this kingdome 5 and it may be that if the votes of tlie Biftiops of this kingdom were takcnjthe major part would concurrc with us, as touching the doftrine of the Sabbath,rather than againft us. The fame Matter Rogers facrl- ijceth to his net, and burnes incenfe to his yarne, and magni- fies the good (uccefle of his labours. For thiigooji,hQCa\r\ hath en fuel there uf on ; uamely, that vhe [aid hookes of the Sub- hath, cori^pr eh ending the above mentioned, and many mare fuch fearefull and hereticalla^^rtions, have beene both called in, and forbidden to be printed a'^j more and to be made common, and that ay^rchlnfhop Whifgift, by hU letters and officers at Synods and Viftations, Anno 99. did the one, and Sir ]ohn Popham, Z6?r<^ ehiefe luftice of E gland at Bury Saint Edmunds hi Spijfr>lke, Anno i 600. did the other. For all this we have nothing but his word ^ andas for the bookes he talkes of, hee had for- merly mentionedjbut one printed 95, at London for /. Torter ^ndTho, Man, of the dp<^rine of the Sabbath, which ap- peares to be D. Bown^es ^Jow,was this ever called in ? Sire I s^ni, D. iVilht uponOeneJis came forth the yeere after this Mi iJfi'^frj his Analyfis of the Articles of the Church of England, This Is fill lin forte to bind Chriflians. 1^5 This hee dedicated to King lames^ and over and above hath Se£l, 7 a fecond dedication in Latino to Archbifbop *BafJcroft and • *-—- to the bifhop gf London then being 5 wherein hec fignifieth that the one of them was author 5 the other hortatonmto him to perfetfl this worke of his ; and therefore undoubt&- lycame forth with as good approbation as the y4nalyCtso£ IVJafler Rogers upon the fecond Chapter iflitutUny fo the Lords' *T>aJ^ ti noyp'^bferved bj thefamt authority , in remembra?i<:c cf the Refftrrellicn sf Chrift , and re^cmftion by the fame, Afid ' this hee delivers in oppolition to the Rhemilisj who ccunt t4jg obfervation of the Lords Day but a tradition of the (Jhurch , and' Scclefidfiicall inftitfition^ and having* fpent a whole page in folio upon thisargument in the next page thus hee writcth— - idoeTvonderJhetithis doflrine of the Sabbath^';- and day df refi HOW called the Lords ^ay having fuch evident demonflration out of the Scriptures and being confirmed by the conflant and c^ni'm vuallpraUife of the (^hurch , in all ages : that any frofefp.n^ the GoIfdl,.ffeciallj beings exercifed in the Study cf^the Scriprpires^ fhould gain fay ^ and ifKpu£ne thefe pvfi(io//j follows/^ a^ erroneous, I. That the Ccmmandement of fanElifying the Sabbath isnattiraH morall andperpetu^ll : Tor if it be notfo then all the Qommande^ ments contained in the Decalogue .ar£ not morall , fo jhould -we ' have, ^. and notAo^Comma/idements* and then Chrift- fiould came to deflroy the Law^andnot to fulfill iJ contYary to our Saviours fijrn words y Matb.5.17. 2. That all ether phings in the' Lavf were fo changed that they were cleane tak^naway^ asthepriefi- hoodySacrifces and Sacraments : this day ( namely the Sabbath') was fo changed^ that it yet remaines ^ For it is evident by the ^poftlespruBife^ Ads 20.7. t Cor,l6.2. Apo.l.io. that the day ofrefl ( called the Sabbath') was chanaed from thefeventh Jay to the fir fl day of the weeke : and fo was obferved and kept holy under the name of the Lords Day, 3. That it is not lawfuU toufethe feventh day to any other endy hut to the holy and fan^ Slified endfor which in the beginning it was createck 4.* J^s the Sab^ hath cmne in with the firfi man , fo mufi^ it not goe eut , b»t . with the lafi. 5. That, we Are reflrained upon the- Sabbath from O 3 workf ■ I €6 JhemofdlitieqfthefomthCBmmmdement^ Se£i 7 i^(f^ki (^s t^e Jewes Ti^ere ^ ih^ngh not in fnch firi^B particuUv .—.-.— 2-1^ manner as thy wen y jet in general/ ^- ^^ forhiMen all kind of ^vporks Ptff>n th^ Jjords Dajf^aSji^j M??^f » ,wkich jnuy hindet the Now the Author that hee intimated as oppoHng the(e po- fidons hcetielcribcs by the title, of his booke in the margent, whkh is this. The Catholie^tie 'dotlrme of the Chnrch of Eng- land printed at Cambridge p% 37. And the author of his bootee I have heard t© be M.a.fter Kof^ers ^ and it (ecmes like- ly enough, efpecially bythe^ 2. firit pofitions, Doftor ivillet et^ncludes in this manner, ^tt^t hee Had made ufe of cfivers allegations for the confirmation of his dodrinc in oppofi- tlon to the forc-mcntioried Author ^ bnt thefe allegations are herff/Hperflmli4S feeing theme p$ a learned Treatife of the Sahhath Already pubiyhed of this argf^went/ZirMch contatneth a mofi fSunddoUrine of the Sdhhath ^ as itisfdi^ in the former po fit ions, vphichfhall he^ able to abide the triall ^fthe JVord of god^ and fiand warranted thereby ywhen other humane fantafies fhallva^ mjh C'howfoeverfome in their heate and intemperance, or & not afiai4m ca:fltbefh SabhatdriorHnt err ores ^ yea heretftall ^r- thnsyd new luhilee • S» Sabbath y nforethen either lewij^ or popijh inflitHtioH 5 God grant it be not layd to their charge that fo fpeake or write , and Gddgive them a better minde^hhont two yeares before this , were iet forth Mafter Perkjns his cafes of conKcienee : wherein hee manifcftcth his concurrence' with Dotor 'Bownde in. the do6trine of the SaBbath, Neither doth Dpftor iAndrerpei^ irt any material! thing differ from Doctor BoTv»de^ Mafter Perkins^ Doflor fVillu, In the next relation of his which is of a fafniUar naturc^undoubtedly the Prefaccr delcrves to be believcd.That in a Towne of his acquaintance the preachers there had brought thepcopk to that paflc , that neither baked nor rofte meate was to be found in all thi? Parifhfor a funday dinner throughout ihe^yeare, and hee con- cludes it with fuch an Epiphonema. Thefe are the fruites of fuchdangeropis doHrines *^ as if the fortunes of the Church or ftate were hazarded for want of bak*t meatc or rofl meate on thefundaye?. And to confeffea truth, though I never wasjnor never am like Is jiill in fprce to bind ChriSiians. 1^7 . like eo be To precifc s yet confidering my meane condition, Se^, 7,1 I have divers times Uiought thiis with my felfc : why (bouW — ^ ^ my provificn hinder any of my fervants from i^ermons on the Sabbath day ; io little did I feare any dangerous confe- qucncc of this praftife : but lince I am better informed by the (uggetVions of this judicious Prcfaccr 5 I will take hecde how I cherillifuch thoughts in my breil henceforth 5 and if hee comeatany tir/ie to take paines amongft us, ftefng Ifinde - hcerefpefts b^ik'c meatc and roft meate ib well ; it ftiall goe bard but wee will h^ve a tith Pig for his entertaincmcnt. And fo much the rather, that I may cleare my felfe from Juda'irme% for /tt^dof not yet favour oftheffirky neither S. An flirt fpeake? this of the fourth Commandtfmcnr, nor is "bee ib allcagcd by Oodor Prideat/x^ butof fully drelle meat proportionable to every n7ans eftate^and doc fuch other things as are no hindrance to the publiqriefefvicc appointed for the day, Seft.8. Sixthly,that ofi the Lords Djy all recreations whatfocver.nrsto be allowed, which honcftly may refrcfh the f[>irits, and increafe mutual! love and neigh- bour hood araongft us, and that the names wTiereby the Jcwcs were wont tq call their feQivalk (whereof the Sabbath was the chiefc) were borrowed from an Hebrew word,which lignifieth to da^ice,and to be merry,or make glad the countenance, Tf fb, it^ all fuch ceremonies as do i (create good neighbor- hood^^ hen Wakes and tcafts^ and other meetings of th.jt nature. IF (Iich ashoneftly may refrefh the fpirits, then dancing, wrertling, (liootinpjind all other paltimes, not by law prohibited, which cither exerci(etl?ebody,or revive the mind. Andlaftly,thatic appertainestothc ChrKtian Magiftrate,tO' rdcr and appoint wTiat paftimes are to be permitted, and whafarc not: (obedi- ence unto whofe commands is better farre than facrifice to the Idols of our owne inventions^ not unto every private perfon • (or as the Doftor»owne words are) not imto every mans rafh 'zeale, who, out of a fchifmaticall, Stoicifme (debarring men from lawfull paftimes) doth incline to JiK^aifncjSei^ 8. Adde for the clofe of allj haw doubtingly our Author fpeakes of the » name of Sabbath, which now is grownc fo rife amongft us, Se(ft 8. Concerning which,takc here that notable diie'mvia of /, feeing elpccially thatChrift did not altogether reft thedayjbuc valiantly overcame the powers of death t This is the fumrac of all ; and this is all that I have to fay unto thee (good Chri- ftian reader)in this prefent bufinefTe, God give thee a right un- derftanding inall things, aiid a good will to doe thereafter. . i,x^m. This Prciacer accounts the opinions oppofite to his^ to be fancies ; D.fVillet on the contrary, as wee have heard, accounts this Prefacers opinion, maintained by M.Rogers, no better than fantaCeSj which (hall vanifh^owever now for a time tlhfcy ftourifti 5 Sure wee are, every plant that bar heavenly Father hath not planted (hall be rooted out. This Prefacer profeldcth, thofe whom hee oppofeth be. oppofite to the tendrles of our Church ; and indeed, the Author whom.D. fP^i/iet intimateth, intitled his booke audacioufly enough. The (^athglique dQ^rine of the Church of England; but D. TVillet on the other fide,won- dredj that any profeffing the Gofpel, fhould gain- fay and im- pugne the portions maintained by D, Borvnde. And iurclam, Biftop 'Bahington, Bifliop Andr ew e s S'l^o^ Lake agreed with them : And it is well knowne to fomej what the former Archbifhop of Canterbury profeflcd to the face of M.Broade^ when he came to move for the printing of a fecond book con- cerning the Sabbath : What Biftiop can our oppofitcs name of this Church, whofe praife is among the writers of the{e times, that hath manifcftcd his opinion in oppofition tothe{e?.As for th*e judgements of all kinde of writers which he boafts of, I thinke never came a Divine to take pen in hand to vaunt Co m much, and performe fb little. As for the unlafe condition of our Tenets which he (iiggeft?, excepting thofe monftrous and wild Tenets mentioned by M. Roger's, for which \ know no bet rer evidence than his word, and that in very odde manner delivered, I know nothing unfafe^ nothing dangerous in any Tenc: of ourSj who now (ceme to walkc as upon the pinacles of the Templcj and indeed in this refoeft they are like to prove very dangerous to us^ yet I would k were liot more dan- gerous is ftill intone to bind Chrifiiatis. xyi gcrous to the Church ofGod^to be bereaved of fo many faith- SeSl^^%, full Pallors : For, certainly it fhall be honourable unto them, ^ they cannot fuffer in a more honorable caufe thin this^in^ftan- ding forthe fanflifying ofthe Lords Day in memory of his re- « furrcdion^who that day^being formerly a ftonc refuled ofthe builders, was made the head ofthe corner. For what danger is it to maintaincgthat from the Creation the Lord bleffed the feventhdayandfandiliedit; and what a(hamefull.courfci« it lb to expoutid it as in rdference to a time 20oo.and 4.or 500. yecrcsafterjandthitinrpight of the ancient Fath.;rs: And manifeft rcafon, as appeares by diviiion of time into v/eekcs, even from the creaiion^ and fo continuing to the time of tlie Law deHvcrcd on tlie mount Sinai, as appeares by the ftory of falling of Manna^ and the Jewef^ gathering of it on fixe daycs ; none tailing noWj being gii>i^hered on the feventh, as the day on the week whereon God retted after he had made the world i!i fix. What danger in maintaining, that God required from the beginning, and afterwards fpecified fo much in the Law, that one day in (even is to be conlecrated unto Gods (ervice ; and hencerto inferrcjthat if God required fo much of the Jews under the Law^it v/ere moft unreafonable and unconfcionablc we (hould not afford unto him and his fervice as good a pro- portion of time under the Gofpe'l? Thirdly, what danger is therein affirming, that the Lords Duy is of Divine inftitution> Is it not Scripture that calls it the Lords Day ? Arid what day was called cho Lords Day before, but the day of the Jewes Sabbath > And hath not our Saviour manifeftly given us to un- . derftand^ that even Chriftians were to have their Sabbath, as the Jewes had theirs, as Biftiop t/^^i'-itfle affirming. That therefore" on the Lords Day we ought to reft from all Earthly worke , and by all meanes inftft on prayer^ that if ought hath been Committed by us ne^liaent- lyonthe ftx iayes on the day of the L^rds Refurre5lion it might be cleared by prayers. And which is yet more, out o^Chryfc ftome 5. H^7??.'yjoiiy^/^r^.'7rheefhewes,howin thac Bifhops judgement we fhould be exercifed on the Lords Day, in our private Families, thus, IVhen wedep.m from the Eccldftafticall fiffcmblyywe ought not in any cafe intangle our felves in buftnejfes of a contrary nature , but as foone as we come home^ turne over the Holy Scripturcs^nndcall thy iVif, and thy Children to con- ferre^ahout thofe things which have beetiddivered^ a/id after they have been d:epely reated in our mi^ds^ then ts proceed to provide fr fuch things as are nece^ary for this life, S'^ anciently is the pious 174 ^^^ Moralitie 9 f the fourth Commandement^ Se£l 8 P'^^^** cxcrcife of repeating Sermons commended unto us by * ' this holy Bifhop, which in thefedaycs I hfive heard to bee cryeddowne, by profane ferfons, as a caiifeof increafeof < BrowniCnc. And I willingly confeflTe that when I firlt came to this place , there were no leffe then tennethac partly had withdrawne themlclves, partly were upon the point of with- drawing themfelves from our Common Prayers ; but within afliort time there was not onefuch to be found amongd us, and Co wee have continued to this day» But to returne, Eplortm SyrHs may goe for a zelote in like manner , who as bee is alleged by Rivetm treating of the Sabbath, exhorts to honour the Lords feftivitks celebrating them not panegyrical j^ » hut Heavenly ^not [ecularljybfitfpirltually;not like Heat hens, but like Chrifiians 5 and he [herpes wherein this confifts in the words following 5 ^mre mn port arum f routes cor onempu ^ let us not hanq^ Garlands upon thefr ont i[pice of our (jates^non choreas ^ucamusjet us not leade a danc^,, non chorum adornemusjetus not by our prefence beautifie any fuch company ; non tibiis audi^ turn effdminerntis det tu not effeminate our tares with their Mur (ick or with t heir fidles—NsiySiS Do£lor Prideaux complaines ofthe]QVJes corrupting themfelves to the profaning of their Sab* baths, fo Polidor Virgil complaines of the like corruptions among Chriftians on their feftivalls,lib.6. cap, 8. notimploy. ing their time in prayer and in the exercife of Gods lVord;fer which caufefuch fefiivalls were in flituted ^ but in all manner of evill courfes tending to the corrupting of mens manners 5 and that herein they imitate Heathens, though of ancient times Ter- tullian (as hee iayth )reprehendcd Heathens for fuch courfes, as in his Apolognicum , fpcaking of the holy folemnity of their Emperours. Therefore (faith hec) Chrifiians are com- pted enemies to the State^ becaufe they doe not dedicate vaine^ lying and rajh honors to their Prince, Forfooth it is agreat good office^ to make bonfiers and dances in publicjue ^ and to feaft in every farifJy.to transforme the City into the habite of a Taverne ; yinolutum cogcre , which Junius fayth was a fruit of their defperJte Luxury , and a fignc of their madncfl^ and fury : heprocecdes; to flrive who Jhall exceed one another in running about ^0 doe injuries ^to commit impptdencics^to provoke unto lufl. And is Jit// in force to bind Chrijiiatjs. 1-75 ^ndisthe^t4hHk.^jiy afterfHchamAHAerexprefi (to wit) IfJ SeSl^S, j)HhHcfHff fhamd f horvdcfervedh areweChriftUns to be con^ Ajmni^d { he fpeak^s it ironically ) who hj carrying onr [elves fo' herly^ chaftly, honefily , doe oppofe the vorves made and the jojes exprejfed for the Emfi:rorSy to wit^ when for their fober andchajl arid vertHOHS CArriaqe onfuch dajts , not concurring with others to the fame fxcejfe of riotyMVcre ccndired as enemies untotheir Princes. Yet even in thole primitive times the manners of ChriiHans became degenerate, as Baldwin observes in his cafes of confciencCj p. 479. and that out of TertnlUan^ as whom hee ob(erves to have complained of it ; namely that Chri- iians imitated the manners of the Heathen in this, yea and grew vvorfe then they, in his booke de IdoL iesfe/los majeflati Altiffimi dedicates nullis volnmtu voluptatibHs occupari undoubtedly they nieane hereby world- ly pleafures ; (iich they waild have no place on holy fefti- vities ; and why > bat l:>ecau(e they accounted thole holy fcftivalls profaned thereby* And may not King Limes alfo be cenfured for a zeloce in making thit^proclamation ofhil for the reformation of abu(cs in profaning the Lords Day, at his firrt commmg into the Land, to receave this Kingdonie as his rightfull inheritance ? In the Conference before his Majefty at Hampton Court , I findc mention made of it by D. Reynolds in this manner .* To the former DoBor Reynolds didaddt the profanation of the Sabbath day^and contentpt of his U^Ujefiiesfrociawatim made for the reforming of that abufe , ^ of which I'lS . ^^^ Motalitie oftheflurth Commandcment ^ SeSi 8 n'hkh h e^^nefih ^efired nfin ight^- Ofttrjefor reform^tthft there* — -> f^f^dyid tiff to this ht'fop:nda <^€Pt rail andfifto.n'>mcus ^^jTf ??r. All the(e belike were 2elores. So was his Maje% alfo that now is^ to- gether with all the Lords both fpirituall and ten}porali,and the hpiife of Commons in that Ad made in the firilyeareof King CW/fi- to prefeive the Lords Day from profanation, wherein are forbidden expredely andby namcjbearebaitingg bulbaiting , cnterludes, common piayesjand in generall all other unlawfull exercilcs and padimes ; and over and above all meetings and aflemblies or concourfe ot people out of their owneparifhes for any fports or paftimes whatfbever; and confeqiiently no man ought on the Lords Day. goe forth of his owne parifhto any may-game^or to fee aMorrice-dance, or dancing about May-poles ; and feeing the Apoftlepro- fefTethfhat it isgood to be 2ealQUs alwayes in a good thing Gd.^,\%, and Chrift hath died for us to redeeme us from all iniquity, and to purge us a peculiar people unto himfclfc, zealous of good worke s, 7'//.2.i4. let them in the Name of Godbefuch 2elots Itill 5 this 2eale being a 2cale of Gods Glory ; and it becomes us to be 2ealous of his Glory,con- lidering how 2ealous hee is for our good, Efay^, 7. ^ Efay %9'^7' Of the fufficiency of the following difconrfe, we (hall by Gods helpe confider in due time. ButI confefle it may be very futable to the(e times where- of the Apoffle prophecied 3 men fhould be lovers of plea- fiires more then lovers of God, and undoubtedly it will fint well w ith their affedions like a fweete morfell to the epicure which hee roules under his tongue , but all the praife is in parting ; and I would they would but thinke of that of the Prophet 5 what will he the end thereof ; when wet fhall give God caufe to (ay of our Sabbath^ as hee fayd of the Jewi(h5 / have hated your Sabbaths. And if t here be any fuch prafti(es ofSitanonfoote, as to bring in the Jewifh Sabbath, let it be confidcred in the feare of God , what doftrine doth more promote therein ; whether that which makes the celebra- tion of the Lords Day Divine, or rather that which makes it merely of humane inftirntion ; and who feet^h not that if it be left to the liberty of the Church, they may bring in ' the // fiillin force to bind Chrifiians. t'j'j the Jcwifti Sabbath if it plcafeth them. Though it be notori- SeS, 2 oufly untrue, (as may be made to appeare both by Scripture, evident reafon and authority humane, both ancient and mo- derne5both Papifts and Proteftants) that the Sabbath was not ordained immediately upon the creation 5 yet were that ne- gative granted ; (inceGod hath nianifefted in his Law,thathe requires one day in (even to be {et apart for his fervicej it evi- dently fcllowes, even by the very lightpf nature, that it were moft unreafonable wceftiouldailowhima worfe proportion of time for his fcrviee under the Gofpell; that confequcntly the oblervation of one day in feven is to be kept holy unto the Lord, is now become morall and perpetuall unto the very end ofthctirorld; neither was it ever heardjthat any man did fa his wits on worke in devifing a ceremoniality in the proportionof one day in (even. A prefigoration of Chrift in fome refpeft hath beene found in the Jewifh reft on the feventh day of the weeke; but of any prenguration of ought in Chrift, by an indefinite proportion of one day in (even the world dreamed not of till now ; neither doth any man offer to devifc what poffibly this might prefigure in Chrift : As for the third^ it cannot be denied, but that Chrift manifefted before his death, that his Chriftian Churches ftiouldobferve a Sabbath as well as the Jewes did; this appeares, Matth,2^, 20. T^ray,that jour pght he not in tloe Winter y nor on the SMath day ; and thus Bifhop Andrerpes accommodates that place in his pattei;ne ofCatecheticall doftrine. It is as manifeft, that the day of ' Chrifts reftrreftion is called in the'^cripture the Lords Day ; as manifeft that not the day of the yeere, but the day of the weekjwhereon Chrift rofcjis called the Lords DayjWhich few take notice of. Likewife in the old Teftament is manifeft that the Jews Sabbath is called the Lords holy Day. Then the con- gruityin reference to thereatbnof theoriginallinftitutionis • moft exa6l. For firft, Chrift by his re(urreftion,brought with him a new creation;'and this new creation^as D./^tfdrewes ex- prcfleth itjtieading herein in the fteps of the ancients,rcquireth a new Sabbath j and as the Lordrefted on the feventh day from the workeiof creation, fo our Saviour on the firft day of the weeke from the worke of Redemption: And laftly, the day P of 178 ^^^ Sforafitie of the fourth Commandement^ V ft Q of Chrifts rcfarredionj was the day whereon Chrift the ftonc *^L . foimerly refufed by thebuildcrs,was made the head of the cor- ner, and of this day the Prophet profefleth of oid5{ay ingj This is the day which th Lord hath mgid ylet m he gladandrejoycein it • which can have no other congruous meaning but this 5 this is the day which the Lord hath made feftivall, cfpeciaily con- fideringthedodrineof BifhopX^i^, which is this; that the worke ofthe day is the ground of hallowing the day, as is to < befeenein the inftitution of all feftivall% both Humane and Divine. And I have already (hewed how abfurd it is, that wee (honld expert itlhould be left unto the Church her li- berty to appoint it, confidering the great danger of diflention thereabouts, and extreme confnfion thereupon; And ittannot be denyed, but this day was eftablilhed by the ApoftLs, and that as of authority Divine, as appeares generally by the an- cients. Jthanaftta ^xoitSmg^ thdit D ominus confecrnvithunc dkm ; Aufli'/i, that AfofiolifanxerHnt ; and Gregory, that An- tichrift, when hee comes into an humour of imit .ting Chrift, (hould command the obfervation of the Lords Day ; and Sw* fehitu hath as pregnant a teftimony to the Tame purpoic as any; and Sednlvw 5 and that not one ot the Ancients^as I know,al- j leged to the contrary* So that to afcribe the inftitution of it to humane authority, that every way were a fcandalous doftrine,. and To would the pra<5licc be alfoaccorJ'ing thereunto. And consequently the Church hath no authority to change the day, a«DodlorF/i/%pro^eir^thdiT^.inft theRhemifts : Andtoiay; the contrary, is to fay that the Church hath authority to con- curre v^i'h the Jewes in keepmg with them the Saturday, with the Turks, in keeping with ihem the Friday ; yea, that they haveauthority to divide the dayes of the weeke, one nation taken one day to oblcrve^ and another anothefj which is as much as to (ay, that the Church hath authority to be notori- oufly (candalous. In the fifth be delivers more truth than in all his p''eface be ides : we makf no queftion, but that workes of neceflTity and workes of charity may be done on thisday^ though the proper workes of the day are the workes of holi- sieile. I know none that thinkes it unlawfull to clrtife meat proportionable to a mans eft ate on this day : fome arc of opi? Is fii// in force to bind Chrijlians. Y79 nion, that this was not forbidden unto the Jewes; and that al- SeS. 8, beit to go abroad on that day to gather Manna vyas forbidden, — -^ yet not the preparing or dreiling of it 5 though the moft com- mon opinion of our Divines is to the contrary : Some thinke a greater ftnaneffc wasenjoyn^d them in the wilderneflfe than afterward obferved by them. As in the ftory oiNehemiah it is ^«^«f -i^* faid, there wa.s prepared for his table daily an Oxe, and five chofen .Sheepe- and our Saviours entertainment by fomeon the Sab- bath day, doth feeme to them to intimate as much ; howfoevcr in after times it came to pafle thit they grew fuperftitious this way ; As Auftin obferves of them in his dayes, that ludai ne^^ occidmt.neji, coqunnt. Others who think it was both enjoyncd to them, and praftifed by them with greater ftriftne£e, con- ceive that this was by realbnof the myfteriouslignification,to witjoffomeexadrelHnChrirt-, this was their^remoniall reft ; we acknowledge no reft but morall^which we nnderftand in that fenfe which here is expreflTed in part^ and but in part, after a halting manner ; For hec profeffeth, that on the Lords Day WC are to abftaine from fttch roorh^s ^ are a'n hinderance to Gods fervice, but hedelivers this onely of the publique fer- vice J as if to fpend an houre and an halfe in the morning, and an houre and an halfe in the afternoone in Gods fervice, were enough for the fancflifying of t lie day; yet Cjerardus theLu- theranc obferves, that God commands the day to be fanfti- fied, not a part of the day. And let the law oFthis nation or of any nation of the world be jud^'e between us, whether in cafe one man owe another a dayes fervice 5 1 f\y, let the world judge^ whether in common equity this be to be interpreted of an houre and an halfe in the morning, and an houre and an halfe in the eveningjor onely of a part of the day, and not ra- ther the whole day. And what vile courfcs are thcfe^that men (hould carry themfclves (b bafely in difpenfingunto God the proportion of his fervice. In the fixthand laft place^wehave that wherunto all the former difcourfciscon(ecrated, namely, to make way for fuch profane fports and paltimes, which here are glofed with the cleancly ftlics of recreations to r-frrfbthe jfirits, and for the increafe ef mutf^all love and neighbnf^rhood ^mongsltd, as if he wcre*a{hamed to fpeake out^ th<4t all ihis P 2 tends I So The Sioratitie of the fourth Commmiement^ SeSi 8 • ^^^^^ ^^ ^^^ countenance of May-games and morricing, and * • dancing about May-poles on the Lords Day. D.zy^mrewesy fometimes Bilhop of Winchc^icr, I'pared not to profeflej that vacare choreis, to be at leifure on that day, for dancing, is the Sabbath of the golden calfc-, and hee aliegcthe^^/^w for it, though hee cannot juftifie his quotation. Doctor Do-^neha^, Bifhop of Derry, calls (uch like courfcs profane fports and tafiimeSi which more diftraEly and more hinder our worlds than hdnefi la^otdrs ; and he cenliires alfo iuch a Sabbath, calling it^ the Sahhath of the calfe, Exod. 23, 6, 1 8. 1 9. Bifhop Babing" ton, on Exod, 1 6 . puts a Chriftian fbulc upon this meditation, Good Lord, what dos lufon the Sabbath day ? This people of his might not gather A^annat and may I fafely gadto f aires and maY". lzets,to dancings and drinkings, to wakes and wantons, to Beare»> baitings and BiilbaitiMgs,with fuch like wicked profanations of the Lords Day ? Are thefe work^s for the Sabbath ? Is this to k£epe the holy day ^ Can I anfjver this to my God, that gives mee fix day es for my felfe, and takes but one to himfelfe, of which 1 rob him alfo ? No, no, ajfuredly IJhall not be able to indure his wrath for thefe things one d^y, and therefore I will leave them,and regard his holy day hereafter better than I have done. And in his cxpofitionof theCommandements by way of qucftion and anfwer, p. 44. reproves expreflely Summer^games on the Lords ^ay ; and in his Sxamen of confcicnce annexed to the fourth Coramandement, he fpcakes againft going to Chnrch^ales and SHmmer^games ; nay, is it not apparent, tkat by the very aft of Parliament, i** Caroli, that togoe out of a mans owne parifh a* bout any fports orpaflimes on the Sabbath day, is to profane the Sabbath^ For to prevent the profanation of the Sabbath, is that ftatute made : Now^unlefle the (ports themfelves be pro- fanations of the Sabbath, it is as eyidentj that to goc forth of a mans parifli unto fuch fports, is no profanation, any more, than to goc out of a mans parifh walking, or to con- ferre in pious manner with a friend, or to fetch a Phyfi- tian or Surgeon, if need be, or to heare a Sermon. Audit is very flrangc, that wee of the reformed Churches, fhall juftifie fuch liberty on the Lords Day, which Papifts con- 4eranc on their holy dayesj who ufiially complaine of dancing Is fiitl in force to bind Christians. i8f dancing upon fuch dayes ; as l^eljdoY Virgil upon Lnke^ and ^^^ g^ T^arifienfts de U^tbus cap. 4. And of old inch courfes have „,. ,■* beene forbidden by the decre*es oi Leo^ and Anthcfnini E\nr perQursjft is condemned alfoin the (ynodot tole.io ^^«. 2 3,35. Baldmyj the Lntheran (heweSjWho alfo writes devoutly agamft iiich courfes on the Lords Day , and gives this rcafbn* For if the labours of otir calling Are forbidden in the holy day ^ how much more fuch recreations^ and ^. 4S. He Jherted hoiv the Sabbath tvm profaned by unchaft dancings and any manner ofwamonne^e 5 what need J here to mak£ mention of Auftin 5 ^ who profcffethjand that againil the Jewes, that it is better to goe to plow then to dance ; and that it were better for their Women to Ipin Wooll , thfen immodeftly' to dance^as they did ; yet now a d^ycs fuch as oppofe the fame courfcs,as Auflin did^are cei>(iircd for Judaizing ; thus the World feemes to be turned upfide ciowne. Is ic not high time Ghrift flaould come to fet an end to it ^ Dielerictis the Luther ane cpmplaincs of the like profanations of the Sabbath too much \\\ courfe amongft them,in his A- nalyfis of the GofpcUs for the Lords Day. p. 5 59. and let every Chriltian confcience be judgc^whether to follow May- poles, May-games and Morrice dancing be to fanftifiethc Sabbath as God commands ? if any man (halLfay , that the fourth Commandcmcnt concerned thejewcs;and not us Chri- ftians, hec mull therewithall renounce the booke oiHomdies. For it profeflcth that this Commandement binds us to the obfervation of -our Sabbath , which is Sunday 5 the words arethc(c. So if we ivilt be the children of our Hea7fenly Fa' ther ^ we mufl be care full to k^ep the (^hriflian Sabbath Day, Tvhich ts the Swtday , not only for that it is^ (^ods (fommandement^ but alfo to declare our felves to be loving children in follorving the example of our (gracious Lord and Father. Then complain'^ jW /7(>7;? the Sabbath is protaned 5 Some ufe all ^ayes alike • The other fort rvorfe : For alth'?ugh they will not travaile^nor labour on the Sunday ^ yet they will not refl inholincffe^-as (jod eommandeth'J^ut they refl in ungodlinejfc andfilthin^ff-'^prancingin their- pride ^pr an k^ng and pricki'^g^ F^J^^^^^ ^ painting : hemfelves to be gorgeous andgayJThey r^fiin excejfe ^/uperfiuttyjin gluttony P 3 and 1 8 2 7 he mot alkie of the fourth Commmdement^ SeH 8 ^^^ dnmk^rtne^e A% Rats and Swin : they rcfl in brawlmg dfii . * ^ . rM/inaJ» quarrelling andfghtw^ : they rejlr in wmtomiejfejn toyifljtdhing^in filthy fie^jjlne^e 5 and c onclude s aiter this man- ncr^i fo that it doth too evidently itppeare ' that God u more dipjc^ nored^andthe Divellhetter ferved on Smday , then upon all the " dayes of the weeke befide. And that dilVinftion which Calvin makes of the Jewifh obfervation of the Sabbath , arid our Chriftian obfervation pf a Sabbath is ior ought I know, ge- nerally rcceaved of all ; anHI the diftinaion is this ;*that the « Jewes obferved their Sabbath fo ftri<^ly in the point of reft, for a myfterious fignification 5 but wee obferve it in refting from other works fo farre forth as they arc Avocamentaa- faeris jludiis & meditatidnihpu^ avocations from holy ftudieSj and meditations ; now it is apparant that fports arid pleafures arc as ftrorig avocations from holy rtddi^s'and meditationSj as worldly cares 5 and both equally are noted out to be (uch aschoakethe Word, Luk* 8.14. And therefore this day is altogether appointed to this end^evento recreate our' felves in the Lord 5 For feeing God purpofeth one day to kcepe.an everlaftmg Sabbath with us, when God ftlall be all in all V to niake us the more fit for this even the more meete partaker f^ of the inheritance of Saints in light^ therefore hee hath given ushis-Sabbathstowalke with him , atid to inoreourftlvei tb take delight in* his company, who t^kes delight to fpeake unto us asfrom Heaven in hisholy Wbtd 3 and to give us li- berty toipeake unto him in our prayers ^ confe{Iions,thanki^ givings and (upplications • on other dayesVee care for the things of this World, on this day our cate fhould be fpi/itu- ^11 and heavenly in caring for the things of another World^ Efay 5 8;^ 1 3 . fo our pleafures fhould be fpirituall on this df y ; ifthon jhah caUihe Sabbath a ddlght^ to confecrate it as gloriom nnto the Lord, Now have we not as much caufe to performethis du- ty under the Go fpeJl as ever the Jewes had under the Law V* And indeed there is no colour of re'afon againft this , but by affirmilig that now the {ettii^ of a day apart for Gods fervice is left at large to the liberty of the Church ; and albeit the Church hath fet apart the Lords Day for this ; yet theii mea- ning herein is no more then thiSjthat they flial come to Church ' twice Is fiillinforce to bind Christians. 18} twifeaday, aftdr^^erwards .give themfelvcs to what fports ^^£f g^ foevei are not.forbidden them by the Lawes of the Land : fo * that now a dayes wee arc free tVom the obligation to the fou'.th QoRitpandcnientjand yet we are taught by the Church qfWjEll at the hearing ot this Coiiimandement as atany other tO-Qy ^Lord have mercy upon us avd incline our hearts to keep'e this L^w ; afid the booke o{ Homilies urgeth us to the fan6:ify ing 9f oar ChriiHan Sabbath ( which is Sunday, faith the book^ Gxpreiiyy )■ and that by'vcitue of Gods exprefTc Commande- ment. 1 • -i' . And therefore I cannot but wonder at the indifcre- tion ofthis Prefacer , who catcheth after fuch a fuperficiall advantage as the denomination of a fcaft amongft thcjewef?, not conlideringliQW little fiKablc it is to the grounds ofhis • Tenet ^ For by his Tenet ^ after evening Prayer the Sab- bath is at endjthcChurcfies meaning being not any further to oblige them to the fanftifying of the Lords Day, but to give them liberty to ule any fports or pallimcs not forbidden them by the Lawes of the Land, But (b was not the feail of the Jewes ended when they danced ;.' this being but an e)ipreffion of that joy whereunto the prefent folcmnity called them 5 and they finned no more herein then D avi d^did.when hce danced bpforcthcArkc ; as wee fee /jrr. 3 1 . 12. Therefore they JJ^aU Come, and ftng w the height of ^on^ and fjall flmv together to the goodneffe of the Lord for Wheatland for Wifhe^and for Oile^ and fortheyonng oftheflock.^.Vid of the heard^ and their fonlefh all be as a well watered Garden , and they fl*all not jorrow any more atalL 13." Then fh all the Virgin re Joyce in the dance^both yong meHy 4n,{oldt9gether 'yfor I will tame their monrninq into joy^ a{nd will comfort thenri ^mak^ them re Joyce for their fcrrow* 14. And I will fat iate the foule of the Priefl with fatneffe,and nt^y people (hall be fatisfyed with my goodnejfe faith t he Lord, And the like wee reade Efay 50.19. Tefyall have a Cong as in the Nighty when an holy folemnify is kspt^and gladneffe of heart , as whfn one goethwith a fPipe to come into the Mount aine of the Lord to the mighty. One oflix^cl :fo that if Morricing and May- games and Dancing about May-poles were a fanclifying of the Sabbdth Day in pai t ( as the Lord commands the day'to P 4 / be 184 ^^^ moralitie of the fourth Commandement^ SeSi 8 ^^ ran6tiFyed)thcn indeed ihefeTports were as'lawfull on the _1— ^- Lords Day 5 as the Jcwes piping and dancing were lawftili on their feafts. But that any fuch piping and dancing were ii- led and allowed in thofe ancient times among the Jewes on their SabbathSjtherc is not the lead colour of evidence. And it is evident that (iich fports put them to Icfle reft for their bodies , then the ^'orkes of their calling 5 neither is'the^e any better evidence that any fuch piping and dancing were in u(e amongft the Jewes while they continued the people of God on every day of their folernqp feafts ; for two dayeS in each of thena, to witjthe fir ft d ly, and the laft, they are com- manded to keepe as Sabbaths , whereon they were to have an holy convocation ; and thereon they arc cxpreflfely cortiman- ,dcd to reft, from all fervile workes ^.and I ftiould thinke, the following of naturall pleafures are to be prefumed as Icrvile workes,as the workes of a mans calling. Laftly^ all recreations are to this end ^ cven^ to fit us to the workes of our calling j either for the workes of our particular callings 5 or the workes of our generall callings^as we are Chriftians ; Such fports jif they fit us for the (ervice of God^ were more (eafbnable in the Morning then in the Evening. If for the workesof our particular calling ; then are they in- fcriour to the workes of our calling, the furthering whereof is their end ; and the meanesarcllwayes inferioQr in dignity unto the end. Now if the more noble workes are forbidden on that day, how much more fiich as are inferior are forbid- den V But it may be (lydjthat mens minds being burthened, and oppreffed with the former fervice of the day, therefore fome relaxatio is to be granted for the refreftiing of our fpirlts; As much as to (ay, a part of the Lords Day is to be allowed for profane fports and paftimesjto refrefh us after wee have beene tired out with ferving God 5 can this be favoury in the eares of a Chriftian ? ihould not wee ratlier complainc of the(e corruptions, and bewaile it before God, then give our felves to fuch courfe as are apt to ftrengthen it ? It is true 5 fiich is our naturall corruption, that nothing is more tedious unto us as wee are in our fclves,then to coi verie with Godjbut Siould not tiie confidcration hereof provoke us Co much the more is Jit II in force to btni Chrijiians. 18 5 ^ more tqftrivcagaindit, then give way to the nourifliing and Se£i^S» confirming of it ? And hath not our Saviour told us, that not the cares of this World onely^bnt voJuptaous living alfbj is JC that choaks the good (cede of Gods Word , and caufeth it to become unfruitful 1 iii us ? As for the refrcQiing of our fpirits and quickning them, and therebymaking us the fitter for0odsfervice ; as in any modeft cxercileofthebody in private, accordingto every mans particular difpofition, to pcevent drowlineflc andtiiilnefle in attending to Gods Word, in praying in ringing of Pfalmes, I know none that takes any exception againftit. And as for the authority of the magi- ftrate to appoint paiVimeSjiiirc I am,the high Courtof Par- liament with us , and that in the dayes of King Charles^hsith forbidden every man to .come out of iiispariflkj about any (ports and pa ftimes 5 a manifeft evidence that in their judge- inent the publiquc profecuting of (uch (ports , and paftimeSjis a-plainc profanation (5f the Sabbath ; and fo by this authors profound judgement,they deforve to. be ccnfured as inclining to Judailme. • • Indeed the u/e of theVcrynamejof Sabbath is now a dayes carped at 5 and why > bur becaiife ii is a (ore offence unto them in their w^iy ; for if a reft from any thing ( otherwife lawfull in it felfe J be required on the Lords Day, it (eemcs moft rea(bnablethat a reft is required from fportsandpaftimes: undoubtedly they have neither rcafon nor authority to ex- cept againft this ; For our Saviour u(eth the word even of Chriftian timcSy Mat. 'i^t2o. Pray that yonr flight be not in the winter, ?7<7r on the Sahhath T)ay, Do^or Andrerves^ one of the greateft Prelates of this Kingdome, accommodates this place to the lame purpole. All ceremonies (dtith heej were ended in'Chrilt ; but (b was not the Sabbath. For Mat, 24,. 20. (^hrifls bids them pray that their vijitatidn be not on the Sabbath 'Day : (b that there muft needs be a Sabbath after Chrifts i- death ; and by this nam^ heccommonlycalls this day wee kcepe weekely as holy unto the Lord. The booke of Homilies plainly tells uSjthat the Sunday is our Sabbath. In the.con- Urencc;xt Hampton Court it is (b called, without any diflikc flicwed by any one there pre (ent. Andtheonelyreafonwhy the 1 8 6' The lyloYMliml^flihefmrM^^ Si S.8 • '^^ ancients put a dijpfe^^ce in, this^ not calling it the Sab- — ... ■ . 1 -^ bathj^ay^but the Lo^^^l^ay^was this,J)ecaure DiesSaht^atl ■ i^iL%tin,ei^)(^ech ;he r^j^mrd^y, wbic^b was tl^^; Jj^wes Sab^ bath. E3yt;thi?y,geneWlly c^ll iis to- a ^ rcli on t hi^. d^y 5- ,an4^ that pjoft ejca^.as wher ehx wee muft T^ntum I>co, v^curt^tan^ tfdm, i-^hji^^^ dlvm^^^are^ as ay^ufim by ,nd?il5 j^ ,RQt . fplf^Pg toconft/Sthat (L>l(^^?fw^to 5 But '^axklay k ftem^s^is of mor,^ agihorky withthis P^cfaccr then ©o^^oi: Anh'twfs .5 f^nd t h«^ , G hiifjch 3 y ea , |^.nd b t our 6av i9ijr. tojj £. * yet weeoaliing it by that name, underftand no other thing then our ChrUlian Sabbath^and had rather it were gene/ally called the Lords Day ; QxxdDodiov Bownde alfo ftandeth for tl^is denomination y and urgcth it : yet is hce acGoimteda Sabbatarian ty Ma%r Rogns^ thpi^h wee all co^purreijpii tViSjthat ifhereon wee ougbt to kcepe, and fan6i;ifie our Chri- ftian Sabbath , And lacobm de Vdentla.^ who was no fe&aiy in the opinion oi"Barklay , todiftinguifti the JewiHi Sabbatl]i from ours,^ cajls it SabbAtum Ugale^ and concluf 4^ hee faith th^tChriflianardigiocelebrat verum Sabhatum morale\i)f die ID (?»ii?7/r^. Chriftian Religion keeppth a true naorall Sab^ on the Lords Day ; yet I willingly conf efle,this is the uiCuall courfe of Papifts now a dayes, not to call the Lords Day, (b much a§ by the name of our Sabbath. As for Barl^aysdiC" coiirfe .; hee if much fitter tqs write fomthin^anCwerabletp T>o^ Qji'ixGt then to reaion ^ we doe obferve the Lords Day, as a Sabbath 5 not becaple God refted that day from the Crea- tion 5 for our DoQCor Andrewes ( of fomewhat nipre credit with us 5 and that not oiaely for his place,but for his fuffici- ency, thcn'Barklaj ) hath delivered it in the Starre Cham-- ber, that It hath ever bem the Churches Do^rine^ that (^hrifi made (in end of all Sabbaths by his Sabbath in th^ Grave. Thit Sabbath was the lafi of them ^ And that th^ Lords Pay ^refently cameinflacecfit, Andaga'me. That the Sabbath had. reference to the old Creation , but in Chrlfl we^ are a new creature ^a new Qreatlon^ and fo to have amie Sabbath. And this hee (ay th^ is deduced plainly : Firft by pradife, then by precept. And this new Sabbath on the Lords Day, wee obferve, becaufe' on that day.Chrift refted frpm the worke of redemption^ which is fit// in force to bind Chrifiians^ i8 y which ^was wrought by his death. So that though the Lord SeU^%^ begin fiis labours ill theworke qF Creation ori the firfl: day : — of t;he Wcckc, yet .the" Lord Chriftfet an eiid to his labors hi theworke or re Jemptioii on the fame day of the weekc.* 'As for Chrifts vanquiliiing the powers of deatli on that day , to witjthc'firftdayotthev/ceke 3 the Women that came to the Sepulchre at fun rifing 5 found that he was ri(en. And what powers are thefe powers of dcath|hee rhetoricates of t is thepe any policive nature in death that our SavioUr hadnecdeto take fuchpaines to ovcrcorae them ; The Lord himfelfc when hqprcfted^hereftcdonely from Creation 5 he that vl^as beft ac- quainted with his coutTes hath told us faying, P^ttr ufcf-^ hodle p^^rz/rjinyFather to this day-works ilillj and I \vorke with him ; yet hfee^f oceids no farther in the workc of Creation, norChrirt bcmgoncerifenj in the worlic of redemption : S, ///^exhorts us to*contend the more earneftly f©r the faith, becaufefome there were craftily crept in, who other- wife were like to bereave them of it : In like (brt wee had ne- ver more need ether! now to contei^ for the maiiitainanceof tlieLoixIsDay, asoufCKriftian Sabbath, = becaufe too many therfe dre whofe pradile it i-s to bereave Us of the comfort of-it. • i'lf; ■)•»;;■ .^r :{; V t;,«'j : _ -''^o;f! 1. — The DectYtne of the 'Sabbath xonjid'ered. Firii^ icomVt^.theD^arineofthe Sabbath tranflared by the Prcfjcer -J nothing doubt but the Author thereof will take in good part my pnncs in the difcuflfion of it, confiJcring tbejprefeht occafion urging-jnce hereunto •, put of the variety (}f his leading 3 hee obferyes ijiany. wil4 derivations of the ' name Sabbath, and out of his'jad'gment do^tl\ pronounce that i/;^ Jewes A)' their Bacchanalian rites gave the l^orldjuft occafion t9fu^'[h^ that they did confecr ate thi^ Sahb'atlTunto Revells ra- ther then Gods fer vice. As io:thc rlgcrotis Reefing ofthsdaj in fuch i88 The Moralitie ^fthe fourth Commaniement^ SeSf t ^"^ ^°^^» *^ ^^^^^^^ ^^ kindle fire in the JV'mterHme wherewith to warme themfetves : or to drtffe meat for the fufientation of them- Jehes ; I am fo farre from juftifying it, that I willingly pro- -fefTc I am utterly gnorant, where any (uch Chriftians live, that prefle any iuch rigorous obfervation of it. The Jcwes' were bound to bbferve the reft on that day for a myllciious fignification fake , and thereupon depended their rigorous obferving of a reft j. as many thinke, and not Zjr^ alone. JVe mufh ky}ow ( (aith hee ) - that refifrom mannMl works is. noa ' <^now ) rfo'yi^oroufly obfervidas in the old Law , hccaufe mcate way he drejfed ^ and other things done on the Lords Vay , which were net Uwftill on the Sabbath : becmfe th^t reft was in part fgurat ive^ as was the whole J} ate under i he Law, I Gor . I o. jiU things befell them in figure ; Now in that which u figurative^ if joutake aw ay never fo little 5 (^thati^^tf that which is figurative be& not exafllj obferved *) the wholt and intire fignification 1 fatleth^ like as if you takeaway hut one letter from th" name ofLafis^ the whole and intire fignification is deflroyed* Todeale plainely^my opinion is,that all fports ^ and paftimes on the Lords Day , arc a breaking of the reft belonging to it , and a profanation of that day which ought ro be fanftified ; And I truft,herein I differ not one )0t from the whole Parliamgnt, I**. Caroli 5 wherein was expreffely prohibited, that any man ftiould goe out of his owne Parifti.toany fports , and paftiines on the Sabbath day 5 and this is done to prevent theprofana- tion,of It, as appeares clearely by the reafons of that Ad- which Parliament was held certaine yeares after this Lefture, , concerningtheDo6:rineofthe Sabbath was read in the'L^^j- verfity. And I nuthing doubt but the cenfurc of a Zelote will paflc upon mec for this, though wee (hew no more 2eale in faying, that 'The Lords Day isbjfomeHcentiouflyprofanedy then others doe in profefling that the Lord Day is by us fii- pcrftitioufly obferved ^ nay who are the greateft zelotes in their caufe , let the Chriftian World judge by the cffe^ts^ This is all I have to note concerning the firft SetHon, I come unto the fecond. Secondly, and here in the firft place concerning the inffltw- tion of it ; let - mec take leave to profeffe , that the queftion it . felfe tsfiiil in force to bind Chrifiians, j g ^ (elfe is not indifFerenly ftatccl,whcn it is dated thuSy^hether he^ ^^Q g fore the publijhing ^/Mofes Law, the S ah hath rvxt to he ohferved * * hy the law ef Nature. For I am verily periwadedj that the Doftor himfclfe will not affirmc, that after the pMiflnytg of Moftfi law, it was to he ohferved by the law of nature^ Un- dcrftanding by the law of nature (as I prefume he doth) fuch a law as is knowne^y the very light of nature. namelyj that by the very equity of a naturall confcicnce, it is more fit to apportion unto Gods fervice one day in a weeke, rather than one day in amonethj efpeciallyconfidering that ori- ginally time hath bcene divided into weekes, tnd not into nioneth?, untill along time after. In all which, lam con- tent to appeale to the judgement of Doftor Prideaux him- felle. Yet we have not done in this argument 5 For in the fourth Commandement, there is enjoyned, not onely the (et- ting apart of feme time in generall for Gods fervice; and the proportion of one day in feven in (peciall, butalfbthe particulating of a certaine day under this proportion ; and who feeth not, that (b many different things (though one in fubordination to another) being duly conlidcred, it is no way fit to confound them, and to fpeake hand over head of the fourth Gommandement without diftin Laftly confider, fhould not the (ervice of man prove more comfortable unto him, if God, as hce hath appointed him the proportion of time, fo he would be pleafednotto leave him to (eeke of the particularity of the day under the forementioned proportion. 2. Therefore, as it is fit there fliould bean uniformity ,for the rea(bns givenjib for the maini tenance of uniformity, no meancs fufficient, but Gods ovttit Q^ prcfcri- 194 7hemoralitieof the fourth Cdmm S£l 2 prefcribing of it, hereupon all juft occafion of difTention will * ^ be cut pflE, confuiion will be prevented,and the fcrvice ofGod^ as every way, eveti in the very circumibnce of timCj according tohiswiiljdiallbetheuiorecheercfully and comfortably per- . formed. 3-. ThircilyjCcufidcrwhatD./.^^ writes in hisThefes" Sde Sahif^io^Thct^^, Gods IVill is mdcrftood often hy his Precept, hut when rpe have not that, the praflice doth guide the Church : 45. This ts a Cathplique rvde, obferveahle in the inflltution of all facred feaftji i>oth divm^^and hpmme :■■ ^^4 The^workebf the .d'iy is fke.^f^ef^i^d afM/owfng the daj,whetkerit[ he wMklj^^^^^th- ^-hy^K-JtWfy^?^,;!?^5 G^d; having revealed iipto hinvhpw many dayes hehadrfpeoc jn th^ creating of all things, and in whatorder hee created them, the laft day of the (jx being the day wherein he created the bcafts of the field, . then ina n^ a nd after placi ng him \x\ P^ar^di ie, and after expe- rience of his wJftdome appearing intjie naming of thebeafts V brought before hinij not findirig an. help meet for him^ cafling hipi^n a flecpe, and taking a rib out of his nde, thereof made -a woraajito be a help meet for him. The next day, which was the ieventhj God reding fipii) his worke, what day fhould mai?hav5e;pref(?r,redf©r,God§femce before t.y confidering the proportiqn bpj:Weene God?^ f^ft from-b is works, and mans ^ reft from hiSi ?an4. that as;this day was thcfirft of Gods reft, , fo it Was the firfl of gians worke 5 And the very Heathens have counted it rearpn3ble5/z/«?i^tf;/?rw/jp?^w, to begin with God, eCpecially there being bo Jbetter. meanes to take liycry and fetfin;9f ;the world made by: God for the fcrvice of man, tfaaft^fci/.the i^ryie- nsficiii:agnofcam:4s henefA^orem quango j_^, ano fiatim: It is fit after benefits received, wcc(houId acknowledge our Creator fometinies yea,forthwith : As wee reade the Angels did 5 as the Booke of lob infornies us^ Where wafi thou rohcn l laid th: f^ndatiotjs. of the -earth f declare., if thf^» sLvqcAtioQS from facrcd ftudiesand meditationSj as Calvin expreljeth it, and I know none that dif- fer from him herein. Aqmms i^qf the fame judgement; but withall he confelfetH, that the Jewes observed the reft of this ddijfor amyflerioHs /i^yificatlonfak£,wh\chis as much as to fay^ ceremonially 5 in which refpeft it ought to be abrogatcdjwhen *** the body came that was (ignified thereby. So that this no- thing hinders the morality of one day in (eveUj no nor the ob- iervation of any one particular day that Gods Word (hall commend unto us for ourSabbathj-and that unalterable^ (ave by that authority whereby it was introduced 5 Neither had CMofes any hand, that I know, in ordering the Decalogue, it:; being firft pronounced by the mouth of God, and afterwards' written in tables Ijy the finger of God. Nor did the dcfigning of a day expoic the Church to any trouble, much lefTe the de- figning the proportion of time; It being moft requifite, the Law-maker(hoiuddefigneeachpf thciie for the preventing of trouble ; and each being thus defignedj wc find the defigna- tion of them to be mgft agreeable unto rcafbn. - If Tgrni lias thoptght it hardly credibU that Smfij Jhould affart himfelfe from - the Is'^flillinforce to btndChrijiiMns. 195 thefonnes of Qiin to call t4fon the Name of the Lord^ yvithout ^^[f 2 fome certaine and ttpfointed time for that ferforntiince. I doe noLthinkethat Dedor Prideaux conceaves it credible, that anyvv'ifeman would thinke it fit that the (ervant , and not rather the Milterfhould apportion out that fervice which is due unto his Lord and matter ; or tha:t it is more fit the (el- vant fhouIJ have the defignation of the particular time rather then the matter , the former reai'ons duly confidered- Or is there any reafon why C^/wXhould have fo little authority, whenheedifcourfeth in reaibn for the originall inftitution' ofthe Sabbath,as from tiie Creation 5 and fo great authority when hee (peakes upon his bare word againit the morality of One day in feven ( as fome thinke ) Seftenarium nnmerufn fion ita morcr, ut ejm fervituti cjuiccjuam aflr'mgercm. It is an fa(y matter to fay they conclude nothing ; though I may juftly wonder aqy rcaibnable man fhould (ay Co of the argument drawne from tboie words gen. 2.3. Therefore god hl> ffed the feventh day ^ aad fatiEiifyed it 5 the author alleadg- ing no other exception againft it, but the interpretation of Tofiattu, namelyjthat itisdelivcredby way of anticipation. For this is as good as to confcflejthat to hlejfe and fanWifj the feventh day y is all one as if hee had faid that God comman- ded it to be fandified. Onely they will not have it undcrftood of that time, when the Lord rcfted from the works of Crea- ^" tion. So that the meaning of ^^'/V/muft be this, In the fc venth :Uj God ended the works which he had made , and the fe^ venth day God refied from all the vporkes which he had made ^ and hecaufe God refied on that feventh day from all the works that he had made, therefor e he commanded , not then that, that day from thence forward ; but 2400. yeares after, that men fhould confecratc that day to divine fervice. Now in di(i puting againit the unreafbnablencfle of this interpretation given by Toflatm , I am very willing to make Doftor Pridraux my Jiidge, and(.^s it were)under his moderation to proceed in this. And hea I purpofe not to revive the difputa- tions oCvVaUm^ smd Rtvetm zgi'in^Tofiatui his anticipa- tion ; but onely to content my fclfc with the ground layd byDoGtoxLak^ Bifhop yji^ath and fVclh^ in his Thcfis CL3 of 1 96 ^^^ moralitieofihe fourth Commandement^ SeSl Z. ©f the Sabbath, Thef, 46* The worke ofthedaytsthegremd * — nfln^Hnro'tyia the (Lij . tvhether It he tveek[] ^ monthly or yearely^ as varticpdars evince in S cript tire and Hiflory. I make bold to lay this for my ground-in this place ^ beeaufe it is apparant that God madeliis worke on the feventh day , the ground of hallowingthat day, namely, beeaufe it was the day of Gods reftjtherfore to make it the day of mensreft,for the fandifying of It unto the Lord. Now I pray confider is it reafbnable, that beeaufe (uch or fuch a worke hath beenc done in fuch a day , provoking us to kcepe it a fcftivall day unto the Lordj therefore it becomes us accordingly to fanftify it , but when ? not that day nor the fame day fenight, nor throughout the 52. weekcs ot thatyeare , nor any of the $2 wcekes the next yeare; no nor for the fpace of a 1000 yearesjor two thoufand: but after the expiration of 2500 yeares and more, then and nottiilthentofanftifythatday, becauic on that day of the weeke the Lord refted from the wprVe of Cieation, 2500 yeares before ? why might not the wiidome of our Parlia- ment have imitated God , and in memory of our deliverance from the Gunpowder treafon , on ti«c 5 oi November , or- dcined that day, fliould bee kept feftivall, fo far forth as in the publique congregation to make a folemnejvtnd thank- full commemoration of that wonderful! deliverance, to be- gin forfooth a thoufand or two thoufand yeares after. So the Jewes obferved yearely the feaft of T;/r/w! 5 in remembrance ofGods mercifull deliverance of them , from the confpiracy of H^w^>^,but when did they ordaine this feaft to begin 1 not till a thoufand yeares after, had they done fo , who would not have faid , that their wifdome herein had exceeded all humane difcretion ? Or to avoid the like unrealbnable- iieflie on their fide, well they fay that the cafe is not alike 5 for as much as the frcfti remembrance of the Creation, and ofGodsreftingon the ieventh day was fufficient unto them, -both for the maintaining of the divifion of time into weekes or feven daycs;and of fanftifyingeach feventh unto the Lord 5 but when the memory hereof began to be obliterated ^ to wit, about fome 9 00 yeares after the flood, then it was fit the Lord fliould revive the oblervation of this day ^ by a par- ticular Is fill I in force h bind ChriSiians. i^^ tkular Commandem^nt^But herby they fliall make the fourth ^^^ 2 Commandement not only niorall, but alfo more naturall then * they are aware. Though I willingly confefTe they might well conccave that after fome 15 or 1 6ooyeares, men might grow weary oFobfef ving the (eventh day^^the day of Gods red from the worke of Creatioiijbecaufe by experience we finde that af- ter (bmc 1 5 or i6ooyeare?,Chriliians feem to grow weary of keeping holy the Lords day/hed.\y whereon the Loid Chriit rofc from the grave,8c fo refted from his workc of redemption. But as not long after i6co yeares the flood came to fet an end to the World by water ; fo it may be after 1600 yeares of the Gofpclljthere are but as few yeares to the comming of Chrift, to {et an end unto this World by fire:certainely/as often as fbmefeftivalldayjis grounded upon fbme lingular worke of God donCjOn that da)'(whichDo(flor Lak£ propofeth as a gc- nerall and undoubted rule , alwayes to hold concerning fefti- valIs)no time more fit for the obfervation of fuch a day, then when the memory of the workc is frefhjthen is a man like to be moredevout^morechearefull in Gods rcrvice,morc thankefuli unto him for his great goodneffe, like as the Angells immc- diatly upon their Creation pr^ifcd God lok 38. 7. fvhe?j the Starres of the morning praijed me ^ an^ alt the children of God rcjpjced, which in C^r«r///^ his language was to obferve the Sabbath, Now give mec leave to enlarge this by proportion. As there are Sabbaths of re joycing, fo there arc Sabbachsof mourning. And the expiatio day commanded unto thejcwes, wasanannuallfeaft, to inure them to this holy exercife, not onely once aycarc, but oftner, asGodfhould minilieroc- cafion.-Nowthfsdayis called by the Lord alfo a Sabbath, Lev}tti6.^i, And Do^or 0 2th day , andfanllified it in reference to the time to come thus , therefore the Lord commznd'cd that feventh day to be fanBi fed 2^00 y fares after. And ob(crve I pray the forme of words in the fourth Commandementj when ic is ^yd. Therefore tht Lord b/ejfed the Sabbath day^ and isftill in force to l;ind Chrifiians. i 09 afid pin^lfiedit , not of the time pre (eiit that he: now doth SeSl 2 bleffeit, andfaiiftify k , but ofthe time pafi:^ therefore hee - * * - did bleffe it^ and fanilifie it ; and when I pray but immediate^ ly from the Creation , that very day whereon hee firil refted, and conftquently that very day, he commanded thefeventh day tobe(anditicd;forto finu^irle the day is to command the fanftliicatlon of it , as is confcffcd ^ otherwise there were no place to plead anticipation. And that the phrafe of fpeech mult fignifie Gods Command for the finftification of it, I have already proved. As for the Fathers affirming that the ancient Patriarches did not obferve the Sabbath, albeit thwir authority is of no force to countervailc fo manifeil evidence both of Scripture it Jelfe ; and of the reafon drawne from the divifion of time into weekes, even from the creation, and (6 continued unto the Jewes in the very dayes of C-^^^7^/. Yet I may be bold to fay, we have better authority trom the anciencs for juftifying of our caufe thm our adverfarics have for theirs. JVaUm hath reprc- dor, maintaining that the juftification of the Sabbath hath bccne from the Creation : Tothefe Rlvetm addes Tertnllltvi as ofthe fame mind, howfoever alleged on the adverfarics pare. And he alfo acknowledgeth the Jewes to be ofthe fame opinion : Bed,i is alleged indeed by Tererlm as on the part of Toftatta, butnofuch thing appeares in his Hewtmerort, but ratherexpreflely the contrary (his words being the(c ofthe Sabbathj femper ceUbrari foUbat^^^ I have (hewed in my anfwer to the preface, i'c'c^. i. Where alfo are repreicntcd thetefti- monies of Athanafta^ and Epiphanies, as maintaining the infti- tution ofthe Sabbath to have beene from the Creation ; which atfo hath beene (hewed to have becne the opinion of Philo and lofephm, dind divers of the Jewifh E^^abbinSjand ofthe author of the Chaldee Paraphra(e upon the Pfalms,and of divers others. In Fftlm. 29. Ag'iinejconcerrung the paffages alleged out of fome Fathers to the contrary; notonely Ho/^/«iifmfeptimfifJifuwpJitDeus acconfecravit eompleta mundi creatione, that God aflumed and confecrated the feventh day unto himfelfe upon the finifhing of the worlds creation. And ic is enough for us, that then it wasinftituted ; and hereupon let every fober reader judge, ivhethcr it be not more then probable, that the holy Pa tri- arches at lead obferved it. Neither doe Vv/e afteft that any man (hould reft (atisfied with our con;e8:ures; but letour realbns be cor>{idcred5 -and the plaine Text of Scripture profeffing that hecaufe is fit I I in force to hind Chrijlians. lo i hecaufe Cjud rcjlcd the fevoith djy, therefore hee hlejfcd the Se^^2, feventh day and flintlified it 3 and le: them yceld thereunto no more in this particular, then whereof it doth convince a man in confcietice. Yet who thole late Writers be who are io uniatisfied in this point, I know not well, I verily thinke they arc very few Protel'tants. G'^w^r/.'j (as I remem- ber) ailegeth but two, Fatald^ ^nd Alu^c^/I.-^^, wnereas fVa- hns and RivetHS between them, have alleged no lede than thirty maintaining the contrary. As for the Papifts^ we fhall take notice of them in the next Sciflion. It is confefTed tiiat this proote is ^ood^ God hU fed the fe» voith day , and/an^tified it ; therefore he commmded it t9 be kept holy hy his people . The fan^ifying of the day in the true notion thereof being nothing but Gods commanding man to fanftifie it , which yet if any nian deny, I appcale to my former argument . delivered in the former SeCiion , for the ju- flifying thereof. Onely it is faidthat therence itfollowcth not that Then or at that time , to wit, the very day whereon God rcfted , he comma'^dedit to he ^ept holy hy his people. Now this exception alio I have remoovcd in the former Se^ion^ And it is very ftrangc we (hould be to ^ttk^ ofthetlmein reference whereunto this is delivered ; mod of all , if fpoken onely in reference to 2500 yeares after, and not the leaft intimation of fo (Irange an anticipation beyond all example, 2i%lValtiis and Kivetpu have proved. When Ahalenfis faith that Mofes Jp^ke this hy anticipation rather to [hew the equity of the Commandcment then the Oriqinall ; If the booke o^Genefis were written before the Commandcment was given on mount Sitta,t\\h interpretation mud fuppofethat the Lord had alrea- dy revealed to Mofes what hee Would doe on Mount Sina • and what ground is produced for the building of fo much as any conjefture hereof thereupon ? And what wife man would CKpc^ that any TKan fjould he fatisfied herewith ? Doth itnotconcernethemwhomaintaine this affirmative to make it good by Texts of Scripture ? If after the Commande- ments were delivered on Mount Sina ^ what necde ofrepre- (enting the equity thereof ^IfcHng the eqii ity, and that in this -very way, is cxpre fled in the Commandcment it fclfc, and that - 20 1 The Mora/itie if the fourth Commandement^ Se£l Z that in fuch manner as to manifeft evidently that God did * not now begin to command this, but that hec commanded it of oldj even from the Creation, as already I have difputed and proved. And though /^^«/^;7/jVi^ere of th!s opinion, yet Cntar'inus was not i and though Tererim the Jefuitetookc part with Tofiatta , yet Rivetpu hath (hewed that Ccrndim at Uftde^Smmaviuel Sa» i^/^^r^jall Jefuites do not 5 but with Qaurinui rather, or that Steuchvts , Euguhinm ^ Geneh}\.rd^ findlAcikbm Sdlantu concurre with them, again!! the opinion of ToftatHS ^ Cjomarui acknowlcdgeth MarimsLlCo to be of the fame minde , all Papifts ; and let mec adde unto thefe all theRemifts, as appeares in their notes upon them of a Sabbath as of a thing formerly well knownc . uncothcm^andz/. 25. To day is the Sabbath mto thi Lord^ to 204 The Moralitie efthe fourth Commandement^ ~ -Hl^ the condition of a Sabbath were any new thing iintoth'em» But let us fee vvheth«eF there be any great ftrength in that which foUowei b. Ffit the cafe that Jacob m the Sahhath had \ negUBed Labans fiock^, and 'that the I fraelites under Pharaoh had not made up their tale of brickes 3 neither had he efcaped a chiding, nor they the infolent fury of their taskft9afterst aJ^ndnow according to the principles of thefe Sabbatarians , rvhat would yojfi counfaile them to doe ? did they chferve the Sabbath ^ they, wcrefure ofpumjhmentfromman, did they negldEl it , they werff,- ■ J fire of vengeance fr cm the Lord, unto fuch fir ei(^hts.. are thei reduced, who. would impofe the sMbath as a perpetuafl La7v of r^/^/^r^. Asforthefirftofthefej weccanriot be ignorant that both flockes of fheepejand heads of greater cattejl were Iboked*. upto in the time of the moft rigorous obicrvation of the Sabbath. Our Saviour observes the. Jewespr^ife (notwith-" ftanding all their rigour this way ) was to unloofe their Oxe an41^ade.hini to watering : Neither w^s Laban fo rigorous a Lp^d to Jacob being from- the firft his i^ncklcj and afterwards his father in Lavy , . and one that had as good meanes to fenow the ftory of the Creation as ^^f^i, and how thattheLord from the beginBJng Bldffcdthe feaventh day. , and fanSilfiedit ; afterwards /i^f^^/poftcrity met with Taske-maftcrs in ^^j;?f. And iftliee^^j/;;^/^;^;f had made copfcitnce of fetting {bn|c^ time apart/or thefervice of God,according to the Tuggeftion of that light which is cpnfefled to extend fo farrje by nature, how improbabk is" \t they would deny this unto their fer-^ \ v^nts ? The Kings of P<^r/7^ did not ufe tlicm fo hard, but^ zr.df.io, . promoted theii; facrificcs that they might praj foy-jhe JCiniTy. andthe^tngs Children x^ Traian rhade a Law that the Jewes' jfliould not be molefled on their Sabbath. The I'urkesu this • day give liberty unto Chriftians for the free cxercife of their ' religion. And why (hould wee thinke the e JJrdelit/^sin B^y pt xhlt Jf . theyMidobferve the sM^fs'.thcy were.^fure offmlflment from r/K^n , -if they didmgleB iir.thej w^refii}e ofvtngmnckfrcmGod^, -. ' ^ '. ■ '■ The' is pill in force to bind Chrifiians. to 5 ^The Canon of Linndicta enjoyning the celebration of the SeEl^ ?, Lords diiy haLh this caution, /? ;>^^/j/"i which is thoiightto =■ befpokeninrefeience to fervants under the tyranny of Hea- then niafters./AriH if thc'obfervAtion of the Sabbath may give way to the exertife oF charity Cowards others , and of mercy towards beads 3 may it not much more to tlicexercife ofmercy towards oiirow!-e bodies ^ yet what if all this were granted ? who (ecth not that if there be any ftrength in this argurtient they rway by as good rcalon difpute agaih(fthc pro- fedion o FChrl ft ianicy under pevfecuting tyrants. For if they doeprofelTc chiiftianicy under fiich ;they txreftire ofpmljhmmt from mnn ; if«not, they -are ft'tre of vengeance from God, So that to no fuch ftiaights are wee put as is deviled, like as the ^^tt of ttie quc(ii6n obtruded upon us is devifed affo, but that -I have formerly cleered , and (hewed that wee are to diftin- guilh. I. of time in generall to be let apart for Gods fervice. a. of the proportion of time in fpeciall. 3. of the day under that propOFtion of time in particular* And how farre the light of nature doth — ^direft us.ih all thefe. That the fanfti- ficatioii of the feventh day. as commanded from the begin- ning unto man y I have already proved in the former xS'e'^/BedainHexamerononGenefts^zy^quin,2.2»^,i2l* art* 4. Tifiat, on Luc* 14. And albeit the refifromwork^svmf have a cerernoniall fignification of a reft from finne in the way of grace^asj ^zech, 20.12. and a reft both from fin, and forrow 5 ( which is alfo a fpeciall workc of ours through (in, Ier»2. 17.. hafl thoH not -procured this unio thy felfe becaufe thou haft forfak^n the Lord, ) and that iii the roay of glory, Bebr, 4. yet this is no iuch ceremony as to be aboliftied upon the fulfilling of the thing fignified ; for even the Jcwes under the Law had their reft from finne ( in the way of grace) as wee Chriftians under the Gofpell, yet nevcrthe- lefle gbferved the Sabbath , and that glorious reft which ihall not be accomplifhedtill the end of the World / is com- nionly called an eternall Sabbath. And undoubtedly that istobeaccompted as a reft morall whereuntothcfanftifica* tion ; Is JU// ivferce p H^4f ,C^^^ . 207 lion of the day callcth us , namely to reft from all workcs,as SeSl. ^ ' they are Avocations from [acred Hudies , and medhations* But * * doth Abulenps accompt the reft of one day in feven cercmo- mall, and not morall ? Do£^or fyillet relates him as of an other opinion^ and diftinguKhing thus. There arejome things ivhich are ftmfly morall , and fome thirgs Jimpty cercmoniali ^ andfome things of, a Tnixt ki'^^de , as being partly morally partly ceremonialL Simply morall are t ho fe things which arc grounded en the judgement of natfirall reafon^as when naturall reafbn doth dilate that fonte time is to he fct apart for Gods fervice • Bnt precifcly to appoint the feventh day more then any day of the weeke, is Jimp ly cercmoniall ^ cjtiia nan hah et fundament nm d rationcy fed a voluntate condentis legem • hecatife it is not gronndedon ^reafon^i/Ht on the will of the lavf^m^k^r. But te appoint one 'day of feven y andtpat^^ay wholy for the fp ace of 24. houres to confecrateio^odi fervice y as therein to abjiaine from all kinds hfworke^ thefe things are not purely or fimply ceremoniall ,. bnt ff^Ttly morall as gronnde don the 'judgement of reafon 5 though n$t totally and wholy ^ For the firft^ if above one day in the weeke Jhouldbe kept perpetually holy , Xjravamen ejfet Uborantibus tO' ties vacare ; it were a grievance to labourers to rejifrom worke fo oft (his meaning is in this ca(e , they could not (ufficient- ly provide for themlelves 5 and their families, as touching the maintenance of this life temporall ) and if but one day in a fortnight or a month fljould be appointed ^ oblivifceremur Dei .per defuetudtnem cultPU ipjim. We fhouldforget Godthrough not accuftcming oftr felves fuffiiientlj to his fervice. Therefore it ftands with reafon that one da) in feven fhould be celebrated to the Lord. This furcly is not to deny the proportion of one day infeventobecon(ccrateduntothe Lord, to bemorall; buttoconfirmeit rather. Neither doe I finde \}^2X Ae^uinM re(blvcsit (o, as here it is pretended ; that which hee fayth to be ceremoniall , is applied by him onely to the particular day ofthe weeke. Indeed hee doth fay that the proportion of one day in feven to be confecrated to the Lord , is morall, neitherdothheedeny it 5 onely hee fayth, it is morall that fome time (hould be fet apart for Gods fervice. And it may be Zdn.in 4.^a8^#i»ir/y'duth. R* For 2o8 The ^of^liiii of t^ie fourth^ mman^ r- rt ^ , For albeit bee treads in ^qnUas fteps when hee faythj li— Morale efi qnateni^s natnra doctrt or pietas poflptUt^m aliquh dies deflinettir quietly ab o.-peribm fervil'ibpu ^ quodivino cuitni vacare fajjit Ecclefta 5 ceremomde efi quatenpu feptimns dies fHitpreo dc^icata. Et ut ftc hoc pr£ccpttm efiflabile c^ aternHWyUt patebit. One day in the weekc niuft be dedicated unto God for this fanftification and worfhip, and thus the precept is ftabJe and everlafting as it (hall appeare.In like man- ner .^r^//^ upon Z*;;^)^ 14. Ih the faHtiijicatign of the Sabbath there was fometbing morally and fomeihing ceremonialU his morallto obferve one ^aj in the weeki ; but that itjljould be this day or that daj/y this is ceremonialL Adde to thefe "Bellarmine de cnltH JanElorum lib, 3. cap; 1 1 • lus divinum requirebat^ ut unns dies hebdomads dicaretHY cnltul divino. Thus we fee thefe aredire6:ly for us ; Aquinas and the fchoolemen are notdi- reftly againftus, f as hitherto ii^hath appeared, ) no more then Zunchj , who yet isHiire^Iy for u^ , as hath beene (hewed. By the way 5 it doth not follow from any evidence, that either thefe or Toftatus have given, that the adighing of one d.ty above another was ccrempniall , taking this word (ceremonlall ) in proper fpeech ; for i^tmay beaccomp- ted politive. 2. what have wee to doe with ceremoniialls ( in proper fpeech ) now under the Gofpcll, who yet doe Itill ob(erve one day in feven. 3* nay why may not that alfp juftly be accompted morall, if God hath marked out. that ^ay wee celebrate by feme notable woike, to be CQnfecrated to the Lord, above others 1 efpcci ally accord- ing to Bilhop Lakeh\^ grounds, namely that (he worl^.of R 2 the 210 The Sioralitie ofthefourthCommandement^ SeEi ^ ' thedajfisthff groHJ^dofhaSowmgtheday'-z for proofe whereof *jtan''rim ejhaftcrfix work^ dayes toconftcrate one unto divine fer vice. hr\6. (eeing Go.^ hath required fuch a pro- portion of time for his ferviceui der thcLiwiby the very light of nature it appeares to be. moft unreafonable wee (hould al- low him a worle proportion under the Gofpcll ^ and Calvin profefleth that Nobis cum vn:ripopHh c^'.toad hanc p-:irtem com^ ii - lu munis efl SdbhatineceJJttas, We have as much needeof a Sab- Mofis'inpr£cep[ bath as ever the Jewes had. As touching the three particu- 4. lars wherein TY^^^^^J" is vouched to affirrae the fourth Com- mandement to bee tncs 11.4.44 was defigned the day of the Lords RefurrelHoa^ So that alwayes art.i^ to Cjois faithffill people w.ts dcfig>ied one day in the weehe^for Divine Seyvicei Whereas other fefiivities f fayth hee) are in cotirfe by the inftitntion of the Church, And Doi^or Andren es alio (hev/eth out of Math. 24. 20. that there m a f needs be a Sabbathafter (thrifts death y and addeSjthat Thofe which were ceremonies were abrogated : but thoje which were not cere^ monies were changed 5 as the Mini fiery from the Levites to be chofen throttghom the IVrrld. So here the day changed from the day of the Jewes to the Lords D ay, Kt^Ql.i, 10* And according- ly interpreceth the fourth Commandement as belonging un- to us Chriftians as bound to obferve the Sabbath i. inonr pd'Tment by a . reiser end efleeming of it , not as a day appointed by man. .2, inottr u'^efet downe^ Efay^S. 13'. not following onr owne will^ nor doing our owae workes. Hereupon a queftion is propo(ed thus. 'Bnt is not the Sabbath a ceremonj ^ andfo 'abrogated by Chrijl ? and the anfwer is this, Do as Chrifl did in the cafe of divorce^looke whether it werefo from the beginning-^ Now the beginning of the Sabbath was in Paradife before there was any firt ^ andfo before there needed any Saviour, and if ihty .fay it prefigured the refl we fhall have from our fins in Chrifl^ }Ve grant it , and therefore the day is changed^ but no cc remony proved* The fraElife of piety is a booke dedicated unto his Majeily that now is^ when hee was Prince Carles in the yecre 162^. which is now 15. yeeres agoe, came forth the 10^ Edition of it 5 w^e have heard it highly commended by King lames , and chat it commended the author of the de- dication to a Biftioprick. The author of this treatife^ is large upon the Sabbath, and concurres with ws in every particu- lar wherein wee arc by the Prefacer to this tranflation op- pofei. Amongft other particulars this is one, that hee in- terprctetb 214 The Moralitie of the fourth Commmdement^ SeSl. 1 . terpretcth the fourth Commandemerrt as Zafjcky doth , iay- . 121^ ingyThe (^ommand^mcnt doth mt (}ij^ Remember to keefe holj the feventh day next fallowing the fixt day of the (freat\on orthU orthat^fevemh day : but wdefimtelj^ Rcmewher that thoHJ^efe holy a SMajth day ^ and that Onr Lord lejtis having authority as Lord over th^ Ssibbath^had lil^wife far greater reafon to trarf" late the Sabbath day , from the I ewijh feventh unto the feventh day whereon Chriftians doe keepe their Sabbath ; which alft) hec proves by diverfe reafons. And the booke of Homilies w here- unto all our Minifters are required to (ubfcribe , profefleth that wee Chriftians are ftill bound to the oblervation of the Sabbath, and that the Sunday is now our Sabbath. So then as thejewes were tied to the obfcrvation of the Sabbath on the day prcfcribed too them, fb are wee Chriftians tied to the oblervation of the Sabbath too jbut on the day prescri- bed unto us ; {hould wee obferve the fame day with thejewes, wee (hould fall juftly under aAuftins cendire ^ that every fuch one carnaliter fapit. And the farae tAuftin profefleth that AuguU.k'Tern* VoEiores Ecclefia decreverunt omnem glcriam ludaici Sabb^ti Sir.x^u in illam transferrer The Dodors of the Church have de- creed to transferrc all the glory of thejewes Sabbath unto the Lords Day. So that the cenfure following in the(e words. They therefore are but idly bujied , who would fofarre enlarge the Sabbath or feventh day in this com-' mandenjent ^ as to include' the Lords Day in it \ mud light not upon us onely , but upon other greater Divines, yea and upon the Church of England alfo; but our comfort is,that wee finde it very weakly grounded. As for the inftitution of the Lords Day , I never readc nor heard any that grounded it upon the fourth Commandement otherwife , then by pro- portion. That Commandement containcs two things i. the fanfti* ficaticn of the Sabbath. 2« a defigning of the time^when 5 both as touching the proportion of time , to wit of one day in feven; and as touching the particularity of the day under the forementioned proportion. For in commanding a feventh, it commands one day in feven , the former inferring the latr ter, as well ^s it doth inferre the fetting of fome time in ge- nerall Is jit I lin force to bind Chriflians. z 1 5 rcrallapartfbrGodsferviceg which not one (that I know) SeSi,A ' denies to bee the (iiblhnce of this commandement. Now -- 'JLZ as the Lord defigncJ, what {hoiild bee their Sabbath day unto the Jewes ; (b hath hee dcligncd what fhall bee the Sabbath day .to us Chriftians. This defignation made to m wedo not deriye from the fourth commandemcnt 5 but this day being by the word of God de- figned unto us, ftill holijng up the fame proportion of time : the reft of this day and thefanftification rhereof,this and this alone doe we derive from the fourth coramandcment, and al- fo, that undoubtedly we Chriftians ought not to allow unto God a worfe proportion of: time for his Service, then did the Jewes : and the proportion is apparant betweenc the Lord the creators reft, and the Lord the redeemers reft. And our reft on the day of our Lord the creators reft, being aboliftied asatype of Chrifts reft in the grave 5 what is more con- venient to come in the place thereof then our reft on that day, which is the Lord our redeemers reft. As tou- ching the paffage here alleagcd out oiCalvw^ lamfbrryto observe the common errour of others committed here alfo 5 by difmembring Calvins fentencejlcaving out one halfe of it,ma- king him to deliver that abfblutely, which hee utters onely conditionally. And the other halfe of the fiiftfentence here mentioned doth ipanifeft as much,namely that Calvin fpeakes only againft them,who think themfelves obliged to theobfer- vation of one day in y.for fome myfterious fignifications fake; andaccordingly WalUus ftieweth that he oppofeth none but Papifts, whofe courfe is to obferve fcftivall dayes for fome ' myfteryfakej whereof hee gives good evidence by a paflage which he allegeth out oi B elUrmine , all which I have former- ly reprefcnted more at large, in my anfwer to the Preface ScEl, 4. I come to the fourth Seftion of the Author ; That Come doe urge the r:ords of this Cowmandement^ Jo far re till they d^av? hloodiyifteed of comfort^ are but words: nothing ofthisiiind hathbeene hithertomade good (b much as in the leaft colour of probabilitie:And who upon due obferving of the fourth commandemenc may not well be brought to admire the wife- dome ofGodj that as hee hath placed it in the morall law, S which 2 1$ 7"^^ moralitie of the fourth Commmdement^ X^fi 7 which concerneth ali times and perfjns ^ ^o he hath ordered k * ^L ^jhes fnch a nicinner ; that how Ibever tlie day fhou Id be alte- red, yet the proportion of time iiill to be kept ; and a Sab« bath i\i\l td bee of force, whether on the (eventh iUy which was the Sabbath day unto the Jewes, or the Lords day which (houldbeour Chriftiah Sabbath ^ thereon to reft unto God an-d to fandifie : hat day unto his fervice 5 we make no doubt but the Sonne of man is Lord of the Sabbath, and fo hath po- tver to change it, and none hath power to change it, but hee that is Lord of it. It is true, this was one argument amongft many, which the Author ofthe Tra^ice ofTletie ufeth to prove that the fourth commandement ftando ftiii iaforce 5 be- cauieOur Saviour profefTeth t\v.\t^He cams not to def^roy ths law^ but to fulfill it : and that the kafl of them, fhould not h ahroga- ted in his king^dome ofthe new Teflament. Info much that who- Soever break^th one of the leaft of thefe tenne commandments and teacheth men fo^ hee fhouldbe called the leafl in the Kingdome of heaven y that is ( faith the Author) he fhould have no place in his ()hHrch. To the firft of thefe here the Doftor anfwereth thus, 7u? vphkh we fay. with the <*y^poflle : Doe we defray th Law by -fakh f God for bid :.}Ve confrme it rather, zChrifrthenluth flit away the fl>adow, but retained the light ^and fpreads it wider theif before : Jkewingthtreby the excellent harmony, betweene the Qofpellandthe Law, As touchiFig the firft part of this prcftnc anfwer ; that is tooaliene from our prefent purpofe 5 the queftion betweenc us^being not whether the Law be deftroycd, by preaching juftification by faith 5 we know that as touching the ceremoniall Law, whatfoever was prefigured thereby is folfilled by Cbrift ; and as touching the moral! Law, Chrift hath fulfilled that alfo partly in himfelfe by perfect obedience thereunto, and making fatisfaftion for our difobedience^and partly in us, by givmg ns more power to performe obedi- ence thereunto through faith in him, then ever we had before fince the fall of ^!^i/.z;??. Butour Saviour, CMatth, 5. treats of deftroying the law by abrogating it or any part thereof, which how they can avoid,who teach that Chriftb? his death, hath freed us from the Yoke of the fourth commandement, I catmot comprehend 5 Suppofe it be but one of the leaft com- mandemcnts Is flill in force t$ hind ChriHians. 2 i 'I maiden ents, yetletthemlooketoit, vvhodircoiirfeofabro- ^^<^ 2 gating it, and teach men that they are not obliged by it Jiand ^' Ov er head j' leaft they be accompted by the Lord of Sabbath the leaft in thekingdomc of heaven : therefo:eitil:andsthem upon to conHrme it rather as they profefle, but how they doe peifonne that which they pretend^ I am utterly to feeke, 2. 1 come therefore to the coniidcration of the fecond part of the anfwer conlTiling of two parts^, i. Thnt Chrift hath put a-rvctj thefl^Adew^2. That he^hath retained the light dr ffrencb it furthers As for thefirftwe€ have heard the proportion dfonedayin (even allowed unto Gods (erviccj to be called a ccremonyjand confequently a (hadow ; But what this prefigured is nc^t ex- planed at all, nor ever hath beene that ever I read or heard,. Neither is this put away, but continueth ft ill in the obfervati- on of the Lords day atithe Chriftian world over ; and I doubt not but it will continue to the end of the world . The rcftraint of the worfhip to the feventh day hath beene alio called a ce- remony, but too too crudely and without all explication of what it figured : yet we willingly grant a faireprefiguratbn of (bmewhat concerning Chrirt is found in the 'feventh day ac- knowledged by the Ancients and by moderne writers, both Papiftsand ProteftantSj both Lutherans and Calvinifts ; but that is not in reference to the worfhip reftrained to that day, but in reference to the reft, fairely reprefenting Chriftsreft that day in his grave ; and thereupon grounding the rigorous condition of the Jewifti reft, which is the praftifc both of Papifts & of Proteftants (othat the Sabbath is not taken away neither as touching Tome time, in generall to be fandified un- to God, nor as touching the proportion of time in fpeciall, as of one day in (even 5 but only as touching the particular day which is cha-nged into the Lords day : Our S.tviour pro- fefiing that a Sabbath ftill was to bee kept uf ChriCuans^as Doftor Andre-ppcs provcth out of Matt h, 2 (^ 20. As for the fccc)nd, to witj'^^ /ij^ht that is faid to be retailed andfprend wi' der then before ; this is meerc darkneffeuntomc, for I cannot by any meanes comprehend the meaning of it': Neither is here any Cbur (eta ken to expound it, and bring us acquairitcd with the interpretation of it. Suppofe by the light is meant S 2 the z 1 8 The ^ora/itie of the fourth Commandement^ SeSl A ^^ thing prefigured, and that is devifed to bee a fpiritujU '^*_ rell from finne. Buc this I hope the Prophets and holy fer- vants of God under the Law were partakers oE, together with the reftofthe Sabbath and the fanditication of it, as well as we under theGofpell ; and if the ianftification of the Sab- bath (I (peak of our Chriftian Sabbath, according to our Savi- ours language, ALttth. 2^,20) be taken from uSj I doubt wee (hill en; oy that ipu'itnall relt from finne, in farre lefle meaflire under the Gofpeli, then the Jewcs did u ider the law. Yet neither they nor we ftiali enjoy it intirely, till we arc brought to our reft in g-ory. Gertainely the confcionable obfervation ofthe Sabbath ever was, and is a principall meines to draw us to that (pirituall reft from fin, and eternall reft in glory. If Saint Tmtby taxir g the Jewifh obtervation of dayes & times, doth therewithal! tax the oblervatiorr otthc Lords day in place of the Jewifh . then let us turne Anabaptifts, and Soci- nians, and utterly renounce the obiervation of the Lords d3y, as well as of the Jewifti Sabbath. Thcfarne Apoftle Co/. 2. fpeakes not ofthc Sabbath, buc of Sabbaths ; and there were dayes enough fo called aniongft the Jewes, and that by the Lord both of dayes and yeares, be'ides the weekely Sabbath 5 yet we are content the reft ofthefcventh may be ranged a- mongft other Sabbaths, as prefiguring Ghrifts reft that day ia the grave. But to fpeake of the Sabbath hand-over-head without diftindion we love not ; nor fee I any caufe^ why men fliouldbc in love therewith, unleffe withall they love confu- (ion : and to fifti in troubled waters, is many times an advan- tage to fcpve turnes. Let the reft of the leventhbein Gods name crucified with Chrift upon the crofle^ or at leaftbebu- ryed with him in his grave, and fo as never to rife with him ; but ktolir Chriftian Sabbath ( our Saviour fpeakes o^Matth. 24. 20.) take life together with our Sav^iours reftirrei^ion that brought with it a new creation, anew world, and there withall a new Sabbath, as Doctor ^A^drewcs Biftiop of Win- chefter delivers it in his Starre Chamber fpecch in the cafe of Trask^ As rcafbn teJ is us that there muft hefoms cert awe ap- pointed time for Gods pHbllcjue Service i fo as good reafon telJs US, wee Chriftians cannot wit;hout finne, allow unto God for his isjii/l in fine to hind Chrifiians. 2 1 9 his piiblique fervicc a wor fe proportion ofiime under the Goi^ Se^ A pcii, then the Jcwes were, bound to allow unto him under _——Il the Lav, God hi ai lei re never having defervcd fo much at the hands of man as under the Gofpell ; and there never being greater necelfitie of obferving a Sabbath, then under the Gol- pell 5 the way of truth and holinefle being fo befer, and with fuch encombrances as the like were never knowne to the world before 5 yet IHII from the boniag^e and nccejfltie of the le- wlfh Sabhath^ wears delivered by the Cfofpell ; for neither doe we keepe their day, then called the Lords holy day ; but the firft; day of the wceke, th^ day of Chriits rerurre6lionin thenew Teijament, called the Lords day^ Revel. I ,T o» And fo willing- Jy we come to the confidcration of the right, whereby 77?^ Lords day hathfticceededin the -place thereof ; Let it be X.\iQfhame of the Q^^abaptiflj Famlifi and SwenkjFcldianjio make all dayes cquall and equally to be regarded, fo inftced of Qhriftian libera tie to bring into the Churchy an Heathenifh Ucentioufne^ey yec ilirely the heathens ever had their feftivalls even weekely, and tha?: on the feventh day, which was fomctimes called in this refpeft mj^Z/j/xQiivrw . And at this day the Turkes fedivall is their Friday, the firft day of cJ^^^/^w?-// kingdome,when hee fled from M-tcha to lethriby and thenceforth conftituted both the firft day of their weeke and oftheir yeare. Let as many as by their Sabbatarian fpeculations, bring all to ludaifme bee ceniured as they delervc ^ but as for them that delire to have^i// the g^lory of the levees Sabbath transferred to the Lords day^ take heed how you cenfure them, leaft you cenfure Aufiin alio, and theDoftors of the Church menaoned by him, 'who have de- creed this. As for the river called Sabbaticus, let (uch letticc ^rves their lips that like them» Genfurea of fanatick and pec- vifh fpirits^A eas liberally beftowed by fome 5 as the Baiocchi and Bagalini, which the Pope fcatters at the day of his coro- nation •, but who they bs thicde(crve the:Ti God will one day Judge. But I perceive whither this tends y It fonie conceive the Lords day to be piophaned by Maygames aixl Morice 'danccSjthey are cenfared for men tanatick & of peevifti fpirits; but they little think that all the Prelates of the kingdome may as well cora^ under their lafh^and the whole Parliament iu the S3 firft aio The Moraiiiie 0f the fourth Commandement^ SeU t firftof king Chdrks, But thatthred which here is begun, i-s >>.-„__l£^ diawnc cucfomewhat longer in the next Se(5lion following. 5 In this fifth Sedicn things are focarryed^that it is an hard matter to dlfcerne the Dcftors meaning, efpecialiy in relating the different opinions, concealing the Authors of them and the place where they are to be found, and their arg^uments which here are only faid to be derived from the fan^^ifkatioii of thefeventh day in the firft creation of the world^ and from the inftic-ution of the Sabbath in the fourth commandcment: Forherenceitis faid, tbatthey whoftand for thetranflation cf the Sabbath from the feventh day ot the week, to the Lords day^as by divine authority, doe draw their arguments for the juitifying of their Tenet ; which I willingly profefTe, doth feemea prodigy unto me 5 namely that any man fhoulddil- pute thus. In the beginning of the world, the Lord com- manded the (eventh day to be fan6lified5 therefore now under iheGofpellj the Sabbath is to be tranflatcd from the (eventh %■ day to the firft day oftheweeke. Or thus, the Lord in the fourth commandement gave in charge to fandifie the Sab- bathj and tells them^ that the feventh day ( of the wceke)was their Sabbath, therefore the tranflation of the Sabbath from the feventh day of the weeke to the Lords day is of divine in- ftitution : As touching the firft of thefe deduftions,that which comes nearcft thereunto, is the difcourfeof Dodor Andrewes -^iihopofWinchefterjintheStarre Chamber. The Sabbath had reference to the eld creatiof7y but in Chrifl we are a new crea^ ture^a new creation^ andfo to have a new Sabbath* And Athana- fim his drfcoilrfe long agoneupon that of Matt h. 1 1. 27. All th'wgs are given to me ofmj Father, ¥inif prioris creationt6 Sab~ bntum^The end of the prfl creation^ was t he Sabbath day , but the beginning ofthefecond creation is the Lords day : and of this hce di(courfeth there more at large* And we find manifeftly this notable congruitie betweene the ^Sabbath day and the Lords day, that like as God on the feventh day reftcd from the worke of creation ; fo Chrift our Saviour rifingon the firft day of the weeke from the dead, made that the firft day of his rcfting* from the worke ofredempyon. But when I confider the Do- dors (harp ccniures ofweaknejfe^ of imfudencyy of ignorance ^ it . is m if fit I I in force to hinA Chfi^Uns. 2 2 1 is not credible hcfiiould clofely Jet flee at fuchas AthariAflm SeU^r, and Doftor Andrew^s i^illiop of Winchefter ; Neither doc I -^ find thoroughout this whole difcoiirfe any notice taken of this groiindj ivherenpon their diieouri'c runnes. It is more likely byfarrethat fomemeaner per(bns, and poore fnakcs. are herein letup as markes to (hoot at, and as lignes to be fpo- ken againlilt is true, many doe prove herence the morality of the fourth commandenient ; The author of the praiftice of pi- etie which goes under a ^illiops name, t^ljesthis courfeof his tenne arguments to prove the commandemcnts of the Sabbath to be morall 5 this is the fecond ^ 'Becanfe it was command^^dcf God to AdAm'mhis tnnoce>Jcy, 'Sifhop Andrewes in his P^tterne ofcatechetiCiiU doUriae taketh the like courfc, as formerly hath beene mentioned andwhich ismore, proteffeth This to be a principle : th^ft thj ^Deca/i^^ieu thff larv of nature revived} and the Livp 'of'/mtHre is the Image of God: /tow i?i Qod ( faith he) there can ' heno ceremony^ but allmaft be et email : aidfo in this Image which is the law of nature 5 andfo in the Decalogue, whereas a ceremony u iU^cc^yiv f^ovcv^^nd accordingly that one day in (even is to bee obferved^ and confecrated u-ko Gods Service, as Chry (bftonic long agoe hath inferred herence ^ but it is nothing ufuall to in- ferre herence the celebration of the Lords day. In like man- ner not one that /know^ancient or late,doc conclude from the fourth commandementj either the celebration of the Lords day^ or the tr.uiflition of the Sabbath from the leventh day to the firftdayof theueeke. But herence indeed theyinferre ( and moft juitly in my judgement ) that if one day in the weeke were to be con(ecrate;i unto the Lord by vertue of the morall laW; in the dayes of the old Teftamcnr, much more doth it become us (bytlievery light of nature) toconlecrate as good a proportion of time to Gods iervice under the Gof- pell ; And accordingly to rcit from all workcs. that hnkler the fanc^ification of that diy in the exercifes of pietie, and fo f .srre forth as they are found to hinder it, not for any my (krious iig- Trifications fake, in which refpei^i: a very rigorous reit is molt commonly c >nceived to bee cn;oyncd tothe Je-wes. I doe wonder the C.moniits are reckoned amonglf thofe, who doe bitld the celebr^tioa of the Lords day, ttport th^ ccrdfinifhn of the 212 The Mora/itie aft he fourth Commmdement^ SeSi A ^^^ Chfirch and aff,rme this ahfolutdj • when i n t he next Scftion LJL- manyCanoniftsarealleaged outoft/^^5n'/«^3 as maintaining the divine Authority of the Lords dayes ; and one of them« SyU dTLi. vejter by n2ime,iprom\\ng It to be cpimonemcommufiem. And as for Schooie-menjit is apparant^ that P ommcfH "Banms^ puts a manifert difference betwecne the Lords day and other fefti- vities, which are ex inflitutione ectiejta. And whereas BeiLir^ 7w/>^isalleaged as the mouth of the Schoolemen,to affirme abiblutcly, that the celebration of the Lords day, is by the conftitntion of the Church, and that in diftini9:ion from them who fay it was ordered by the Jpofllrs:! find no (uch matter in the pjace quoted, but rather the contrary, both confirminga that one day in a wceke is to be confecrated to the Lord by law divine, and whereas it was not fit, that now the Saturday (hould be itj therefore the Sabbath was turned into the Lords day by the Apofllcs;his words arc thcfe, if^s divinnrequirebat Ht vnm dies hehdomaddtdicaretur cptltuidivino : non autemcon" veniebAt ut fervarettir SMatum, Itacjue Sabbat ttm ab Apofiolis in diem Dominicum verfumefi • \^tW\{t Sixttu Senenjis ^dXth^ that the inftitution of the Lords day is of the e^poftlcs. as I have fbewei in my anfwer to the preface S, 5 . It is true that which is here reported oi'Brentins^ as who profefleth it to be left indifferent to the Church to ordain one dayin feven^or on day in fourteene to be confecrated 5 which whether it be not an unreasonable conceit, I am willing to appeals to the judge- ment of Doctor Trideaux^ytt Gemardm the Lutheran will not follow ^rr«//;^ in this (aslhavefhewedinmy anfwer to the preface and 5. Sedition) For hee acknowledgeth the celebrati- on of the Lords day, to be ]uxta 'Jpoflolorum conflitutionem. And as for Chemnitim what he writes hereof, is not expreffed, but for the divine authority of the celebration of the Lords day, : I have reprefented the joynt confent of feme it. or 12. of ourmoderne divines in the place before mentionedjBeddes the concurrence of the ancient Fathers, not ene of them being fo much as pleaded for the oppofite Tenet ; -and laftly the ge- nerall anfwer ofChriftians in the times of perfecution, when they were demanded in this manner ^DomimcHmfervafii^ haft thoH l^pt th f Lords day ;for udiajly it was \\\\%^Chrlftianm fum. 3 intermittere Is flill in force to bind Chrijiians^ zi2 iviternnttere non pcjfum : I cannot omit it, for I am aQlmftian, S 'El ^ The firft opinion ( to wit of thofe who maintained the divine iL* authoritie, of the cekbritie of the Lords day by the old Te- Itamcnt) is here censured for inclining much to Judaifmcj but it is not expreifed wherein. And it is apparantj they doe not maintainc the cbiervation of the feventh day. Ccrtainely this is delivered in reference to fomewhat, that is not thought fi:taljec;vpre(red ; yet.tbe prefacerdidexprcfTeit^ imputing unto therji vyhom.he oppoleth/that they doe obferve the JevvilhStl^ath, not in lefpeO: of the Jewilh day, but of the Jewifli manner obferving it, to wit^ in the way of a rigorous reft. But I know none that maintaines any other reft from ivorks, then as they areayocations from facred ftudiesand me- ditations : vyhereas the jewes obferved it for fome niyfterious lignification iakej and thereupon were tyed to a more rigorous reft. But let them fpeake plainly, and (ay we are too rigorous in thinking fports and paftimes unlawful! on the Lords day. And herein /appealc to every Chriftian conicience 5 whether thefe be notas great avocations from facred ftudics and mcdi- tadonSjasthcwprkcs.of our ordinary callings. Then againc ivhiehofus comes neareft to Judaiime herein ? /sitnota- gainft the Jewes, that <*At'ifiin profeflethf/^^f //w f/? or are qmm fait arc ^ Better to goe to plough then to dances ; and Pamin£ ve^ flrAfnelim lanam facerent quamfalt^ircnt. Better it were your women ftiould fpin wooU then dance : as their courfe was in their feftivalls. Againc, why fhotild their opinion be Jewi Hi, by maintaining it out of the old Teftament 5 rather then out of the new ^ Then, who are they that raaintaine it onely by the old Teftament ? And laftly^not one that I know (neither doe I thinke it can be juftly obtruded on any ) doe maintaine the fLicccflion of the Lords day, in the place of the lewifh Sabbath, either by theoriginall inftitution of it, asfom the creation, or by the fourth commandement ; yet upon thefc nullities .is founded^ the imputation oHhoih impHdency and ignorance^ in oppugning thii received opinion of Divines : That confidently taken up for a received opinion among divines, which is in no tolerable fort proved 5 not one Ancient alleaged for it, and but two PapJfts quoted ; the one of which I have fhewcd to be T of 2 1 A The moralitie efthe fourth Cemmandement. V^Si A ^^^ plaine contrary opinion. And of Protcftant Divines, I V 1 !j_L_>have reprcfcnted no leffe then elcven,maintaining the Apofto- 11c ,11 and divine conftitution of the Lords day, befides Gerar^ «^/^n he Lutheran, to atfront^^-^^Hi^^ 5 Nay ^ Doctor Prideaux himielfe SeEl.7, maintaincs that it is of Divine authority 5 and as I remember, in the vefpers at the laft aft unalterable by the Church 5 That the Priefthood being changed^ there u made dfo a change of the law webeleeve, becaufe the Apoftle faith it Hehjt 1 2, & it is well if the Schoolemen make the word of God thei^: principles ; but of what Law ^ ofthemorall law, or of the tcnne commandements jor any one of them ? ( yet we willing- ly confefle a change of one particular in one of them)& not ra- ther of the law of lacrifices- & fucha change as to fet an end to them. That herence the Schoolemen conclude that at this dsiy^the moralL law bindeth not, as it was pMified and proclaimed bf Mofes ; but ^ at fir ft it appertained no lejfe to the Gentiles then to the lewes ; this I fay is a my ftery : And to cenfcflfe a truth, when I met with this^in a certaincmanufcriptof one Brewers, it feemed to me a very wilde difcourlcj from this place of the Apoftle to inferre fo much^but now I meet with it m a lefture, of fo judicious and learned Divine as Doftor Prideaux^ I will lufpendmy judgementj and waiteuntill I heare what thole Schoolemen are, and where it is that they make fuch infe- rences ; that being made acquainted withtheraj 1 may judge of them according to my capacity ^as they delcrve. Certaine* ly Zanchj in the place quoted, makes no (uch Inference from that place, Heb» 7. 12. yet the Doftrine which he delivers is good and found, though the inftance he makes of the Sabbatf)^ too wcake to prove it, as appcares to all that acknowledge the Commandement of fanftifying the Sabbath to be given to y/^wWjimmediatly after his creation ^ who deferve to be ac-* comptcd more hot (purres then they, in whom The defire of frey Jothover^rfinne thefbnt ? Now what one of our Divines can be alleaged to derive theauthority of r^^ L^r^h dayfrem the law of Mofes ? I am verily perri^aded, noi one : Thcfanftify- ing of the Lords Sabbath they derive from thence, and the fanftifying of one day in (even, btit not the authority of the Lords day : But if it may appeare otherwise, that the Lords day Is fiill in force te bind Christians. 2 25 day by good authority isTubftitutcd in the place ofthefe-^^^ ' venth to become our Chriftiln Sabbath, fuch as our Saviour * ^* forc-prophecied of (Jliattk 24. 20. then from the fourth commandcment, they may make bold to conclude, that it ought to be {an6;ified. And this Zanchy himfelfc juftiiies iq the place quoted Qha^. i 9^ as before hath beene fhewed. And! our booke of homilies exprefly tell us^ that now Sunday is be- come our Sabbath. But we keepe not the fcvcnth day, the rclt on that day being ceremoniallj and prefiguring the reft of Chrift that day in his grave. And as for the authority whereby wee have fubftitutcd the Lords Day in the place of the feventh,wc anfwcr, that wc are not they that have fubftituted , but the Apodles have fub- ftitutedituntoourhands^God having marked out that d ly unto them by a worke nothing inferior to the worke of Crea- don ; to wit 5 the worke of Chrifts Refurreftion, (iach a worke as brings with it a new Creation , and therewithal! a new Sabbathj as Doftor zAndrewes obferves out of the an- cients, and delivered as much in the Starre Chamber. And whereas under the Law the JewiQi Sabbath was called the Lords Day ; Now under the Gofpell the firft day of the weekc is called the Lords Day in the language of the holy Ghoft in the new Teftament. And whereas our Saviour gives us plain- ly to underftandj that wee are to have a Sabbath under the GoCpcllMath. 24. 20. as the aforementioned Doftor ex/;?- dreives dothobfcrve in his patterne of Catechcticall doftrine. In common reafon , and in the conlcience of a Chriftian what day ought to be this cur Sabbath rather then the Lords Day , 'fo called in the language of the holy Ghoft ; efpecially confidering that not that day of the yeere, but that day of the wcekeis called the Lords Day,a$ by moft generallacknow* Icdgeinent of all ihe ancients hath beene (uppofed. And to urge one place more out of the old Tclbment , then her^ is in a violent manner obtruded upon us, Pfa/,ii%. i^. This u the day which the Lord hath made Jet us re'vyce, and he glad in it, is evide?!t/y Jpohyi of that d^y wherein the ft one which the buil^ dcrs refnfed vpm made the head of the corner. Now by thut ftonc the holy Ghoft chiefclyunderftands the Lord Chrift, Aiat. T 2 31,42. 226 ^^^ ^oralitie of the fourth Commmdement^ SeEl t 2 '•4^- Marcii.io.Lucio^ij. A^Is <\.ii, jTct2,y, ani *^!_ when was hee made the head of*the corner , but in the day W2. 1.4. of his Rcdirreclion 5 the Apoiile profelTing. that He was declared mightily to be the Sonne of God touching the fpirit of fAnclification by the K>ifHrreBion from the dead. And under what ftilc did they rejeft hirag andcondemne him as a blaG- phemcr but for making himfelfe the Son of God? As for the rigorous obfeivation of the reft prefcribed unto the Jewes ; as from kindling of fire 5 and dreiUng of meate; fome qualitic that rigour , conceaving that kiy^dling of fire was forbidden onely for the works to be done about making the Tabernacle. This being delivered as a preface, Exod-:^'^, 2. when the free will offerings were now to be receaved for the promoting oftheworkemanQiipofthat which formerly was comman- ded. And that dreding of meate was not forbidden them, no not in the gathering of Manna, as fbme thinkc ^ if then , yet not as a generall courfc to be obferved for ever 5 And as touch- ing the Table that Nehemiah kept, thus we readc. i^oreover rete.5.17.18. there were at my 'table, an 150, of the Jewes and rulers which came unto us from among the Heatheyi that are about m. And there wa4 prepared daily an Oxe^andjtx chofen Sheepe^ 'and Birds were prepared for me and hee was fofarre from confciouf^ nefic of profaning the Lords Sabbath herein, that hee con- cludes \}cwi^^Kemember me mj God in goodnejfe^ according ta all that I have done for this people. But fuppofe they were tied fo ftriftly to fuch a reft , as from workes not fervile, onely in feeking againe^^as Zanehy btianceth the condition of a worke fervile ) but even from' (uch as ten led to the refrefhing of theirnatures I yet the reafbn hereof depended upon the my- fterious iigniiication of this reft 5 as formerly I have repre- fented out of L^nijfrom which ceremon-iaiky weeareabfol- yed 3 ^nd confeqaently freed from that rigorous reft depend- ing thereupon , and reft onely from works fo farfeiorthas they are avocations from Sacred Studies and m..'iitations ^ as Calvin exprefTeth it ^ and tliis wee accompt a morall reft, ^diftinguiOi-'d from ceremoniall. And whereas the Do£lor tellsusthatruchalikcdiftindionis infirme , being con.'ent to fay nothing to confirme it, fave that theText fas hee faith isjlill in fine to Und Chrijlians. 227 faith ) iffjrds it yj'^t :\ had thought the very light of nature ^^^ ^ had beene (lifficicnt to embolden us to conclude , that where ^^—-^ — *- thefanftificationof theday is commanded , therewithal! is : commanded abftinence from all fuch things as would hinder thejfanftification of it, And as for the text it fclfejic isapparcnt that neither the kindling of the fire, nordrellingotmeatc is particularly forbidden in the fourth Commandemcnt, Neither doth hee Co much as obtrude upon his adverfaries that they derive the fandification of their chriftian Sibbath from ought in the old Tertament, lave irom Gen, 2/3. and from the four h Commandement. In neither of which doth hedeale fairely 5 but is content to confound things that dif- fer^ as if in this particular he affefted to fiih in troubled waters; arid we have better evidence (and indeed it is our only evidence therence) out of the old Te It is enough, wee find it inftituted after our 5'a- viours refurreftion ; and fufficient I trowe it is to prove that it was inftituted, and thatin the beft manner, namely by efta- bllfhing it defa^o in praftife amongft the Churchesjl fay, this is fufficiently proved by the obfervation of it ; which un- doubtedly , neither was nor could be by chance. A Sovuc mufling in the earthjmay make fomething like the letter A. but not Enniiu his Artdromacha faith Cicero, In like (brt the con- currence ofthe ChurcheSg in the obfervation hereof from the Apoftles, and continuancetherein unto this day, could not be by chance^ but by order, and that from the Apoftles. When you is fit /I in foue to hind Chrijiia^s. 225 you as&c". Did not the ^poflles ki^pe the lewifh Sab hath ? I SeSl^A anfwer, I doe not iinde they did, yet I finde revelations were made unto tbem of what was to be done by ddgiees. Ff/fr was challenged ftles, for preaching the Gofpell unto the Gentiles. They tooke indeed advantage ofthejcwcs Sabbath 5 to preach the Gofpell unto them congregated together AEl^ i i^So di J they to the (ame end take the oppotunity of the feaft of Pentecoft, AEls 18.21. I grant the Sabbath day wasoblerved together with the Lords day by fome Ghriftians ; T^aronius imputes it to the OrUntales^ and gives the reafon why i^ormerly reprelented. If any man infcrre herehence that the celebration of the Lords day, is grounded upon the conftitution of the Church onely, let him make it good 5 for there is no reafon that words (houid carry it, much lefTe the voyce of one Papift who here is quoted. T am fure T)ommcHs "Bannes and Sixths Senenfis , are at another opinion, formerly produced ; and hereafter follow many Ga- noniftsthat maintaine the contrary^by the relation of dxA: i?- > w^and btie of them, Sylvtflt:r by name, prof efTeth that ft 'lis CommHttis opinio ^ tbat'lth Cjfiyiv he aitthbritif, Xi 'Brerititis thinkcs otherwift ^ yet ijerardus refufeth to tread in his ffeps, though both are Lutherans. And it the Rcmonftrants concurrc VJithBremHs^it is nothing ftrange.they are (b neer a kin to the Sociiiians and Anabaptift?jwho renounce altogether the obftr- Vation of the Lords day. . I have formerly reckoned up and produced no leffe then eleven of our Proteftant Divines maia- t;?ining the ordinance thereof to be Divine and ApoftolicalK BcfideS"the Ancients who are many^and they expreflc for the fame, and not one that I know avouched to the contrary. Pre- cept indeed we have not for this in the new Teff ameiit^but that w^^ is better then a precept. For had the Apoflles commanded it^and the Churches not praftifed it,thcircommandement had beene obnoxious to various interpretations ; but they tooke order to eftablifti it as appearcs^^i'.? fn^c. And D. Lake tcis us, that where divine precept is wanting, praclife guides the Church; and that the workc of the day is tht ground of hal- lowing the day 5 and r he worke of redemption is nothing iti- feriour to chc worke of creation j and I appcale to every Chri- itian 2 zo ^'^- Mfiralitie of the fourth Commandement^ SeSi 6 ^^^" confcience , whether tipon rufpitioa that we Chriftians V * mult have a Sabbath to obiecyejas the Jewes had/or which we have the exprefie v/ords of pur Saviour^ Matth. 24.20# D. An'- ■' drewes conciivning with us iii this ; and that this Sabbath xnuft be fome one day in the w^ske ^ which from the ordinance of God immediately frQm the creation ^ that God himfelfe hath declared unto us, ^^fihrjfcfiome obferveth, and reafon conclu- clct^as^nach for this, and that from coniideration of the pro- portion of time which the Lord required of the Jewes under the law, for undoubtedly wc (liould iinne if we £hould allow God a worfe prppoi tion under the Gofpell 5 and it is evident .{hatnoceremonialitycanbe found in the fanfkific^tion of one day in feycn , or in the reft of one day^ in (even.' I fay let eve^j qnj£ judge wfiether in. Chriftian j^afon any day ^i^ the.^s^ceke be tp be prefeii^cj- fpr-tUs, beEarc the tord? ■Af^.y th^beingthc day 'pf CHrifts rcfiirreftion , the cjay ..^herein T^he Stom, ^^ic^ /%. '^^i^^^/ ^rf^fi4 7^^. ^(^dethe . head of the corner .; and this dfay not of the yeere^ but of .the Wieekeji^eing in Scripture- phrafe called the Lords day ; llkeas^the JewifKSabbath was foijmerly called the Lords holy ^y9^/*5^»: A4ds unto tjiis that, D/Pri^^^a- here juftifieth their ob(ervation who maintainc the celebration of the Lords day to be by authority divine confifling in thefe particulars* l.That^i^^ffcmed 4 dang^r^Qus-i;hJ.7i£tGthe'vhoieFdhricki of re* 'i\gion^fif^ldhun^ne'Gx-d^/m^ limit the^ niceffnjyf G(ids vporfhij^ jpr t^tjJje. '£hurchpjo^idmt af[mkki^t^t^ tlie.fUafHre.of the Clerp-e^and they perhapi^ nop wifl , at one Among i heppfi/ves , ■ Tot .y^ha,t, ypoHld^i^m, kH-f.cd,0,bout,t}^ir FArrif^^h^y: -jokes. offixen ^nd domefficke troMes ( m the invaded guefts in the 'hotj 'CoffeU^ ^j^Qt^ldthe^^ np^f^fily fet at naught anhtimajje crdinarJS/^wotitdnot .f^fl-''^^^ WJ^.- f^f^y '^^fp^/^fi "^f-^f^-^ ?^^'V- 4hfinting.ihen^:(vesfrom ilfJ^Ji ^i'^^p^^^ching^mdgtve thernfelv.es fre^ 'leave of doing or .negleBing^any thing , were there not fomethingfchn'Xi^ Script.we r^bioh mare- then any Immane ordinance or tnfntHtien.fhcnldhmde Xhe confcience > yet it is eafie to con jcdiure what would be an- fwered'to all this, for excommunication upon dilbbcdience tp the Church inay be a bond ftrong enough to oblige them nereumojOrifmenbc not fo fenfible hereof , yet thelawes of is fit I I in force to hind Chriflians. 231 : of the land and penall ftatuteSjtnay provide for fuch reftraints SeU^6* by fiich punifhmcnts 5 as whereof every naturall man will be — fenfible enough ^ we have other confiderations to propolc, as I. Touching the proportion of time, to be allowed to Gods fervice, which concerneth the quantity of the fervice it (elfe. X. This is a thing very confiderable and of moment. 2. We have no example, that the quantity of fervice to be performed tothemaftcr, was left unto the confcience, or pleafurc ofthc fervant : but rather is to be prcfcribed by the Mifterjcfpecial- ly by fuch a Mafteras God i?. i. Who hath made us 1 2. Who will infinitely reward us ? 3. To (ervc whom is our moft perfect freedome and happinefle. 4. And who is able to give us ftrength to performe it ? 5 . And who is tenderly fenlible ofourweaknefTes, as he is moft privy to them. 6. And after Cod hath difcovercd this unto us, and required the propor- tion of one day in (even to be confecrated to him, and that un- der the Law ; furely reafon doth fuggeft. that we cannot per- forme leffe unco him under the Gofpell. 2. As touching the particularity of the day under this proportion, i. We read that there is one, that is Lord of the Sabhath 5 Now in realbn, who (hall appoint this day, but he that is Lord of it ? efpecial- ly coniidcring that it is hl6 holy day Ef, 58. and fuch feftivalls were faid to be of his making ^falme i 18. 24. This is the day which the Lord hath made, not of mans making : fecondly, but it may be faid, he may leave unto man the appointing of it, if itpleafehim 5 laniwer, that in this cafe it (lands them upon, to (hew their Charter for this. Thirdly, .for my part, liee no caufe, we (hould defirc any fuch liberty, but rather pray un- to God to blefTe us from it, i. For a8/amflc(h3 Ifhallbee flire to put it off to the end of the wceke ; and I may be gone out of the world ere that day comes ; and when that day. comes, I (hall be as loath to come to the fervice that day re* quires as ever, and afToonc weary of it, and fay, ivhen mil the Sabha{h begdne, that I may returne to my former courfes, fe- condly, as I am fpirit, I have caufe to make choycc of the firft day ; for a love pri/ici pi jim ^ and Adam And Eve, being af- ter the beafts of the field, made on the iixt day, and planted in Paradifc^ the (eventh day, .was the firftcntirc day to hint V 4. Dodor z^t The 31oralitie of the fourth Commandement^ ^ ci ^ 4. Do'flor L^k^ Bifhop of Bath and Wells, obferNTes that _ _I„ feitivaiis Hayes have evcrbeene commended untouSi by fome notable worke done on chat day. Now what worke, like un- to the refurieftion of Chrift, on the firft day of the weekc > 5. *B\{ho^ zA.-^dyewes obferves in his Starre Chamber fpeech, that this rcdirreftion brings with it a new creation, and calls for a new Sabbath ; and I find this, to have becne theobfcr- vation of Atha>ia(lHs.y^ho^xx. 1 300. yeeres agoe, 6. If wc were left at liberty in the choycc of the day, it is to be feared, that if there were twenty dayes in the weeke, there would be twen- ty differences betweene us thereabouts, 7. Laftly, if left at li- bertic t I find norea(bn why weOiouldkeepc our {elves, to the oblervation ofthe fame day j this is fo apt and prone to breed in us an opinion of the neccflfitie thereof, and fo plunge us into (iiperftition ere we are aware, and thereby make our whole fervice of God, on that day diftaftfuU unto him. To proceed, the Pra£tife of the Apoftles is in Scripture, reprefcn- ted unto us in three fcverall places ; thefirft whereof is rii rndBiiTv^C^farc, 1 6 » ^. is all one with, t^t a-a^i^ar^v^ Joh^2o,i^. KndithSal^ 7»^y/^ his obfervation, t\isx.tht Pythdgoreans called the firft day of the weekc «^'«, inftccd of t^/^' », "But the Dv^dlor pro- fcffeth, that from a cafuallfaB he (eeth not^ how a folemne In'- fiitution mny^ he jufily grounded 5 but it is not proved, that thh fa(fl was caluall ; nay the text carry eth in the face of it mani- fcft evidence againft cafealitic* For it is faid that they came together Is jiillinforce to bind Chrijlians. 25 j together to cat bread ; all then convening to a facred a and the anfwer is, For my part(rvithout prejudice to any mans ofinion) lament unto it ; how ever the arguments like me not, -whereby it isfupforted ; well therefore, let us lovingly and candidly, as it becomes the gates of the mufeg, confcrre about thefe arguments. Firft^ thu inference offends me ; that in the cradle of the -world ^ (jodhleffed thefeventh day andfanBified it j therefore all men are bound tofanUtfe it by the Law of N a^^ ture : fince I both doubt, whether the T^atr larches did ohferve it before Mo(es time^ and have learnt alfo that the Law of nature U immutable r^ Doftor Andrewes in his patternc of Catecheticali Doftrine writes faying, This is a principle, that the Decalogue is the Law of nature revived^ and the law of nature is the Image of God. B\Xi let us confider the argument; It is one thing to ex- cept againft the antecedent, another to except againft the in- ference made herence : As touching the Antecedentjit is one thing, what God hath ordained, and may be another thing, what the Patriarches obferved ; we fay God ordained it in as much as hee commanded itin thefe words, Therefore God hie ffed thefeventh day and hallowed it^ that is, commanded man tofanBifie it as hath beene proved : and is alfo confefled i only to helpe themfelves, as it were at a dead lift 5 they fay, thofe words in Genefis^ are uttered by way of anticipation 5 as much as to fay 5 because God refted on that day, therefore God commanded man to reft on the fame day, and fanftifie it, but when ^2500. yeercs after ; for the unreafonablenefle of which interpretation, and the incongruitie thereof unto the fame words, repeated in the fourth commandcment 5 I ap- peale to that which I have formerly difcouried hereupon : Now if God from the beginning ordained the feventh day ta be kept holy ; wee leave it to every fober con(cience to judge, whether it be not moft likely, that both Adam and the holy Patriarches obferved it ; for we infift not in this argument upon humane obfervation, but mecrely upon Divine inftitucion. And though God did from the beginning command it, yet it followeth not, that all men are bound to (anftifie that day, unlefjethey havefome evidence of Gods command, where- with we are made acquainted by the Scriptures. If the law of nature Is Jim in force to bind ChriUians. 235 nature be meant a light of nature convincing U8,wc doe not in- SeSl^ f^ fcr iierence or at all maintainefnor any that I know ) that in this fenfejall or any are boundto keep the feventh,or a feventh day holy 5 but onely by vertue of Gods comn^and. Yet this wee profefle , that feeing it is generally confefled that^/ th:^ verj/ light ofnAtiirefome time is to he fet apart forGodsfervice, Wee cannot devife in rea (on any better ccurfe , then to fet one day in fcaven apart for this ;con(ideringthefifftdivi- fion of dayes is into weekes 5 and if a feventh part of our time be in reaibn to be confecrated unto God , wee thinkc it more convenient to fct one intire day in (even apart for this> then the (eventh part of every day , bccau(e the other bufi- nefles of every day are apt to caufe diika^ion from the Lords lervice. And as I have butetft difcourfed; it is more fit the Mafter (hould appoint unto the (crvant what, proportion of fcrvice hee fhall performe unto him 5 then that this (hould be left to the diicretion or liberty of the fervant. 1. both the honour of the Ma(ter requiring this, 2 . and the good of the fervant; for hereby hee Qiall be afflired ofthebctoer accep- tance at the hands of his mafter. And fo for the particular day^ it is fit the Mafter (hould raarke out that alfo unto him by (bme prerogative fet upon the dayjas hee did the fe- venth day, by fini(hing the worke ot Creation , and by his reft thereon from his workes to call man to an holy reft from his 5 fo to be more. free for the (crvicc of his Creator. In which cafes, both touching the proportion of the time, and par- ticularityofthcday, the Law behig made jit (hall continue immutable and unaherable by the will of the Creature 5 but mutable , and alterable according to the will of the Creator : fb that things being well diftingui(hed 3 and rightly conftde- red and ftated, I fee no bug- beare of inconvenience in all this. Neyther doe I fee any reafon why the fpendi^j of one day in Gods holy ivorfhip as a morall and perpct nail dnty , (hould fceme difta(^full to any. Since it is apparant that God commanded it unto his people of the Jewes ; and for \6oo yeares it hath beene continually obferved by Chriftian Churches unto this day; and I make no doubt, but it (hall hold till Chrifts commin^g; though from the beginning ^f th;i World it was V 3 never 2 1 6 7^^ Mo^alitte ef the fourth Commandementl Se£i f5 never found to be fo hotly oppolcd as at this day. And wh y - V Should any man ftick in acknowledging it to be morall 5 when never any man bufied h'lmlcUe to finde out any ceremonia* llty in reference to the proportion of one day in (even ? Neither doe I thinkc ever any man called it /udiciall , but Az^erins profeflTeth it to be rationi maxime coiifentanetim mofi agreeable to reafoyi : and no man that I knovtr hath at any time fet himfelfe to devile a proportion of time to be fpent in Gods fcrvice, more agreeable to reafon then this. And as f©r the third offence taken ( for I know not any that give it ) The fourth Comma ndement is brought by none that I know to prove that the Lords Day is now become our Chriftian Sabbath ; but fuppofing it to be our Sabbath , as the bookc of Homilies (ayth it is ; and our Saviour fignified that Chriftians ftiould have their Sabbath , as well as the Jewes had theirs , Math.2^.2o» wee produce the fourth Comman- dement to prove, that wee ought to fan^lifie it , and that wc may the better fandifie it, to reft from all wcrkesthat hin- der the fanftification thereof ; And indeed the Commande- demcnt is (b drawcn 5 as to command one day in feavcn to be obferved , and whatfoever is that icventh prcfcribed by lawfull authority 5 to (anftifie it; and abftaine from all works whereby the hallowing of it is difturbed 5 and all this we take to be morall, namely the worfhipping of God in a ccr- taine proportion of time prefcribed by him, and to that pur- pofe to reft from workes 5 not for any myfterious fignificati- on fake , as did the Jewes ; wee thinke the praftife of thc^ Church in the Apoftlcsdaycs is fufficienttoinferretheapo- itolicalljand divine inftitution thereof 5 from hence Athanam [tm , ^/-/Y/, Auftin^ and the Fathers generally, ( for I know not one alleagcd to the contrary ) fo take it* And the Lords Day hath no other notion in Scripture language, then a day of the Lords inftitution ; and this is confirmed in that it comes in the place of the Jewes Sabbath , which is called in Scripture^ the Lords holy day Sfay^^. mdPfal. 118. 24. of the day wherein Chrift was made the head of the corner , ha- ving beenc formerly refufcd of the builders,it isexprefly faid, that it is the day that the Lordhath made • and thereupon wee are is^ill in force to bind ChrifliaKf. 2 'in are called to rejoyce^mi be ahtd h it. And it hath this con- Se£l 6 gruity in the caiifc of its inrtitution to the firft Sabbath ; that. s^s on the fcventh day the Lord reded from his Work^ of Creation, lo on the Hrft day of the weeketheLord Chri^ riling from the dead, then relied from his worke of redem- ption. And lalUy Chrilt bringing with him a new Creation is it ftrangc that he fhould bring with him a new Sabbath?and no day fo fit f^r this , as the day of his Rcllirredion. And laftly wholoevcr doth not icit fati fied With the bare crdinance of the Church ; muft hee not be driven to acknowledge an ordination more then humane , requirablc thereanto > Of the necelTity of my conlequences j and evidence of expreflc Scripture formerly mentioned , I leave it to the indifferent to judge 5 and to none fooncr then to Doftor Prldeanx him- felfe 5 none being more able to judge of Confequences thca hee, being (b verfed therein , and 1 am well perfuaded of the indiffereney of his afFe(flions 3 and had thole writings in the canvaifmg of this point beene extant before thisLefture of hi« which hath fince come to the light of the prefle 5 I am apt to conccave that either hee would have given way to "^ that which (eemes In my judgement to be the truth , or re- prelented good reafon of his diflenting from it. The Apoftles example, nor 16 ondy , but drawing the Churches generally tothefamepractife, doth argue a conftitiition; yet morels brought for the confirmation of the authority of the Lords Day then example. That of fear chiy^^wto the veyles And fljU" dowes of the aid Teflament tofinde this inftitution is a myftcrv unto race 3 and (b farream I from that courfcjthat Iknow noneguiltyof itjTheancifeiit Fathers fometimes doe expa- tiate this way , for the fettin^ forth of the honorable con- dition of the Lords Day ; but they build not doftrines there- upon 5 which if they had done in tome particular cafe ad- vantageous to our advcrfarles , it had beene enough to have cryedusdowne. As forJudaiGneJ have often fhewcd, how little colour there is for anyfucH imputation to be cafluponus, but ra- ther upon our advcrfarics : I (ee no caufe to rang« the TfrrcT" buflan with the Bblonlte , but were they yoake-fcllowes, whereof 2 \2 7 he moralitie of the fourth Commandementl S^Si 6 w^^^'^o^I ^^*^^ ^^^ ^^^ ^^^^ evidence ; yfet (li odd not wee _J1__L-L- draw with them under the fame^yoake ; ihemnitim hisdif- courfe I have fornneriy examined fomewhat at large ; The vciuntary conjecrationpfk by Chrlflians no man hath caufe to embracejwho prafefleth himfelfe not fatisfied with the bare ordinance of the Church, as but erftthcDoftof did .Of Brentius I have fpoken enough ; yet well fare him that pro- fefleth the autboi ity of the day to be fo farre divine^that he ycho Jhall tjegUB it , or mfhly breake it^ doth forthwith become roorfe then the Jew or InfiJell, As for the ay^rminians^vihAt refpe^ foevcr they pretend to the fatterne of the primitive Churchy like enough they could be very well content with the Socinians^ to make all dayes cquall in ufe , as well as they arc in nature 5 or in refpe^ of any myfterious fignifica- tion i I leave ^Azoriui to refreOi himfelfe with the juy ce of hlsov/ne diftinSion ; It is well that Suarez comes fo farre as to profefle that pr a flically it is mtalterabiebj the Chiirclu h%Soi(^4vin^ Bucer,Chtmnitltiiy and the reft^who arc Qneiy faydtoaffirme that//// the Chnreh hath power to chmh the 'Lords day fefome other y I finde no fuch thing in Calvift, and Bficer : as for what Chemnitius delivers hereupon^in my judge- ment hee fayth no more then Cdvin : though fbme particu- lars in him I have found to be weake enough, upondilcuf- fion in the 6 Se^Jon^ of my anfwer to the Preface : having there met with the fame names , named to the fame purpofe. It is not credible to mec they fhould give power to the Church to bring us backe to the Jewifh Sabbath : in that ca(e who ftiouM favour moft of Judaifme } or preferre us to the Tnrkes feftivallday which is the Friday, To be inftlaited in me- mory of our redemption , admits an ambiguous fignificati- on ; That bringing with it a new Creation , and fo requiring a new 5abbath;asBi(hop Andrewes difcourfeth d^ndAthana' Jius 1 200 y cares before him.; No day had a better, matke for this to be preferred into the place of the Jewes Sabbath then the day of Chrifts Refurre ci ^ ^ on as good as confeflTed^ bfetweene a cerccnoniall reft^ - and ^etf.Om another reftjwhich isdefcribed b^ acreft/ro^ y^Grkes^ as it is "^ ' ^n impediment to the f^rfdrricanceofffich duties^ as are then com" mand:d\ this I can a reft morall, the rather that the diftinftion may not flye with one wing : That of Saint Hierome is a quick palTage on ^A^, iS* affirming that Saint Vatd when hee had none to whom to f reach in the congregation j did on the Lords day nfe then>orke5 ofhis^occHjiation. I will notanrwer5as the oLitlandifh Priefts faftiion was, as Sir Thomas More reports tbe ftory^ Dominenovilocum^vertimrefpondeo^ fkmitur d^p/ici" per ; fo gratifying hisadverfariesargument with one member of hisdiftin(5iion jand hisowrre, in providing for elcapeoutof the briers by the other : leaft I might be ferved as Sir Thomas More ferved the Prieft, pretending to quote fuch a chapter of Saint Matthew^ or Marke^ when there were not fo many in the whole Gofpell^ or fuchaverfe in a certaine Chapter, when there were not fo many verfes at all.Thercforc I dcfirc to COtiCnlt Hierome^ but Hierome hath not at all written upon the Afts 5 and where el fe to (ecke it I know not. Yet I deny not, but that Dietericm tht Lutheran upon the 17. Domini- call after Trinity Sundays hath fuch a paffigc, Hieronjmm ex (iyiti, 18,^. 2. (^ 4*^ Coiliglty (jpioadie etiam^omnica^ a%Andb -e^Hibmin fuhUcoconcionaretur^ Vaulm non habe-bat, ma^ n'lhasfm laboravit,. But where it is that Hierome doth collcft this he doth not fpecifie : our Saviour was borne under the Law, and knew full welliit became hinii to folfill all rightcoujp- neflfe, and therefore undoubtediy he never did tranfgreffe the fourth commandement : indeed (brae there are, who diftafte the name of Sabbath now a dayes ; and truly the Ancients doc ufually fpeake ofthe Lords day, in diftinftion from the Sa^b- bath, bccaufe that denomination doth denote the Saturday ; but I doubt, that in thefe diyes it is diftafted m another re- fpeft, even for the reft of it 5 which I no where finde diftaftcd amongft the Ancients, nor any libertle given by them for (ports and paftimes on the Lords day : But our booke of Homilies fpeakes plainly in faying, The Sunday is our Sabbath day.hnd Proclamations that come forth in his Ma jeftics name ufually call the Lords day by the name of Sabbath. And in the conference at Hampton Court, Doftor Raymlds made a motion // fit I I in force to hind Chrifiiam. 241 jnotion, for prcfcrving the Sabbath day from prophanation , SeEt A according to the Kings procIaraation,neither have we heard of ^ * * any prelate of this kingelome,that then interpofcd to alter that phrafe ; And which is more, our Saviour calls it the Sabbath, fpcaking of the times of the Gofpell,when the Jewifli Sabbath was to bee buried with Chrift, to wit, Matth. 24. 20. and Doftor zAndrevpes in his patterne of Catecheticaii Doftrincj juftifieth this interpretation of tiiat place, and that to this cndj Co to maintaine the continuance of a Sabbath amongfl us Chrifiians. I doe highly approve the diftinftion following of things commanded, and things permitted on the Lords day, and the explication of each member ; the obJ€6l of the oncj all a£^ions advancing GxDds icrvice, the obje£t of the other, (uch things as are no hindcrance tliereunto ; As in the firft place work^s o^necejfitie ; th^mx^ork^s ofcharitie 5 yet the permittirgof thefe, is rightly to be under flood ; not fb as if the workesof neceffity here mentioned, were in fuch fort per- mitted as left to a mans liberty, whether he will perfornac them or no- For undoubtedly we are bound as much as lyes in our power, to quench a dangerous fire kindled in a Towne, on the Sabbath day, it being a worke of mercy^ neceffarily re- quired. For if to returnc a pledge ere the poore pawner of it went to his bed, in ca(e it were kis covering, were a worke of mercy, how much more to fave a mans houfe from burning, how much more to fave awholeTowne trom being confu- med, whereby many m:ght bee driven to lye without doores, void of all comfort to the body ? So to draw the ox out of the ditch, and to lead Cattells to watering, I take it to bee a worke of merc}'^, as tending to the prefervation of life in a dum creature. In like fort the dreflTingof meatfor the health of mans body, I take to bee a worke of mercy. So that the per- forming of theft in reference to the end whereto they tend, I take to be of neceflary duty (as h«re they are called workes of mcelTirie) an^ conieqtiemiy not permitted only , but comman- ded alio in the general!, though not in this commandement 5 but in the fecond commandemcnt of the (econd table only they are faid to be permitted on the Lords day to figniiiej that the fctirth comfnandcmentdoth not enjoync them nor forbid them, in commanding rctl f^orn workes on that day, ami the X 2 fanaifying 2AZ 1^^ moralitie of the fourth Commandement. KpEI ^ fanftifying of that reft. Idoenocdoubt butrhitcWiri^ ^' ^kngsof — GodarUom>n.p:fothe^ordofG.d.. ..reproach. moh^, hee , J,_J hathJd light ink: }\.. delights rather m carnal! pleafur; andisitfictohuflournmvin fuch courfes. and that on the ic. 6.. o Lord, day > our Saviour exprefly «lls«s, that T/,. ?%«--/ ^"-^-^■ lifechod the word, anim.kjit hec^m .«,^.«<«& Therefore it no way fits a man to Gods Service , And if way be opciied to fuch courfes, though nottillafterevemngprayer 5 a "la y« are taken with them, will have the.r rnmds "■"""'"S "P^" them fo as to fay. ^h-.r^ y^i'l '^e SM.ith begone, and the time of Divme fervid be over> that fo they may com.to their fports. as well as covetous perfons longed after the like^ th t they m,y returne to their trading. A "«""11/"'"' f^f^^^J'' calling is dikribed unto U5 in Scripture to bee fuch a one as rJvedlu^s a»ddiverfej,lear^res,,nd the wicked are faid « j„j g.„. y„dJrd.jesi.plear/re,.nA &ch «^« ^^ey whom the Pro- EAr-S. Phet defcribeth after this manner, Hearenow thou that art g,- t^!,oZZ. As for thechildren of God, as they are renew- cdintLraffeaionsgeneraU^^^ &eisthiH.^J«^^ ha tt Jndo?IlltLu'd^fcourfe^ hortation, fe.e God,.r,dk,epehu "--1« J7 ; ^^.^^^t Me mJs then on the other fide, the b'efj^d, tl e com^or a ble and only profitable condition ot delight ng >" /heLoirt, SjSnlnt of ^.x'.-^, theFat^herotKmg..W.^J;; The Moralitie of the fourth Commandement^ ii^ht thoH in the Lord.and he fhall give thee thy hearts defire ; to ineete with the contrary judgement of carnalJ merijwho fay, h profit t^eth not a man^ that hejhould delight himfelfe with God, It it be faid that fuch fpcrts are tokratcd^to fit axnan for bis calling the day following ; It is very flrange, that workcs of our cal- ling (hould not he permitted on any part of the i'abbath day, and fports and paftimes (hoiild 5 And (hall not the (pending of our time in Gods iS'crvice, not publiquconly,but private allb^ farre better fit us to ferve God in the workes of our calling, and ixiake us more capable of his blefling upon our labours, t hen the exercifing of our felves in (ports and paftimes ^ As for the maintaining of good neighbourhoodj appealeto every mans confciencc, whether Chriftian neighbourhood be not better maintained, in meeting together in the repeating of a tycrraoDj the word in the originall being onlyC^;^/<5m/^?^5or in edifying one another in holy communication ; then in meeting toge- ther at bcare-baiting, or at a play, or at a maygame, or to look upon a morice dance. 2.whether on the Lords day which is our Chriftian Sabbath it is not fit to maintaine neighbourhood, and Communion in things fpirituall ; as at other times to maintaine neighbourhood in things civilljand tcmporall. To conclude thisjthere are 3. things that in this difcourie give little fatisfaftion. i. that under recreations arc comprehended not only fuch cour(es as recreate^and refrcfli the Spirits, wher- by men are made more fit for labour both of body^ and minde, but alfo^and that more principally intended as it femees) the plcafing of the (en(es3 and efpecially the eye and the eare^and thus mens pleafures carnall plea(ures are cleancly carryed un- der the ftile ofrecreationSjand refre(hmcnts of the fpirit^when they deferve rather to be called the tickling of the fle(h. 2. here is no mention made of the end whereunto recreations tend which ought to be only to fit us either for the labours of our- (peciallvocationSjOrfor the works ofourgenerallcallingjas lliufe is for meat?. 3. Laftly under recreations lawfull there leemes to be no intention to acknowledge our converfing with Godin any recreatior75yety/^//?<7r/^ could take notice of a plca- fure taken in this that a man knowes by curious dcmoniirati- on, that a Triangle containes three angles equall to two right: (iich like thing was that which Ar.chimedcs'XQpycQ''^ in/ when- he isflill in force to bind Chrijiians, 2^5 he cried out iopu(t,ivp)Kx, And Pythagoras asl icniember/a- SeEl^6 crificed a great laciihcc upon the lin Jing out the eqaalityof the " fquare of the fubtendeiic line in a icAangle Triangle, to the fquaresofthetwoiid.s So a fcholar takes delight in finding out by curious denionilradon the fqmring of a Circle, a thing confefled by Ariftotlc to be kaowable^ bnc thedemonltration of it hath not beenc found untill about fifty ycarcs agoe^as Saimnth writes upon Pancirolla, Should any pleafure taken in any other worldly th'ngjbe comparable to that which ought to be taken in the enjoying of friendsj and their mutuall com- munication 1 1 have heard it accomptcd the beft mufick ; how much Icffe (hould be all other pleafure in comparifon to that pleafiire which is taken in God, who hath Rivers of^leafures pral.36,8. in his ^'Sfifr^ wherewith to entertainc us? not to fpeakeofthat fulneffe of joy which Is in his ^refence ^ and ^r his right hand plea- Pfal.i^. 11. fHrcsforevermQrefiodsfoule'^^^o'^-^i2kts^\c3L(iKt in us : why (hould not we take delight in him 1 1s not all other rejoycing hrirompariron to our rejoycing in him a rejoycing in a thing of Amos 6. i j. nought fCertainly he that /oveth any fbafure or pa/lime in com- parifon to this 3 will in the end prove to be a very poorecrca," ture. But to proceed 5 after this a rule is giyen,T%at this onr^ vhrifiian liberty he voydoffcandaUxo \N\X.^of fcandall ]ti ft ly given ^ Prov.H. 17. andnotvainely caught at 5 but in what ca(es it falls out to be juftly given^and in what not;in what cafe it is vainly caught at, and in what not^here we find no explicationjwhich yet I pre- iurne will feeme necefTary in every wife mans judgement jcf" pecially to me it muft needs feeme fbjbeingas I anijin cxtreamc defpaire of devifing thefc different cafes of mine owne head. Of Chriftian liberty from the yoke of Jewifh ceremonies I have read, but of Chriftian liberty unto fports, andpaftimes^ under the gentile notion of recreations^and that on the Lords day,I never read till now.TheJcwes to this day continue their ceremonicsjbut not any abftinencefrom al fports^andpaftimcs on their Sabbath^ for if they did^why (hould Auflin tell them, it were better for them to goe to plough then to dance ? In the very feftivalls of the Jcwes which were yearclyja difference there was in the dayes of each;the firft, and laft were Sabbaths appointed for holy convocations, and thereon abftincnce comtiiandcd from all fervile vvoifcs 3 tno where finde any pi- ping 246 ^be Moralitte ef the fourth Commandement^ SeEl S P^"g^"<^^^"cing on thofcdayeSjfaving their temple mufick; * how much more undecenc is it to clap the weekely Sabbath, together with other felHvalls , as if there were no difference : ;^;^n fignifies to be moved round,and confequently it figniiies, as fometimes to dancCjas i iS'4»?.3o.(b fometimes alfo to dag- ger like a drunken man, F/^/. IC7. 27. And dancing was ufed Ibmetimes in the feftivalls of the Jewcs^w hereby they teftified their re joy cing in the Lord, h r.3 1 . and with a pipe they came to the mount of the Lordp£/r30.and Miriam Mofes fifter, and other women al(b with Timbrclls , and dances expreffcd their joy in the Lord for their deliverance from the hands of the SgyptAYis^zxA for their fafc paffage through the red Sea^wherc- in the enemies were drowned. But of any fuch courfe u(ed on the firft,and laft day of their ycarely feafts j which were (et a- part for holy convocations jWe find no example amongft them; much leffe as approved,while they continued the Cburch,and people of Godjieaft of all on the weekely Sabbath. As for love feafts on the Sabbath untill abjfe crept in , they continued without exception in great (bbrietyjOnly to quicken one ano- ther, and provoke unto love,and gracious communication for the edification of their (buls.I never heard of any (chifmatique how ra(hly 2Calous or Stoicall fbever, that tooke upon him the authority of the civill magiftrate : All for ought I know, concurre inthisjthat it belongs onely to the magiftrate out of coercitive power to command^and compellj but to the Mini- ftcr of what fedl fbever,only to perfiiadejand worke upon mens confciences : fo that the members of this comparifon are moft indecently yoaked feigning men to be of what (pirit (bever it pleafeth to ftiape them, and to doe whatfoever they thinke goodjthough never fo unreafonably^ and without all example. Of the Jewes I have read,that they count it unlawfull to kill a Flea on the Sabbath ^ and fiich things muft be pinned upon the fleeve of oppofites to grace their caule/o/w ant of better argu- ments to ftrengthen it.Infine we have abuffe give to debauch- ed companions in words, when under the cleanly termeof Recreations on the LordsDay^the courfe here taken is to facrifice unto them in- deed, and in cffed. Doctor Lake Bifhop of B a t h^ and Wells ^ jhefesde Sabbato, O D at firft made us not only meiijbut alfo children ofGod. 2. Therefore wee had a double being, or were fitted for a double X_ '. . I - S CivilL : ^^^^^^ i.lEcdcfiaflicalL . 3. Thcfc ftates are inwrapped the one in the other ; For the Eccledafticall prefupofeth the Civill , He that is a child ofGodisaman, and hee muft be of the Civill that is of the Ecclefiafticall (bciety. 4.And the Civill ftatc muft be fealbned with, and mo- derated by the Ecclefiafticall ^ for a man in his Crvill ftate muft live as a child of God, and merubcr of the Church. 5. NotwithftandingGod wouldthat each of thcfc ftates fhould during this World, have (uccefllvely their principall imployments. 6. And for thcfe imployments hec appointed certainc times. 7.The proportion of time aHowcd,the principall imploy- mencof the civill ftatc was fix dayes ; And that which was allowed the principall imployment of Ecclefiafticall ftatc was one day • S. What times himfelfc tooke for to work in or reft after theCrcation, the lame did hee aftlgnc to men , and made his patterne a perpeaiall Law ^ 9.S0 then of our thne God rcferved a feventh pare for his (ervice. A lO.But r> Thefes de Sahbate. lOf But in this apportioning as he refcrvc d a fevcnth part oftimc;(b was that feventh the (eventh day of the •weeke. 1 1. Whereofthe ground was his reft from labour. 12. For that he would have to be the day of mans reft j be- caufe he faniSlified ic. i3.And though, no raeane both Jcwes 9 and Chriftians doubt of the beginning of this obfcrvance by man^ yet I thinke it began with •iAlam. i4.God had a Church and a feivice of his cwne prefcript from the beginning ; and why ftiould we doubt whether hce cloathed then.hisfervice with due circumftances of 5^^^"^' 15 Did he fanftifie it for his owne ufc>That were^abfurd to thinke the Word lanaifying doth refute it 5 for whom then ? (urely formanh ' ^^ ' ■' i6.Aad the place jBW. i ^.together with the Preface to the fourth Commandcment [remember]wcigh more with me then all the weake prefumptions that are brought to the contrary. 17.1 conclude then^that the fourth Commandcment is not an introduftion^but a declaratory Law. 1 3.But moreover I adde, that when it was delivered to the Jewes there was fupcraddedjadiftinguiftiing reference to that Church.: ; '■'■' :7il!o.-orA.^7/i,f[ .L.^ioW t jn ..-'i;L... . ., 19. For it was prefcribed as afigneofGodl(anftifying refidence amongit tlicm' 5 and a memoriall of their freedome from Egyptian bendage. 20. But thefeacceffories derogate not from the firftinfti- tution. 21. No more doth the forme of Liturgy which was oc- cafioned hy the fall,or their freedome, 22. Thefe things (hew rather to what fpcciall ufe they did apply the timcjthen touch the apportionment thereof. 23. The apportionment of time ( of which I take thele Queftions moved J bath two remarkable things; ^1 .That God refefveth a feventh part of time, 24. V- ^^^^ ^^^ deiigneth which of the feven days V (hallbehis, ^5 The Thefes de Sahhato. 25»Thercfcrving of the (evcnth part I hold.to be by Gods Ordinance who is not variable in his choice,as everlafting as the World , bccaufe appointed before the fall. 26. And fo (hould the hallowing of thel(wr.\hayfn the Creation have beene as lafting, had it not beene for fin^ for virhatcoLild have altered it but a new Creation ? 27, But man having finned , and fobylin abolifhedthe firfl: Creation ^fj^r^jthough not ^^'/^^^j God was plea fed to make by Chriftan inftauration of the World. 284 Hce ( as the Scripture {peakes of Chrifts Redemp- tion ) made a new Heaven, and a new Earth 3 old things pafled then away,and To all things were made new- . 1 9 Yea every man in Chrift is a new Creature, 30 As God then when he ended the firft Creition^made a day of reft , and fanclified it. 3 1 So did Chrirt , when he ended his worke,make a day of reft and fanftified it. 32.Not altering the proportion of time which is eternally but taking the firft day of feven for his portion ^ becaufe fin had made the feventh alterable, Therefore. 3^. T his firft day fucceeded the {event h,and by that was this mem oriall abdlifhed. 34 And although the Apoftles were indulgent to the Jcwcs in keeping the (eventh as well as the firft^when they converfed with them ; uncill the deftru6tion of the Temple. 35 Yet would they not endure, that the Gentiles fhould be tied to the obfervation thereof. 36.This firft day Chrift fanftified not only by his refiirrc- (^ioujbut alfo by fundry apparitions before his arcenfion,and after his afcenfion by (ending thereon the Holy Gholljthis is cleare in the Gofpell and A6lcs. 37 The Apoftles directed by Chriftsnot onelyexampie^ biitfpirits alfo, obferved the fame jwitnefleinthe AEisS. Paul ; SJohn in the Revelation, 38 And from the Apoftles the Catholike Church uni- formly received it ; wicncfieall Ecclcfiafticall writers. 39 And the Church hath received it not to be Z-'vr« of^frr' vathyi/i-j3,s if men might at their pleafure, accept or refu(e it. A 2 40 But ThefesdeSahhato. 40 But to be perpetually obfeivcd to the Worlds end; for as God only hath power to apportion his time ; fo hath he power to (et out theday that hee will take for his portion, for hee is Lord of the Sabbath. 41 And hedoth itby the workc which heedothonthe day 5 the worke I fay doth difference a day from a day. " 42 Whereas ctheiwife ail dayes are equally and the fame in themfeives 5 as the fonne of Syrach teacheth. 43 Now then when God doth any remarkeable worke, then will hee be honoured with a commemoration day for that worke ; if the woike foncerne the whole by the whole Church-;an.d by a part if it concerne a part. 44 And his will is underdood often by his precept, but when we have not thatjthe pradift doth guide the Church, 45 Thisis cicatholick rule obferveable in the inftitution of all facred feafts both Divine and Humane. 46 The worke of the day is the groimd of hallowing the day, whether it be weekly monethly or yearly 3 as particulars evince in Scripture and Hiftory* 47 No man can tranflate the worke, therefore can no man tranflate the day ^ this is an undoubted rule in Theology, . 48 And no man can in reafon deny duercfpeflimtothe worke,thcrefore hee cannot deny the hallowing of the day ; a true rule in morality. 49 Now then feeing the Lords Day hath not altered the proportion oftime,but onely changed the day , though not properlyjet by analogy jthongh not with the accefTorieSjyet according to theOriginall Sabbath, It may well agree with the tenor of the fourth Commandement ^ and the obfervancc thereof be commanded therein. Jccerdhg to thefe Thejes which I hold true , mtill any of them be conftitedy I will pcint out what Imiflike In the Qieflions or the Anfwers : not every particular^ hat fome principall potfits. Figure the SeUion of the A n fwers in your hoQko^and ym Jhall the better fit my Thejes to them » ^ejlion Thefesde Sahhato. §luejlion I, T 7 T THatrioeyou mean when you pray after the fourth V V Commandemcnt, Lor4 have mercy, upofj us^cfrc. The 49 Thcfes anfwercth , that we meane not the Jcwifh Sabbath, byt that which analogically to the Otiginall Sabbath we ob(erve,T'/7 mcane you this of tjie originall Sabbath or c A 2 the IhefesdeSahbato^ the declaratory cloathed with the acceflbries. Thef. 18., 19. &c. It is certainc the originall could be uo ftaddow, . for it is precedent to the fall. The declaration may • true ; as confidcrcd with hisaccef- foriesj but the autlior of the Queftions ( I thinke^ miftaketlji the text of S.T^/^/. For the words referre to the controverfie betweenethe Jewes and Gentiles jboth believers ; but the bclecvingjew would have put upon the believing Gentile the ceremonies, which S. Panl indureth not,eithcr here or in the GMat, M for the place to the Rom : that tempcreth the predim- ptioHjof the Gentilcwho out of the concciptofChriftian liberty forgot to beare with the wcakejew. All this is nothing to the Originall Sabbath^whcreunto ( I fay j) the Lords Day fucceedeth ^ and is by analogy in the fovirth Commandementjwhich hath no mixture oft hof^ ac- ceflbries, for ought J can fee in the words. ^MefHon I. SeBioft 2. It cannot be proved, that the Apoftles commanded to fanftifiethe Lords day in memory of ChriftsRefiirredion.] No canHvhat author ancient is there that doth not. hold it to have had his originall from the Apoftles ? heftiould doe well to alleage them. It iJ5 fomethingdircrcpant from the do(flrine of our Church.] You alleage the words of the Homily , but ftreighten tlietenfeofthem ; for the Chriftian People that cholc the fiift day^were thofe that lived in the dayes ofthe ApoftleSjali of them and their poftcrity fiicceifively to us* Doth it therefore follow that wee may not keepc the feventh day in memory of the worlds Creation ^ It doth; for the Lords Day fucceedeth in ftcad ofth^it^ut Thef,^^, 'iherefore they cannot confift with the purpofe of the alteration, which is to note a New Creation. Conftantme commanded the fixt day (hould be kept in me- mory of Chrifts death ] Kept as a fading day, not as a feAivallday 5 and (b the Church kcepcth it fiiJh Thefes de Sabbat o, ihtl Sabbato & fofiride SMati cortveninnt*'] Sodoth the Church now ; but Saturday is Pararcevctp the Lords Day ; and leall they (hould fceme to Judaize, they did and do begin the Eve after noon, to note it is but a preparation to Sunday. Ibid, Saint <*y^uftin tcrmeth the Sabbath in the fourth Com- tnandement, Sacramfntum Vmbratile, ] , True^as the Jcwes did obfervc it ; So himfclfe there cx- poandeth himlelfe. Queftton, I. Sexton /[, *" The obfervancc of the Sabbath day by Chrift compared to Tewiih facrifice. ] v , This fpeaketh not of the alTignation of dayes ^ but how ftridly the day muft be kepCj and it is as true of the Lords Day. SeEiion 5. Hf^tfw/ 4.mention is made of three refts. ] Or one reft rather,which is Gods reft^and the participati. Gcru 2. on thereof 2 wayes5'{'^f^f^^^^ • 7! SftritHallj. TheTypicallis the entrance into Canaan ^ which carried with it a ceflation from labours of the Jewifh fervitude , and Pilgrimage. From this Typical! many ( faith the Apoftle)were ex- cluded through infidelity, and by fayth fome did par- take it. Bwx. there was another participation , a (pirituall 5 whicb came by Jefus^ vvhereunto/^/«^^ could not bring^whicbisa ceafing not from corporalLbut ipiricjall toylesandiinnes immediatly : but mediately it will bring unto, a fpirituall bleflcd reft both of body and foulc in Heaven* This fpirituall immediate reft or participation i/ Gods reft is called Sabbatifmns popi^/l Dei, If this be (as I conceave it is ) the meaning of the place ; what is this to dayes? Thefes de Sahbata. Ii>. Seflim 6, Some w^l havea weekcly Sabbath a fliaddow in regard of theftrianeffeof theReft.] I thinke the ftrianeffe was not iti, at leaft not principally: but the Accefrion;of which in the T/7«f/fx. ^utyoLi arc out of yoiir argument/or S. 'I'^fil fpeakes of fhadowwhereofthebody isChrift , Now before the fall the Sabbath was a kinde of (hadow of our eternall reft 5 but not of that whereof Chrift is the body. And to us the Lords day is a forctaft of that etei^all reft , and I hold this ftiadow to be as lafting as the World. /^. NewMoone Et cater a (hadowes in their fubftance not their acccflbries, ^r^^? the Sabbath. , > Aweakecolleftion; for other fcafts were inftitutedaf* ter the fall under the Pedagogy of the Law, the Sabbath before ; therefore this might be made a (hadpw by acccC^ forie, thele not (b. Ihid. Shall I demand of thenijWhen this Sabbath began to be a fliadow. ] When after the fall it received acceflions, it became fuch aftiadoWjasSalnt P^ff/lpeaketh oi CoL 2. othcrwi(eit was a kinde of fhadow of eternall reft in the foundation, and the Lords Day continueth (b now. ih. . : ^ The Apofile Hei;rew 4 fpcaketh of the feventh as teftcd upon, not fanftified.] Reacie the mifiake of this f lacs before. Ih,Senion6, The Sabbath more ceremoniall then the other Coniman- dement8:you prove it out of S.^^/^'^. ] And it is plaine hee fpcaketh of the Sabbath as the Jewesobfervedit, and had it given in charge withiis accefforie.sbut I ftill call you to the Originall Sabbath. ^r:-^- ■ I rather note^that hee underftandeth not'thegroundofa. Feftivall day , that maketh no orher ground of it than Ow?7w, ^ant or dine ^' decenter, TheLords Day had a higher ground, which 1 opened in the Thefes^dLtid that is Chrifls Refurreftionj and thereby ^ new Infiauratkn.of the World* ' -,Z/'.\ Which Wee are bound to obferve upon the groiliijcfs fct downe in the Thefes, And in a word ; Hee that doth not let Gods Word be the guide diievftrng to fanftifie a Feftivall day, I thinke hee fquareth not his opinion according to truth , neither hath hcanyp'rcBdtintfrom Gods Word, FINIS' -£!*♦ ♦*» ♦^ £^ ♦^•» ♦A^ «*» 5 2.^ yJ:^ ' S^4? ^^^ ^:' ^"^ ^^ L. -/Jl^ -ZA. ^^^ ^^ 'J^ ^^ ^j^ Defenfio Thefium de Sabbato. ^ Take notice oitertullJufiin C^artjr : 1 J'hsp, i . ^|| true ; but they alter not my judgement: j1j7a And whyU finde in them onely a bare af- '5^1)1 ,rerti0n,and that of a thing fo remote from ^ their times, that they could not know it !l^:2 otherwise then by relation. From the Scriptorc they had none ; happily they had it from fomc '^cwcs.Gaiaiims alleadgeth(bme.But I oppofejewcs to Jevves, ^Fhilo fudiCM de apifieioMu^di not onely is of a contrary o- pinion , but holdeth al^ that it was a feaft common to all Nations, nccjJ^np^sio/n-ij. And^pc rad venture fome fuch thing h mP2int by Heftod his *l^^ofj.9h^of ^fj.af. And it is not unlike- ly that ;God qiade ihe obfervation of the day a memoriall of the Creation. But I will not enlarge that difcourle. It fliall fuffice that p^/7<7 ludaui ^ and y^^^« F^r4 alfb and r rr) / others thinke otherwift 5 whefe judgfment our Ortho- ^ ^^' dox Divines doejf not all,yet for the moll part follow. Read them upon the fecond of Cjeneps, 14 What the Patriat Its did in point of religion, I thinke 2, they did it by Divine direftion. Yee know that e96Ao9jHdrx«A did never pleaic God ; wherefore the -^^- faicall Lances ( other then thofc that had reference to the Church as nationall , and delivered out of the ir?7/>?M« bondage) a re to be thought not introdufto- ry^but declaratory. Out of queftion tho(e that concer- ned the fubftance of the ftrvice which ftood in facri- fices , and I thinke concerning the circumftance of tlme^nd place. B 2 The Thefes de Sahhato. The place ; for there where God appeared , there did they ereft their altars : yca^^^ in the ftory oiRe- ^gy^jj^ heccA it is plaine that (hee went to a fct place to confalt the Lord. And why (hall not the time come under the fame condition? 15 The'»'po^>^4''Jm^ft receive an anfwer from that which is added in confirmation of the 1 3 Thefu, It is but an ungrounded conjefture. 16 Where had /J^^«4w^ that opinion ? his varying from tholc.whom I anfwered on the 13 lloefis (heweth that hcc WAS not of Ififiin Martjr or TertuUian his opi- nion ^and yet givcth no rcafbn that may move to cre- dit him, or countervaile what 1 have alleadged for * my opinion. iS YeSj there is more, if you compare Dent, c, 5. with Exodus c, 20. but I meant not oncly that, but other ' paffages which make the Sabbath a iigne of Gods re- fidcnce fanftifying the Jewes, &c. which I exprefled in the next the/Is, i^ Bedes conccipt may pafleforan allegory built upon a witty accommodation of the litcrallicnfc which other fathers obfervcd before him. ^ut that cannot be the litcrall fenfe of the Commandcment.Y u will not deny itjif you grant that the Sabbath wasirfti- tuted before the fall , which I thinkc more then pro- bable.though the "JBrottghtonifishdi^^iMhehW before theSabbath. J^nd I cannot without ^oqdreaf on jield that the patriarchs h/id no Jet tirHe for divine ferviccy Jmeane a weehelj time^ 31^ Trucitis thatChrift did reft from fuffcring upon the '" . fevcnth 5 but the laft enemy death was not apparerhiy ^ overthrowne untijl the reunion of his foule , and bt'dy, till he rofe againc for our juftification, &:c. Therefore did the apoftles make that the confummati- pn of redemption in Chrifts Ferfbn* 35 Ycu ThefesdeS^yyato. 35 You cannot findc in all the ri.tothe Romans that the Apoftlc is pofitive in the doftrine of d'ayes, he expref- fcth a mutuall indulgence untill men had attained 7rX>ipo?o/3;'ctv concerning the liberty from Mofes Law. Neither doth he beare out the Gentiles againft the JcwcSjbutqualific rather the deftempered i;eale of the Gentiles that were too hot againd the Jewe s ; Sertft^s diSiorumfumeHdm eft ex catifts dicendortiW^lt is plainC that there was a queilio^whether the.ChrifUan gentile fliould bqpreffed to observe the cercnionles whereun- rothechrirtian Jewes were pertinacioufly addifled ? but never was there(for ought I read) a queftion whe- ther the jewes (hould keepe the Lords day ?for I think they never refufed it. Hid there been fnch a quarrclij I- would enlarge the ren(e of that Chapter, as you doe, to our queftion, but feeing there was not, I fee not how it fliould be reafonably doncv 3^ I fay not that the Apoftles imprinted any holinefle upon the firil day of the wcckc ; It was Ch rifts re- furre6^ion that honoured that day, which (1 fay) the Apoftles were to rerpedl,noc arbitrarily,but ncceflari- ly. You may perceive thereafon in my Thefes, You cannot obferve from the beginning of the world any other inducement to the inftitution of feaftsjbut Gods workedoneon the day ; If it were not a continued- worke,as the dwelling in Tabernacles. But you thinke the Apoftles did not prefcribe the obser- vation of that d Ay ; No? you confeffe they made choice of iti and were moved fo to doe by the reafon whicli I alfeage, And were they not fcattered over all the world?& wliere they came did they not all give the fame order for the facred affcmblies? And fliall we thinke that this could be done with-; out an a^oftolicall prefcript ? 37. & 43. I conjoyne them , becaufe one anfwcr will clearcboth^Lctusthen firft agree, what it is for a thing to be Libera ohfervationif. The Queftonift in liis interpretation , which commonly is received ^ Icaveth leaveth a poffibility for an alteration by humane auftority,if any rcafon (hall pcrfwade a convcniency fo to doe 5 though fo long as pablikc auftority com- roalndeth itjhe will have it dutifully obfervcd. Whereupon will follow a Con(c(flaiy or two. Fiifta that this Law doth not immediately bind the con(cicnce,becaufe Mere htimnni luris pejitivi. Secondly, that Extra fcandalfitn, amanmay tran(^ grcflc it. For example, a Tradefman majFworkein his Chamberjit ho body bee privy to it. Ifthis be the Commentary upon i«/'i both well goe together. '■- n ' - ■ Totheparticularallegatiqosoutof the Fathers I will an- Twer noiiiore chca, that what they fay is true, but doth not cont^ift what I hold. For the myfticall fenfe doth not o^ verthrow the literal! of the Comma ndictpent* A^idtheyun- dei ftand the Seventh day precifely from the Creation, which weconfeffe altered, and (pcake not of the divine Ordinance, ifortheapportioningoftime, but the carnall obfervation of thejcwcs. And vour anfwcr to the firft Qieftion grounded on the Fathers words may pafle for good 5 but there ismoreintheCommandemcntthcn (0. . ' . ' Your Anfwerto thefecondlcanaotfo^wdl appr'CVe. tie^ caufe it is Exclulive. ' ' ^^'y^^^^ - ^ - -^ ' As Thej^ As for your third anrwer,Tbat t he fourth Com- niandcff.ent is net the Law of natiihc, but a pofitivc ' law 5 take thdLa*w of Nature for Moral! Rea Ion, then ^ I think there IS moSPc then ineerepofitiveneflre in it»For niorall reafon teacheth to honour the day whereon the work is dqi.^; and that morall reafon which gave \ ^ this in charge w-afApcftolicalJ^ and fo of a comman- jding power in both. And then you fee that it is nei- ther nneerely pofitive, nor meerely naturall, but mixt, and fo binding accordingly^^/y^^r^ ^^^T/j^/z^. 37* d" 43. Ton adde i n>o ^eftions* "' i Whether feeing the Lords day fucceeds the Jesvifh Sab- bath, wee are to kcepe it in the fame manner, and with the .CwpttrlQ«efre> - .: ' n:j 'hn Firftlhold in my T^^:/^/, that Our Lords daydoth properly fucceed the Sabbath inflituted ac the Crea- ^. ... doD^ ,tbup5 not- . ' V^hereupon I feparate -alf the Acceilbries Secondly, The Jewes did mifconfture the flrick- ncfTc of their Sabbath, as appeareth by the many corrcdions of our Saviour in the Gofpell, and his lor. ri:** ' Generall Rule : The Sabbath was made for man, not :'' man for the Sabbath. ' '%' Thirdly, They held that they might not fo much as kindle a fire, or dreflc Meat upon that day, groun- , -i. ' dingtheir conceipt upon the Texts that arc JE'.v. 35, But both Texts feemc to be wrcfted ; for that Exod!, 55. about kindling a fire, muft be limited by the verfe going be- fore^and is not to be underftood of any other kindhng of fire, then for following ot their Trades or Servile workes, as they are called. And foO^ufffier^ Vat M^^y and others upon that place cenfiire their miftake. And Thejesde^abhato. And that it is a miftake againft the meaning of the Commmandmcnt, I gather from hence : For the Jewes that will not put their owne hands to kindle a hre, will hire Chriilian- to doe it for them 5 as if the C'^'mmandmcnt did not reach Servants and ftrangers within their gates ; and they offend as much in doing it by others, as if they did it by them.felvcs. But (o doe they u(e to abufc the Scripture, and confute their Glodes by thcirowne practice. As for the 1 6. Chapter of Exod. which fcemeth to forbid the drefling of Meat, / hold that miftaken alfo. Read the Chapter and mark whether you can finde that upon the (ixth day they were to drefle any more then ferved for that day^and to lay up the reft undrcfTed untill the Sabbath ; at what tiir.e (F hope), they were Co drefTc it before they did eat it. And indeed only the providing of Manna is there forbid- den , and a promife (whereof they had experience) that it would not putrifie upon the Sabbath, though they kept it till then, whereas upon other dayes it would. And in this fenfe doc I imderftand thefeverepu- nifhment of him that gathered flicks upon, the feventh dayj it was becaufe he then made his provifion, and did it, it fliould feemc ^ with an high hand. Numb. cap. 15. As for recreations I can fay nothing , but that feeing the Lords clly is to be thcexercife of that life which is fpirituallj and as a foretaft of that which is cternall, it weretobe wifht that wee did intend thofe things as farre as our frailty will reach. But Vivitur mncum ferfeElis hommibm , and wee muft be content to have men as good as we may, when It is not to be hoped they will be as good as they fliould. Yet we muft take heed that we doe not rolemni2e our fcaft vainly as cither the Icwes or Gentiles did. Againft whom Nazianz^ne is very tart^ 8c TVr/;//. inhisApolog. € In Thefes de Sabhat&. In the Civill Law wcfindc a dirptnfation for Husbandmen in cafcof neccflity, contrajy to the Jewifh policyj Exod. 34. Which is followed by our Law. Edi»4ird. the 6. Wee may in apparrell and diet, be more liberall and codly on feafts then on other day es.. A>«Vct/ were Corporall feafts joyncd to the Euchacift, wherein the rich did feed the poorc^ Which afterward for inconvenience was re^ioved out of the Church. I meane the Corporall fcaft ( although in Saint nAfifiins confeflions you fhall find, that in Saiat nAmbrofe days there were*W7r«i at the Toombs of Martyrs which Saiiit A^^rofi tookeaway. But though the etraV ^i were taken out of the Church, yeC upon thole dayes the rich relieved their poore Brethren. VVhich they little thinke of, that for feare of breaking the Sabbath have taken away Hofpitality, Some men are over-nice in this point,more nice then Chrif! himfelfe, i^«c. 14. who on the Sabbath went to a feaft, and that was to a wedding fcaft; And why not ? feeing the iJabbat his iS^wW/^fw z^ ter jf£^i\9t only cj uiet Is ^hixt LdtifU 5 therefore refembled to a feaft without the toy le of Acquifition; So that the Sabbath is not violated by feafts> if wee exceed not Necejfnatem Terfom, though NMurdt wee doe. Now NeceffitAs Perfondt requireth that more be imploycd in providing feafts 5 as a Kin^ diet then a Subje^s, a Noble then a Common mans, a Colledge then a fingle Perlbn; But we muft take cstrc Nequid nimh in viElu^ joy &c. Alogia which S,<^Hftin reproves E^iftSS^adCa" fulafiummuik not be uitd> And we miift keepe the Apoftles rule 5 Whether wee eat or drinke,we muft doe all to the glory of God. And it were to bee wifhed, that the old praftice, whereof there is a Patterne in the Kings houfe,& fome Cathedrall rhefe lefes d^ Sahhato. Cathedrall Churches, were every where in «f«. That at (ix a Clock in the Morning Prayers, were every where appointed for ^yervanti and fu£h as were to prepare dinner; to goc then to Church, at who(e rcturne the Matters might goe wicli the reft of their familie. As for other recreations, if they be not oppoHte or prejudicial! to Piety, they may well Ibnd with the Iblemnizing of the Sabbath and other fealts. Too much Aufterity doth rather hurt then good 5 efpeci^ ally in thole dayes,wherein Indulgcnce,where of we have Pat- tei nes in Gods Synch oreticall Lawes, is extorted from thofc that are in Authbritie,by the generall corruption; of the time. Wherefore I would diftinguifti in fuch cafes be^ tweene the Precept and permiffion. The Precept fhcweth whereunto men (hould tend and be exhorted ; and it were to be wiftied they would follow , and kcepe the Lords Day, as they are direded by the Canon and Injunftion. The Permiffion ftieweth what muft be toUerated for the hardnefle of mens hearts. Vacation from bodily labour is required both Per ■fe 5 for it is a figure of our frcedomefrom tho(e Ani-^ mall toyles ia the Church Triumphant , and alfo Propter filiftd, that we may the better intend onr fpi^ rituall life. To conclude all , Teeing all agree that it muft be obser- ved, and differ onely upon what ground and how farre ; (ce- ing to fetch the authority from God , and to keepe it with allreafonableftriftneflemaketh moftfor Piety, in a doubt- full ca(e, I incline thither, though I condemne not them that are other wife minded , wiHiing that fobriety of judge- ment toall in fuchdifputes, which Saint I?^/*/commendcth Rom, f. .14. FINIS, J n Errata. IN ths preface^.8. luiz, 23. it is To far to be accomptecf mo- lall. In the treatife^ f.^.i 20. report, read, lepent. J.7. /. 28. to feale, readi to fteale, f, 16. /, 35. a new Father^r; a new maiter, ^.37./.3i.Mockel. jJ.gS./.tf. blot out and ^.39. /.j 2. wee, r. who f, 41 /.8. would rcai could3f48./.2. Piloponuij p, 50.L59. rather then p. ^3- 1. 3 1. \mto.p,$6J. 3. from CmSyYeud for {ms,p.^^ /.30. «W. /. 53.putfej»^e//;ipurpofc.]7. iio./.io. 6toh fejiboth/?.iio« /.1 6. and by fending the holy Ghoft,^. i22i /, 2. rw^ Rom: 1.4 ^.122. /. the laft5now readvfzs^p. 129. /.4. reui iecaufe on that day, p. 1 3 3. Z.^. Qua,red<^ux, page 137. /.j. hisreAiis3J>,i44./. 23. fome without,re/j^(liins with purj».i5i./ 2^.yetre///iyea^. i^iJ.6.rvayus3ths{t^readv0tiUvA fay that j». 15 2./. 27. & rmidcread & the feventh made, //'we laft, that on that day re^^, that one day. p. 158. /. II. is to be proved, read is, to prove only, f, 161. /. 1 8. rej^Banbuiy,!?. 16$. /. 7.Rogeis upon.re^^ Rogers. Vpon, /. 26. is contrary reji it contrary p. 167. /. the laft, dele which the Jewes kecpe, rcadas the letter foundeth, j). 168.29. againft, read againc, p. 170./. 16. be, read to be, 1. 17 1 . /.I . i ^. dele now being, read to be, p. 180./. 6. though he read though l.p. 180, /. 27. that, re^i and that, p. 187. /.12. pcratur,rw^ op€ratur,p.i95. /. 5. unore^^imo,p.i9^. /.j2. well, re^^ will, p. 1 98. /. 6. obferved the, re^^i obfervcd it in the j>. 20. /. 27. faith that no more, redi faith no more, p. 205./. 20. as, read was p. 207. /.24. he doth fay, read he doth not fay, p. 222. /.27; Gerardus,p.23o. iLi.read fuppofition /. 6. that God, dele that, & read God p. 233. /.14. o£Ephcfus,rf ii z /