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 ■ 
 
& PRINCETON. N. J. <!> 
 
 PRINCETON, N. J. 
 
 Presented by Mr. Samuel Agnew of Philadelphia, Pa. 
 
 COLLECTION OF PURITAN AND 
 ENGLISH THEOLOGICAL LITERATURE 
 
 LIBRARY OF THE THEOLOGICAL SEMINARY 
 ^3 C-f— PRINCETON, NEW JERSEY 
 
 301 
 
 
 
> 
 
 TREATISE 
 
 OF THE 
 
 \ SABBATH-DAY. 
 
 CONTAINING, 
 
 ir Ty^F'e^c s of rns 
 
 Orthodoxall Doctrine of the Church 
 
 ^England, againjl Sabbatarian- 
 - Novelty. 
 
 D r . Fr. White, L.Bijhop of Ely. 
 
 ^ 
 
 let*. 6. 1 6. Thus faith the Lord, fiandye in the wayes and fee, and 
 as kefir the old paths, where is the good way, andwalke therein. 
 
 Tertul. Conflat omncm docTrinam, quae cum eccleiiis matricibus & 
 j Mf onginalibus confpirat, veritati deputandam : id fine dubio tencntem, , 
 fr^STquod ecclefia ab Apoftolis, Apoftoh a Chrifto, Cj^iftus a Deo iufcepit;*-* 
 
 'Mm 
 
 >eco»$I Edition, s* <* 
 
 fieri I is fan. 
 unto a Net 
 
 LONDON, 
 
 ^ntedbyRicH.oB.Don 
 1635. 
 
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 Ad 
 

 -. 
 
 TO THE MOST 
 
 REVEREND FATHER 
 IN GOD, 
 
 WILLIAM, 
 
 By the Divine Providence, Lord Arch- 
 Bifliop of Cdrterbury, his Grace, Pri " 
 
 EUTCET- 
 'HEO LOGICAL 
 
 of all England, and LMetropolitane •> one of d&^*§J^]ffl$$& 
 Lords of his Majefties molt Honourable 
 Pr'w'it Cotincell, and Cbanccllouroi the 
 Vniverfuy of Oxford. 
 
 Moft Reverend Father, 
 
 VR blefled Lordmddiafter, m 
 one of His Evangelicall Parables , 
 compares the Militant Church,unto 
 a held, id which the Husband-man 
 lowed good (eede but while men 
 flept, Dormicntibn* multis in do- 
 Brin& fimplicitate * , the enemie a Tcrt c. Praxead 
 came and lowed tares , Avenarnm cap-*. . 
 fterilisfccni adulteriumK Alfo, He relembles the lame «*>€«. 
 
 unto a Net, which being call into the Sea, gathereth fibes, c 
 fome gpod,and fome bad. The Apotlle hkewife relembles > 
 the lame, to a great Houfe, wherein are Vejfe/s of Honour, 
 
 * i and 
 
 
 A 
 
rtft 
 
 and Vejfels of dijbonour. And the godly Fathers compare it t 
 to Noah's ^J^, in which were contained Brails , clean* 
 and uncleane , of each quality fome ; wherein alfo was an 
 impious H<*/#, as well as a pious and dutifull Sent. 
 
 Now the condition of the Church Militant being fuch : 
 
 it cannot be other wile, but that in all ages there ihall be 
 
 found among thofe which proreffe forty ^ not °nty fuch as 
 
 are vertuous and found in faith :but alfo men of corrupt 
 
 minaes,ana reprobate concerning the faith : venimous Ser« 
 
 pents.noifome tares,peitilent weeds,and uncleane beads. 
 
 " • Oar Savidurs ownz prediction was; There (hall arife 
 
 falfeTrophets : and His admonition,vW;#Y tffidfe Tro- 
 
 sT<xt.c.H*reJ,e.4. phefs : and v Hisdefcription, which come to you in Sheepes 
 
 Quxnam funt ifts cloathingjbut inwardly 3 they are ravening Wolves ; Men, 
 
 pclics ovmm, nn carry j n a a femblance, and haviu& an outiide of verity and 
 
 m cxtrinfecus fu- hohnefle : but inwardly, corrupt, deceitrull,and ravenous : 
 
 perficies?Quj Lupi working under hand, . to infect and impqyfon the flock of 
 
 rap'aces, nifi fenfus C'hr I s t c . Saint ■'jpaul, a Mater-builder of God's 
 
 Sc .fpfrhus fubdoli, j 10U f C) foretels : Oportet htrefes e[fe, there mail bee 
 
 ad infe tan u gre- nere fi es amon o you : ut fides habendotentatlonem^abeat 
 
 fecusdelitefcemes' & probatvonem \ that they which are approved, maybe 
 
 d Ibidem caplte u made manifeft. And in his exhortation to the Biihops of 
 
 iZ^u-d.unlt.Ecd' Ephefus : z/fftcr my departure grievous Wolves fball en- 
 
 Fieri haec -Domi- ter in among you jnot (barino the flock • -Alfo of your own* 
 
 patitur 3 urmanente J e / Ves & al1 men ^ if e freaking perverfe things, and [bail 
 
 proprio libertatis ^ raw difciples after them. 
 
 arbitrio 3 dum cor- Now thefe propheticall predictions- havebeene fulfil- 
 da '& mentes no- l e d in all Ages, and in all itates of the Militant Church. 
 fS^amin^ *or in the e^JW« owne dayes, fiindry Hcretikes, and 
 probatorum fides achiimaticxes role up, Phige/Ius, Hermogenes, .7>hiletu* t 
 manifefta luce da- Himiv<eus, ^Alexander, the Nicholaitans, &c. But 
 rcfcic, then after the blefled company of the 'holy Apofties, by 
 
 e Egefip ?v n Eufcb. feverall wayes of death, had nnilhed their courfe *, die 
 »*L?J C ~ 2 •JUi folk anc * deceitriill confpiracy of impious errour, made 
 a«p xopof. </W?o- entrance, fraud* & afiutia illorum qui doctrmam 
 f«r t/AHf«Ci»7V- * veritate alienam diffeminare laborarunt : by the 
 *o*j&c. fraud and malicious craft of thofe men, who laboured 
 
 to. 
 
coibw a feedofdodtrine, difagreeing with truth. 
 ^^althoughby the power of Divine providence,the evil 
 of Herelie andSchifme, was converted in the end,to the be- 
 nefit and good of the true Church : {for God , who ps onely 
 good&ouldnot prmit evil to haffenj?ut becaufe He being ^$^^£0*' 
 alfo omnipotent stable toturne it to good*; & Divine ve- ret mala fien>nifi oml 
 rity, when it is difcufiedby the fubtill op/option, and will f^^tl^ 
 of hereticall frauds with more diligence fearched into ,bet~ & Aug.<fc c^.Dei y ii. 
 UrunderfloodsndmorcwloHfy defi*JeJS:) 7Vf for the &££££*«; 
 time prelent , the fame proved a grievous fcandall , and in tinenda, dum h*reu- 
 theaiflictive times of perfection , itincreafed themifcrie K^JTrTS 
 
 of G O D'S people. adverfus cos defend* 
 
 The^ gentile Infidels infulted over Chnllians , be- S^SShStei 
 caufe of diviiions , which by the fraud of Heretikes, were teJ1 ig«n° >r darius, & 
 railed among them h ; they fcorned and derided their fA^ltZl 
 religion , imputing the bale opinions , and acf ions of He- « H u * ftio ' dif cedi <rx« 
 retikes, to the found part of the Church in generally;: \ cfemSx Strom. 
 ■esfnd alledged tliis as a prime reafon, wherefore they l **-?' e *?*- Cyprian-, 
 could not beieeve them, becaufe they were divided in- ^.In^Si^hl^i 
 to fo many ra&ions, and for that their religion was a n-&i» *#-*&** 
 confufed rardell, and nrleraife , of various and prod igi- lb&dkivTuMnficI 
 
 OUS Opinions ri Chriftianus , feJ 
 
 Nowthatwhichhappenedanciently, is fulfilled like- ^SSteSfr' 
 wife in our dayes , botli concerning the entrance and ex- v»jogn*,(alirionofcJ 
 iltence ofSchifmes andHerelies, And like wile the fcan- quoTdogma riigam, 
 dail arifing from thence. - H lloc * pt*ftram,fin*gd- 
 
 Therefore , if Schilme and Herelies have nfen up in nidico. ftvirpBeuu 
 our dayes, it can be ho wonder ; For the Prophefies of & deridicuio fa& fu- . 
 
 h R i s t and His Apoltles concerne our times, as axis dum Ecckfia ih' 
 well, (if not more,) thanthofe which are part : and all ^^A^f"^* 
 the caufes of Schilme and Herelie are now extant, which ^ n . i 4 ' s . ». 4 \ Qui, 
 were in former aees. For the enemie that foweth tares , chrirt^infimfi^, 
 
 o » rant Gentiles, &e. 
 
 cjuscunq;crant Gno- 
 
 lUeorum portenta.vel 
 
 aliorum haereticorum turpitudines , omnia Chriftiani* afcribebant , nimirum infames illos coa- 
 
 Yentus* infanticidia, humanarum carniumefum,promifcuos concubitus , &c. Iufi. Mar.^pol.z. 
 
 Euftb. Sccl, Mfi, lib. 4. r«. 7. Terml. x/ipol. ra. 7. Athenag. xA^olog. trium flagitidrum inf arnit ru- 
 mor de nobit ftarptuf 1 ; imfHW <jHAVi9st9Uat , c£hU Thjeftt* t *conchbitikuiceJli t Minutjus f celix 
 iM0ff*vj>,j>ag.3.&$, i s 
 
is neither lefle vigilant,nor leffe envi6us,than in oM time : 
 ^/^ on mans part , blindezeale, vaine-glory , curioiity, 
 felre-love , defire or' change and novelty, overweening of 
 mens owne wit and learning, enuying of others which 
 excell in learning or authority, offence for want of pre- 
 ferment, diilike of that which is prefent, &c. Tbefe vene- 
 mous rootes and feeds of Schiime and Herefie , are not 
 wanting in theie perillous times : And the corrupt ibiie of 
 mans heart , is no lefle fertile, to nouriih and bring them 
 forth, than in the dayesof old. 
 
 73ut from this which is delivered, I dial! intreat your 
 
 Grace, and all other impartiall and intelligent Readers to 
 
 coniider the uncharitable conllrudf ion of Romilh Adver- 
 
 faries , who from the Rifing up of fomefehifinaticall ipi- 
 
 rits amongil us , conclude : That the mame body of our 
 
 Church is f chifwiaticall. For was the whole Church of O- 
 
 k ^of lus d*. fe*- rlntb reprobate and fchifmaticall k y becaufe fome branches 
 
 ^^.'^ • * i. ** or members thereof, were fuch? Or was it heretical,becaufe 
 
 ta7ttu>machia.p.2. within it, fome denied the Article of the Refurredhon ? 
 
 Rtfcius mini fire- For if this had beene fo, Saint Paul could not have faluted 
 
 macbia. Stnphil. that Church , with fuch an honourable infcription : Vnto 
 
 4* Concord, nifu- t ^ e church of God which is at Corinth , to them that 
 
 ut L TabuU cVo~ a r c f«» a $ ed »Christ h$u$, &c. *4 field a&- 
 
 *ograpk.[tcuto.\7. & tn noc t0 be a good cornc field , becaufe fome noyfome 
 
 p»g 82j.Sciopp. weeds, and tares fpnng up among the wheat: And a good 
 
 %. d. Antkhr. p . tree hath lome degenerous branches, which delerve to bee 
 
 ** "*fi f Cochcie^ P rUnCd and l0pped 0ff# 
 
 Ctrntiir Calv/p] 0fir Nationall Church of England is *A Vine-yard 
 
 #v * of the Lord ofHofies : A found body compacted \uni~ 
 
 tedy and knit together, in an unirbrme profeilion of one 
 
 and die fame orthodoxall veritie, which was once gi^en 
 
 to the Saints , in the holy Apoflles dayes ; And which in 
 
 all fubftantials, was maintained by the holy Primitjue 
 
 I TeruiU. vtdfcr. Others : 1 Our publike forme of Divine Service and wor- 
 
 « $8, Antiquum ftip is in every part thereof religious and holy , (maugre 
 
 n*h)l alitcr hm the cavils of envious fpirits, who have depraved it: ) The 
 
 «p W furDus. Ecclefiafticall Officers and Miniiters of oik Churd: 
 
 8 
 
Bijhofs, Pr'teflf % and 'Deacons, fuch Officers ashave 
 adminiftred facred things, m the Chriftian Church, 
 yea, in all Chriftian Churches, for fifteene hundred 
 yeeres, ever fince the Iioly Apoftles dayes : and the di- 
 vine benediction, providence,^ protection of our great 
 God and Saz '*V#r,hath preferred, comforted and honou- 
 red this Church and State, more than a man could have 
 wiflied or expected, ever (inceour reformation ; and 
 that which S. tAxguftine delivered long fince of Con- 
 ftantine the Emperour,'hachbeene fulfilled in our Kings 
 and ?rmctS',Conftantinum Imperatorem nonfupplican- 
 tern ddtmonibus ,fed ipfum verum Deum colentem, tan- 
 tisterrenis implevit muneribm, quanta of tare nkllm 
 auderet a. The Lord of Heaven replenifhed Cotiftdn- a Aug** cfo.Zfci, 
 tine the Emperour, who duly ierved him arid not De- * ? ' . * % 
 vils,with fuch abundance of temporall benefits,as a man 
 durir. not have prefumed to wilh or expect . 
 
 Now this which is hitherto delivered , is abundant- 
 ly futficient to juitihe our Mother Church q& England, 
 again! t, the urijuft reproach and cenfure of any Ad verfa- 
 nes, who (hail traduce the lame of being fchifmaticall ; 
 for our Saviours owne predi6tion is ; Necejfe eft ut 
 fcandala vemant, it muil needs be that offences doe 
 come : but when among us any offences happen, they Sander, d. vlf,h.~ 
 are reproved, confuted, and condemned, according to Monarch. Talc dtt 
 the direction of holy Scripture, and the forme and cu- mi l" a «<is EccUfir 
 itome of Primitive umes. quia am ^ ogl 
 
 It is not within comp&ffe of humane power, either quara bonos pifces* 
 wholly to prevent, or in an inftant to reftraine, the ma- comprehends, ini 
 lice of Satan, and his fchifmaticall internments, from tcr <j um ftmditur , 
 vexing, renting, and difyuieting the Church; and there- irumpuur. 
 fore if our adverfaries were guided with the fpirit of 
 charity (as they that" will be judges of other mens acti- 
 ons ought to be) they would forbeare to cenfure or con- 
 demne us. Por Charity envieth not, it thinketh no 
 fVt£, it re]ojceth in truth, I Cor. 1 3 . 5 ,6\ 
 
 Having delivered thus much in juft defence of 
 
 ** our 
 
our Mother Church, againft the uncharitable calumni- 
 ation of Romijh adverfaries , I hold it meet in the next 
 place to offer unto your Grac es confideration, a view 
 of the deportment of rafiftoufand fchumaticallipiritSj 
 who have beene the authors and rbmenters of the fcan- 
 dall, from whence our Adveriaries before mentioned > 
 have taken occafion to traduce our Church and religion. 
 There ftar ted up in Queene Elizabeths raigne,a new » 
 lfa™»p%taZ ?resbyterim-feZt, which tendred a forme of Difci- 
 eft, f e d nup e r inven- /?/i#<?cothe Queene, and to the State. And concerning 
 SftSSSK?? *** platferme .of their EccleliafticaU Difcipline, they 
 q*»miu*dipfim 9 cu- affirmed thefe things following : 
 g££3SZ Firft, that the onely Officers b (Magnates they 
 ^ciTim.4.1. tearme them) who are to lexercife thisdifcipline, are 
 iSR3?f£ %&mP&*i> and (VeiHe) Elders £ Second- 
 v»*») Ecdcfiaftico- ly y this forme of difciplinarian Regiment, is the Seep" 
 &S$S?£ *<r ofChriJl's Kingdom : The Standard of Chrift : 
 temperandum. The Sonle of the myftkall body of Chrift & : and a 
 
 fticus senatus coctus f^p^r Character, of the true Church. Thirdly , a* 
 |rcsbytcrorum, &c. the old Canoniits fay of the Papacie, GOD had not 
 jjufyum DiawnS^n beene difcreet, if hee had not made a Pope e ; fo like- 
 senptura tribuitur , wife fay the Presbyterians , Christ had not 
 
 fed Paftonbus , Do- , y-. r ., J / /•/ , , r - >t 
 
 <Soribus, & qui pro- proved Him! elte a Prephet like unto Mofes %n all , 
 S^a n °eiiannu- r€sby " t ^S s f » nor yet an ablolute King, had heenotordai- 
 <J s'ioL Pka. '.Jag* y. ned this difciplinarian Senate in his Church. Fourthly, 
 jf the Hierarchic bee thefe divine Ma ^iftratesaixlSenators, muftexercifefo- 
 
 fiat removed , and the *> "' I . , r . n 
 
 Scepter of chu^s go- veraigne authority, over all people; and eipecially,over 
 
 w£&JE&\ 9>&> ,***fj#*!*t« Flfthl y> aI1 oth « 
 
 ^.;. uo. it 1* the formes or difciplme aad Church government, areun- 
 sceptertfcbuftjnaj- l aw f u n ^ n d AntiehrifHan, becaufe they are not com. 
 «^ * /i# *#«rrj • manded and appointed by. God s Word. Sixthly, the, 
 $F$8&& Kin § and.nsnponll State , have no authority, or 
 
 in the Qampe Royaii , & c > e Extra, d. Major. & tbed. gUJft*. Non videretur Dominu* fuifte' 
 difcretuinifi unicum talem poft fc vicarium rcliquilTet. f Trav. d. Difcip.Er.fi, p. y. 'Quosiodo 
 M(yfi flmilem fuitfe dicemus , n" tam nccetfariam doftrinarn de Ecclefice gubematione , aut 
 ommno prxteroiiferit , aut non a-que perfpiaie & perfccle cxplicarit ? Uhm aut a Chrifto 
 tradicam fated necelTe eft , aut eum non folum Prophccico, fed etiam Regio rnunere ipoliarcv 
 g Id. pag r 142, 143. liH^difcipUn* omncs oVbisVrincipcs & Moaarcbasfaftcsfuosfulr 
 t&t « parv« »«tf fa ctfi 
 
 «ommanJ 
 
 1 
 
-J ■ .___ ^_ ^— ^ 
 
 command in matters Ecclefiafticall * : (no more than J«»wT/w. M .i^ 
 they have to ■ adroiniftcr the Sacraments) but their on- i ^&t iq fnSrp^i 
 ly ferviceis, to bee the executioners of fuch decrees, authority, it is quick- 
 as thefc ^Presbyterian Senators (hall affirmetobethe %$%*&**<& 
 Lavves of Christ. Seventhly, the prefent forme of E> power is not to wea- 
 clefiarticall government, by Biuiops and their Officers S fo^dmg 
 is sAntichriftia* ». Laftly, the Liturgie and common and making good ail 
 Service of the Church of England, and the Rites and rlcfwo^&c?** 1 
 Ceremonies appointed therein, are popiih and fuperflr* h '^Ps-*' 1 - T h * 
 
 r , Ir /- i F i • l t>- Church hach kef 
 
 tious, ror they were compoled or brought in, by Bi- iaw« from the senr^ 
 fhops, who are a limbe of Antichrifl : and confirmed bv """M"* ™? "3 
 
 • r ,' i c \ -A ' fi K*™* make lawes rt» 
 
 the humane authority or the Prince and temporall the houfe of G^.forif 
 State : whereas no common lervice is lawfull in the J cy flfi^ 3JS 
 Church, but fuch onely as is formed by their Eccleiialti - fca . 
 call Senate, and after their owne ^Presbyterian Lawes. i?""', Plea -P a ^}^ 
 
 _, ' , a ,, . J ..,, They derive their au- 
 
 Fruits and coniequents or the former dictates, are thority from the h^p 
 thefe which follow: /• 4f *** bci "| % 
 
 t- /r ! v i • r If •• nw Antichrilhan.fi?*. 
 
 rirlt , concerning the King himielre : his royall Ma- The sons of the moa* 
 jetty according to thefe <Tresbjterian-xw\&, mail have %°^* nt ^ z Ui % 
 no power to command his Clergy to keepe a Na~ 
 tionall Sjnode : he (hall have no power at all, over thefe fld* 
 
 Ecclefiafticall Senators , to judge of any of their abufef, id.pa s .nt. AnaW^; 
 or to reforme and correct them: And if his (acred Ma- Paftor n ^' jN /"/•> 
 jefty (hall deny obedience and fubje&ion to their claf- ^pleading 'for 4? 
 (kail Mandates, thefe Senators have foveraigne Power formation, u " ac [/*~ 
 under Ckrift, to deliver liim to Satan, and to lay the exTomudwtc thing? 
 fearerull cenfure of Excommunication k upon him. told u$ in h ^ la t l {JV 
 
 Secondly, concerning Bitriops : whereas, in all reli- main thing was,Thac ; 
 sious A°es, and amon« all people profeilirie Chrift, !? a, 5 na J 5 !t Hie x arci ^ 
 the Biihops or the Church were highly honoured and made no matter of 
 refpe&ed becauie of their Office and Order: and their finking church and; 
 
 t /»■'•/•'»*•' *i r State, fo they might 
 
 Doctrine, Precepts, Counlels, admonitions, reproores, fwim in honours and 
 and cenfures, were of great authority! Theie Sena- £^^**)k E cd" 
 tors, and their Camerades, witli their barking, bar- Excommunicato eft, 
 
 cenfhra Hcclcfix qaa 
 
 aliqui* gravioris fceleris reus, fineccrti temporis prsfcriptionc a facris txclafus fidelium comtritf- 
 jjioni privauir^&c. Hnic fummoi Magiftratu* & Reges parere.&c. Vhtlipput & Theodtftu* ImpC- 
 tatojc 1 ^M* «j^ fvhetkef tktKing himfitlf 'yeas fubjeft toexc9rnrm(nic4ti9r, : .aHfrtTitit; ; 
 
 ' Thai ext 9mmHni(Ati9n jjcthli rt9t b< txenifed upen Kjngs , / utterly mijlike* 
 
 *+ a rating, 
 
rajtiog? a&d libelling, have brought^ not onely their 
 persons, but their venerable calling, into much con- 
 tempt and hatred, as though it were iome prophane and 
 noiiqmeeyili. 
 , . Thirdly, they have with bitter clamors a, defaced the 
 
 Vcnemim m den' publike lervice of our Church {being a forme of divine 
 tifeus bibent. Op- Wwfhip.>,of fo good quality , as that (ince the holy ■ 
 tat.Mi/evit.c.lhr- Apofiles dajes, the Chxiftian world never enjoyed any 
 rncn. /. i. Incordc m&re rever end and religious \) and by thismeanes, the 
 
 SfflffiS^ folemne worfhi P ° f Gff d™* ch "fi> arcnegleftedin 
 many congregations : and inftead thereof, anindige- 
 
 . fted forme and conception of extemporall prayer is 
 
 brought in. 
 
 Now I humbly defire your Grac *,and al benevolent 
 
 and indifferent 'J^qders^to conlider the ungracious dea* 
 
 ling of thefe men. 
 
 Firfl of all, the generall ground of their proceedings 
 
 h sionspka.pS?' by which they juitihe themielves, and their owne pre- 
 
 Iiitheia.Com^- cepts anc Uondemne others, is this which rblbvvetln 
 cement is forbid- ,_ r *LS ~ \ ... . a : , w , 
 
 den all will-wor- ^° °ffi cer mH r g overne or Mmtfler in the Church: 
 (hip, all rites & ce- neither any forme of divine worfiip, or Ceremonies be 
 zemo.ues of mans ufedjbvx. onely fitch 04 are commanded fa the Word. \t 
 deviling in Gads w ijj ^ c over-long to relate in what manner they prove 
 wor(hip: and fur- ^ whether by theiecond Commandement*: or by 
 rhcr y every calling _ - * /_. r j i - > r 
 
 of Mittiftcr*. and £*■ 7. J I. or by Exod.z$4o : Looks that thou make 
 Elders that is not them after their pat t erne which was, Jhewed thee in the 
 appointed and ap- Mount : or by Cmnis Planta, every plant which my 
 proved of God p. heavenly Father hath not planted, [hall bee rooted up > 
 
 V*lr St thc , Matth.1%. 13. But in conclufion they refolve us not. 
 cond Commande- f . ' ■ *, n , ■ , J 1 c 1 
 
 ment the due ex- wna t they underitand by the commandement or the 
 
 tent: tins Iron if Word: Whether a literall and formall (fommande- 
 
 a be wel plied, wil ment 1 or a Commandement inferred by any neceiTary, 
 
 bow dovvne the i n f trence . r an example and prefident. which luth thet 
 
 backe of the Preb- P ,- T xi \\ 1 
 
 ci? andbreakethc force of a Law, Now we are cercainetlut their owne; 
 
 iron finew of all Presbyterian platforme, is warranted. by no Command 
 fnperftitious vYor- dement in any of thele tliree fenfes. For we reade of net 
 flii P- literall or formall Commandement. for their Veflry 
 
 JElderJ I j 
 
Elder s ; Neither can they prove the ordination of this 
 new generation , by any necefi'ary inference of hoJy 
 Scriprure : Was for example. of Scripture, we find none 
 having the force pf a law. 7^plainetruchis, we fade 
 no example at all : For the Elders mentioned, i Tim.5. 
 1 7. were Priefls in holy Orders, as appeares plainelv,by 
 the eighteene and nineteene verfes of that Chapter;2?//t 
 if fome example had beene extant , Vnleffe they cande- 
 monuratively prove, that fuch example hath the force of 
 a perpetual! law, This will conclude no more for the 
 perpet aall continuance of Veftry Elders: Then the holy 
 Apoltles obferving the Jegall Sabbath; Or their abiti- 
 nence from bloud and ilrangled : Or their unci ion of 
 the ficke with oile, will conclude for extreme unction : 
 or for the keeping holy the fcve*th-day Sabbath: 
 or for perpetuall abitinence from bloud or llrangled. 
 
 Thefe imperative men mightily forget their owne 
 principle : For they create new Senators* Veflry-El- 
 ders, without any commandementof the Word: They 
 command whatsoever their own working- heads affect, 
 without commandement of the Word, to wit, Omni- 
 parity of Church-men ; fathers topre/ent their children 
 in their owne per/ oris, at B apt ifme :Clmftia.ns to dreame 
 religious dreames on Sunday nights ; Parents to give 
 fignificant names to their children, to wit : The Lord 
 is neere : More trial! : Information : Colore fruit : 
 More joy : Sufficient : Deliverance : Dufi, Sec. But 
 their negative precepts are fance number : no Private 
 Baptifme : no Kneeling at the Communion : "Bowing 
 at die Name of \ e s u s : Communicating with a rea- 
 ding Minifter : Keeping Chriftmafle-day.,and other Ho- 
 ly-dayes : reading Homilies: Reading Apocrypha '.long- 
 ing more Bells than one upon a Sunday, or fetching a 
 pint of wine out of ones owne houfe : Standing up at 
 the Creed : Looking towards the Chaneell in Common- 
 j»rayer : Often rehearfing the Z<WV-Prayer : Reading 
 tfaeLetany, andEpiftlesandGofpels, &c, 
 
 " ** 3 Bnt. 
 
.ff/wthefefanctified Senators will % : 7*jfctf the fe- 
 cond Commandement {which they have made n Ci« 
 tholkon, to prohibite what their will dilliketh') con- 
 demned all things before rehearfed. £*Ht is not fuffii 
 <*****•&} ■ TbetmA demonftrmiveij prove out of 
 the Word, their afiertions. 
 
 Kno the fecond Commandement prohibited none 
 of the former aftions Verbatm, Q t j n exprefle t . 
 Nor yet by neceflary illation ; For the fenfe of the Com- 
 mandement is : Then (halt wonljipno Idoil. &cLev 
 26. t. But the Sonne of G O d, and His ble(TedName 
 are no Idol , : The Son of God, in the b/efed Eucharifi 
 ffvmg ut Ha body and blond, isno Idol/. Therefore 
 rel.g.ous adoration of Chrilr, in the holy EucharUL 
 and at the rehearfing the Name of WisnonS 
 • fbtiousafit, prohibited m the fecond Commandement. 
 But die Author of Sum /Y^w.ll have Court Bijhops 
 Cathedral! Churches, Varijb pcrkes, and ChJhl 
 
 ™nt4nd W hynotkywe,reftrv Elders ? Forthefc 
 grave Senators are no where commanded in G 6 n's 
 Word, euherformallyorvirtually: ^therefore I* 
 ituhTEHerfr ' L « ^ be P^gto the 
 Concerning ^,, and their authority.thefe men 
 affirme, that the iame is not ordained m the Word But 
 condemnedby Chrift, See. 2?*/ouranfweris that 
 the holy Apoftles themielves ordained %i in al 
 eminent Chnftun Churches, to wit, TimothjKt III 
 fns: TttHttn C reta , Evoditu at Antioch-. Poly L, 
 
 to^wlvf f ^ t,K Ap °' HeS ^^.ccLni 
 
 r I ?$, \ tiKy :, Were men ^FtedbytheJ^/, 
 
 G*#. And the Apoitles ordination is nroved hv &ff» 
 
 a Wcfcnk-ch. U nefles ;, againlt whofe tertm .ony none can Scent"^ 
 
 »££££ i c a w S r XT 1,y SW4^SS6&& 
 
 ^/a.iCo t ..j... ^T/^J 5 - ^ey«emariv in number, v# 
 cloud of mt neffes : Alfthe ortliodoxall Fathers ilnce 
 
the ApoiUes age : Some of chem lived in the Apoftles 
 times,and were their auditours *. and fome of them fuc- a i, en . lib. j M , 
 ceededthofe which were ordained Biihops by theApo- Eufcb : C>°»i'cJnno 
 
 flies; r^wcretaitlifiillwitneffes, even unco death *>: bfth^ d. immm 
 
 They content and accord in their teftimony : And they "*'- Vetl ''P a i-59>8c 
 
 are fuch, to whole teftimony the Chriftian world gi- c^^Tdl'itlol 
 
 veth credit, for the waightieft matters in religion : to ™< e ™™ ? quot a f u - 
 
 mt 9 concerning the number and integrity of the Bookes confuc^d^e^ad! 
 
 of Yanonical I Scripture : The holy Apoflles Creed: and ra ° nition 'kn s com- 
 
 next unto the holy Scriptures concerning The eternall duxemnt chriftofer- 
 
 Deitie of our blefled Saviour, &c. ™* ^ 
 
 1 The fubferiptions of two oi Saint Paul's Epifiles fe^bifcjfo* ^ 
 teft ifie c , that Timothy was Bijhop of EvheCus ; and ^5 "*'! Timotheus, 
 
 «-- V-n > / 1 7 ri- 1 4 1 ^,, . ordained the fir d Bi 
 
 T it us of C ret a. And the ancient Hiitory or the Church Jbop •fth,chmcb of 
 teftifies the fame d . Ianatiut the Martyr/ who livtd at £ E P he C ia »>- Titus j. 
 
 11/1 <* n • r /• "i t- 1-,i 7 ' * rf ' *""'* "Titus 
 
 the lealt thirty yeares in Saint John the Evangehfts »d«i»ed the fin-E^ 
 dayes* :) Tertullianjrendtus, Cyprianus.diC. teitihe %£rUuL ** °* 
 the like concerning Evodius ,V oly carpus , Linus ,V api as , d Eufeb. BifX\^ 
 Clemens, See. And that Billiops ordained by the Apo- I im ? h f? fanc *** 
 
 fl , . . , r . ,, , / n f nuisEpheiunarparce- 
 
 iiles, were not titular and nommall onely, but luch as cis , Sicut & Tir US 
 liad power of jurifdidion, and power of ordination, is ™!Tr n ^r m FccId * a ~ 
 
 ■ rr m r • il* it- ^ c »'*i nim t P" c Ppatum f or- 
 
 Witnelied by Ignatius, Tertulhan, Cyprian*, and by musfcribitur. 
 the whole Catholike Chursh : zAnd Saint Hierom hhSnZSSnL. 
 himfeife g, whofe teftimony fome men have laboured V, T »f »>*'««■*/« 7ki 
 to draw another way, confirmes the fame. $j? ' ¥¥?'-. J j? n »- 
 
 _. . c r-H 1 r ii- 11 • tlus * Eufeb. i» £>**. 
 
 2 This forme of Eccleiialticall government is agree- ~*«. -ewi 04 . f gn at. 
 able with the prefidents of holy Scripture, both in the tot^^^b^S" 
 time of the o/^Teftament : and with the Apoftles forme Paftons veftrf ! S q™i 
 of government, who in their owne perlons exerciied ffi m ]$^£**Z 
 authority over all other Paftors, and at their deceafe ap- Antiftes. Tcitul. c . 
 
 Hat.ca. 32 Smyrnco- 
 rum Ecclcfia habens Polyarpum a Ioannc conlocatum Epifcopum. Ircn. lit, 3. c. 3. PoJycarpus 
 non folum ab Apoftolis edodus & converfatv\s aim multis ex iis, qui Domiuum noftrum vidcru'nrj 
 Scd cuam ab ^paftolu in Afiia , incaqus eft Smyrnis Ecclcfia , conftitums Epifcopu* : & ^ucm 
 «s miiimut in prima noftra xtate,<frr. lb. Ab Apoftolis Epifcopacum foxticur Clemens lb, 
 lUbemus cos qui ab^f«^»/»ordinati Cunt Epii'copi. Eufcb. Hifi.lib.^. caffj. Hieron. Cttalag. 
 jn'toljcarpo. Cypr. Epifl. 6$. f I^nac ad Trail. Quid aliud eft Enifcoptis qium is qui omni 
 principaru & porcfta:e fupcrior eft ? Id. adMa^nef. Dccetvos (Presbyteros $ Diaeew) obc- 
 JlireEpifcopo, & in nulloilli ref r acari.ct»7iAl>i-r. id. «rf Smynenf. pug. 6%. *d Ephef.pag. iA7i 
 2 ij>. g Hieron, a4 NtfQtUn. fcfto U\bj«;ftii5 Pontifiti mo^ quafi anim* pareutcm rufotp^.TCTii^. 
 JfBapi.eap.tT* 
 
 pQWtftl 
 
1 ■ 
 
 h Cyrian. £p. 41. pointed Bijhops, to be principall Rulers, in all eminent 
 
 ». 4 . Riev.Com.tn C^'/JW Churches h . 
 
 I ^ Vnuwm m 1 Aa£ Now wllCMas the ad verfaries of the Prekcie contend, 
 inifai U^Pro pa- c ^ at Epifcopall gubernation is prohibited by C h r i st, 
 
 *)^ tribus ' tuis nati Afatth. 20. Marke 10. Luke 2, 2 .They have no minde 
 funt filii, &c Pa- to confider, that the holy Apollles themfelves, to whom 
 JSdT 5 fUI A o" our Savimr?s worcls were ?<rf onall y directed, ^ all 
 flolis hifufat iU r * ieir ovvne dayes exercife junlUifrion over all other 
 ln > id elijconllitu. .Ecclefiafticall perfons : And therefore their great Lord 
 ti turn Epifcopi. and Mailer prohibited not fuperiority and governement 
 ^ over Prieits and Deacons, but fuch forme of govern- 
 
 i SionsPIea.p.i^. ment as was meerely fecular, and not conformable or 
 ' ^ J&KPM* ab " Subordinate to the rules of the Evangel icall Law. 
 
 Siito P , le Th°de In the &\ P lace > after thefe Se " ators have . ln fuch 
 bookes are* fluffed manner (as your Grace hath heard) battered Epifcopall 
 withall, cfpccUHy Governement, with their paper-ihot, Then they fall 
 the Service Bookc pell mell upon the Service books *. 
 
 t^'\ 7 . ' ■? • ieil f One of this Novell generation, in a Tractate, intitu- 
 gious worilup or , , . & » 
 
 &ed is overlaid ied > ^ furvay of the ^Uooke of Common-prayer, makes 
 with the rubbiih ^^w^and hath no lefie than two hundred double quar- 
 of idolatry, and fu- ?•*//, againft our Church- fer vice, and the Ceremonies 
 ? l* Lt TnG\\it thereof - ^.C. in his dayes, and his difciples named in 
 k'EoemmJV my mar & lne k > are con federate in the fame gall of bitter- 
 Zp.Admon.i.p 9. nelTe, and bond of iniquity. 
 
 Admonii. a. ad p. Their prime objections are : The forme of the Com- 
 4.1. Fall olBcibcll, m0 n Service, is not commanded in the Word *, And 
 p>ig. Altar Da- r Qme mate rials thereof, are tafan out of the %pmi(h 
 Plea, ft. 19, ?i6 Breviarie, Portuis ana(Jvla[Je-booke m . 
 ? 17. Touching thefirft, they declare not, whether their 
 
 j t Eiton onthecohjf. me anine is, 7W every lawfull forme of Divine Ser- 
 t£fccond c»r»mande- vice, mult be taken verbatim out of the Scripture t r 
 p£a * £2w HThu whether it be not fufficient, to have the fame conforma- 
 fitve'r u hildet the ble to the rules of holy Scripture. If the y fay thefirft' 
 
 m 
 
 Sen 
 
 titallfsnd Maffe ho/^. ' n Nullvis fox jncntij^iwt domi rtcoBiilu h*b*t/u.4tUicit*crcpi«- 
 bcndit, fcU/iusaiufuueftvcc. ' ' 
 
 / 1 • 
 
 owne 
 
©wae praying, Tinging, preaching, and faying, for the 
 fame are noc word for word in holy Scripture : but if 
 they requite onely the latter, we are able to maintaine 
 agamll all Tresbyterian backbiters , that our Ea- 
 plilh Common Service, and our Ceremonies, are con- 
 formable to the rules of holy Scripture. 
 
 And their lecond objection )>oi' owed from the heretiks 
 the Donatifts, makes an impetuous found & lmpreflion 
 in popular auditoiies,but it is vain and of no force, with 
 the. judicious. * For if the materials received out of the lift!' £/,,r ?' <**?*« 
 
 -r> ' nyrra Jn \ ■- elt > "t q»U hoc No- 
 
 Romane Aitjjaa^nd Fortutspxe m their pr per quality, vacianustacerwudet, 
 
 true and holy , then the Lord himfelfe is che prime Au- J^^m f noncir « 
 
 thor of chem : and our Church hath watvant , from the -<*«gd>&*ttc. d»». t. 
 
 example of godmd Cbrifi of ufing them. £ ^J*^ 
 
 W e may not dillike the Magnificat ,or Te Dcum Uu- C1 perverfe fucnnt i- 
 
 d*mm, or the Lords Prayer, ouhe Affiles Creed : the S^o?^ 
 
 EptfllesSc Go/pels: Baptizing of Infants: Bread and Wine S uia Hfi fiaiiUtcr ft* 
 
 w £0/7 Eucbartfl: fmpoftion of bands in ordination : Re* tmm$ 
 
 2/#Y*£ C^ decent habit, ge ft are >& formality in divine wor- 
 
 fbip ; nor any other action, in quality good, oradtapha- 
 
 row 9 convenient and fubfervient to Gods outward wor- 
 
 fhip ; We ought not( I fay) abhor re or reject fuch things, 
 
 becaufe the Romane Church hath ufed them : for \^ in J f ^\t 
 the Chriftian Church it felfe received the bookes of the vium mdat tanquam 
 
 Old Tdfament from the Synagogues of the Iewes » .• SSS^fi '^ 
 and S. Auguftine c faith, If the Gentiles had any thing cesportant. Codiccm 
 
 good wdottrine (or manners) holy Chriflians did not LX ^tiftia"^! 
 rejector di ft afte the fame. Our Lord and Saviour made Librarii noftri lafti. 
 water which had beene fuperititioutly abufed by the c ""^ift. d. i^r. r . 
 Pharifees in their Lotions, Matth. 15.2. Mark^ 7. 3 . D»n.u.6. f^.44. i p f» 
 the matcriall element of Baptifme : and Bread and „ B m U &\ilu m / v £ 
 Wine prophaned by gentiles in their idoll lervice d, doarinis fuis hat***- 
 tke materiall Elements of ihe Holy Mxcharift. Info- f^^oST 00 *™ 5 
 jlua, the Jilver and gold of Iericha, was by ^^'s com- dluitin. Mart. A- 
 mandement put mto his owne treafury, Chap, 6. 24. J£?Kl m »**?**'•* 
 The CV„/,r, of reUlioH* C°r*h,6«. w.rebyGods V^SC* 
 mandate, made Plates, tor the covering of the holy Al- ^^^ /wupw,' 
 
 * * tar, &c 
 
*.. M II — I ),U 
 
 tar, Num. 16.38. De Inco atienorumDeorum (faith 
 • AHg.W.154.^ \ Afignliine *) wood growing in Idol! Groves, by 
 Pukiietiam, Gods appointment was made fewell for facrirlce ; and 
 
 when things prophaned and abufed, are converted to 
 holy ufe : hoc de Misfit quod de hominibus, cumde fa~ 
 crilegis & impiis y in veram religionem mutantur : the 
 iame is done to them, which is done to men, when 
 they from being prophane and facrilegious, are conver- 
 ted, and made religious. 
 
 The Bi.liops therefore of the Church of England did 
 no wayes o!iend,by receiving from the Romane Church 
 into our divine fervice,fuch materials, circumftances or 
 ceremonies, as were religious and good. 
 
 But now, whereas thefe Zelots complaine of us, for 
 partaking with die Romane Church, in things lawrull 
 and good : they themfelves comply with the fame in 
 Articles and A6tions, which are of no good quality. 
 For example. 
 Firft, as the Romifts make their Church, the onely 
 Spoufe of Chrift, and their Doctrine onely Orthodox- 
 -all verity ; So likewife the Presbyterians efteeme them- 
 ielves, and their pure Seel, thz onely Kmgdome of 
 Chrlfi: they ltile none Brethren, but their owne fe&a- 
 rians : all their doftrinals are the pure Word of 
 C h r 1 st ; they ftile their extemporall preaching, 
 per eJcce/Ientiam 3 The'W ord: and as learned Papiite 
 make their Churches preaching, the fole inftrument of 
 b Eoilus d.fy. Ted. working grace and faving faith b : So likewife do tfiefe 
 \'f.fid C cafui Vtta- men > c °ncerning their owne ecclefiaiticall fermonizing • 
 pkton. Relea. Con. and whatfoever quality or erTecl, facred Scripture afcri- 
 id ^ntx^itffr'it beth to Jpofloticat/preaching y or to the word of divine 
 «*i 1 8 A * inffiration, 'Rom. l.\6.& ihttf. 1 . 1 7. Heb. 4. \ 3 , 
 
 thefe prefumptuous Senators afcribe the fame, to their 
 owne private dodtrine and forme of preaching. 
 
 2 Theft Presbyterian Dictators, without any mani- 
 feft and demonstrative propfe, make their oyfne forme 
 ifdifcipline ihefceptrr of ' ChriftS ktngdome, tFe$*n~ 
 
 dard 
 
ded, and rightly applyed, is a compleate and fufficient 
 rule, to direct our judgement and beleefe, concerning 
 ail verity meereiyfupernaturall. 
 
 Alfo it delivered! maximes, rules, canons, and it con- 
 taineth many presidents and examples, for the better or- 
 dering and perfecting of civill,morall,and Ecclefiaiticall 
 duties and actions. The fame likewifeis fofarre forth 
 fufficient, in propounding the Articles of faith, 2nd 
 the precepts of good manners, neceffary to bee be- 
 Jeeved and obeyed by Chriftians m generall : that if 
 they (hall duly oblerve the order and meanes appoin- 
 ted, they may rightly attaine the fenle and uncleritand- 
 ingofthem. 
 
 Now the meanes to attaine the fenfe of holy Scrip- 
 ture (upon which I (hall touch for theprefent) are ; 
 
 1 A true, right, and perlpicuous tranilation of the 
 Scriptures, out of their originall tongues. And this is 
 a worke of great skill : and required! much diligence, 
 good conicience, and many helpes, of learning, art, and 
 reading. 
 
 2 Holy Scripture hath formes, phrafes, and expreffi- 
 ons of matters iupernatural], peculiar and proper to it 
 felre. Chrifl is called \by@- y The Word, John 1 . 1 ; 
 G O D is faid to be Three, and One, 1 . lohn 5 ,7. The 
 Wordwas made flefh, lohn 1 . 14. Divine predeftina- 
 tion : By nature children of wrath : Iuftification : New 
 Birth : the Church the Body of Chrift, ofhisfle/b^ and 
 •fhis bones. Ephef. 5.30. 
 
 3 Some prime Articles of faith,are not delivered in i 
 literati or catechlfiicall forme of fpeech, but they are 
 ■collec~ted and concluded by argumentation, out G&n- 
 tences of Scripture, and by comparing of fundry Texts, 
 one with another, -^Wlometimes there is a feemuig 
 difference between one Text of Scripture and another, 
 i^.<ra;3©. and M. 14.18. \ff<?**.3. 28. and Iama.2^ t 
 
 flow the Presbyterians fbaUnot finde the holy Scrip* 
 tares in thefe and many otberfoch M^hiag*,faperfr*- 
 
 
a Hicron- Tom . 3 . ^. cuous % as that every private peribn,by helpe of the Spt« 
 ^^fidonctu*" rit,andbj their mother jw>,may eatily underihnd them, 
 dam vd obfcuriuima a nd rightly judge of controverted articles by them. And 
 Aug. in ?f. 140. suae chefe new men, undervaluing all humane learnings and 
 i* scripturis fan<ais rejecting, and crying downe the teftimony, and tradi- 
 qu°a Ta4 hoTabta' **«» '/ ^ ^«««* Catholike Church ; have fet open ft 
 ckintur, ncviufcant, W ide doore to Hereakes, and Schitmatikes, and among 
 
 &c Id deTr in. U . 1 J. , (1 tW • • o • • / • m / « 
 
 c.17 LUsm^f^ thereit, to new Phottmans, Soctnt*ws t Jemi- c Pelagt~ 
 
 £b»fine.c.t4.Gxcgot. ans y Anomians, Anabapti/ls, &c. ^«^ if any hereafter 
 fup d Exech .«»*! 17. will proceed further, and queltion the Canonicall au- 
 ifidor.PciufJi.a.*/. thonty of Saint Johns Revelation, or the Acls of the 
 .ft/: Aug.advtiufiAn. Apoitles, occ. / d<?<? not as yet conceive, whatthfieMa- 
 vir k d rters (having difannulled all Tradition and autiioricy of 
 
 jia^.zL. siiz^ix- the ancient Catholike Church) will bee able co plead 
 
 a^mbu^niUwK- a S ain ^ taem - 
 
 ftacui poteft! l ° "' ^^ Qhurch of IT flg/W hath proceeded, a right and 
 id.ztyfc^, u. i . tf 1 3 . or ehodoxall way : iV we have juftly rejected all coun- 
 »on omnia aDcrur& terfeit and adulterous Traditions, namely, all fuchas 
 paiarn expoiua Tunc , are not truely ancient and Catholike: Ttor yet fubfer- 
 di^a muiw funt. vient to the doctrine or holy Scripture : But on the con- 
 
 Par€us } w Gtnsj.^a. ^y^ we maintaine the unirbrme teftimony and tradi- 
 tion of the Primitive Church, complying with holy 
 Scripture, and being fubfer vient to true fcutb and god- 
 Iineffe. 
 
 It falleth out many times, that fome verities, which 
 are evident enough, to peaceable mindes, out of holy 
 Scripture, are notwithstanding oppofed by Adverfanes, 
 as namely, (fhildrens B apt if me : Communion in both 
 kindes : Church-Service in a knowne language , &c. In 
 iiich cafes, when we have the teftimony, example and 
 b Athanaf.**/^- Tradition of the Primitive Church, confirming our 
 delpb. ^ inferences from thofe Scriptures, which wee alleage ; 
 
 iufrAvhifXhv j-fa addeth reputation to our do£trine and practice, 
 "jk.1 Ja/'^a^to- * nc ^ vei y muc ^ confoundeth our Adverfaries. b 
 km op/u*tAi'r*, w H° w tne Presbyterian faction proceeding a contra- 
 myAvnoH TV™, ry way, are eafily brought to a non-flu* ,even when they 
 ^u? MxiKfrt'vn. baveagoodcaulc; But concerning their maine caufe, 
 
 CO 
 
to- wit, the external] government of the Church : When 
 v (iipon their grand principle, that no ordinance mufi 
 'take place in the Church, but fitch at is verbally, or by 
 necejfary confequence commanded in holy Scripture,) 
 They reject that forme of government which is appro- 
 ved by the perpetuall teftimony of the true Catholike 
 Church: They utterly damne their owne confiftorian 
 Regiment, for die fame can neither be proved by any fi« 
 terall Texts of holy Scripture ; Nor yet by neceflary in- 
 ference out of Scripture : Becaufe all Texts and ienten^ 
 ces, which they make foundations of this new Fabricke, 
 doc no$fo much zs probably conclude that which they 
 require. 
 
 By thefe mens poiitions , and irregular proceed- 
 „ings , many of our people are infe&ed with dlllike 
 and hatred of the godly forme of our Church-Service, 
 adminiitration of Sacraments, ordination ofMinifters, 
 and with our Ecclefiaitical Rites and Ceremonies : and 
 are perfwaded, they are Superftitious , and that it is un- 
 lawfoll, to oblerve them, <*yfnd this conceit hath quen- 
 ched the devotion of many good people, towards Gocts 
 publike worlhip : It hath caufed a fraction and divifion 
 in the Church and State: And brought forthanovell 
 Ipawne and frie of Donatifts, Novatians, Separatifis, 
 iAnabaptiftsy&c. Alfo many are become contentious 
 and factious in civill affaires: And the ancient love and 
 refpecl:, which our Englijh Nation was wont to beare 
 to Soveraigne Authoritie,is much cooled and decreafed. 
 !»*f-one rniichiere befides, is remarkable : Namely ^t %™™ ■ Fal «« 
 many people, pioully affected in their general! intenti- dull circumvcnilllr . 
 ons, Men and women fearing G o D,loving His Word, t ur ab iis, quos bo- 
 fob.er, cliaritable,and vertuous in their morall converfa- nos putaverunt. 
 tion y A>* made a prey to fchifmaticall Leaders »: And * Hicron .c.Luci- 
 wbereas, had they exeicifedreligion,andother vermes, Jjj^ ^^ 
 mVmty and obedience or the Church, whereor they V cnkns fcrvoDei 
 We members, £asall religious peribnsin ancient time videbatur^qium u- 
 were wont to doe*) t hi* would have beene honour and mtatemfequi. 
 
 A comfort 
 
comfort to themfelvcs : *And their vermes and good 
 jife, would both have honoured the Religion proreffed 
 in our Nation, And likewife have beene exemplary to 
 others: But it now fallethout , That thepoyfonof 
 Schifme hath corrupted all the former: They bring fcan- 
 dall and dilhonour to our religion : Their outward ver- 
 tuous deeds are thought to proceed from hypocrifie and 
 blinde zeale : and they are rather fcorned and contem- 
 ned,than honoured and imitated :And they themtelves, 
 in (lead of receiving honour and comfort, are fallen in- 
 to difgrace, hatred,danger, and laffe, and iome of them 
 into great mifery. The remedy of the former evils muft 
 be thefe things which follow : 
 
 1 A true and plaine difcovery of the falfitie and de- 
 ceitfulnefle of Presbyterian principles: And the Rea- 
 der (hail jfinde fome paffages in this enfuing Treatife,ve« 
 ry uiefull and matenall for that purpofe. 
 
 2 D ivines muft become ftudious, of fiotu and ve~ 
 tier able antiquitie : And in their judgement, and their 
 do&rine, they muft not vary from the fame, unlefle evi- 
 dent and convincing reafons (hall enforce them. 
 
 3 lAnd there is one thing more, of great moment^ 
 co perfwade people to live in conformity and unity 
 of , the Church : To wit, the holy and religious con- 
 vention of conformable men. when people (hall ob- 
 ierve conformable JMinifiers, diligent and induftrious 
 in ferving God, and promoting the falvation of Chri* 
 ftian foules, committed to their charge : When they be- 
 hold in them, peaceable, fober, and vertuous convert a- 
 tion : And that they are no leffe diligent in lowing the 
 feed of grace, than Heretikes and Schifmatikes are, in 
 fowing tares : This will prevaile very much, to per- 
 iwade them to honour the prefent Church, and the <fi& 
 cipline thereof. 
 
 Now on the conttary,no one thing hath beene a grea* 
 ter fcandall, andoccaiion of withdrawing many from 
 conformity : Then the prophane negligence of fome 
 
 conformable 
 
conformable Minifters : Then their loofenefle of life \ 
 Their avarice and ambition, in heaping together Bene- 
 fices andpromotions : And then a grofle negleft in dis- 
 charging their duty, either in their owne peribns, or by 
 entertaining and rewarding able and fufficient Curates. 
 Tour grace in your Metropoliticall Vijitation ,hath 
 begun a good worke, in taking tins into your religious c -*«j«/**». c»tfefi, 
 confideration,andyouhaveendevoureda reformation. Nos confcflion6 r «< 
 God Almighty vouchfafe to give a blefTing, and good ter^/S^/q^ 
 fucceffe to your pious intention, and that bv vour Gra- 5 ft r vcrb , um D ?' ^ uod 
 ces authonty,this icandal^berore mentioned,may be re- Dmna, promitiat po. 
 moved out of our Church. Ym% c }£t*T£d?l 
 
 There might alfo (my Reverend good Lord)be a very privatum abfiiJhXm 
 profitable uie,of lbme private form of paftorall collation ''*'■!•• Neqa qui<1 * 
 with their rlocke, tor their direction and information in ?« potcftas clavium 
 particular Spiritual duties: fuch as was private confi/sion, '^SmB^SSiSt 
 n the ancient fchttnb. Now the Presbyterian Cenfors, fp^antur. 
 upontheirPara/ogifmetaktnfhmafaje, have with fuch f^^^L 
 loud and impetuous declamations , rilled the eares^a nd Ecdefix miniftro c6- 
 prepoiTefled the minds of many people,that they are ex- ^^3Sfe 
 ceedingly averfe, from this fovereigne, and ancient me- no « ^a^eat cxpreflum 
 dicme of confolation, prevention ? and curing the mala- £ pKc non t at' 
 
 dies of the foule. c foluta: neceffitatis, ta- 
 
 Having new proceeded thus fane, in declaring tSEESffi. 
 the fcandail, which by the factious deportment or pii»*<c<-W«(iic*par4 
 Presbyterian /pints hath beene railed in our Church ; fij&HKK 
 and like wife having vindicated our mother Church recepta, ideonequa- 
 from imputation of T^yelty: I JbaU at die 'lift apply 2^^%^: 
 my felfe to the fubjeft of the Treatife following, and ^if^pit,acin%eto 
 deliver the occafion, by which I was induced to handle a b \iiis °^i ITfZlam 
 this Queftion of the Sabbath . hTZndi^ifT* ' "" 
 
 sA certaine Minifter of Hvrthfolke, (where I my ApoLpXvlv'iFct 
 feJreoflateyeareswas£*/W,) publiuied a Tra&ate of 7-P a S- 1? 1 - „ . 
 theSabbath : and proceeding atter the rule or Presbyte- Tr id.p. 2. pag . **i. 
 rian.principles,among which,this was principal! : That * 
 
 aa religions observations ana. actions, and among the 2 g. zawb. d. pcr: 
 rtf, tbt *r<l*ini»£ and keeping of Holy-tUja, m»fi Jg^gWj^ 
 
 A 2 have up»ijthtJei(kjT««f 
 
have m fpeciall warrant and commandement in holy 
 Scripture, otherwife the fame is fuperftitiotts : Conclu* 
 </«tffromthence,by neceflary inference, that the feventh 
 day of every weeke, to wit,Saturday,having an exprefle 
 command in the Decalogue, by a Precept (imply and 
 perpetually ^Morall (as the Sabbatarians teach) and 
 the Sunday or Lord's Day being not commanded, 
 either in the Law, or in the Gofpell: The Saturday 
 mufl bee the Qhriftians weekely Sabbath, and the Sun* 
 day ought to bee a working day. 
 
 This man was exceeding confident in his way, and 
 defied his Puritane adverfaries, and loaded them with 
 much difgrace and contempt . f Befides y he dedicates his 
 Booke to the Kings Majefty himfelfe : He implores his 
 Princely ayd,to fet up his old new Sabbath : He admo^ 
 siiflieth the 'Reverend Bijhops of the Kingdom, and the 
 Tempor all State likewife, to reftore the fourth Com- 
 mandement of the Decalogue to his ancient poffeffion :' 
 and profefleth that he would rather fufTer Martyrdom*^ 
 than betray fuch a worthy cauie, lb firmely fupported by 
 the common Principles of all our new men, who have in 
 preaching or writing treated of the Sabbath. 
 
 But while he was in this heate marching furiouily,' 
 
 and crying in all places where he came, Vitloria^ vitlv- 
 
 ria e He fell into an ambufcado, and being intercepted, 
 
 he was convented and called to an account, before Tour 
 
 Grace, and the Honourable Court of High Commiffton* 
 
 At /?/* apparance, Your Grace did not confute him 
 
 with fire and fagot, with halter, axe, orfcourging fas 
 
 zM*rtinMar-prel. a certaine Hot-fturre, a lybelling difcipJeor7^w^ 
 
 Ptoteft. 1 3 .Btfidcs Cartwright's, traduceth the Iudges of that honourable 
 
 *>borifhimpudency 3 Court*) But according to the ufuall proceeding of 
 
 baiter, axe, bands, your Grace, and of that Court, with delinquents,which 
 
 Hng four &jhops are 0VCrtaken witn err e »r, in fimp licit ie,\h&e was yeeU 
 
 have nothing to At- ^ unt0 him > a deliberate, patient, and full hearing,to- 
 
 find tbcmfehes gether with a fatisfa&ory anfwer, to all hisniaine ob- 
 
 witbaU, jedions. 
 
 The 
 
TVflua perceiving chat the Principles which the* 
 Sabbat aria* Dogmatifts had lent him, were deceitful!, 
 and that all which were prefent at the hearing (of 
 which number there were lbme Honourable Lords of 
 His Majeities Privie Councell, and many other perfons 
 of qualitie) had approved the confutation of his errour : 
 Hee begaruo fufpe6t that the holy brethren, who had 
 km him his principles, and yet perfecuted his conclufi- 
 on,might perhaps be deceived in the firft, as he had been 
 in the latter. And therefore laying alide his former con- 
 fidence, he fubmitted himfelfe to a private conference 
 which by G o p's blelfing fo farre prevailed with him, 
 That he became a Convert, and freely fubmitted him- 
 felfetothe orthodoxall doctrine of the Church of Eng- 
 land^ both concerning the Sabbath-day, and likewife 
 concerning the Lor D*s-Day. 
 
 Now becauie his Treatife of the Sabbath was dedi- 
 cated to his Roy all Majefty : and the principles upon 
 which he grounded all his arguments, (being common-. 
 Iy preached, printed , and beleeved , throughout the 
 Kingdome,) might have poyfoned and infected many 
 people, either with this Sabbatarian errour, or with - 
 lbme other of Inequality : it was the King, ottrgra-- 
 cioitj Mafier^ his will andpleaCure, that a Treatife 
 ihould be fet forth, to prevent future mifchiefe,. and to 
 lettfe his good Subjects, ^who have long time beenedi- 
 ftra&ed about Sabbatarian queflions) in the old and 
 good way of the ancient, <tyd orthodox all Cathotikg 
 Church. 
 
 Now that which his facred Majeftie commanded, J 
 have by You* graces direction, obediently performed : 
 and I lhali now defire Your (jrace^ and all other Rea- 
 ders, to take notice- of thefe particulars following : 
 
 Fidl, I have with much diligence, weighed and 
 examined thole mens arguments, which ground the re- 
 ligious obferva';k>n of the ; Sunvlay, upon the letter of 
 thefoutth Commandement ; and 1 1 we proved by de* 
 
 A 3 monftrative 
 
monftrative arguments, that they are of no force. Anil 
 therefore I have grounded it upon the unirbrmepra&ice 
 and cuttome of the Ancient Catholike Church, which 
 a Aug. rf. Ternf. received the fame from the holy Apoitles a . 
 iji. Dominicum Alfo touching the manner of keeping it holy, I have 
 ^ em ft A P ofto ^ 3 & walked in the old and good way of pious antiquity, and 
 ided wUeiofa 1 "^ Jhweraade cleare remonilrance, that die EccieiiauH- 
 lemnitate habendu call and Civill Lawes and Conititutions,of our Church 
 fanxcrvnt, quia in and State, accord, and come folly home, to the ancient 
 codcmRcdempcor decrees, Canons, and Precepts of the hoheft Gover- 
 a c°i C rcxk &T UiS npurs of former times. 
 
 ?N«/tf fc/V fanxc- The keeping holy die Lord \r.day,and of other Feiti* 
 
 imt, bos *ft i facte vals, ordained by the Church and State, is a worke of 
 
 t> firmittr flam- piety, a nurfery of Religion and Vertue, ameanes o£ 
 
 wit. Tr.Sonhi. de- (owing the feeds of grace, and of planting faith, and la- 
 
 mon r./>.4.^.4-) v i n g knowledge and godlineffe in peoples mindes: and 
 
 our blefled Lord and Saviour ,being duly and reiigioufc 
 
 ly ferved and worihiped upon the Holy-day, imparteth 
 
 heavenly and oemporail benedictions, to the King, the 
 
 Kingdome, the Church, the publike, the private, and to 
 
 the whole State. 
 
 Prophanation of the LWj-day,and of other folemne 
 Feftivall dayes, which are devoted to divine and religi- 
 ous offices, is impious, arid haterullinthefightof GW 
 and of all good men, and therefore to be avoided by iuch 
 as feare GW, and to be corrected and punifhed in thote 
 which (hallorrend. 
 
 And there is one kinde of facriledge,ufually commit- 
 ted in our Kingdome, which had his beginning from 
 the 'Presbyterians ,and hath infected innumerable mul- 
 titudes amongft us : to wit, a proplmneandlhamefull 
 negi'ecT: and contempt of the folemne forme of divine 
 Service , appointed to bee duly ufed and frequen-» 
 ted, by the publike conftitution of our Ecclefiaitioall 
 and Temporalllawes. Many of our Pneits and Mini* 
 fters, being infected with the Presbyter*** drug, *f 
 (iefpifing ouf Church-Service, doe either mangle if, and 
 
 transform* 
 
transforms it, according to their owne phancy ; ©r 
 wliolly negle6t it, preferring their own devifed formes 
 before it: and our LeEture-men&ndL ibme others whom 
 precife people, thkpow erf ft// Teachers, doe feldome 
 honour it, fb much as with their owne prefence : and 
 whereas (if they were the Jnen they defire to be estee- 
 med,) they (hould not onely honour it with their pre- 
 sence, but alio with their ailion (not holding it a bafe 
 office, to offer up to Gad in the name of the Church 
 tbefacrifice of publike grayer, thanksgiving, and wor- 
 ihip)they in .theu! Sermons and Lectures and when 
 they create of Prayer, Ata at no time commend trie tffe 
 of it, nor declare the fruits and benefit of it, nor make k 
 a neccflary act of religion. And now lately fmce I 
 have beene reading many Engli lb Pamphlets and Ift&t 
 aces of the SabbaA, fata baldly findeany Treati/e 
 wherein theufe of f.he Common Service by theMihi- 
 ller, and the due frequenting thereof by the people, is 
 once named among the duties or offices of fan&irying 
 the Lords-fay. Certainly/men doe not cotofider that it 
 is a lacrilegious a6f, to rob Cjod of iuch worfhip and fer- 
 vice as the Church and State have devoted to him : and 
 why may not men rob Gad of his Church,and Church- 
 men of their Tythes, afwelbis of his Service ? but be- 
 iides this,it is a common injury to the whole kingdome, 
 to the Kings Majefty Himielfe, his Gracious Queene, 
 and lovely Children, to the Lords, Nobles, Bithops, 
 Magiftrates, the fick, the whole, and to all eftates of 
 people, to bee deprived of the publike fuffrages of the 
 Church, which amongft all religious and holy men 
 were ever efteemed as a common or univerfall Sacri- 
 ficefme more pleating to God, (being offered up by the 
 generall vote of all the Land, in an uniforme confent, 
 as it were with one heart, and with one voice) then 
 tiie lingular and affected devotions of private fpirtts. 
 
 And now, mod reverend Father, having thus far pre- 
 fumed of your patience, in reading thele former para- 
 ges; 
 
ges : I dull in the laft place humbly intreat your (jrace y 
 to receive this Treatife of Mine, concerning the Sab- 
 bath-day, and concerning the Lords- day , into your fa- 
 vourable Protection. Many things perfwade mee to 
 dedicate the Tame to your Grace ': namely, Your digni- 
 ty and authority in our Church ; Your religious care 
 and affection, to reforme thole evils of which I juifly 
 complaine : Your vieepe judgement in matters Theolo- 
 gicall : Your reverent etteeme of venerable antiquity f 
 and Your diilafte of novelty: and laitly, Your long 
 continued good affection to my lelfe; all thefe have 
 moved me, and tome of them have obliged me to com- 
 men4 thefe my labours to Your graces Patronage. I am 
 auured, Your Grace will lovingly accept this Treatife, 
 becaufe it tendeth to the publike edification of die 
 Church : and if it ihali be truly underilood, and impar- 
 tially examined by fuch as reade it • it may be a raeanes 
 to fettle the Sabbatarian Controverfie, which ever fince 
 Th t Cartwright's unluckje day es^thdiic^etedboth 
 Church and State, 
 
 . 
 
 ||&ZgftE '' Ton Graces in due obfervAncc^ 
 
 Ufidlovcunfained, 
 
 ^nasYl/ ' Bn. Eli ins. 
 
The a.d/£agiands T>oSl. of the Sabbath: 
 
 T! B. His Do&rinc,conccrningthe per- n 
 pccuall morality of the Saturday- ; 
 Sabbath, is repugnant, to the pub- 
 like (entence of the Church of Eng* I 
 land : and to the fentencc of Di- 
 vines who lived at the beginning * 
 Qf the Reformation. >*» 
 
 i 
 
 The Rubrickof our Liturgy, at the foot 
 pf the Calendar, rehearfeth all, and every Fe- 
 ftivall Holy -day ,to beobfervedinour Church 
 throughout the Yeare : and it nameth all Sun* 
 dayes of the yeare, the Feaft of Circumcifi- s 
 on,Epiphany,Purification, &c. and none other 
 are ordinarily ,to bee kept holy by any Law of S^ 
 our Church. 
 
 Alfo the Curate is commanded, that he de- 
 clare openly in the Church upon every Sun- 
 day, the Holy-day es ( if any bee ) of every 
 weeke : but the Saturday,is none of thefe. 
 
 The Homily of our Church, faith: Rev.u \ 
 i o . 7 was in the Spirit, on the Lord's Day : Since * 
 which time God's people have in all Ages without 
 gain faying ufed to come together upon the Sunday % 
 to celebrate and honour the Lord's bleffed Na?ne, 
 and carefully to keepe that Bay in holy reft and 
 quietnefe, both Man, Woman, Childc* andSer- * 
 
 B % *vant 
 
The Church of Englands 
 
 want. Ibid. We muft becarefuH to keepe, &c. not 
 the [event h day, which the tewes kept, but the 
 Lord's Day, the day of the Lord's Refurrettionjhe 
 Day after the feventh da), which is thefirjl day of 
 theWceke. 
 
 Canon 13. Anno 1603. All manner of $er- 
 fons within the Church of England, fhall front 
 henceforth, celebrate and keep the Lor d's- day, com- 
 monly called Sunday , and other Holy-dayes, &c. 
 (among ft which ,t he Saturday of every Weekeis 
 none.) 
 
 Sx2X\&*$>dward. Regis, ^Anno 5. and 6. HeL 
 ther is it to be thought, that there is any certaine 
 time,or definite number of dayes prefcribed in ho- 
 ly Scripture, 8cc. but that the appointment both of 
 the time, and alfo of the number of the dayes,is left 
 by authority of God's word to the liberty ofChrifts 
 Church* 
 
 Be it therefore inatttd, that all the dayes here* 
 after mentioned, fhall be kept Holy-day es and no 
 other 5 that is > all Sunday es in the Teare, the dayes 
 $f the Circumcifion of the Lord, of the Epiphany, 
 Purification, Sec. 
 
 Si /hop CranmerV Catech. Anno. 1548. The 
 lew QS were commanded in the Old Testament, to 
 keepe the Sabbath-day, and they obfervedit> every 
 feventh day, called the Sabbath or Saturday : but 
 we Chriflian CM.en^ in the 'Kew Tcftament are not 
 bound to fuch Commandements of MofesV Law : 
 and therefore we now, keepe no more the Sabbath, 
 or Saturday, as the Ievves did, but weobfervetht 
 Sunday , and fome other dayes, &c. 
 
Vo&rine of the Sabbath: 
 
 John Frith declar. of Bapt. pag.pd. our 
 forefathers which were in the beginning of the 
 Church, did Abrogate the Sabbath, to the intent 
 that men might have an enf ample of ChriJlianlL 
 berty ; and that they might know, that neither the 
 keeping of the Sabbath, nor of any other day } is ne- 
 cejjary. Howbeit, becaufe it was neceffary , that 
 a Day fhouldbereferved,in which the people mirht 
 come together, tohearetheWordofGod^ they or- 
 dained in ft ead of the Sabbath, which was Saturday, 
 the next day following, which is Sunday . And al- 
 though they might have kept the Saturday with 
 the Ie wes^as a thing indifferent, yet didthey much 
 better to overfet the day } to be a perpetual/ memory 
 that we are free, and not bound to any day, but that 
 wee may doe all law full workes to the pleafure of 
 God, and the pro fit of our neighbours, Sec. 
 
 Will. TindaL Anfw. to D. More. ca.z<$. We 
 be lords over the Sabbath, and may change it into 
 Afunday, or any other day^ aswefeeneede. 'Or 
 may make ever) tenth da) Holy day, onely if we fee 
 caufe why : we may make two every Weeke, if it 
 were expedient, and one not enough to teach thepeo- 
 ple.-'Ksither was there an) caufe to change it from 
 the Saturday, then to put difference betweene us and 
 the lewes , and lefl we fhould become fervants to 
 the day , after their fuperfition . 
 
 D. Barnes Arricl. p. 206. Therefore bee cer- 
 taine dayes afigned, that we fiould come together } 
 not that, that day in which we come together, is ho- 
 lier than afttither^ but all dayes are alike equaH : 
 And C H*fN s t is not alonely crucified in the 
 
 B 3 farafchmc^ 
 
 5 
 
The Fathers Do Brine of the Sabbath* 
 
 j— ,.11 
 
 Parafcheue, and riCcn on the Sunday, but the day, 
 of Refurrettion is ah ayes : and ai ] w ayes may wee 
 eat ofonr Lord % sfleJh. 
 
 Now from thefc teftimonies, it appcareth 
 that T. B. HisPofition concerning the perpc- 
 tuall morality of the Saturday Sabbath, and 
 our new mens aflertion concerning the Sunday 
 Sabbath,are repugnant to the ancient and pub- 
 like fentence of the Church of England. 
 
 a Trypb. Noncft 
 opus cclcbratione 
 Sabbati,poft nlium. 
 Dei. Ge ft tes ctiam- 
 fi Sabbatum non 
 cbfervent j omnmo 
 fanftam Dei harre- 
 ditatcm adibunt. 
 bc.Ind.ca. 4. Sc- 
 cjuitur itaque uc 
 quatenus Circum- 
 cifio & veteris Lc- 
 gis'abolitio,expun- 
 <$aeft: itaSabba- 
 tiquoquc obferva- 
 tio temporari.i fa- 
 ille demonftratur. 
 Jb.ca.6. Novi Te- 
 ilamcnti haeres 5c 
 le^iflaror circum- 
 ciuonem veterem 
 cum fuo Sabbato 
 compefcuit. 
 Id. d. Idol. cap. 14 . 
 nobis quidem Sab- 
 b.naextraneafunt, 
 n Deo aliquando 
 &Lc£a. 
 
 Tl?efes. z\ T.S. HisTcnent is repugnant 
 to the unanimous Sentence of the 
 Ancient Bifliops and Fathers of the 
 Primitive Church. 
 
 Iuftin. Martyr. a After the Sonne of Cod's ap- 
 pearing, we have no neede to obferve the Sabbath- 
 day. The Gentiles may attaine God's holy inheri- 
 tance,without obfervation of the Sabbath-day. 
 
 Tertull. b Tht obfervation of the Sabbath was 
 temporary ,and 'it was blotted out, like as Circumcu 
 fion>and other Kites of the old Law. 
 
 Ixenx\\sli<^ca.i9.& ca.30.fr ca.31. 
 
 Origen in Gen. Horn, i o.Et inExod.Hom.j. 
 drin^um.iS. H9m.23.pag.163. 
 
 Concil. Laodicen.ca. 19. 
 
 Eafeb. Hift. Ecclef.li. 4. ca.i$. 
 
 Attwtt£<d.femente,& d. Sab* & Circumcif 
 
 Bafil. 
 
The Fathers Voftrine ofikSiibbxhl 
 
 Bafi I . in Efaiam. vif. 2 />. 8 3 7 . 
 
 Greg. Naz. Orat. 19. infunerePatris. 
 
 Greg. Nyflen. Orat. i.d. Refurretf.f.8z6, 
 & d. Pafch. Orat.^.f. 86 j. 
 
 Epiphan. Haref. 30. & Hdref. 66. 
 
 Cyril. HierofoL Cat. 4. 
 
 Phylaftrius. d. Htref. tit. 8 8 . fag. 616. 
 
 Chryfoft. Enarrat. in. ca. 1. E/a. & m Mat. 
 Horn. 4. & Imperfect, in Mat. Horn. 11. 
 
 Ambrof. i»ca.$ . Luc. fag. *)$.& li.^.in 
 Luc. fag. 98. & Epift. J2.& Epift.39. a a abijtille dies y*; 
 
 HierOn. gu/tft.Hebr.W Genef.pa.853.Crin tcns Teftamenu & 
 
 ca. 44. Ezecb. & in proa m. Epift. adCalat. vemc diCS nov '^ 
 Remig. in Epift. ad Rom. ca. 7. 
 
 Machar. Horn. 35. h Julius q illd c A- 
 
 ^ Hilar. taAg .*» !•/*/. Mi9-&i*W*tb. ^%Z^ 
 
 Can. 1 2 • vel prasfentis , in 
 
 Leo d. jejuniofeptimi menf. Strm. 1 7. "«P° non . labo f c 
 
 ,' ' / * _ J r ' . . docere^antiquae lc- 
 
 ihtOaWtt. tHlO.Ca.Ezech.f. 569. & in Ca. gisonera depofita, 
 
 4. Epift. ad GaUt. f.152. * omnia J& <I u f 
 
 Auguft. r. J^/*/. ManichM.6.c.^d.Gcnef. nVuTprxaS^ 
 
 ddlit.li.q.ca.lj.d. Jpir.&lit. cap. 15. r. Z>/*^ "*eft, otiumSab- 
 
 r*. 12. a. *tf//. Credendi.cap. 3. b rum & mum pec 
 
 Hefich. /» Lev.ca.26. annum folennitam 
 
 ^ r» «/i /• recurfus, gratia E- 
 
 Gxegor.mag.RegiJt.lt.il. ep.}. vwgclij 4 repenw 
 
 Ifidor. ///#. 0/7>. //. 6.<7*. l8. tc ccflaffe. 
 
 * Cejpttionm Sib* 
 
 batorum jam quidem rupervacaneam ducimus, adobforvandum, ex quo fpes rcve- 
 lata eft quietis seternar. lam vcro tempore gratia? rcvelata? , obfavatio ilia Sabbati, 
 qua: unius diei vacatione figurabatur, fublata eft ab oblervatione fidelium : mutato 
 tempore > jam fuperftitiofum efle fignificavit- lnttr omnia ilia decern praecepta 3 So* 
 lum ibi quod de Sabbato pofitum eft, figuratc obfervandum prxcipitur. Ifidor. Poft- 
 quam Chiiftusinfepulturafuaejus figuram adimplcYit, obfeivatio ejus quicvii, 
 
 Anaft, 
 
T. B. His Tenent Henticatt. 
 
 ,i ■ . . 
 
 Anaft. Sintita. contempt, in HexamJi.j. 
 
 Damafcen. Orth.jid. li.^.ca.i^. 
 
 Raban. Manr. inftit. Cler. li.i.ca.qz. An* 
 dronic.conft.c.jud c.jZ.Concil.Parif.CA.So.CQri* 
 cil.Jquifgran.p.^ 69. Concil.MAtifcon.i .ca.i. 
 
 Thefts, y. T. < B. His pofition concerning 
 the leventh day Sabbath , was both in 
 ancient and fucceeding Ages, con- 
 demned as h&reticall. 
 
 •*%**• Maftr. * It was thus condemned, in the 2^4- 
 d. Hxxct.Epipban. r exes, and in tntCennthians : in the Hebionites : 
 
 Sr^EccT Euf l b ' and m the H ypfi&* ri i' 
 
 Nkep.HitiEc'.i.t. 2 ^ e ancient Synod of Laodic*a, made a 
 
 cap.ij. Grcg.Na^ decree againft it,^.2p.Alfo Gregory the Grear, 
 
 1? i£i!*% affirmed it was judaicall. 
 
 judaic pVputum 3 In S. Bernard's day cs it was condemned 
 
 *W*fe *'**?- in the Petrobufiani. 
 
 rruo^er^coiiTun 4 The fame likewife^ being rcvived,in Lu- 
 
 sabbatum. thers time, by CarolaftadinStSternebergitiSy and 
 
 Hswf 1 7&T!o' ^y f° mc Se&aries among the Anabaptifts ^hath 
 
 Hiftor. Auabapt.l. both then, and ever fince, becne cenfured, as 
 
 *&»*L Iewifli,andHeteidalK 
 
 d. S.10. AAAAAAAiKAAAA 4fcA 
 
 17;e/ij- 4 n .The Do&rine of the Church of 
 England , both concerning the Sab- 
 bath-day, and the L o r d's Day, is 
 
 grounded 
 
Tl?e Doci.oftk Cb. a/England of the Sdbl 9 
 
 grounded upon the holy Scripture : 
 and upon the confentient Teftimony 
 of the ancient Catholike Church : and 
 therefore the fame is to bee received, 
 and the contrary ought to be rejected. 
 
 1 The fame is confirmed by fuch Argu- 
 ments of holy Scripture, as cannot be folved 
 or anfwered , but by devifing and affixing a cdv.\nd\t\ 0.4: 
 new fenfes, and novell expoficions, or by in- ^Sm^S; 
 venting diftindions, which were not in ufe be- quod vocatur col 
 fore t he prefentqueftion was afoot. lumna & fi . rmi - 
 
 2 The confentient and unanimous jentence of «dom«Dti.Qui- 
 the Ancient Catholike Church of Chrift, ought t>" s verbis tignifi- 
 Hbepeferred, before thefintenceof private men, %££%£& 
 unleffe the holy Scripture jhall 'apparently contra- inmundo, ecded* 
 diet the fenfe of the Church. am * fidam c i«* 
 
 The reafons hereof are many. miniftcrio & oper* 
 
 1 The true Church of Chrift, and ef pedal- voiuk Deus puram 
 ly the holy Primitive Church, by Office and "S^S£a. 
 divine Calling D is The ground & pillar of truth a . & c . Eleda fegrc- 
 1 Tim. 3 . 1 5 . and The holy Apoflles in a plentiful £f <lf . toirjl 
 meajure^porvren into the jame, as into a rich [tore. quz e {fet fmc ru°* 
 houfe, all neceffary and faving truth, to the end & m^ula, corpus 
 that every one that defmth, might receive from tt^iTc\; 
 thence % the drinke or water of life. b in cam ami; m de ■ 
 
 It is evident (faith Tertullian) that all fuch 5flgjf*2i& 
 Duftrine as accordeth withthofe ApoftolicaB^ Fri- m ^° °ontuIcram , 
 mitive, and mother Churches is to bee reputed qu*funt verintis, 
 found andtrue: 6ecaufethofeChurchcs y received "^Z£™1 
 this I)offrine,from the Apoflles , and the Apoflles powwow*. 
 
 C i from 
 
10 
 
 The authority of Fathers. 
 
 ^^ ul »,*Con- f rom Chri s t> and C h r i s t from Cod. h 
 &Tomncm do- Clem. Alex. The moft perfect knowledge and 
 arinam qua? cum ^ ^ election of opinions, mujl be received from 
 lEmtX *** atom, and from the ancient Church \ 
 & oiiginalibus fi- Orig. Thatveritj onely uto becredited^which 
 f«UeSaSd differs innothing from Ecclefiaftica/l authority, d 
 
 fine dubio tenen- S. Auguftine : e /» 1^#fr£ EccUfl£ Veritas W4- 
 
 tem, quod ecclefia ^^ & c . intheWombe of the true Church verity 
 ft b oU P< a Chnft P o" remaineth^andwhofoever feparates himfelfefrom 
 Chriftus a Deo f/^ Wombe> he muft of necepty erre from truth L 
 
 e'e/ew -*/ /?««. ^ nc * * n anoc ' ier P^ ace : irunca nobis limes f ana 
 /.7.cT*'F*™.~ fideitenetur^quando termini qnos pofuerunt fanfti 
 d orig. <w£ «'?;#*. patres,nontranfferuntur,imoobfervantur ejr de- 
 eA»ghpf.i7.&c fenfantur. The border of right faith is pre ferved 
 i Hypogno/t.tibs. inviolate, when thofe bounds which the h ly Fa- 
 I <f d *f ll - Cre ' ( ; A7 ' thers have fixed, are not removed, but obferved 
 
 ConCll.JE.pb. 10.4. , 1 r J J J 
 
 c*. z%. Qui nulla and defended. 
 
 Apoftoiicae & e- 2 -pi ie Church Primitive was planted and 
 nbiafetamS watered by the Do&rine of the holy Apofles. 
 novitiam men- The fame received an ample meafureofDi- 
 ^fnSlu- vine Grace: many miraculous and fupernatu- 
 bem, hiiabomni- rail gifts were conferred uponit: 1 Cor. 12. 
 bus audnnt : Ne 2 cor.S.j. Tou abound in every thing, in faith 
 mlno^ antiquo?" and word, and knowledge. ThcBiflhopSjPriefts, 
 quospofucmntpa- and Fathers of thofe Times>vvereeminent,and 
 ^thm^T'jrian. excelled men of later Time in fan&ity, chari- 
 ot, a QMpdnon ty,and venue : their zcaleand love of heaven- 
 d ft at fc b d U nu r °r e f a ty vcrit Y'> was admirable, and they honoured 
 vcntum.qSeTJ and preferred the profeffion and maintenance 
 aiiudexiftimaride, thereof, before all humane and tranficory 
 g^S&t good: they expofed their lives, their honour, 
 
 mentionem fecit : in novifllmis temponbus deficient quidam a fide , adhxrentcs 
 JfpifliibuscrrorisAc. their 
 
The authority o/Fachers. 1 1 
 
 their liberty, and vvbatfoever elfe the prefenc a Wm.Mtrt.Di~ 
 world affords, to all kindes of danger: and they ££$£$& 
 endured the mod miferable, and terrible pref- «$, nemo tawe 
 furesand torments, that bloudy Tyrants and aLtTquUdfl" 
 Perfecutors, yea, and which Satha* himfelfe cL.obtruncemar! 
 could infltdt upon them, for theteflimonyof cru««igamur,obji-i 
 the truth oicbrift. »Andchereforc/Aw«^i- SffJS^S 
 mous fentence y concerning matters divine, hath mentis cradamur j 
 al waves bin efteemed in the Church of Chriffl, ^ASJf*^ 
 
 r J n . i r i ne non difcedimus, 
 
 of greateft authority , next unto the lacred fed quamo magi$ 
 
 Scriptures. in nos f*vitur,tan- 
 
 r toplures pietateaa 
 
 fidemq;pei: nomen Iefu profitcmur. AmbAnVfal. 118. Cum nihil rrnli freer int, 
 p'ejora lat'rorubus fubire>tormenta coaSi funt. Cbryf. in Mat. Horn. 3 9. Flagellis caefr 
 uncisferieisianiati,infartaginemimmifli 3 &c. Profper.J.vocat. Gent.li. z.ca.i ?„ 
 Aag.de civ. Del, l.iz.c.6. Ligabantur^ indudcbaniur, caedebantur, torqucbantur> 
 urcbantur, laniabantur, trucidabantur, &c. Non erat eis pro ftlute pugnare > nifi, 
 falutem pro Salvatore contemncre. Tbeod. Ser.^.^i^mvJ. Minut.Feelix.oftav. 
 I'ag'.io. Pneri & muhercula? noftra?, cruccs & tormenta, feras, & omnes fupplicio- 
 rum terriculas, infpirata patientiadoloris illudunt. 
 
 Forthereafons afore(aid, The Church of Eng- 2 \, Aug.de civ. Del 
 land,inhcrfublike, and authorized Dotfrine ^^^S^ 
 and Religion y ttroceedtth in manner following, canonica appelh- 
 
 tur,eminentiflima» 
 
 1 It buildeth her Faith and Religion «f- ^tfbritatis.Cfc^ 
 
 on the Sacred l and Canonic aU Scriptures , of the EUamT'm^rTuus 
 holy Prophets and Apoftles, as upon her maine "pwfeij etianifi 
 and prime Foundation.* SfeSSg 
 
 omnium credendum eft Scriptutis. Amb At fid. ad Gratian.li.i x .4.Noloargumeii- 
 to cicdas, fan-cte imperator,& noftrse difyutationi : Scrjpturas intei*rogemus 3 interro- 
 gemus Apoftolos, interrogemus Prophetas, interrogemus Chriftum. Clem. Alex. 
 sir om.fr. 7. c. 9. Non abfolute horn inibus enunciantibus, fidem adhibucrimusjqui- 
 bis licet etiam annunciarc contrarium, fed voce Domini pro bamus quod qua?ritur, 
 frc. qua; eft fola demonftratioj &c. puocipium indemonftrafcile, &c, Dominic* 
 Scnptura a &c. ipfa judicc utimur. 
 
 C 2 2 Next' 
 
u The Tejlimonj of the Ancient Q)urcK 
 
 'jmbrof. Epifi.*7.. 2 Next unto the holy Scripture, it relieth 
 hjec%Tfickino^ u P on ^ ie confentient teliimon^and AMthority oi 
 fl«e. the Bilhops and Pjftorsof the true and ancient 
 
 A JiSf' E J^ M Catholike Church: and it prefcrreth the fen* 
 
 Adclpb.c. Avian. />. , r * , 11 £ 
 
 3 n . Noftra fides tence thereof, before all other curious or pro- 
 reAaeft, &«do- phane novelties. 
 
 ft^iX^ Thc ho[ y Scri P ;ure is the Rwptainc , and 
 confirms. lively Spring, containing, in al fufficiency, and 
 
 Meifner.vbiifobr. a b undance 5 the pure Water of Life, and 
 jwum nobis facit whatloevcr is neceilary to make Ooi>s peo- 
 
 Becanus fcribendo pie Wife Unto/i/v^/^,. 
 
 ^>$ r doc e d rc J foiam The confentient and unanimous testimony 
 icnpturimeflcnor. ofthetrue Church of Chrift, in the Primitive 
 ■am & judiccm A cs hereof, is C<tnalis,z Conduit-pipe, to dc- 
 ■fci. imovcro & nveand convey tofuccceding Generations,the 
 spitkom sanaum celeftiall water 3 containcd' in holy Scripture. 
 S^m^S: Th = firft of thefe, namely the Scripture, is 
 mus: &Eccicfiam offovcraigne authority, and foricfelfe, vvor- 
 ceu judicem inferi- fay f a n acceptation. The latter, namely, the 
 
 orem lubenrer ad- J . 1 /*• r 1 n • • • a*m t_ 
 
 mittimus: ideoquc voice andteftimony or the Primitive Church,, 
 foli fcriptur* offi- isaminifteriall,andfubordinaterule,andguide, 
 SS £SS& to prefervc and dired us , inthe rightunder: 
 aione-nonaffigna- (landing of the Scriptures. 
 
 mus. 
 
 Stlneccer. In 1 Cor. ■ — - 
 
 SS;^f"/; fit Vnfefhn of the Qmnb of Eng- 
 *"* land, concerning the former po- 
 
 ceeding. 
 
 Prtftt. To Bi(hop/<r»v#hisworkes. This 
 ' #, and bobbin the ofenpofefton of the Church 
 
 € 
 
The Ch. ofEng-foflowetb the frim! Church] 
 
 of England, to defend and maintaine no other a Caufab.*^ (*,</. 
 Faith, Church, and Religion, fat that which is ^°^ c [ X r u ^ x 
 truely Catholike 5 and for fuch warranted, not ££« pratmcil; 
 tntly by the written word of God, but at fo by eamdcmumfcdo- 
 the tepmonj and confent of the Ancient and god- K&£§£ 
 
 ly Fathers • fecre, qua? c fotuc 
 
 King Iamej of ever happy memorie : ***** s ^ r !^ 
 The King himfelfe y togtther with the Church of fumJfcJSL *««> 
 England frofeffeth : that hce will acknowledge tls > ficut pcrcaru- 
 /i*A Boclrineonfi, for true and necefarytofal- JESSE 
 vation, which [fringing out of the facred Serif- b impi'mit. Vidi- 
 tare* as from a FountaineJs derived to thefe pre- bunt Conc i° n:uo - 
 
 Jt * ■* , * /^/ /* /»/ . „r f r res, ne quid unqui 
 
 />«* *//»£/, £j( *fo consent of the Ancient Churchy pro condone, do- 
 
 4* £jf 4 Conduit -fife. a ceant,quod a popu- 
 
 rfc Arch-b.fhop of cAy , at a fo- S*SS38 
 lemneVifitation, heldintheyearc,i57i. fets quod confentancu 
 forth this Canon following: ^// Preachers ^/^^VertT 
 h>/7/;/7j fA/* Province, (ha&take [feci all care >t hat menti,q^dque^ 
 they teach y or deliver no other doclrine in their illa n£ fcaipww 
 Sermons , to bee religioujly embraced, and belee- t^\ 5S 
 vrt/£jr. fAm* hearers the feofle : but fuch } as be- Epifcopi college- 
 we confentaneous to the holy Scriptures of the ^t , , ,• 
 
 tj j ckt rr> A r i i v Vititak .dicplic.fi . 
 
 Old and j\ewTejtament, was formerly taught x % 7 piusmcmo 
 and cottetfed from thence, by the Ancient Fa- tribuendum eft, fi 
 thersandgodljBi^s^ SgSBC: 
 
 Andinthishcrpraaifc and profemon, the uvx, qaam fubfe- 
 Church of England, confenteth with the pra- ^g^ 1 ***^ 
 &ife 3 and rule of the Ancient Church. doquidl quo cnSc 
 
 ipfi-. Apejhlis pro- 
 piorcs, eolongiuj ab erroribus abeiamSnepf.Annot.in Aug.c0nf.c7 .& ^.pag t 6S^. 
 Patrum fcripta & interpreenciones non modo non abjicimus fed adminmur,etiam 
 cxiftimamus ipfos utilcm opcram praftitiiTc ecclcfia:, & lUuftratTc etiam fcripta pr<>- 
 ohetica & Apoftolica fins lucubratiornbus. 
 
 C 3 Cyril.. 
 
i| Vie authority o/"Fathcrs." 
 
 
 c cyrti. Nos divi- cW. of Alexandria, in the Ephefinc Coua- 
 aorlr^It cell. Wthe Fathers tf this CouneeUfoUwng 
 quimur fidem : fie the faith of Divine Scriptures >and of the holy Fa- 
 emm iupems vo- t h er s ofthe Church, /hall ebtaine thtCrowneofce- 
 
 cationis palraam ,„,,/,, /r j /r ■ V»l. /i 
 
 lucrabtour in lefttaU blejftdneffetn Chnit. 
 Chrifto, Vincennus Lyrincnfis, d Hu that defies to' 
 
 cSSt^ continue firm, and found jn right &T™»gf*b } 
 in fana fide, fanus mitjl fence and fortifie his faith, fir jt of au, with 
 nere% e !lucnt lI du" the authority $ Divine law : and next to that, 
 plk! moJ U omunire with the authority ofthe Catholike Church. 
 iidem fuam debet: The fame is affirmed by the Fachersof the 
 &$&3l m Councell of Cenfiantimple^p.i 9 . By 
 tatc, mm deinde S-Baftl e . Ep*6o.p. 835. And the Ecclefiafticall 
 Catholicx Eccie- ftor rcport eth of Gw. Naz>. and of S. '.Bafil, 
 
 has authontate. • J , v . . n , . *\ „, r 1 r r, • 
 
 e B^.Fidemnos That in their ftudymg the Bookes of holy Scrip- 
 nequc reeentiorcm turesjhey collettedthefenfe of them, not fom their 
 
 nequc ipfi, mentis mony and authority ofthe Ancient, who badrecei* 
 noftrx feus, ah- j t fo rule of the true intelligence of Scriptures, 
 
 1$ obtrudere aude- _ , . . ' . „ , . r ° „. r * l 
 
 imis, ne hum™ from the holy ^pojtles by Juccepon. ■ 
 
 pmentur pietaus Jhe obfervation of the former rules Js both 
 
 ftnt; £Lg e- Profitable and neceffary, for prefervation of 
 
 doch fuaius, ea nos interrogantibus .innunciamus . f RuffiK tcci hift. lib. t cap.g. 
 Bafitius Sc Gregorius, &c. omnibus Grxcorum fjeculariv.m libris remotis, folis Di- 
 tmx Scripture voluminibus opcram dabant, carumque inte'lligentiam, non ex pro- 
 pria pra?fumptk>ne, fed ex ma joiutn fcriptis 3 & awhoiitate loquebancur : quos & ip- 
 iosex Apoftolica fuccefsione,mtel!igendi regulam (ufecpifle conftabat. g Aug. de 
 bap'dib. f czp.z 6 t Quod nos admonet ut ad fontcm recuriamus, id eft, ApoftoliCAmi 
 traditionem, & inde canalcm in noftra tempoia dnigamus, optimum eft, tv fine du* 
 •ouatione faciendum . Clem. Alex. from. lib. 7 . cap:$ . Inter eos viros qui tanti crane 
 in-ecelefiafticacognitione, quid reftabatdicendum a Marcione aut Piodico & fimi- 
 . libus qui non funt ingrefsi recta via? ncque cnim eos qui pra?ccflerunt fupenre 
 .potuerunt fapientia, ut aliquid adinvenirent iis, qua; ab illis verc di&a funt : fed 
 .icnc cun isa&itoa cfiet, fi-fcire potuiifent ea qua; prius funt tradita • is ergo 
 nobis Tofus qui eft cognitione pra?ditus, cum in ipfis Scripturis confenuerk, Apo- 
 ilolicim & Ecclefi.fhcamfervans dogmatumieft;;^dinem } reciifsime vivit,conve 
 •ntcrevangciio,^. v ioun ^ 
 
iProhable arguments infirme. j \ 
 
 found faith and holy religion, and for repref- 
 fing of Schifme and Herefie: it frceth the 
 Church from fcandall and imputation of no- 
 velty : and it addeth reputation and efteeme to 
 the Dodrinc and Religion, profefiedand re- 
 ceived upon the faid two grounds: and laltly, 
 it comforteth Chriftian people in their holy 
 profeflion, and augmenteth their love and obe- 
 dience to that Faith and Religion, which is 
 both confonant to holy Scripture, and which 
 likewife hath approbation from the ancient 
 Church. 
 
 Thefts ^.Topical or probable arguments, 
 either from confequence of Scripture, 
 or from humane reafon, ought not to 
 bee admitted or credited, againftthe 
 confentient Teftimony^and Authori- 
 ty of the ancient Catholike Church. 
 
 i Arguments and obje&ions of this qua- 
 lity, may be falfe as well as true: and the Phi- sZffi^Z: 
 lofopher well obferves, that many rimes, chdora mendado- 
 Falfa Cunt probabtliora <veris , Things falfe are ru ? r °,P hifma "> 
 
 ' J / /V j t * ° J r quam documenta 
 
 moreprobable y an4 have a great tr apparence of ve- vematis. 
 rity, than things really true 3 , 1r ox Khz Medium b cUm.Aiflrom. 
 or ground of fuchobjcaions, isnorncccflfary, JE&JSJS 
 but contingent b : And contingent propofiti- babiliu argumeiu 
 
 torum J & aliavcro- 
 rum; Aug. dcBapt.li. 4.C.6. Rarioraes anipuit,qua> venfimiles potiiis,quam veras 
 ciFeinvenimus. ^mbre/.ti, io.ejt.Si. Fuco quodam probabilium difputationuin 
 ca colorare Yoluerum. 
 
 ons, 
 
1 6 Topicall Arguments infirmi. 
 
 oris, are of a dubious quality: and they caufe 
 opinion onely, and not divine faith, 
 
 2 The admitting, and crediting of Topicall 
 
 arguments, hath in all ages, opened agapto 
 c cum.Ai.ftrom. moft peftilentiall Herefies c : Namely, to the 
 Sta7S£ Herefies, againft the blefiTed Trinity: and a- 
 or^, it fedamur gainft the eternall Deity of Chrift. ThePela* 
 h*rcfcs.Migisdc- gj an Herefie, concerning Grace and FreewiH y 
 (unT opfnabaia qi 3 and concerning originall fin,was grounded up- 
 sV^cuamfifiu 0Q probable reafons : and fo likewife the 
 ^mm^ imZd herefiesof £*«Vm*,& manyerroniousdodirines 
 
 of Pontificians, are in our dayes wholly fup. 
 
 ported, by verifimilous, and probable reafons. 
 
 And as Clemens Alexandrinm hath well obfer- 
 
 ved : Men are more apt to beleeve things probable^ 
 
 than verity. 
 
 $$$$$$$$$$$$$ $$$$$$$$$$ 
 
 jiQmclufion from the Tremifes. 
 
 T. B. His maine Pofition, concerning the 
 Sabbath, being contrary to the authorifed do- 
 (Srine of the Church of England; and to the 
 confentient and unanimous fentence of the An- 
 cient Catholike Church 3 Is to be condemned, 
 as falfe and erroneous, if it (hall evidently ap- 
 peared the Anfwers following,that the fame 
 is totally grounded upon Obje<ftions and Ar- 
 guments, which are onely of a probable, and 
 dubious quality. 
 
 T. B. 
 
T. B. TJ)C Sahbatb mbrati. 
 
 17 
 
 T. B. His Arguments and Objections, exa- 
 mined and anfwered. 
 
 In the folucioti of the Sabbatizers objecti- 
 ons, my method (hall be, to examine in the 
 firft place, the maine grounds and principles 
 upon which hebuildeth, and from whence he 
 deduceth his conclufions. And this being 
 performed, his particular arguments being in 
 number 24 . and beginning at the 40 1 . page of 
 his booke, will eafily be anfwered. 
 
 T. B. His principall ground , thereupon 
 be maintainetb btiTojition, for tbe 
 necejjary and perpetuall obferVation 
 of tbe Sabbatb-day. 
 
 All and every one of the ten Com- 
 mandements are purely, entirely, and 
 properly morall : and there is nothing 
 delivered, or commanded in any one of 
 them, which is Iudaicall, or legally Ce- 
 renioniall. 
 
 His maine tf{eafons. 
 
 1 All and every one of the ten Com- 
 mandements were pronounced, delive- 
 
 D red, 
 
T. B. The Sahhath Moratt, 
 
 red,and promulgate^ one and the fame 
 time, and in one and the fame manner, 
 namely, by the immediate voice of God, 
 with thundering and lightning, and in 
 the common audience of al the Ifraelites, 
 Exod.io.x8. Dent.*}, n. 
 
 2 Xhey were all and every one, writ- 
 ten or engraven in tables of ftone,by the 
 finger of God Himfelfe, Exod.^i. 18. 
 Deut.y.xo* Exod.p.i6*&' J4.1. Dent 10,4. 
 
 3 According to G o ds owne ap- 
 pointment, all and every one of thefe ten 
 Commandements, were placed in the 
 Arkeof the Teftimony, within the mod 
 holy place of the Tabernacle, T>eutA 0.2. 
 2 Chron. j.io. Heh.y.q. 
 
 4 O&eandthe lame proeme, contai- 
 ning agenerall motive to provoke peo- 
 ple to obedience of all and every one of 
 thefe Precepts, was prefixed before the 
 Decalogue, Exod 20.2. 
 
 5 Many Divines of our own Nation^ 
 in Sermons, and written Tra<5htes of 
 the Sabbath, and in their Expofitions of 
 die fourth Commandement, maintaine 
 
 the: 
 
r. B. lhebabbatb Moral!. ip> 
 
 the forcfaid Pofition , affirming with 
 much confidence, that all and every one 
 of the ten Commandements are intirely, 
 properly, and perpetually moral!, 
 
 T. B* His ajfumption. 
 
 The fourth Commandement y Remember 
 the Sabbath-day to keepe it holy, Is one 
 of the ten Commandements y andit is a Pre- 
 cept of principal! note } placed in thefirH Ta- 
 ble : and the observation thertrfis required 
 in the Law, and in the Prophets "frith great 
 rbehemency : and the tranfgreflion punifhed 
 "frith much fey erity^Exod. 35 2. Whofoever 
 doth any work therein fhal die, Num.i'). 
 32. they found a man that gathered flicks 
 upon the Sabbath-day, &c. And all the 
 Congregation brought him without the 
 hoaft, and ftoned him with (tones, and 
 he died, as the Lord had commanded. 
 
 ISlow from the premijpsjhis conclttjion is 
 inferred by nrceffary confequenceiTherefore 
 the fourth Commandement, Remember the 
 Sabbath-day to keepe it holy, Being one 
 
 D 2 of 
 
2C 
 
 T.B. TbeSabbath Moral 
 
 of the tenuis purely and properly moratl,an£ 
 , „ * * itoblireth fhriftians to the obedience there- 
 
 «*. 5tffr.ro rfce *ea- $/ (M IP ell 06 the Other W, 
 *ter. Some in their J 
 
 (ittafprtffi D. B. Oftfce Sabbath, pag. 40. The 
 ltd\L h nkc p«$- fourth Commandement can bee no more 
 ^JSLbX partly morall and partly Ceremoniall , 
 wmoreceremomau t k an c h e f ame living; creature, can bee 
 obfervathn of the partly a man, and partly a beait, \ftg. 50* 
 (S a^perpe- The obfervation of the fevench day , and 
 '£$»& alio the preciferefting from worldly af- 
 £*£ •"'*• 5 ^" faires is morall,neither is there any thing 
 
 b*tb : there is as J J 5 
 
 much difference be : in the Commandement that might intu 
 
 tweene the Sabbath '•""%'*+ • 11 
 
 and other dales, mate ltto be Ceremoniall. 
 ^ZZI'Z- R. B. againft Br pag. 9 o. The fourth 
 fotvitt^^. Commandement in every part thereof, 
 ftir.ii.Tbeobfer- an( j as j t [ s contained in the Decalogue, 
 
 vation of the j e- , t| 1 r r r /*<vt 
 
 ventbdayisoftbe is Morall , and 0/ ffce L*tt> of Nature, 
 ^tfcvnisfond Vag 88.The fourth Commandement is 
 2£^^ K' °/ *'* L ^ of Nature, and thus part 
 [fNlmrV&^l °t C ^ e I ma g e °f G o d, and is no more 
 t a g . 13* ne obfer capable of a Ceremony to be in it, than 
 
 vaiion of the fe- ^ L J J 
 
 ventb daywascfia- VJ D IS. 
 
 Mhcd before cbrifl 
 
 was promifed : and therefore it is not Ceremoniall but of the Law of Nature, and per- 
 
 ,f/ul.Jd«npag.x8 G.W.dSab.pag.iS.Tbe Decalogue beingtbe fame with the Law 
 
 of Nature ts one and the Came for ever : itfollowetb necejftrih that the Sabbath being 
 
 *.pATt ofibat 'Decalogue^ is to remake for ever. Idem pig. z6, 
 
 R. C, 
 
T.B. The Sabbath MaraB, 2, 
 
 R. C. Of the Sabbath, pag. 54. This 
 fourth Commandement participateth 
 with the three other before, and the fix 
 next following, in all the honours and 
 prerogatives, wherein they goe before 
 all the Leviricall conftitutions, for more 
 glorious promulgation and eftablifli- 
 ment. Ihey were pronounced by the 
 voice of God Himfelfe,immediatcly un- 
 to the peopie : So was this. They were 
 written in Tables of ftonc, with G d's 
 finger : So was this. They were put into 
 the Arke : So was this. They were writ- 
 ten by the Holy Ghoft, in the Booke of 
 Exodus joyntly together without any 
 mixture of any other with them : So 
 fbts this alfo,and fee in an high place, be. 
 fore all thofe of the fecond Table. iBut 
 nothing of this is affirmed of the Law of 
 Ceremonies. 
 
 I. D.Vpon the Comtnandements,pag.\ic}. . 
 Thefe reafons doe mod evidently con- 
 firme to the hearts of all God's children : 
 That the keeping the Sabbath-day, is a 
 Morall Law, and bindeth us, and all 
 
 D 3 men., 
 
2i T- B. T7;e Sahbatb MoralV. 
 
 1 ' " ' ,r ----ir 
 
 men, to the end of the world,as much as 
 it did the Iewes, before Chrift. 
 
 D. D. ^4/>z/?Heathering. (Paf. 54, 
 The morality of the Sabbath may be pro- 
 ved from the manner of writing the 
 fourth Commandement. For it was not 
 written in paper or parchment, or upon 
 leaves of trees, but in Tables of (tone, as 
 the reft of the tenne Commandements 
 were, to fignifie the perpetuity thereof. 
 
 Idem y The morality of the Sabbath 
 may bee proved by G o d's owne pla- 
 cing of it, for the Law of the fourth 
 Commandement, is not placed among 
 the Ceremoniall or Iudiciall Lawes, as 
 though it had beene Ceremoniall,orhad 
 concerned onely the tradition of the 
 Ie^es, or them efpecially : But it is placed 
 among the morall Lawes,yea,it is made 
 one of the ten Lawes : fo that if it were 
 abrogated , there would remaine but 
 nine Commandements : and fo the 
 Law of G o d were imperfect, which 
 were blalphemy to affirme. 
 
 H. B. Dial Manufcript. Thefe ten 
 
 words 
 
T.B. The Sabbath MoralL 
 
 words, or Commandements , God 
 Himfelfe by His lively voice fpake to 
 the people in the Mount, face to face • 
 Not Co the Ceremonial.Thefe ten Com- 
 mandements were written in two Ta- 
 bles by G o d's owne finger, and that 
 twice : NotfotheCeremoniall. The ten 
 Commandements were kept in the Ark, 
 in the Santlum SanFiorum, within the 
 Veile : Not fo the Ceremoniall. 
 
 T.B. His inference from the Premifles. 
 
 The Fourth Qommandement , according 
 to the Principles of the Authors aforefaid, is 
 truly , intirely, and properly morall :for it is 
 a precept of the Law of Nature : a part 
 of the Image of God: and no more ca- 
 pable of a Ceremony to be in it, than 
 God is: and it is as grofle anabfkrdity 
 to fay /tt is partly morall, and partly Ce- 
 remoniall, as to fay, The fame living 
 creature is partly a man,& partly aBeaft. 
 
 But the fourth Commandemeht 
 
 . fpeaketh. 
 
^ T.B. The Sabbath Mor all 
 
 fpcakcth of a Day, which by divine im- 
 position , was called the Sabbath-day : 
 the fame day of the weeke , on which 
 God Himfelfe refted : and which was 
 obfervcd by the lewes and Israelites un- 
 der the old Law.The Day in which no 
 Manna (e\\ : Exod \6. 
 
 TS[ow from hence it is manifeft,. and 
 can with no apparence of good reafon 
 be denied: TWthe Saturday of every 
 weeke, ought to be the Qniflians Sab- 
 bath-day, as well as it was the lewes . 
 And on the contrary, chat the Sunday is, 
 according to the rule of the fourth Com- 
 mandement, one of the fix working- 
 day es, and no more the Sabbath-day, 
 commanded in the Decalogue, than 
 Thurfday or Friday. 
 
 T. B. Was Jo confident in his Tojitien, 
 of the Saturday Sabbath } becauje he Juppo- 
 Jed the principles upon lohich he grounded 
 his arguments tobaVe beene undeniable ■, that 
 he breaketh forth intopafiion^ and deliver eth 
 two dejperate jpeecbes, One concerning his 
 Adverfaries, inborn bejiiktb Putitanes, that 
 
 they 
 
The Sabbath pojitive] 2< 
 
 tktyyeilding and maintaining bis Principles, 
 and yet denying his Conclufion y deferveto 
 be anlwercd with clubbes , rather than 
 withreafon : The other concerning him- 
 felfe y that his conference Tfras fo pofjcjfed, 
 toith the certainty of this Doctrine , as that 
 he "toonld rather loje his life y and all that bet 
 enjoyed in this Ttorld 3 than depart from the 
 teaching and maintaining fucb an apparent 
 verity. 
 
 mmmm nmnuumm 
 
 <^>4nfa. The Reader may perceive, by the 
 former difputation, that the whole weight and 
 ftrength of the Sabbatarian caufe, leancth up- 
 on this one pillar, to wit : The fourth Commit- 
 dement of the Decalogue, is properly, intirely, and 
 perpetually Morall, and in every refpett, both for 
 quality and obligation , equal! to the other nine 
 Commandements. 
 
 But this Poficion , ( which for many yeares 
 hath raignecf, in Pamphlets, Pulpits, and Con- 
 venticles, and is entertained as an Oracle, by 
 all fuch as either openly profefle, or doe leane 
 towards the Difciplinarian FadHon : ) is deftU 
 tute of truth : And to make this appeare, I will 
 inthefirft place deliver a defcription, and divi- 
 sion of the Morall Law 5 and of Morall pre- 
 
 E cepts: 
 
i| Defcription ofMorall Treceptr. 
 
 cepts v And in the next place fet downe the for- 
 mall and effentiall Chara&ers of Lawes and 
 Precepts,fimply,and eternally Morall: Laflly, 
 I will demonstrate out of the former, That the 
 fourth Convmandement of the Decalogue, 
 wanting the formall Chara&ers of Preceprs 
 purely Morall, is in fundry refpe&s of a diffe- 
 rent quality from the other nine. 
 
 A Declaration concerning the 
 quality ofDhine Trecepts, 
 
 called Morall. 
 
 d; 
 
 ivine Law, called Morall, isajuftruleor 
 meafure, ienpofedby God, directing and 
 obliging to the obedience, of things holy, ho* 
 neft, and juft \ and to the avoiding of the con- 
 trarie. 
 
 The fame is two- fold : Simply Morall, Or 
 
 Morall only by fome externall conftitution, or 
 
 impofitionof God. 
 
 AUx.Hai.i.q.i. Divine Lawfimply Morall, commandeth 
 
 S^H&te. or prohibiteth adions^good or will, in refpeft 
 
 quod omni tempo- of their inward nature and quality. 
 
 Tt 3 & ab omnibus 
 
 femndum eft : Et eft morale fecundum a^id, five ex coocritionc , loci, poputi, 
 
 temporises. 
 
 "Divine 
 
tpofttive (Precepts'. \y 
 
 - — ■ i ■ ■ — . ■ _ . i 
 
 Divine Lavves 2nd Precepts, Morallonely, **ug.rM tAttegim 
 by external! conftitutiop, command or prohi- cepra i4fs''fcrip 
 bite a&ions, which before chepofitionofthe t*>aUafuntmobi- 
 outward Law, are adiaphorous, inrefpcftof S^JJJ^ ^ if " 
 their inward nature and quality, orelfegood fumordinata. Alia 
 orevilloi>ly,by rcafonoi fomecircumftancc. pmobilia, qua i 
 Forexamplc y TGQatthebloui<)iBza(is, or to vcHurummaiafc 
 abftaineirom earing : To worfhip God at the nuiio tempore line 
 Temple,or in a private houfe.or in open fields: c»U« poflunt fica: 
 
 «- i r i i r i r n vel lta bona, ut 
 
 To lay afide almes ror the poore, upon the tint nuiio tempore pof- 
 day of the wceke, or upon thefecond, or third {int fine cul P a 4i» 
 day. ■ mmi - 
 
 ^£4/'w,Lawes positively Morall, are either a Greg, tamer: 
 Fcrfonall oncly a . Gen. 12.1.&22.2: 1 Sam. 15 ^.fr.Quxdam' 
 IJ. II. 19. 1 Kinrs 12. 16. Matth.io.g. Luke F«e P ta Dei funt 
 
 £ ^1 11 • f r communia omm- 
 
 18 22. Or common ana genc-rall, cither tor urn : Qiuedam fpe- 
 all mankinde, as the Law of Polygamic b , and cialiaaiiquoru,& c% 
 wedlocke wichinfome degrees mentioned, Le- m $£j?%\ 
 vit. 20. 2 0,2i« Or elfefor one Nation, Re- -Alia funt peccata 
 publike, or community of people: Exod.n. JSSS* 1 *'' 
 
 **3 7? °^C* alia contra pra?cep- 
 
 ta. Qua? cumica 
 fint, quid tandem criminis eft, quod de pluribus fimul habicis uxoribus objicitur fan- 
 fto viro Iacob ? Si naturam confulas,non lafciviendi,fed gignendi caufa,illis mulicn- 
 birs utebatur. Si morcm, illo tempore, atque in illis terris fiebat. Si prjeceptiim j 
 nulla lege prohibebatur. Nunc vero cur crimen eft fi quis hoc ficiat,nihquia & mo- 
 nbus $1 legibus nun licet ? Idem, de bona conjugal, cap. 17 . Piures fsminas uni viro 
 lcgimus conjunc*hs, cum genus illitts focictas fine bat ,& cemporis ratio fuadebat ; 
 aeque cnim contra naturam nuptiarum eft. 
 
 E 2 Proper 
 
2 8 MoraU Preceptsl 
 
 Proper Characters of Lawes and Pre- 
 cepts ; (imply and intircly morall. 
 
 Character i. In all fuch Lawes and Pre* 
 a Arift. Ethic. #. ce p* s i the aff ions commandedor prohibit v ed, art in 
 $.ca 7. Eftaliquid their inward nature and 'quality ,good } or evilly be- 
 ;uftum,cnamame f 0rea „y external! covflitution paffeth upon t hew, 
 
 conditam legem. J J .. , jA ^- r i J r- r 
 
 caftropaUto. mor. andfecluding and attracting thepojiUve Law } or 
 ir.s.dijp.6.pvnfl; cxternallimpofition of the Lawgiver* a 
 
 intnnfci habcnt For example: 
 
 bonitatem & ho- To Honour Father and Mother^ was an a&rofr 
 
 neftatcm,pcrcon- j 10ne ft vertuous,and julhand the contrary was 
 
 torrnatione ad re- . , ' . . Z. . ' r 3 , T r . J 
 
 dam rationed fe- vicious and unjuft, bcrore the Law or the Ten 
 
 clufa omni lege Gommandonems was given at Mount Sinai} 
 
 ITcTn'l'.cap.io. Gen - 9* 2U unto 28.Sem, Ham.znd Iaphet^to- 
 
 iuftiPatrcs, virtu- wards their Father Noah. Ho{J>itality 6 chafiity % 
 
 tein decalogi con- Fide lit y^wwz inwardly vertuous and good m 
 
 ^SusAani- AbrahamJofeph,&c. Genefis 18. 8. Heb. 13. 2; 
 
 mis Cms, diligences Gen. 3 9 * 6*8,9* -To adore and worship the true and 
 
 fclicet Deum cun j • ■ Q ^ j h %b % ^ %h j • j j 
 
 tecit eos , & abiti- .0 * . . 7 . 
 
 jientes crga pioxi- torebuke vice, were pious and righteous actions 
 Hiumabmjuftitia: f r0 m the beginning, 6^.4.4.26.^ 8. 20,21. 
 ^Tccfle aim^S* 1 2,7.^ f 8>i9*dr Genef. 5. z^with the Epu 
 
 r.erceos correpto- ftle of I tide V . 14. 
 
 tSSSSX-. SV he contl 7 ry: E T e> Fri i c > ukn f c s 
 
 115 juiliuam. kgis. ^Adultery , Mart her i evillConcupiJcence, Thefts 
 Aix-M lib arb.u.i receipt. opprcfion/falfe-Witnelfi, Super (lition, 
 
 &»•?• Non lane , T ', , ll i •; j J *» l n 
 
 id^omaia eft, quia and Idolatry ,Sacn I edge $ were internally vici- 
 tetaturlcgc, fed ous, before the outward Law, Gen,q..S. & 1 2. 
 
 d" 30.30. 6" 3 4- 2. 0*3 5 •22- CT 37- 2 0.28. £r 
 
 38.16.^39.7. 9. 15. 17.-EW.1.11. cJ*y»2> 
 
 ,/^/J. 7. 1 . <£ M« 2 . Char aft. 
 
Moratl Precepts.. 29 
 
 CharacJ. 2. Good or evill actions, commanded, 
 or prohibited by Law es and Precepts jimp ly morally 
 may be refolded intofome dictates and principles 
 of the Law of Nature? imprinted tn man s heart at 
 the Creation. 
 
 The Precepts of the firft Table require./^- 
 lity> reverence, honour, and fervice in due man- 
 ner, to be rendred to God Almighty : 3 and <i Aquin. r. 2.^. 
 they prohibit idolatry , fuperJliuon,bU[phemy , ^qu^ oldimn- 
 and prophaneneffe. Now all and every one of tur ad Deum,pn- 
 thefe duties, are grounded, andmay be refol- ££S3&££ 
 ved into the Dictates and Principles of naturall datur 3 nulla parti. 
 morality. For becaufc the true and living ci^joneaimej* 
 God, is- the lupreme Lord and Governour, secuadum,ut rev*. 
 both of the World, and efpecially of Manrand Kntfem eiexh&e- 
 becaufe Man receiveth his being, his power, ^gSKS. 1 
 his prefervation,comfort,and happinefle from pendat. 
 him : and befides, Man is in fuch manner fub- Aurcols^>i/f^7. 
 je&to God^ as that this great Lord and K big habku^^uo^ms 
 hath abfolute power over him, and over all volimme irtcifaa- 
 his anions, and he may. fave ordeftroy, re- £$££$£ 
 wardorpunifli him, according, to his own will tfi eft author om- 
 and pleafnre : up en thefe grounds and reafons, wumbbhoi^nviit 
 itismoft juft, fafe, andbeneficiall,according mofSum^Lbe- 
 to the rule of naturall underftanding, that Man, « fuperiortm, & 
 being God's Subjed, Servant, and Creature, £«SiS»fe 
 
 nomra. pot eft at:- 
 tem confiderarij ut omnium produftor, lit omnium provifor, uc omnium (peculator 
 Rich. Med. 5. i.37.9.4. Ad hoc ut bene ordinctur homocd Detfmjoportetquod in 
 Deo obfervet hare tru : fidditatem > ita ut quantum in l'e eft, nori trans re rat honorcrn 
 principalis ad alium, & hoc eft quod continetur in pnmo praeccpto. Opirtet etiam 
 ut tantam revcrcntiam ci exhibcat, ut nihil injuriofum in cum committ it^Sc hoc pra> 
 cipiturfecundo prxecpto. "poriet etiam quod fibi exhibeatr\imulatum 3 tanquatn me- ■ 
 m or bcncHciorum rcccpcorum ab eo : & hoc praecipitur teitio prxcepto , 
 
 E 3 doe 
 
jo Xlorall Precepts. 
 
 doe render unco his Supreme Lord and Gover- 
 nour, fidelity, fervice, feare, reverence, obedi- 
 ence and love. \^ind the holy Scripture very 
 frequently, upon the former, and upon other 
 fuchlikenaturall principles, exhortech man to 
 his duty towards God: and reproveth him 
 for his ingratitude and difobedience, MaL\ % 6. 
 i^d Sonne honoureth his Father, and a, Servant 
 his CMaJier : if I then be a Father, *vherc is mine 
 honour? if I be a Mafler, When is my feare f faith 
 the Lord of Hoftes^Efay 1.3 & $.$.Itr.S.yjDttii. 
 30.6. CMd.-$.%.Mat.i%.^. 
 
 Thedurksotthe fecond Tabic may bere- 
 folved in like m inner, into di&ate:: add p: inci- 
 ples of morality. Children receive from theif 
 Parents their narurall life and bfchtgjtheir edu- 
 cation, lively-hood, &c. "Korv oaturall reason 
 and affe&ion enclines mens hearts to love srra- 
 
 o 
 
 b T%o P h. Antu titude, and due refpeft, towards grand Ikne- 
 
 ocb. ad Antolyc.il. fa(SorS. b 
 
 feSfthS ^* tur * 11 r cafon pervades mnn to love his 
 foium apud Dcum, neighbour facaufc of fimilitude of kinde : be- 
 fedapud homines, CAU h mutuall love is neceifary for mans wel- 
 
 fubici parentibus. c 1 r J j r 
 
 Anit. Ethic n.s. f ir e ^nd prelervation ; and every one defires 
 Ckcro. in orat. another (hould love him : now it is a maxime 
 Pott red. Diis & f ' mxmc that one doe to others, according a* hce 
 
 parcnttbus nemo ni. Vi// i S 
 
 poteft redderc a> would himjelfebe done to. 
 <l iaie.>^e/fxcha. *rh c negative precepts of the fecond Table, 
 ken™; ^uod at are aH * n ^ evci 7 onc grounded upon natural! 
 has nobis vita, p - principles : and S.Augufthe difTwjdrdi people 
 trimonmm hber- f rom ;u concupifccncc by rhis maxime of 
 
 tis,amas data eft, f T ,, VT x ^ / . . , 
 
 &c the Law of Nature: £01 not thou covet thy n*tgh . 
 
 hour's 
 
Morall Precepts. 
 
 hours wifcjr his goods ,ejrcbecaufc thou thy felfe 
 art offended, if another man (hall covet thine. a 3 Auguft. in pf a r 
 Charatt. 3. Divine La.es ^d pncc^Jmply £feg£ 
 and formally morall, arc univerjall, in rcipc<fi ot imi mi,quia fi quis 
 perlbns, and in regard of their perpccuall obli- ? r n< f upifc:i k- ?f^ J 
 
 r • k *•* 1 lp u J difphccttibi.Id.rf. 
 
 gatic A For they oblige to obedience or pu- nb.arbiii\.cap.i. 
 nifliment, all and every humane Creature ha- ** oc rcio ma ia™ 
 ving the ufc ot reafon: snd rhey oblige in all £&*.{$& 
 
 Ages of the world, and under all religions, or noiicm. Quifqms 
 mutations of Temporal!, or Ecclefufticall T'?d ] T hcit 
 
 . . r . r J , , . <3"od lifai hen non 
 
 government: that is berore the Law, under vult, male N imquc 
 the Old Law, under the Gofpell. The Iewes, ^timerMGaij 
 the Gentiles, the Cretans, the Barbarians, the aB^iS^S^ 
 Bond, the Free, Princes, htdges^ Nobles, Pie. Uterine fecemis' 
 beians, Rich-men, Beggars, &c. are equally &c - nol °^ukeran 
 
 r l • A 1 r n/ l ir -t J uxorem meam:nc- 
 
 iubje ct to them: Laflly, they oblige without k> fubftanriam di- 
 cxternall promulgation, by ameaeimprefli- ri P ,:i ^iomcfai(o 
 on of Nature, feared by G o d 3 in the confei- ^ T&u^ cunal 
 ence: and no authority of Men or Angels can brevi feimonec5- 
 privilcdge or exempt any from their obli- [^* d J£* $*?• 
 
 gation. hi fieri, quodTft 
 
 i jtifrum. 
 b Gulielm. Parif. d.lcgxa.\ . Nunquam poflibilc fuit, aliquem exemptura effe a de- 
 bito, & obligationcalicujus iftorum. Nulliemm unquam licere potuir,non dili^ere 
 reltimcreDeum, & ita de unoquoque ahoium. Hac lgitur lex eft qua:non recipit 
 abrogationem neque dcrooationem, neque exemptionem, necdifpenfationcm ullo 
 modo. Ibid. Lex eft fimpliciter, Temper, &ad orwnes acujusobfervationc non eft 
 execptio. Ex quo manifcftuai eft , quia prxcepta & prohibitiones qusecunque fiuntj 
 vel£z£aefuat,pra:tei: ha..c, non funtlex £mplicitei-,fedcui& quando. 
 
 The 
 
$0 fitly e Lawes. 
 
 The Characters of Lawes and Precepts 
 
 pofitive. 
 
 i star. d. teg. Ilia That Law is c Ailed pofitive, which is not in- 
 kx vbcaturpoGti- bred \ imprinted, or infufed,into the he Art of 'Man* 
 ZSS2SSS* h»*t»reor g r*ce: but it is mpfaij anexur- 
 gmtia; fed ulcra il- nAll mAndate of a LAwgiver, having authority to 
 U, ab ■ai.quo prin- command \ And it harh the namepofrtive, from 
 tcihtcm pofitacft. externall impoimonor conftitution : andbe- 
 Ueo enim pofitiva caufe it is added to the Law of Nature,& doth 
 W&&I& notneceflarilyfpringfromit. 
 aon er e o aece&u The Charadiers of Pofitive Lawes 3 are thefc 
 H^V which follow: 
 
 5 v . fndi^crentia^ Char aft, i . T^f matter and things commanded 
 ii efface bo^i 3 nee or prohibited, by fuch Lawes and Precepts, areei- 
 £fo, w - . pro f^** '» * *«> */W W quality jr in refpeci of their 
 yariantuf. M^ru. Circumjtances, adiaphorous ^ that is, neither ver- 
 )V7)r hmtr ' d ' tU0H5 **or virions , but thej become good or evill 
 tfi p&iva'prat- meercly by the Law and command of the Law 
 
 ceptis fuisaffirma- giver. ^ 
 
 S^Tob" " -P^ example: the Fruit of the Tree of know- 
 ^o iadifocntu &%*, was in it fclfc, or in refpeft of the natu- 
 runc: vd fi bona, rail quality, good for meat, and pleasant to the 
 SS?S! «)"'• The Lord himfclfe created it. ^^7 
 ceffario facicn<bj creature of God, being rightly u fed is good in it 
 kittiwTlt- fe l fe-> And g° odtom * n > Gen. 1. 31. & 2.9.1 Tim* 
 bcrc fine peccato^ 4*4' Manstafting thereof was a finne 3 becaufe 
 Soto .&]*/?.& jur. of the negative precept of G od c . Gen. 3.17. 
 Lad^/in^fu! ^ was not the natur all quality of the fruit, which 
 
 tionc vim habent : 
 
 idcofimt bona, quia jufla;3cmah, quia prohibita. c Aug. de civ.De\ t ll.\+x.\i.d. 
 Gen.adlit.l*$ . c<*/>.6. (£■ i# pf'jo. Thcoph. Antloch. ad ^HtolAi. Nonut quidam 
 •pinantur 3 alicjui«| noxu vci lctifcri ea arboi tuiir/ed inobedicntia moms caufa fuit. 
 
The cbara&er ofpofitive Trecepts] 35 
 
 made Adam and Eve [inner s ; but onely G O D'S 
 prohibition. Adamum non cibus^ fed prohibit us 
 abtti perdidit. The fame may bee (aid of Lot V 
 Wife looking bade to So dome, Gen. 1 9 . 2 6. and of 
 f.fo Prophet ■, fent to Hieroboam^ who was killed of a 
 Lion : for eating bread in Samaria. 1 King. 13.22. 
 Char aft. 2. The material objett, or actions 
 commanded or prohibited, by precepts meerely pop* 
 five, if one Separate or abttraci the exttrnall Uw , ^ff^nTbe.i.t 
 cannot be refolved into any of the naturalipmctples Pofiuva lex eos t a- 
 
 Of morality. tu o]>lig?re poteft, 
 
 For example: The Law of Nature teach- fSZfigg 
 etb, that every man flia 11 love, feare, and obey, no formatter con. 
 the Lord his Creator, and Governour: But ff c ^ ai ^°p e- 
 that Abram muft obey God^ by departing Lvaautfrnkx,^ 
 out of Vr in chaldca, or by offering up his on- imperiototaconO. 
 lyfotmelfaac, Gen.i2.i.& 12. 1.2. depended f^M&fr 
 meerely upon the Lord's will,and pofitive com- *. iLc^.umie^. 
 mand, Va fa- m Thoff! - l 
 
 Alfi, the Law of Nature, prohibitcth one *^£^&^ 
 neighbour,to rob or defraud another,and if any modum regui*, & 
 offend in thiskinde, hee muft make reftitutiom ™^ r *' *9j* 
 but thai one Ifraelite robbingor defrauding ano- imponitur per hoc 
 thcr,(houldreftore fourefold tor one Sheepe 5 or j| uod appH«tur 
 five Oxen,for one that was ftolne 5 was meerely &^SfaSr!S 
 
 pofitive, £*W. 2 2. I. 3,&C. dead hoc quod lcr 
 
 Ck*f. 3. Lams and Precepts merely tf,. SS^gJ 
 f/itf, w/zg* onely the Per fins, the State, or Nati- propnum legis, o- 
 on 7 and Republikc, upon which they are impo fed by porter qu6d appli- 
 the Lawgiver : * or to whom they are publijhed "Xkc^Lexk 
 
 regulari debenr. 
 Talis autcm appiicatio tit per hoc,quod in noutum eomm dedacitur.ex ipfa promul- 
 gationc. Vnde pvomulgatio ipfa ncceflaria eft ad hoc, quod lex virtute fuam habcat. 
 
 F bj 
 
; 4 The Sabbath net ftmfly MoraU. 
 
 by a legall promulgation : and tbej continue in 
 fine, during fuch time only as the Lawgiver hath 
 fixed and appointed. Alio in many cafes they may 
 be di/penfedrvithal,asz^Q2ttQth in David's exam- 
 pic, i Sam. it. 6. Mat.n.^. andinthc Man 
 cured of his infirmity, carrying his Bed upon 
 the Sabbath day, contrary to the divine Law, 
 Ier.ij.2i. Uhn%. io. 
 
 An application of the Premifles, to 
 the Law of the fourth Commande- 
 ment. 
 
 The fourth Commandement of the deca- 
 logue, in refpeft of the luerall and particular 
 objed thereof ; tvanteth all the effentiall cha- 
 racters of divine precepts (imply morall. 
 
 i The day of the Weeke, which is comman- 
 ded to be kept holy, by refting from fervile la- 
 bour, is the fame day, on which God him- 
 felfe refted, Gen. z+ i. and which the lewes and 
 Israelites obfer ved from CMofcs, untill the voca* 
 tion of the C entiles. 
 
 But fecluding and abftra&ing the divine po- 
 fitive Law, there was norcallholineflcinthis 
 Day, more than in all the reft. Every day of 
 the Week, had one and the fame efficient caufe* 
 namely, Divine Creation : and all times and 
 things created by Go d, were very good. 
 
 Cenefis 
 
Tlx Sabbath notjlmply moraB. *# 
 
 Gencfis 1.31. The Prophet Z>4i>/Wfpeaking of 
 all dayes and nights, faith : The day is thine ^ 
 And the night is thine, thou haft prepared the light 
 and the Sun, PfaLja.. \6. Every creature of God 
 is good, 1 T/w.4. 4. and as Chrift is Lordof the 
 Sabbath, CMatth. 12. 8. So 1 ike wife all day es 
 and times,and all other creatures are fubjedl to 
 his providence and dominion. G OD'spofitive 
 precept onely, either immediate, asm the Old 
 Law , or mediate by his Church, as in the time 
 of the GofpelI,makes one day more holy than 
 another: not by infufing any reall fandlity in- 
 to the fame, but by applying it to a facred and 
 religious ufe. 
 
 The Sabbath therefore of the fourth Com- 
 mandement wanteth the firft Character of a 
 precept (imply and intirelymoralh 
 
 2 If the Divine pofitive Law (hall bee ab- 
 ftraded, the religious and neceflTary obfervati- 
 onofthe feventh day of every Weeke, rather 
 than of the firft or fecond,&c. cannot be con- 
 cluded, or inferred from any principle or di- 
 date of the Law of nature. 
 
 Tor the Law future teacheth, that the true 
 and living God, ought to be worshipped : and that 
 * Efficient and convenient timers to be fet apart 
 for the fame* 
 
 But the fourth Commandement appointeth 
 the feventh day of the Weeke, to be an Holy- 
 day, in memory of the Creation, and becaufe 
 God Himfelfe refled on that Day : and it pre- 
 
 F a fcribeth 
 
3d The Sabbath apofitive frecepi. 
 
 fcribeth the manner, to wit, by ceflfation and 
 abftinence from weekely labour : Wnoneof 
 all thefe particulars, to wit, neither the fixed- 
 Day, nor the end, nor the forme of obfervatu 
 a i\\sC'm\.£a.d. on^areconclufions of the Law of Nature, but 
 ¥uofvaiafieges' they depended meerely upon Crfi pofitive 
 jabcntur , cum in Law, and inftitution, 
 
 commune fx&x 3 
 
 Sot^j^&jur. 3 The Law of the Sabbath, wanteth the 
 a.Lqutp.uart.*. laft character of Divine Precepts formally and 
 ^vtrtusiegts fim P ! y moral!. *For it was not publijhed and 
 in eo confiftit , revealed by promulgation to aUmankinde, but on* 
 f od wtowgpi* iy ft0 t fa i evves . m £ ifraelices WProfelytes: 
 dirigat.Rcgukau- the oblcrvation thereof, according to the rule 
 tem & meafura, of the Law, obliged not perpetually, for in cafe 
 ?£*Sm£ of urgent ncccfficy it might be omitted, and 
 plicctur rebus m c- the lewes themfelves might labour, and warre,. 
 
 teiT^c-uh^tunc ancl ^& ht: in batte,I > anc * carry burthens, and 
 ckmumclvjbu^p- performe laborious workes,/^.(5. 15. 1 Kings 
 plicatur /•quando 20.29. lohn 5*. io. But Precepts (imply mo- 
 ^ffSTnt «M refpeftof their negative part oblige per- 
 titiam. petually, and they may in no cafe be tranfgref- 
 
 b chryf. in Mat. f ec j . f or [ t \ s an infallible maxime touching 
 ^Tpe 4 c c'itaomni- Precepts purely marall: Pr&ceptanegativa It- 
 no funt, nulla un« gantfemper & adfemper^. Negative precepts 
 SffiSC ha ve a perpetuall Obligation, and they may 
 ncq; homicida, a be tranfgrefTed at no time, and upon no occa- 
 
 pcr iracundiam fe 
 
 ftcifledicctj ne que Adulter li per cupiditatem fccommiluTc a{Tcv'crabit,unqu.im-fa- 
 nsfaciet, &c. Hie autcm (Cbuftm) in lege Sabbati, cum famisneccflitatemadft- 
 tisfactionem attulerit* ab omni illos (Aifciptdos) crimine vindicavit. Aquinas, 2,2. 
 q.-$l . ar 1. IVxeepta negativa legis prohibent actus peccatorum, $tc. Adus autem 
 peccatorum funt fecundum fe niah jnec ali^uo .tempore vei loco bene fieri pofluntj&c.. 
 Uieo obligant fempcr & ad fempcr. 
 
 fion 
 
The Sabbath not Jttnply Morall. 37 
 
 fion. Rude the Hiftory oilofephyCen. 39.9. 
 
 Out of the former defcription, of Divine . 
 Precepts, (imply morall 5 and Divine Precepts 
 meerely pofitivej This conclufion folio weth : 
 r/jMftheLaw of the fourth Commandement 
 concerning the religious obfervation of the fe- 
 venth Day was not fimply morall: becAufelt 
 wanted all the infeparable Characters of fuch r* 
 
 Precepts, and on the contrary,it was onely po* 
 fitive, and temporary. 
 
 $§§M$$§$$$$$ $$$$$$$$$$ 
 
 
 \ 
 
 \4n Objection agatnU the former Argu- 
 ment. 
 
 Although it be granted, that the Law 
 of the fourth Commandement conccr- Mt 
 ningthe particular day fpecified therein, 
 was pofitive: yet the obfervation there- 
 of may be perpetuall/or the reafons fol- _ 
 lowing. 1. The Law of the Sabbath 
 was impofed upon Adam and upon all N* 
 
 his pofterity, Gen.z.i. 2. The whole 
 Law of the Tenne Commandements 
 obligeththeGe/zfi/ex as well as the lews. 
 For Chrift himfelfe, and after him, the 
 
 F 1 holy 
 
 <u 
 
 X N 
 
3 8 The Sabbath not ftmply Moratt. 
 
 — 
 
 holy Apoftles ratified and confirmed e- 
 very jot and title thereof. 
 
 Therefore the fame may be pcrpetuall, 
 although it be admitted, thatatthefirft 
 inftitution it was pofitive. For the will 
 of God the Lawgiver, may make Com- 
 mandements to be of perpetuall obliga- 
 tion, whatfoever their inward quality is. 
 
 A*[w. i. The former reply, deftroyeth the 
 Tenent both of Saturday and Sunday Sabbat a- 
 rians , who affirme, that the Precept of the 
 Sabbath, is of the Law of Nature. 
 
 2 If it be a Precept meerely pofitive, it can 
 oblige thofc people onely, upon whom it was 
 impofed, and during fuch timeoncly as the 
 Lawgiver hath appointed. 
 
 3 All arguments ufed, either by Saturday, 
 or Sunday Sabbatarians, to argue that the po- 
 fitive Law of the Sabbath, ought to be obfer* 
 ved under the Gofpellareofnoforce, as will 
 appeareby the particular examination and fo- 
 lucionofthem. 
 
 jfn 
 
GcncCui. Verfei,%. 19 
 
 An objection out o/Genefis 2. ^verf. ij. 
 
 T. B. <^*t the Creation, God fancJified 
 the [event h day, and made it an Holy. day. And 
 whereas other dayes were holj,onely by dejlination, 
 This was fuch, both by Deflinatton, and alfo by 
 Confecratton : For it plea fed G o d to fanttific 
 this Day , at the very Creationofthe World, Ma- 
 king Htmfelfe our Samplar and pre ft dent in it, 
 and beginning it in his owne Per [on. And this 
 Sabbath of the Creation was not onely exemplary, 
 but alfo obligatory. For if the ground whereon 
 Moksflood,becawe holy ground, becaufe of Gods 
 
 prefence there, What fha/l hinder it, but that in 
 like fort, the day wherein God Him f el fe retted^ 
 [hould forthwith become an Holy-day ? 
 
 D. D. Againft Heather. p*g. 54. The O.w.d '.sabj>a g . 
 Morality of the Sabbath is proved, from the time **• * l °k*> before 
 
 it was firft infiituted and celebrated, and that in iuobejeptb^cld 
 
 Mans inmcency, before any Mofaicall Ceremony ***&&, Ocnef. *. 
 
 w*i*Mfe % Gm.i.3+ ; &*#££ 
 
 D. B. of the Sabbath,/^. 61. It is in ex- pgnc and' figure of 
 
 prefle words faid in Genefts, rhat Cod blefed T' mf^bTrfu^o 
 
 the fevenrh day,and fan&ified it. A^ma/fo:fJr1h°e 
 
 E.E. VpontheCommandements,/>4£ 90. L*»™sghcu*n- 
 7. D. VpontheCommandements.,/^.125. t0 m ' 
 
 Adam had by the Law of Nature >to keepe a fo- 
 
 lemnetime to the Lord, and by Divine injlitu- 
 
 tion, to keepe tbefeventh Day* And the Gentiles 
 
 alwayes were andtotheendofthe world (hall (land 
 
 bound to keepe the Sabbath, by vertue offirfi in- 
 
 flitution 
 
4o Tfo Text o/Genefis il 
 
 flitution, given to Adam, and to a/Zmankinde. 
 loh.Sprint.d.sab. R t b. againft Brierw.pzg, 198. // theSab- 
 f ag iz. The favm- y th fa j„ftjt ute J i n Paradife, andthisbeexem- 
 
 jicatioi of the ft- J , • r i rr t / »• 
 
 vtnth day, confer- far] to Men .how canit be IcJJe than obligatory,, 
 tnctb us f the /- though it be not delivered in a forme of words, ex- 
 
 tcgrity. R. C. Or the Chrijtian Sabbath, fag. 83. 
 
 Maintaineth, that Abraham, Iacob, and the reft 
 of the Patriarchs, who lived before the Law, kept 
 
 tj the Sabbath, &c. 
 
 $$$$$$'$$$$§$ $$$$^$$§$$$ 
 
 Anfwer to the former Argument out of 
 Genefis 2. 2. 
 
 Three things are delivered in the Text of 
 Cenefts, Chap. 2. verf.2,3. 
 
 1 God Almighty, on the feventh day of 
 the Weeke of Creation, hadfnijbedtbeworke, 
 which He had made. 
 
 2 0*the fame feventh day, Hee rejled from 
 all his worke, which he had made. 
 
 3 He bkjfed the feventh day, andfanSiified 
 it> becaufe that in it y He rejled from all His worke^ 
 which He had made or created. 
 
 But this Scripture exprefleth not the man* 
 nerhowthe Lord fan&ified this day, whe- 
 ther by imparting any fpeciall vertuetoir, a- 
 bove other dayes : Or by dedicating the fame 
 to any religious fervice, to be performed by 
 Adam y \t\ the ftate of innocency: or whether 
 
 by 
 
The Text of Genejts. 23. 41 
 
 by an inward decree onely, Heedeftined that **?&,& poneum 
 
 t J f . . rr • r s *'*]• Sanctificavit 
 
 day,to religious omccs,in future time. d/us sabbatu^ion 
 
 Eminent Dolors, both Ancient and mo- adu&reipfa, k± 
 
 % r> • • • decreto & deftina- 
 
 derne, are of contrary opinions , concerning tionQ{mjC{A ^ a 
 
 thisqueftion. quievit Deus die 
 
 Venerable Beda a , and before him , IuBin ^ptimo.-hmciUurn 
 
 >, «,-, * a . diem ordinavit ubi 
 
 Martyr,TertMtlian, lren&uty &c. and many o- faemm, utindke- 
 ther Doftors, both Pontificians, and of the re- km* feftus con- 
 formed Church maintaine, that (7*/fanaified t^thamf. 
 the feventh day , Gen. 2. by His decree and de- *. Stooft, Bon. 
 ftination oncly 5 and not by any prefent impo- ^SSiwSSt 
 
 fition. ctiiad Gcn.2.Va- 
 
 And the arguments upon which this opi- ^ h[us An ™f- Jj 
 nion is grounded, are very weightie. SSSS!& 
 
 ficavit diem (epti- 
 
 1 There is no other meanes for us to under- ^ jh ^j^" 
 (land, what the will and ad of Godwzs^Gen.z. & veiiraMemha'- 
 butonly divine revelatidn : and the holy Scrip- *>eri voiuit. c^\t 
 ture.neither makes mention, of any Comman- fo^ s fa h^ ri * 
 dement of God, given to Adam , concerning his data ie g e,no ante*! 
 refting upon the Sabbath-day 5 neither yet Mufcuius,/<>r. ™». 
 makes any hiftoricall narration , o£Adm\ or httn^X^/catl', 
 of any other the Patriarkes obfervation of the verjtb.u.ca.xo. 
 Sabbath-day. Tigw in cafes of this qualities- Sg^Jff: 
 thanafius his rule is : £uia taciturn eft de ea re^ in Gregival.Azorius 
 Scripturis fanttis, cert urn ell. nonprius eveniffe : f*%* nd<iS - . 
 
 _, r r uti ft / la J • / r r r/'b Hieron. mi Afar. 
 
 Becauje the holy Scripture ts altogether Jucnt in C ap.zi. Quod de 
 this matter , we may be affured there was no Cue h Scripwris aiuhori-. 
 
 ijcitur, qua probatur. Iren.ll. 1 . c. \ z. Oftenfiones qua; funt in Scripturis non pufTunc 
 oftendi 3 nifi ex ipfis Scripturis. Orig. in Ex. Horn* 1 1 . Hoc divinare magis eft qudm 
 explicare,ubi quod dicitur, nonde Scnpturarum authoritate voaait\u.Ambtof.cp.64* 
 ^uQdn^fqmm legetim nonaftw> nee vmm atbitror, 
 
 G X?S It 
 
 < ** 
 
42 The Text of Genef. i] 
 
 % It is repugnant to the common fentence 
 of the Do&ors of the Church, that God Al- 
 mightie,impofed upon Adamin the ftate ofin- 
 nocencie, any other pofitive precepts, but one 
 only of abftinence from the fruit of the tree of 
 Knowledge : And from this circumftance,thcy 
 aggravate Adams offence ; Namely, that he be- 
 ing charged with one only negative precept of 
 obedience, which was fo eafieto be obfervcd> 
 c cbryfifl.mGe*. became notwithftanding a tranfgreflbur c . 
 
 fiom-i^.& Horn- 
 
 16 B Z n ' de c J rm 3 The Law of the fourth Commandement, 
 deciv.Dei,n.i%. was not agreeable to the ftate or innocencie. 
 €m . n.Mandatum j: 0r \ n t hat happie ftate there was no toilefome 
 n^ nr e tX hb ™> forman orbcaft:Tfa earth required 
 ubiaiiorumcopia, notthe worke of labot •ious hands , for f reel) by 
 
 TobferSJT Gods ble fi n £> and command it brought forth 
 
 tam breve ad in fwit > fo that man needed not bee meary in rvor- 
 
 inemoria ictinen- king <*, Sweat of face entered into the world 
 
 SjLi* after the fall, Go*. 3,19. And before the fall, 
 
 adAtttoiych.iib*. manslabour was matter of delight and plea- 
 
 Stl^orioSfh 4 " { uv c : R*fides x being a free-man, hce might in- 
 
 mina mamis! nam termit labour at any time,when himfelfe plea- 
 
 foafponte exprx- fed. Either yet was there any nccefiitie ofha- 
 
 batfrudusfne^ ving one fet day in every wecke, for perfor- 
 
 mo operando bf- ming religious offices : For 3S Tertullian e ob- 
 
 Ttm«i dc rati- f CEVeC k- Vivebat homo in Paradifo , f ruins Deo, 
 
 int &}.{, de proximo amicus : Manlivedin Paradife , in a 
 
 fruition of God, and as a familiar friend. 
 
 JZuamdiu inConditorisfuiobedientiaper(litit, in 
 
 fuaviflmo contemplations Divine leclo requie- 
 
 mt : Nullam in ammo poterat [entire efuriem, 
 
 & 
 
The Sabbath ofGcnef. i. 45 
 
 &omnem qua ex came nafcitur ignorabat papo- 
 nem f . So long as he per fifed in the obedience of f Grc-or. M.i n 7. 
 his Maker , he enjoyed continuall reft, in the fiveet pfti- panUentui. 
 bedef divine cot emulation. He could feele nofpirl- ****** rf al - * • 
 tuall hunger , and he was ignorant ofallfe/hly and 
 carnallpafion. Laftly , all God's creatures were 
 as living books,to preach to man, the Majefty, 
 andbountie of the Creator. The Law there- 
 fore of the fourth Commandement requiring 
 ceflation from toilefome labour, for man him- 
 (dic 7 for beafl,for Oxe and Ajfe% for man-fer- g Anaftaf. simk, 
 vant,andmaid-fervant, and for the ftranger f^ 6 j['%^ 
 within the gates 5 could not be in force , or of cameios,& afmos, 
 anyufeinrheftateofinnocency:5^4«/^inPa- ^I™ 105 > i ufnt: 
 
 j. r , r 1 j 1, ^abbatum aecre. 
 
 radife there were no fcrvants, or bond-men h , h Auguft. & c#v. 
 no perfons or other creatures needing a weekly ne'hitb.w*- 1 f • 
 Sabbath, or day of reft from toilefome labour: gg* JJ* 
 neither was there any neceflity of having a fet impofitapeccatori.- 
 day,forfpirituallcontemplation. nullus n * uta ■ in 
 
 J k r qua pnus Deus ho- 
 
 minem condidit, 
 
 Fourthly, The moft Ancient Primitive Fa- Terms eft hominis 
 thers affirme , that none of the Patriarchs , li- f^rn^^J^h 
 ving before <JM$[es y obfervedthe Sabbath- cumciGonem/neqi 
 
 cJay # Sabbatum obferva- 
 
 Iuftin. Martyr*. In the dayes of Enoch , pet- pJrite^Ant"™- 
 
 ple tbferved not Circumcifion^ or the Sabbath, braham non fuit 
 
 Before Abraham there was no ufe ofCircum- "j£ <*»**&• 
 
 T 1 r *, r ri J / / / „ / oms * ne( l uc antc 
 
 cijion, nor bef ore Mofes, of keeping holy the Sab' Mofen celebratio- 
 
 hath* nisSabbati. Adi^ 
 
 Before Mofes, noneof the Righteous obferved nuHus omn^fjul 
 the Sabbath ; neither received they any Comman- ftoru fervavit Sab- 
 dmmmbfirvcit. h e ^%^- 
 
 vr 2 TCrtUl- yandi accept 
 
44 The Sabbath not obferVtd by (patriarkes. 
 
 )7*T& Au &°6 Tei rnl,iafl k > Enoch, N oah 5 Mclchifrdecb, 
 S'cq; Sabbatiwn- Abel, &n obferved not the old Sabbath. 
 rem d^ms Adm Mclchifedech God's High Priejl y was elecled t$ 
 Z^ZImu- the office of Priefihood t being uncircumcijed, and 
 jus Abel Sec Noah without Sabbatizingjr keeping holy the Sabbath: 
 
 no Sabbatizantcm And i^ ^^ fl ^ fl^ ^ obfcrvation 
 de diluvio libera- r r r t r t J 
 
 vit £»o^ juftifsi- <y '»* Sabbath- day was temporary, 
 mu&nocircucisua Iren. l . Abraham -beleeved God , W*> n^ 
 dehoc a mu a do«anl ^puted to him for right eoufneffe ^ before hee was 
 fiulit: Meicb'ifeduh circumcifed, and without obfcrvation of the Sabb. 
 
 S&SS2 2?* Fa r ther in J h u e Tame place treating of 
 *an$ ad Sace^ouu Circumcmon , and the Sabbath , iaich as rat 
 Deiaiuaus eft. loweth : *W ^ r^«4 omnis multitudo eorum, 
 
 ilren.M 4 f4.?o. . A , , r * . a . , / 
 
 i^ Abraham fine ^ ante Abraham fueruntjujti, &eorumPatn- 
 ciicumafione , & archarum qui ante Mofen fuerunt , fine hijs qua 
 
 s"bbaf!' Cr c V ^t prf*B?f*»t, & fintUgt Motejufltficabantnr. 
 Deo, & rcputatum Like wife the yv hole multitude ofjujl men > which 
 eftei ad jiftinam. mrc before Abraham , and aU the multitude of 
 frat" Ev'avgM.V. Patriarchs before Mofcs , were ju/lifed without 
 a. 6. Meichifedecb thefe things y of which wee Jpake before (Circum- 
 tr^tfcZ "fa"' Andthe S^bath) and without Mofe's Law. 
 pore erat drcumci- Eufebius m . Melchifedech the (ervant of the 
 jus, neq ; quid Sab. mo Jl High God,&c. w as neither tircumcifed in 
 snodo edo<fius,&c. h** body , neither was hee taught at all what the 
 beams lob, Scad. Sabbath was : And in like manner bleffed lob. 
 XiSffSd . ^^twasnoCircumeifionofthehdy y mr$L 
 uifa corporis circiV fervation ofthe Sabbath, among them (Patriarks) 
 
 Clfi ° hisVn 1$ Ha. ^ e ** f ^ erc ** mm am *& "** 
 
 batorfi Sh^rma, Damafcen n . Before Mofe' s Law , and Scrip* 
 
 «juia neq; nobis, &c. n Damafc.jfc Fid. Orib.lib.^. cap. *4» Quando non erat lex^ne- 
 queScripmradivinitusinfpirata , neq; Sabbatum Deo facrabatur. At quando Scrip- 
 tura divinitusinfpirara per Mo[cn data eft, facratum eft Deo Sabbatum /ut circa 
 Seripcura? medicationcm in eo excrcitaientur,&c. 
 
 turc 
 
Tl?e Sabbath not kept by Tatriarkesl 45 
 
 tun given by Divineinjpiration, the S Math was 
 not confecrated unto God. But when the Serif- 
 ture , divinely infyircd, rv as given by Mofes, the 
 Sabbath was made [acred to God, and that people 
 might be exercifedin Meditation of Scripture. 
 
 Now from the Premijfes , our Reader may 
 well obfervc , that it is a queftion Problemati- 
 cal! and dubious , whether the obfervation of 
 the Sabbath was impofed upon Adam, and his 
 pofteritieinParadife f For there are no com- 
 manding or imperative words, nor any fen- 
 tence declaring,or fignifying a Precept , in the 
 Text oiGenefis the fecond : ^Wmany learned 
 Authors, ancient and modcrne , both Pontifi- 
 cians,and men of note and qualitic in the refor- 
 med Churches , are of diverfe opinions touch- 
 ing this queftion. 
 
 Alexander de Hales °, a famous and Anci- o Ai.Hai.part.^. 
 ent Schoole- man, faith :Btfi ante legem ejfet vfM*>rnmbr.i., 
 inftirala ebfervantia. Sabbati fecundum rationtm 
 hone fit , hoc ejl digne fieri ; mn tamen fecundum 
 ratknempracepti, hoc eft debit} fieri : fed hoc mo* 
 doproponiturinlege. Although it was infpired 
 before Mofes Law, that the obfervance of the 
 Sabbath was agreeable to honeftie > and was 
 worthy to be done : yet it was not delivered 
 by way of precept , or as a thing to be done of 
 dutie : but it was thus propounded in the Law» 
 
 FrancifcusdePetigian. P 5 a Scotift y faith, that p ra .Petig.c^- 
 the more common opinion of Divines is , that mentar. schouji.m 
 thcobfervation of the Sabbath was not com- *^<«*M«f-. 
 raanded before Mofe's time. 
 
 G 3 Many 
 
46 71?e Sabbath of Gene f. £ 
 
 Many Divines alfo of our profeflion affirmc 
 
 mldlt ulns h 4 ' tfie fame: M *fc ulm m his Common places 9: 
 ?Gom^. mvefiig. Gomarus in two feverall Treatifes r , written 
 orig. sabb. id. De- of that argument. The ProfefTours of Leiden f , 
 ff^i£: make it doubtfull, whether the Patriarkesbe- 
 *bc§i. Difo. ii. fore the Law obferved the Sabbath Jor not: 
 M^ andthatitmay be, theinftitutionofit began, 
 
 Exod.16.5. and not before. 
 
 Being therefore a matter doubtfull and un- 
 certain, whether the Sabbath of the fourth 
 Commandement had his beginning in the fe- 
 cond oiGenefis: It is repugnant both to the 
 rule of good reafon, and of found Divinity, to 
 ground the neceflary and pcrpetuall obferva- 
 tion of this day, upon fuch a dubiousand con* 
 troverted principle. 
 
 Laftly, if it could be clearely and effe&ually 
 proved, that the Law of the feventh day Sab- 
 bath was given to Adam in Paradife, before 
 his fall , or out of Paradife , after his fall : And 
 likewife,ifitwerecertaine, that the hoIyPa- 
 triarkes, Abel, Enoch, 2ioc y Abraham, &c. ob- 
 ferved the fame : This affordethnot fufficient 
 demonftration, that the Law of the fourth 
 Commandement concerning the feventh day 
 Sabbath, isfimply and perpetually Morall,or 
 a precept,or a neceflary conclufion of the Law 
 of Nature. F$r fuppofing Divine inftitution 
 in Paradife, or out of Paradife , and likewife a 
 continued obfervationby thePatriarkes : This 
 can reach no higher , than to make it a Divine 
 pofitive Law, neceflary to be obeyed , during 
 
 the 
 
The Sabbath inVaradife. 47 
 
 thctime God Himfclfe appointed. 
 
 In Paradife there was a pofitive Law y con- 
 cerning the Tree of Knowledge : Therefore, 
 the imposition of pofitiveLawes, was not re- 
 pugnant to the date of man in Paradife. 
 
 After the fall of man, the holy Patriarkes 
 received pofitive precepts , concerning abfti- 
 nence from the bloud of beads : concerning 
 the difference of cleane and uncleane beads: 
 Concerning facrifices , &c. For the Patriarkes 
 obferved not thefe ordinances by chance-med. 
 ly , neither did they forge or invent them by 
 their owne imagination , or by their owne na- 
 tural! and humane wifdome.-But they being 
 Holy Prophets , (Efift. lud. v. 14. Gen. 9.25, 
 i6.Gen. 20.7.^ 27.27.$ ^9. per totum) they 
 received the Law of Sacrifices, and other pofi- 
 tive Lawes by Revelation, by Oracle, and by 
 Divine Infpiration. 
 
 If therefore it could be proved 5 that the Par 
 triarkes living before the Law obferved the 
 Sabbath : they obferved the fame , onely as a 
 Divine pofitive Law , to wit , in f uch wife as 
 they kept the law of abdinence from bloiad^ 
 and the law of burnt facrifices K Readebefore * zMcb.in4.pt *• 
 pag. 34. where I have made cleare demondra- aiun/pt'« ^ 
 tion, that the Law of the old Sabbath was a legem ianaificaflfe 
 pofitive law. d,cm t'F™™ 1 * 
 
 «^ u quanquamhocnon 
 
 ftcile&aperte de- 
 monftrari potcft ex facris Uteris s ego tamen non contiadixerim. Sed quod inferunt 
 cfle igitur naturale , ita ut etiam ad nos pertineat, tam facile fequittir ac ii dicas : pa- 
 tres ante legem orferebant aniroalia : item Circumcidebantur, ergo utrunquc eft na* 
 turale 3 & a nobis prxftari debet . 
 
 T.ft If 
 
4 g Holy ground , Exod. 3 
 
 T. !B. If the ground whereon Mkfes 
 ftood , became holy ground , becaufe of 
 God's prefence there : what fliall hin- 
 der it,but that in like fort the Day wher- 
 in God Himfelfe refted, fhould forth- 
 with become an Holy.day ? 
 
 Anfw. The ground whereon Mofes ftood 3 
 
 Exedfts 3. 5. was at that prefent time an holy 
 
 place, becaufe of the Divine apparition of the 
 
 Angell, whoreprefented the perfon of God 
 
 a Aug.foExod.q. himfelfe : a And becaufe the holy Angell de- 
 
 ^ciamavitadcum clared that fa fame fhouid bee foeftcemed. 
 
 Dominus de K»u- . * f . w, , t 
 
 bo ; Dominus in But this holinefie, was onely temporary , and 
 Angela anDomj- continued no longer, than untill the vifion and 
 5^&4£ Oracle of that prefent time was ended : and 
 ni conciiii Aug*, then afterwards fa at the giving of the Law, 
 
 Cn^inh« ntClUgkUr lt was ^ an(ai fi ed a gaine, Exod. 1 p. 23. 
 b AbuitnC. in ex. /# like manner , the feventh Day of every 
 q. 5. Tem in fe Weeke was holy in the time of the Law , and 
 ^X^ouh for the whole time it pleafed God to have 
 
 lancta dicitur, quia . r . . . . -,/ . - -. 
 
 Deus ibi apparuk, lt lo : but lt is lrapomble to prove , by the for- 
 &u§cmibipoftea mer corn parifon, that the feventh Day muft be 
 a perpetuall Holy-day, unlefTeitbe firft pro- 
 ved that the Law of the Old Sabbath is eter- 
 nall. For if it be onely a precept pofitive, then 
 it can oblige no other people than thofe to 
 whom it was revealed, nor for any longer 
 time, than the Lawgiver hath appointed. 
 
 T.B. 
 
The Text of Exodus 20? 49 
 
 T. B His grand Ob^eBion outofLxod. 
 to- Dcut j. ire 
 
 The Precept of the Sabbath, wasde- ioh.5>r^.d,Sa&; 
 livered in Mount Sinai, with the other &&%%£. 
 nine Commandements. It was utte- ^r'V^AlZ 
 
 o/boDj and that 
 
 ted and pronounced by God's owne «^: and that 
 
 « . r .. . . ', 1 r . - two feverall time: 
 
 and immediate voice,with the lame Ma* immediately deti* 
 jefty, terrour,and allcircumftances of the VZtiamsjudk^ 
 other nine : to wit, with thundering , ^Sjf 
 lightning, found of the Trumpet, fire, ™° ^ aaco/ 
 and imoakc, earthquake, bxodAp. 16, 18. famine common* 
 and in the Common audience of all the cmfi^%ph' 
 
 npr»n1*» *ng their permanen* 
 
 jjcupc. cy tvtn mdcr the 
 
 The fame was written and engraven %$b™* th l£ f 
 in ftone, in the firft Table, with the fin- **« G <> Ds tobiot 
 
 r J% them out) is as per* 
 
 ger or (j o d. ^ f/w # ** tb» 
 
 By the Commandement of G o d, it % s n j&Z*£Z 
 was afterwards placed within the Arke ^^^^1 
 of the Covenant, afwell as the other lennifefefM. 
 nine. 
 The generall Preface or J?roeme of the 
 H tennc 
 
^ 37;e Law prmounced by Angels^ 
 
 tenne Commandei)6ents, was prefixed, 
 and had the fame reference to this pre- 
 cept, which it had to all the reft. 
 
 Therefore, if the other nine Com- 
 mandements for thefereafons, are fim- ' 
 ply and eternally morall, the 4 th Com- 
 mandement concerning the Sabbath , 
 muftlikewifebefo* 
 
 i^4nfw. If this argument have any weighr, 
 it concludeth for the Saturday Sabbath • and 
 not for the Sunday ,or Lord's Day. It makcth 
 fome noife in a popular auditory, but being ex- 
 amined, it hath no more ftrength, than a bro- 
 ken reed. For the antecedent or leading part, 
 namely, that God himfelfe immediately utte- 
 red the Tenne Commandemcnts, indubious, 
 and controverted, and the inference like wile is 
 notneceflary. 
 
 1 The antecedent is dubious for this reafon : 
 many texts of holy Scripture, and many pro- 
 found Do&ors affirme - That the Lord himfelfe 
 did not utter and pronounce the ten Comman- 
 dementswithhis owne voice,but by themkufte- 
 riall voice of his Angell. 
 
 A<Ss 7. 38. This is he that was in the congre- 
 gation in the wilderneffe with the \^dnge& y which 
 /pake to him in LMottnt Sinai, and with our Fa* 
 thers. 
 k A&s 7. 5 3 f Which havi received the Law, by 
 '-'•' the 
 
Tlie Law pronounced by Angels.' 51 
 
 the Ordinance of Angels, and have not kept it. 
 Gal. 3 . 1 9 . Wherefore then ferveth the Law ? 
 it was added bee au ft oftranfgrefiions, till the feed 
 fhottld come, to whom the Promife was made, and 
 it was ordained by ^Angels in the hand of a Me- 
 diator. 
 
 Heb 2.2. if the word fpoken by Angels was 
 fledfaft, and every tranfgrepon and di f obedience a Aquinas t.% 9 . 
 received ajuji recommence of reward, &c* * 8 ' an •*• A P^o- 
 
 Iohn 5 .37. thtFMthtrHmftlfewbicbfent '££*£££ 
 me, bath borne witneffe of me: you have neither legis ad vecciem, 
 heard his voice at am time, norfeenehisfiape. % ml m no , vo Te - 
 
 , . J 1 r 1 t r • " am cnto locutus 
 
 Now whereas in many places of- the Law it eft Deus nobis in 
 is fald 5 that Godhimklk uttered the words of ^fc^in vetere 
 the Pecalogue with his owne voice, Exod. 5S|mS3Sii 
 20.19, Dent.}.!!. This proveth nor, that perAngeios. 
 Cod Almighty pronounced them immediate- 9Mi Mofes. 
 ly, for we finde in holy Scripture, that when jr?* 3 "^ 'TW 
 
 it a 1 r* 1 1 I- P' l -ca.ij. Nihil 
 
 holy Angels, or Prophets, were the immedi- now eft m Hbrii 
 ate perfons which uttered and delivered the vo- rro P h ««rum, « c 
 call and externall found of words, the Lord ^J,J; 
 himfelfe is reported to have fpoken unto men. nomine Dei roqnr* 
 *Gen.iS.i.i3. Exod. 3 .i.6, 7 . ffiS^*^ 
 
 Saint Auguftine b is refolute , that Al- b AuguiL*-^ 
 mighty GOD Him r clfe, in the Time of **?'■ ma ™ -€. 9 . 
 the Old Teftament, did not fpeake to the 1SS^vm& 
 lewes and Ifraelites, with his owne immediate od. <p*p.i, & qm 
 voice, but onely by his Angels, and,by his * 44 Ul9 ^^-u 
 Prophets. 
 
 And when the Heretike objefted, Cur ergo 
 
 fcrmum eft^dixit Deusjt non dixit Angelas f his 
 
 anlwer was, £uia cum verba jttdicispraco pro- 
 
 H 1 wwciat 
 
j£ God's fyeaking the Law. 
 
 ciaty nonfcribitur ingeftisjllepraco dixit, fed Me 
 judex qui imperavitut dicer et. Wherefore then 
 was it written, God f pake, and not rather an 
 Angell. fpake? beeaufe, when in the place of 
 judicature, the Cryer pronounceth the decree, 
 and fentenceof the Iudgc, it is not recorded in 
 the Ads or Court Rollcs, the Cryer delive- 
 red this fentence and decree , but the Iudge 
 who commanded the Cryer to proclaime it. 
 
 Andagaine inthefamepaflage: Stent ver- 
 
 bum Dei eft in Prophet a, & reBedicitur y dixit 
 
 Dorninus, quia verbum Dei quod eft Chriftus, in 
 
 Prophet a loquitur veritatew^fic & in Angela ipfc 
 
 a Hkvom. in Gal. loquitur, quAndo veritAtem Angelus annunciat r 
 
 a . Qupd ait Apo- & refie dicitur, Deus dixit, & Deus appArnit, 
 
 gc°losdaueft,hoc CHm ^ u ^ diCAtur ex perfon a inhabit Amis Dei, 
 
 Yultintelligi,quod illud ex perfomfervientis creAturx. Even asby 
 
 &SY^aS reafonthewordofGodisinthe Prophet, it is 
 
 geius primus vi- truly faid , the Lord fpeakerh , beeaufe the 
 
 ea m aafi tU Deus P i°o ft Word ofGoD Christ, fpeaketh verity 
 queS* \ndudtuT, in the Prophet: and like wife when an Angell 
 mediator loqueba- annunciates truth, it is rightly faid, the Lord 
 fum S 1 ^ ^eaketh, or the Lord appeareth i beeaufe the 
 bam, see. one of thefe is fpoken in refpeft of the Divine 
 
 b pionyf. j4reop^ Perfon, who inhabited in the Angell : and the 
 gdiST nomfn mc- other is fpoken, in refpc<5l of the perfon of the 
 rueiunt, qma pri- Creature, who for the prefent was God's Mi- 
 
 Su^pefc nifter andEmbatfadour. To the fame purpofe 
 fos nobis noflra: fpeake S. Hierome, a Dionyfitu Areopagita h 9 
 
 revelationes tranf- 
 
 raittuntur. Sic igitur lex 3 ut Divinus fcrmo tcftatur, per Angelos nobis data cft\ 
 S. Maximus Scholia in bunt locum tfnmam legem per Angelos datam effc f.inctus 
 ftcphamw tefhtur. 
 
 Gregory 
 
The Law hy Angels. jj 
 
 Gregory the ■Great % in MordmmprtfaU capi. c > 
 
 But if it ihall be granted that God Himlelfe^ fiapparuiflcdefoi-i 
 Immediatione virtutis, & immediatione fupp&» jwur.modo Ange- 
 fiti^ not- onely by hisfuggeftion y butalfoim- n u u s s ' m m Vmor°ur7 
 mediately in his o wne pcrfon^ uttered and pro- Angeius videlicet 
 claimed all the words of the Decalogue, and JSuSwS 
 confequently all the words of the fourth Com- ferviebat: Domi- 
 mandement: This will not confirme that Pre- nusautem didtur, 
 
 |L r t |, _, , quia mtenus pram- 
 
 cept to have beene limply moral!. For what Jens, i oquen di cf- 
 fufficientreafoncanberendred, why CWhim. ficadam miniftra- 
 fclfc may not deliver a pofitive Precept by his ^SS& 
 immediate voice, as well as a Precept fimply regitur, & P erob- 
 morall i God Almighty fpaketo Abraham nine ^j^^g 10 * 
 feverall times in the Booke otGencfis. He fpake Dominus^omhla- 
 likewife frequently to Mofes : and to lob, and to tarjd.mr.n*B.c. 
 bis three friends, lob 3 *-*-& 4*-7- and to Eli. %£$»£& 
 a*) i Kings 19.9. 12. and to David, 1 Sam. 23. ftinguirui :- 3 aut pec 
 
 12. &30. 8.IO. nus C \o ^u? ^ 
 
 At the delivery oi the Levit'c.ill and Iudjci- p^rA^elicamde! 
 all Lawes, the Lord Himfelfe fpake to Mofes \ aturam ejus ad nos 
 
 »»fr D'33 /«« f f«" v >'■ -IK* *#' " &*#&& 
 ^w/frtf to his friend, Exod. 33.11.and r\^h HD ¥ iXm loquitur, fo- 
 mottth tomouth. T^um.n.S. Deut t <$ .31. Stand l ^J^ s ir ^ ^ Qr f 
 thou here with me, and I will tell thee all the Com- p Cntl £&; j° verbo 
 mandements^ and the Ordinances and theLawes e jus, fine verbis & 
 which thoujhdt teach them, Exod.20.2 1,22. ffiTftS! 
 But this immediate and perfonall (peaking r«. 6. Viditocuh? 
 o£God Almighty to Abraham, lob > Mofes, &c. C^M Dei g io- 
 
 , it & t • f r ft ii- mm,& audivit au- 
 
 madenotall his preccpts 5 and dictates, delive- ribus Dcivocem/ 
 red inthis manner, fimply and eternally mo- Amb./.r.zr^.Ar*- 
 
 1 * /?;■ ille quo nemo 
 
 prxfentius Deum viditj ncq; furrciit in>plius in Ifrael Prophets qui Dcii feck ad fe- 
 ciem ficiit Mofct videretaHe qui 40, diesis aim Deo jvtgicer, & noftibus ftiit, cum 
 legem accipcrct in Monte, &c. • Q 1 rail » 
 
^4 Tfo ^ritbig the Law. 
 
 rail : for fome of them were perfonall, Genets 
 i7.x.and many of them were ceremoniall 5 and 
 judiciall. 
 
 2 If the Lord's immediate 6r vocall pro- 
 nouncing the Law of che fourth Commande- 
 ment, proveth it not to be (imply and perpetu- 
 ally morall: then the writing and ingraving 
 thereof,'\vith the finger of God in a Table of 
 ftone : and the placing of it in t he Arke of the 
 Covenant, are notfufticient to prove it to bee 
 fuch. 
 
 For thefe were onely circumftantiall acci- 
 dents, which made no alteration of the inter, 
 nail, and naturall forme or quality ofthema- 
 teriall objeft of this Commandement : and 
 Aarons rod,aad the Pot of Manna, were placed 
 a Aug. in£xdd.q. m c h e Arke of Teftimony \ afwell as the Law 
 105. in Area .jaffa ofthefourth Commandement, Heb.g.q. The 
 ^ncpo»i, Lex,& fi k f Btutmnomj alfo, not being totally 
 
 Minna, & Vnga . J r J & 7 
 
 Aaron. Gngen in morall, was placed m the iide ot the L^rke ef 
 jolb.kom 1. Ar- t fa Covenant, Deut. 3 1.26. 
 
 cam Tdtam. Do- r 
 
 mini , in qua Lex a 
 
 ■H. B. (Dialog, manuscript.) writing the 
 ten Commandements in ftone, was 
 a note of their perpetuity, lob 19. 24. 
 that my Tbords Tvere now Written, 
 that they There Written even in a Booke, 
 andgraVeq Tbitb an Iron Ten in Lead } or 
 inflow for ever I Jnf. 
 
The Troeme of the Decalogue] c^ 
 
 Lsfnf. Writing the tenne Commandements 
 in ftonc,was a figure and reprefent of baranefle 
 of heart in the Israelites a ,2 Cor.^.i^.Ezec.i U 
 i P . & 36.16. andnoz of the perpetuall obliga- )!g£gg& 
 tion of the fourth Commandemcnr. For i$- popuius legem di- 
 Jhua, wrote upon Jiones arebearfall of the Law of S ,t0 Dci ^riptam 
 Mbfes, /* f/;* pre fence of the children of Ifracl, 55° fi^£id» 
 IoB).S.32. But a great part oiMofes his Law, djrimm cordis a- 
 waspoficiv'eandlegally ceremonial!. JTSSmSE 
 
 3 The proemc £/>A*2>cW0£//*confirmeth tun. 
 not the naturall and perpetuall morality of the 
 fourth Commandemcnr. For befides, that this 
 Proeme had fpeciall relation to the Children 
 o£lfrael\ whom God delivered out of /Egyp- bGW 
 tianbondage,and was ufedas a fpecial motive, sab'pag'ii intbe 
 to that ftifFe-neckcdNation,toperf\vade them M c ^mand. i 
 to obedience : Wee reade in Dm the fame Zt^Lt 
 motive ufed by Mofes, to perf wade the ifra- thee out of the 
 elites to obferve the whole Law, both morall, L ^ nd °J ^^ : 
 and ceremonial!, and judicial!, Bent. 6. i^ume* others-. 
 When thy f on jh all asktheeintimeto come^ what btttwecmaymhtr 
 mane thefe Teftimonies and Ordinances , and ^eftX 
 Lawes, which the Lord our God bath commanded dageofftn.oroHtof 
 jou: 21. Then thou /halt fay unto thy fonne, we tbe ^ndageof Fq* 
 were Pharaoh's bondmen in Mgypt^ but the 
 Lord brought us out of Aigypt, with a mighty 
 band. 21. Andthe Lord /hewed fignes and won- 
 ders, great andevill^upon JE^y pr, and upon Pha- 
 raoh, &c. 24 . Therefore the Lord hath comman- 
 ds to doe all thefe Ordinances^ &c* 
 
 T. B, 
 
5* 
 
 G o d s Writing the Law. 
 
 T< B. At a private Conference argued 
 in manner following. 
 
 It is found in Scripture that Goo 
 himfelfe wrote fomeLawes,andM)/^ 
 wrote other. But Mofes wrote fiich 
 Lawes as were temporary, and there- 
 fore aboliflied under theGofpell. And 
 God Himfelfe wrote not in Tables of 
 flone any temporary Law, but every 
 one of the Lawes written by Him were 
 eternall 
 
 Now the Law of the Sabbath, was 
 one of G o ds Lawes written in the 
 very heart of the Decalogue, with his 
 finger- 
 Therefore this Law of the Sabbath 
 was fimply and eternally morall. 
 
 Anfw. 
 
God s Writing the Law] ^ 
 
 Anfw. G o d's writing offorae Lawes, 
 and CMofes's writing of other Lawes, made 
 not a form all difference betwixt all the Lawes 
 which were written according to this divers 
 manner. For many Lawes written by Mofes 
 in the Decalogue, were properly and perpetu- 
 ally morall. Deut. 15.7,8. If any of thy bre- 
 thren with thee bee poore, &c. Thou Jhalt open 
 thy hand unto him, and J}) alt lend him fufficl- 
 ent for his need. Leviticus 19. 17. Thou [halt 
 mt hate thy brother in thine hearty but thou Jhalt 
 plainely rebuke thy neighbour, andfujfer him not 
 tofwne. Deut. 10.19. Love y e the fir anger >&c. 
 Lev. 19. 14. Thou Jhalt not put aftumbling-block 
 before the blinde. 
 
 2 Concerning God's own writing of Lawes, 
 there can no fufficient reafon bee rendred: 
 wherefore a temporary Precept may not as 
 well be written with his finger, as delivered by 
 his internall inspiration. 
 
 3 God's writing, was his forming and crea- 
 ting, by his power, the externall chara&ers 1 , 
 letters, &c. of the ten Commandements. But 
 it appeareth by the example oilon^s Gourde 
 Chap, 4,6. and by many other inftances,that all 
 things immediately formed , and created by 
 God, arenoteternall. \ 
 
 4 If Gods immediate fpeakiog and wri- 
 ting argueth precepts thus fpoken and written, 
 to be perpetually morall: Then his not writing 
 of Precepts, argueth them to bee temporary. 
 Tor proper figncs and afif edtiofls conclude both 
 
 I affirmatively. 
 
God'sVtf tfffg the Commahdimentsl 
 
 affirmatively , and alfo negatively. For ex* 
 ample •• Micaiah the fonne oilmlah, was a true 
 Prophet, becaufehewasinfpiredbyCfl/. But 
 Zidkiah the fonne ofchenaanah, was not a true 
 Prophet, becaufehe was not infpired by God, 
 i Kings 22. ^aron and his Sons werePriefis of 
 the Lord, becaufethey were called and anoin- 
 ted according tothelawandcommandemeac 
 of G o d : but Korah, Dathan, &c. were not 
 the Lord's Priefts, for they received no fuch 
 calling and un&ion. 
 
 Itflike manner, if the Lor d's immediate 
 fpeaking, uttering, and writing, doth conclude 
 by a neceffitry inference, that all Precepts ut- 
 tered and written in this manner, are {imply 
 and perpetually morall: Then on the contrary^ 
 all Precepts wanting this, are meerefy tempo- 
 rary . ##f thefalfity hereof is evident, by ma- 
 ny inftances : namely, Be not drunken with wine, 
 wherein is excejfe: Let not the Sungoedowne upon 
 your math. Be not forget full to lodge ftr anger u 
 Forgive one another y our trefpajfes. Let no corrupt 
 communication proceed out of your mouths, but that 
 which is good^to theufeof edify ing.Mzt. 10.16. Be 
 ye wife as Serpents, and fimple as Doves, lb. 12. 
 36. of ever} idle word that men fpeake, theyjhall 
 give an account , at the Da^ofluagement. 
 i Novo although' thefe, and many other fuch 
 like Commandements, were not immediately 
 tprcnounced,by Qod Almighty, nor written with 
 his finger in Tables of (tone ±Tbey are not with- 
 ftaoding fimply and eternally morall. And from 
 
 hence 
 
Matth, 5. roerf. 17? jS 
 
 hence it is evident, that the Lord's immediate 
 writing, &c. is not an infcparable property, of 
 Precepts purely and perpteually morall : But 
 notwithftanding this, they may be pofitivc and 
 temporary. 
 
 T. B. His ObjeBion outoflAattK 
 Chap. jr. vei i.iy, &c. 
 
 Matth. J. 17. Thinke not that I am 
 come to deftroy the Law or the Pro- 
 phets: lam not come to deftroy them., 
 but to fulfill them, 
 
 18 For verily I fay unto you, till hea- 
 ven and earth pafle, one jot or title fliali 
 in no wife paffe from the Law^tili all be 
 fulfilled. 
 
 19. Wliofoever therefore fliali brcakc 
 one of thefe leaft Commandements ± 
 and teach men fo, he fliali be called the 
 leaft in the Kingdome of God : But 
 whofocver flial obferve and teach them 5 
 the fame fhall be called great in the king- 
 dome of God. 
 
 By the Law here, Christ under fian^ 
 
 detk the Morall Law : for the fame is it Be 
 
 I 2 expounded 
 
£q Matthew 5.17^ 
 
 txpoundetb, in the <verjes of the Chapter foU 
 lowing : And fur e lam, the Sabbath-day is 
 not lejfe y than one of the jots and titles of 
 the Law, pag.118. 
 
 I cannot devife what fhould be more 
 plainc & pregnant, for the maintenance 
 of this ordinance of God's Morall Sab- 
 bath, than this Text, p^.451. 
 
 Christ in this Text ratifietb the 
 Tvhole Decalogue, and every jot and title 
 thereof, and He teacheth that the fame fh all 
 continue for el>er 7 or untill the World bee 
 deflroyed. 
 
 The fourth Gomniandement there- 
 fore,and every branch thereof ,being one 
 of the Precepts of the Decalogue^is total- 
 ly and eternally Morall. 
 
 l£$nS& R ' C °f the SabbatKpag.6^. I/i this 
 commndement of Scripture, three things are confiderablc : 
 
 fancying one day r > c 
 
 w (even, is not ce- Firii, what is meant by thefc Comman- 
 
 ZTaTdferpetiZit, dements • And Interpreters deliver, they 
 
 fi? ye*dn^%ttb. arethetenCommandements: Secondly y 
 517. 
 
 G . W . d. Sab . f »\ B . whereas fame fay, fo much of the morall Law Jhall/fand as Cbrijl 
 hath re-eft abided in the Gofpel/herein they pant that the Sabbath Jhall rema'me. For 
 Cbrift bath eftablijhed the whole Law > yea, and b uh warranted every jot and title of 
 it>to be as durable as ibe Heavens. And therefore unle(fe we can Utnt Heaven & tart^ 
 tpfede downtitet m btware to ta{e oneynt or title fram tbc law of God. 
 
 by 
 
Matthew 5.17^ f :i 
 
 by the leaft Commandement, is meant 
 any one of the ten ,which (hold be fligh- 
 ted or difefteemed. X/^Vd/^this/peech 
 was not confined to our Saviours 
 naturall life only,but it is to be extended 
 ro all fucceeding ages, and future times. 
 
 Anfw. to the grand Objection out of 
 Matth.5.i7,&c. 
 
 The fubjeft of our Saviour s Do&rine, Mat. 
 5.17, 18. is not the Decalogue onely, but the 
 whole Law of God contained in the Penta- 
 teuch, and alfo the whole dodtrineand the pre- 
 dictions of the holy Prophets, who lived be- 
 fore Chrijl. 
 
 1 The words of the Text are, / am not come 
 to dejlroy the Law and the Prophets. But the Law 
 and the Prophets are of larger extent, and con. 
 tainemore than the Decalogue, Matth. livrj. 
 l^U the Prophets and the Law prophefieduntill 
 lehn. Luke 24. 44. At things mujt hee fulfilled 
 which were written in the Law of Mofes, and in 
 the Prophet s, Luke 16.16. The Law and the 
 Prophets endured untill Iohn. 1 7. Now it is more 
 eafie that heaven and earth fhouldpaffe away ,t ban 
 one title oftheLawjhonldfaik. 
 
 I 3 Secondly, 
 
6£ Matth." 5". <vtr[. 1 ?l 
 
 Secondly , The whole Law and Do&rine 
 which our Saviour came to fulfill, and not to 
 deftroy, is the fubjeft of His fpccch, Id at. 5.17* 
 But our Saviour came to fulfill the whole 
 Law of the Pentateuch , and all things prophe- 
 fied, and foretold by the Prophets. And al- 
 though he disannulled the oldpofitivelaw, in 
 refpeft of observation, in the time of the Go- 
 a Auguft. cFaufi. fpcll : rtt he eftabliflied and confirmed the law- 
 Mani€ Ci „ m ' c f' fall ufe thereof in the Chriftian Church: and 
 iir?Sabb«wm^ ^he obedience of all fuch fpirituall and Evan- 
 figure noftrs & gelicall duties, as were fignified and prefigured 
 S?%ftS b y the Ri ^s,and Ceremonies of that Law ». 
 
 folvcre, fed adim- xO.5.8. Rom.l.lp. 
 
 pieic vcmt, cum ea Thirdly, All the Commandements Specified 
 ?iabanmrimpk^ b y Ch r i si, Matth. 5. were not delivered 
 jdmserm.Dom.in by God Himfelfe inMount£//w > .E#&/.2o. 
 MoHt.iib.i.ctp.s. For va fe .p.it is thus written: I fay unto yen* 
 
 Quod ait, j ota unu >».- " . . ^ /»///•• / y 
 
 autapexunus,non rejijt not evia : but wbojoevcr /hall J mitt thee on 
 
 tranfibit a lege 3 ni- ffy r ^ (T^fo., f 0>W f A///I ffo 0f ^ alfo : And 
 
 telli«4" n^vehd if a ny man will fue thee at the Lnw, and take away 
 men? cxpreffio per. fA) ft?<tf> let him have thy cloake alfo : Andwho- 
 feaioms, qua? per f ocver w i/i 'compeS thee to roe a mile. ?ot with him 
 
 literas tingulas de . ' . . ' . , .^ i r » /• r • 
 
 monftrata eft : in- twame. Give to htm that asketh, and from him 
 tcrquas litetasjo- thatwould borrow of thee, turnenot away. Love 
 ^a°unodX y^r enemies, hleffe them that cur fe you, doe good 
 fit : apex autcm eft to them that hate you y and fray for them which hurt 
 
 etiamipnus, aliqua y 0uan dperfeC»tt )0U. 
 
 in iumma particular J > l J J 
 
 Qubus verbis oftendit, in lege ad erTefhim minima qusque pcrduci. d. util.Cred. 
 
 cap. }. Evacuatur in Chrifto, non vctus Teftamentum, fed velamen ejus. Amb. 
 
 Epift.76. Plena menfura in Evangclioeft: femi-plcna in lege, cu jus plenitudo eft 
 
 novum Tcftamemum. Siquidem ipfc Dominus ait : non veni legem folvere fed 
 
 implere. 
 
 Icurthl 
 
Chrift s fulfilling the Lawl 6* b 
 
 /H 
 
 Fourthly, The verbe **W*w, Matth.5.17. £*, 
 
 1 am not come to de/lroy the Law », &c. fignifieth s 
 
 in holy Scripture, to annihilate, to demolifh or // 1 1£ 
 
 pull downe, and to make fruftrate. ^ 
 
 Mat. 24.2 . Tkrc (ball not one fone he left upon 
 another, which jhall not be demolijhedjs ivrf t$ar flof 
 
 Efdr. 5 . 1 2. The King of Babylon deftroy ed } dc- ^W/L 
 
 rnolified this hovfe, k*Mmo*. £ l t-ff^ 
 
 A<3s 5.3 8. If this counfellcr this rvorke be of 
 
 mtn^ x*l*\uM7i-mb it will be fruftrate, and come to ^ }/ 
 
 nothing : But if it be of G o T>>you cannot kat *kv- 
 muJuTop* dejlroy it, or bring it to nothing. Now 
 this being the fignification of the word £&*& 
 ca/ 3 to deftroy, it is inconfequent to argue, That 
 becaufe our Saviour came not to deftroy the 
 Law and the Prophets ^or any jot or title there- 
 of, by annihilation, or making them fruft rate, 
 or of no ufein the Chriftian Church.* Therefore a Suir d i (g ,n 9 . 
 He maintained the Morall obedience, and'ob- eap.n. Nonfoi- 
 fervatjon of every part and precept thereof ». J^ggSE 
 For after He had fulfilled the whole Law, and gre di. nuere le- 
 Prophets by his owne perfonall obedience: s crn P ofl im P lctii 
 ±And performed likewifc all things , which £J^,^3 
 were foretold and written of him, in the Law oanfettffio^ecii^ 
 andthePr6phets b : He freed and delivered the ^ t l%Xo- 
 Chriftian Church, from the externall obfer- ris^moaii5ipfum 
 vation and obedience of all fuch legall pre- jftypto* i*p»- 
 cepts, as were not limply, and formally Mdnicb.n.xp.t.s. 
 Morall : 2QvertbeIe(fc , Hee maintained the QnodinProphais 
 
 JJ Sivc aperte 3 five 
 
 per figuras vel locutiondm vcl actionum prommebatur, abillo itnpleuim cft ? qui 
 aoa YenitfolYcre legend (schmplere. 
 
 honour 
 
64. Chti&s fulfilling the Law] 
 
 c ncoph.inMat. honour of the old Law c : and of the Do&rine 
 ipftnoT^gclln- contained therein: alfo, He infpircd his Apo- 
 troduftums cwt, flies to teach his Church the true fenfe and 
 v^SSSi underftanding, and to declare the right end, 
 fct,dixit,quodnon and ufe of that Law: and he maintained the 
 deftnut legem, fed reading and expounding of the Law and the 
 IZwq^peL-- Prophets: And by his Divine providence, he 
 fecit omsh qu* preferved the Scriptures of the old Teftament, 
 
 ^TTomrua atld eVer y J 0t atld titlc ther ^of &°™ b ^g loft 
 
 mandata legisim- or deftroyed, by tyranny ofPerfecutors,fraud 
 pievie, qmapecca- f Hereticks, or by negligence of prophane 
 
 turn non feat >^r J a -o r r 
 
 cunq 8 enimiiuad- Ltttlj, Our Sabbatizers muft firfl of ali 
 
 mm££& makeremonftrance^thefourthComman- 
 piftomoncorrum- dement of the Decalogue is limply and for- 
 ma l (eTm e ? a if" ma ^y Morall before they prefume to affirme, 
 &m&im$x! U " that the fame is a parr, jot, or title of that eter- 
 nall Law which Chri $ t commandcth to 
 be obferved in the Chriftian Church, to the 
 worlds end, Mattb^.ig. 
 
 >/fr'rs:---$UL— 
 
 f T.B. 
 
An Objett.from Qbrifi's Example, 65 
 
 T. B. His <iArgumentfrom the 
 example, orpraBife oj Chrifl: 
 and the atJpoftles. 
 
 T. B. Our S aatiour Himfclk during 
 His abode in this world, conftantly ob- 
 ferved the Sabbath day, to wit , the fe- 
 venth day of every weeke , the old Sab- 
 bath day. Solikewife the holy Apoftles 
 both before, and after the Re(urre6tion 
 of C h r 1ST, obferved the very fame 
 day : ^#.13.14,44. ^Chap t \6.i^ <& Chap. 
 18.4. ^w^they did this conftantly, AR. 
 i7<2.2Wjas his cuftomc was,*? t* *?«**?, 
 went in unto them three Sabbath-daies, 
 and dilputed with them by the Scrip- 
 tures. 
 
 D. B. Of the Sabbath, pag. 23 , 24. Our 
 Saviour Christ and all His Apoftles 
 eftabliflicd the Sabbath by their pra&ife. 
 For they upon the Sabbath ordinarily 
 enter into the Synagogue of the U^es . 
 and preach unto the people , doing fuch 
 things on thofc dayes as appertaine to 
 the fan&ifying them according to the 
 
 K Con> 
 
 Iolin Sprint dSah* 
 pag.it. As the' A- 
 poptes Conflltuti* 
 ons t which are cah 
 ltd Commandemets 
 of the Lord, Aft as* 
 i8 . wuR needs lye 
 the Confcknce: So 
 their verypraftife 
 and example im 
 matter religious * 
 moraUtminifteriaU, 
 direclly tending to 
 God's publilpwor- 
 /hip , and folcmne 
 Service, doth tye 
 the Confc'WKC* 
 
66 thrift obferyed the Sabbath 
 
 Commandement. And this they did y 
 not once or twice , but continually and 
 ordinarily , fhewing the ordinary con- 
 tinuance of the Sabbath, and the fan&i- 
 fyingit. 
 
 Anfw. The Reader may obferve by this lat- 
 ter paffage of D. B. out of what armory T. 3± 
 borrowed his weapons to fight againft the 
 Church, forthefetting upofthefeventh day 
 Sabbath. For if the praftice of Chrijl him- 
 felfe whiles he was under the Law, and of the 
 Apoftles before our Saviour's Paffion,and for 
 fome fpace of time after his Refurre&ion, (hall 
 beaperpetuallmorallrule, obliging all fuc- 
 ceeding Ages to the obfervation of the Sab- 
 bath of the fourth Comm&ndement. Then it 
 cannot bee denyed , but that the Chriftian 
 Church tends bound , to keepe holy the fame 
 Sabbath which Chrifi obferved. 
 
 But pafsing by this grofTe Paradox, my an- 
 fwer is : 
 
 i That our Saviour in his owne Perfon , du- 
 ring the time of his Humiliation, duely obfer- 
 ved the Sabbath of the fourth Commande- 
 ment, and all other legall rites and obfcrvan- 
 ces 5 becaufe he was under the Law, Gal. 4. 4. He 
 was circumcised, Luke 2. 2 1. He went up to the 
 Pajfeover>andto other legaS FeIiivals,iMat.i6. 
 ij.Iohn 2.23.3* Chap. 5. l.'&Chap.f. 37. He 
 fern the Lepers Uthe Priefi,to tffcrfor their clean- 
 
 ■ 
 
Qmjl kept the Sabbath. 67 
 
 >- ' ■ ' * ' — ^ '* — - ■ ■■■■"" ' '- 
 
 fingy as Mokshad commanded, Luke 5. 14. and 
 therfore D.B. might from our Saviour's exam- aChryf. \nM<mh. 
 pie, afwcll have concluded for the obfervati- *?° m •*?• s * hb " a 
 on of all legall feftivals,and the whole Law of ^1^™? & in 
 CMofes , as for the feventh day Sabbath of the circumcifione & m 
 founbCommanJemnt S^SSR 
 
 Be fides it is oblerved by the Fathers, a and in Hiericho hoc 
 it appeareth by many fpeeches and a&ions of cfr % fa<aum i ic « 
 
 * • fori i n!t**p i'p 
 
 Chrift, thatheefteemed not the Law of the Matth.n'.j.ifye 
 Sabbatfcf, to be ancternall Law :or of the fame had knowne, what 
 quality with the other precepts of the Deca- Lt"S^S 
 loguc :i^r it is fimply and univerfally unlaw- ftcrificcyee would 
 full, to tranfgre(Te,or to commit any thin^re- no ^ h f e c ° n . dc F- 
 
 \ \ r /y & , ned theguiltlcfifc. 
 
 pugnant to the three nrft precepts, or to the Here dm like- 
 fix latter, Namely, to worfhip any other Gods^ neth the obfervati- 
 ortoufe God's Name irreverently , or tofetup ° t ^%^t 
 Idols , or to commie adultery , or to beare Sacrifices : he°bia- 
 falfe-witnefle, &c. j?«\ the Phati- 
 
 -> , r • > tn o • ices, became when 
 
 But on the contrary,our Saviour sDoanne, God would have 
 andhispra&ifeteacheth , that it was in many mercy before facri. 
 cafes, and upon fundry occafions law full to fcfiBg 
 performe fervile and fecular workes,and to do being of like qua- 
 things repugnant to the letter of the Law of ^withfacrife 
 the 4 th Command. John 5 . 9, 1 o • Mat. 12.1,2,3. b^h^Haref. 
 %.Marktz.ziAohn 7.27. And from hence the ?°« Apoftoiicxe- 
 Fathers ioferrethis oblervation : Thar drift gSSjS 
 by his words concerning the Sabbath , and efTe Sabbati legem 
 by many of his anions upon that day, did fa- ^ ud /g^bant 
 
 ir J j r u 1 rr • r • • S n Tertul. c.Marc. I. 
 
 ntfic ana foretell tbecefjation and expiration of 4#r . ,x.i> e riefum 
 the SabbatkaULatv , in the time of trace. b (Na>e, qui typus 
 
 J J * Chrifti)tuncquo- 
 
 quc concuflum e£ 
 
 K 2 Concerning sabbatum. 
 
6$ The Apoftles obferVtng Legale 
 
 Concerning the Apoftles ebferving the 
 Sabbath. 
 
 c Clem. AiexmJ. Theholy Apoftles after the Refurre&ion and 
 T^i 7;M,E i Ce Afcenfionof Christ, preached the Go- 
 ru?arc'umdcfk C A- fpell in Synagogues upon the Sabbath day es: 
 poftoius 5 cu voafe- nottofignifie the perpetual! morality of the 
 SSSb£& Seventh day Sabbath 5 but to the end that they 
 nu faftam nihil complying with Lewes and Profelpes , in this 
 pemi & ,ftd nc rc " °bfev20tt might obtaine familiar acce(Te,and 
 ^icgcaveTien^ad gain opportunity toinftru&theminthe Chri- 
 sm quafeftexfi- ftian Faith, and by little and little, to teach 
 SL23S5S thcm thcccffation.of the Old Law. Webber 
 «os qui audiebant did they dealethusinthe matter of the Sabbath 
 ^ d *«s abrompe- onely, ^ foratime they condefcended unto 
 mo/anj fe^uTcft ttie ^, in the ufe of fome other legal! obfervan- 
 iuda?us > ut omnes ces. c Fer Saint Paul, himfelfe, who was mod 
 
 •wcrifaccret. 
 
 XJfaryf. fe r M virg. Expe&avit dum fides prius hsreret in animis, Veritas nc fi cirius 
 quim rei tempus aut maturitas verufietj ad zizania? fibras evcllendas acccfiifiet,Calu- 
 taris difciplina: femina,unacura radicibus extirparet. Tert. d.pr*fiript. ca.i+.Adeo 
 pro temporibusj & caufis & perronis.,qusdam reprehendebant , in qua: & ipfi xqud 
 protemporibusj & perfonis, & caufis coromittebant. Quemadmodum fi & PC tries 
 veprehenderet paulum, <\uod prohibens Ciicumcifionem3Circumeiditipfc Timothcum. 
 ^htyi,ferm.6i . Cur in Pentccoft. Aft, Apofi.pag. 94^.. Acque ut inteHteas cos id-. 
 cited tempora obfervarc, non ut fe obfervationis necefsitati fubi jciant , feaquod im- 
 *>ccillionbu$ fcfe accommodate conentur , audi quid dicat paulm : Dies obferva- 
 tis&Mcnfesy&c. Jam verb fivideamus cum qiu Qies &Menfes, &c. obfervarc 
 vetarj h#c obfervare quid qusefo dicemus ? Num eum fibi repugnarc , &c. Abfit : 
 fed cum, quod vellet eorum tollere imbecillitatem, a quibus tempora obfervabantur, 
 "lis fefc per obferyationem iftam attempcrare. Ita quoque faciunt Medici, porrec"tos 
 Jgtis cibos prius deouitant, quamvii ipli minime cjbis indigeant , fed illorum ftti-? 
 deant infirmitati mederi. lta quoque paulus egit, cum obfervationc temporum nihil 
 £gcret, tempora obfervavit 3 ut coj qui obfervabant, ilia obfervandi imbecillitatc li- 
 towci , fiipottM (3aJL j, 
 
 ^dverfe 
 
Tl)e Apoftles ohftrYingLegals. 6p 
 
 adverfe to legall ceremonies, faith in manner 
 following : Vnto the Icrves I became as alew 3 
 that I might winne the Iewes ; to them that are 
 under the Law, as though 1 were under the Law, 
 that I may winne them that are under the Law, 
 i Cor. p. 20. 
 
 Saint AuguUine renders another reafon, for 
 which the ^poftles obfervedfome legall rites, 
 and uremontes for a time. Namely^ to fignifie 
 the difference betwixt legall rites, and Heathe- 
 nifh fuperftition, God Himfelfe being the Au- 
 thor of the one 5 and Satan of the other : And 
 he addeth : that becaufe God Himfelfe was the 
 Author of all xhzlegAll Ordinances, the holy 
 Apoftles were willing to yeeld unto them an * Au s -*P m * **• 
 
 t't j r _, /# r i • i i_ • Cur mihinon licet 
 
 honourable Funerall, after the time that their d icere Apoftolum 
 obligation was fully expired in Chrift. a Pauium , & alios 
 
 & J r retfa: fidei Chri- 
 
 ftianos, tunc ilia Vetera facramenta paululum obfervando commendare debuifle> ne 
 putaremur ilia? Piophcticas fignificationis obfervationcs a piiflimis patribos eufto- 
 dita:, tanquam facrilegu diabolici a pofteris deteftanda: ? lam cnim cum veniflec 
 dies, quae prius illis obfervatiombus praenunciata, poft mortem & rclurreChonemi 
 Domini revelata eft, vitam amiferuit : veruntamen ficut defun&a corpon>ne..efla-* 
 riorum officii5> deducenda quodammodo cram ad fepulturam : non autcm defcrenda 
 cominuo,Ycl uumkonimobtjec'tationibuSj tanquam Caninis morfibus projicienda, 
 
 T.B. 
 
7© The Sabbathkeptfince Chrift. 
 
 T« B. His ObjeSlionfrom thepra&ife of the 
 (Primitive Church, for fundry .Ages 
 after Chrift. 
 
 The more pure Primitive Churches, 
 To long as they retained their beft or 
 fpotlefle purity, obferved the Sabbath- 
 day, Mg>7?-& 4^8. 
 
 It was in ufe in the Primitive Chur- 
 ches after Chrift, for three or foure hun- 
 dred yeares : Namely,, fo long as the 
 Church retained her beft purity : and 
 untill corruption and Popery came in. 
 
 This Day was obferved at the Coun- 
 cell of Laodicea : and this Councell was 
 the firft, that did caft an afperfion of 
 Iudaifme upon the keeping of that Day, 
 P a &4%l' This Councell made a fchifme 
 and rent, from the moft ancient and pu- 
 reft Churches which lived before them : 
 and the religious obfervance of the old 
 Sabbath, hath now lyen buried 1100. 
 yeares, ever fince that wicked and fchif. 
 maticall Decree, of the Councell of Lao* 
 dicea, pag. 611. Jnfto* 
 
Primitive Churches Kept not the Sab. 7 1 
 
 „ — ■ — — 
 
 Anfw. It is formerly declared, in thefirft 
 parr of my anfvver, that T. B. his poficion con- 
 cerning thefeventh day Sabbath, is repugnant 
 to the unanimous fcntence of all the Primitive 
 Fathers. Andic is impoffibletodemonftrate, 
 that any Ancient Churches or Fathers, favou* 
 red the fame. 
 
 Some Primitive Churches, which had levoes 
 and Frofelytes in their Chriftian affemblies , 
 made the Saturday of every weeke an Holy- 
 day, upon the fame reafons the holy Apoftics a Aubafpina> 0L 
 h^d formerly done : a But thefe Churches did feTvat.moptat.& 
 in like manner obferve the Lord's-day, for a ^^fff^' 1 ^ 1 
 weekely feftivall : and as I (hall afterwards poftoVommTeml 
 prove,they preferred the Lord's-day^and eftee- poribus,Sabb^um 
 med it more honourable then the Sabbath: nei- &Sgs*jgJ; 
 ther did they obferve, either of thefe dayes, veram & gcrma- 
 after the Laworruleof the fourth Comman- J^f^f*^ 
 dement. Tor they ceafed not from all world- Stcr fraTrw &l£ 
 ly labour and negotiation, by thefpaceofthe da? os, diflemmari 
 whole day: but when religious offices appoin- ISSSfe^ 
 ted by the Church were finished, Chriftian tc non audcrcnto 
 people had liberty, tovvorkeandtolabourin f r f nx)nias r omr } cs 
 
 J , .* n . J Judaicas lelcinde- 
 
 their callings. re . Eam i^Sr^u* 
 
 Ignatius b ad<JWagnef. Let not us Chriliians ad Sabbatum per- 
 obferve the Sabbath after the Jewilh manner, by *! nebat ' ^ U2 ^ 
 rejoycinginialenejje : becaujc the divine Oracles fublatafuiffct, ex- 
 Piy : ffee that mil not labour, lei him not eate : citawra foiffct, ne 
 and thou (halt eate thy bread in the fipeateofthy f acris a avei-tercm* 
 
 face, retinucrurt. 
 
 b I gnat. NeSab- 
 batifemus more Iudaico^vclut otio "audentes; qui enim nonhbont,non edat : & in . 
 fudorc vultus tui vefceris pane tuoy habent Dmna Oracnta. 
 
 Saint 
 
j l Tlie old Sabbath a Working-day i 
 
 tj*mb. Nuncdi- S . kmbtok c Epift.j 2. Now under the Go/pell, 
 bus&fsAnc: iveobferve,thatthtsda h (to rvit the Sabbath day) 
 gotUs obcundis.fi- is deputed and made free, to carry burthens, and to 
 ne psni animad- cxerCt f e worldly buCineffe. 
 vertimus dcputan. « a i_ r a j r ■* • 
 
 b Athan^obis & S. Athanalius. d tr. d. J entente. It ispermtt- 
 univcL-tisfimulper- tedunto us, and to all people elf e, totvorke and la- 
 SlSSum bour on the Sabbath day Jby reafon that all we are in 
 nos omnes fimus thefe dayes a royall Prieflhood. 
 
 c^m^ReVt 2 Thc Sabbath was noc made a weekcly Fe - 
 it i^jl^fjf ' ftivall, univerfally, or in all primitive Chur- 
 c innocent, i. Ep. ches, but onely infome of them : for at Rome, 
 ^6Hi£j P )T& Alexandria, and throughout Africa, it was a 
 tfrfLucin.caffian. working-day. c 
 
 toU*t. $ ■ '-^ £j£ /##/* tMartyr, was an inhabitant and Pro- 
 nunqu^i Sabb^ feflbr in the Church of Rome : f and at Rome 
 tum coiuit. the Lords-day was obferved for religious Af- 
 2S;StoS[; femblies: and likewifeat Alexandria: andin 
 incatatiit i*jHu§ : Africa : and in thefe Churches the Sabbath-day 
 m*m? £ i»*«i wasafafting-day: and therefore it could be no 
 rb^'canonA- Holy-day, becaufe of the precept of the Pri- 
 joff.$J-Tertul.f m {tivc church s, which prohibited that any 
 *Z*;tlffii feftivali day, fhould bee an ordinary fading 
 
 Catb. mm: »*. day. 
 Ambtof.^^3, 
 
 
Tlie Synod of Iiodiceai ?} 
 
 Concerning the Councell of Laadicea. 
 
 i r. B. Affirmeth that this Councdl was 
 held in the yeareof our Lord, $6%. but both 
 he, and the Authors which heiolloweth, are 
 deceived in this matter of Chronologie : For 
 this Councell was held before the firft 'Kkenc, 
 and in thedayes of Pope silvetfer the firft: as 
 the Authors cited in the margine have pro- 
 ved. h b Baron; Amid. 
 
 i This Synode, as it is very ancient, fo like- EccUem+.mjp- 
 wife it hath ahvayes beenereputed Orthodox- ^aisyXol 
 all, and fundry good Decrees and Canons Longis coua/an, 
 are bund therein : ^ by name, one Canon &^r£2 
 touching the Caoonicall Bookes of the Old eft fynodum hmc 
 Teftament c : and another which condemneth akbratamcffcdri 
 the invocation and religious adoration of An- fuiTp^E Liierli 
 
 gels. d finalibus annis t 
 
 3 The Fathers of this Synod , were not ^^^1 
 fchifmaticall, ornovelliftsinthei-natterofthe terNec-Catfarien; 
 Sabbath: for they maintaine no other Do&rine £ m & Nicen ^ 
 concerning this qucftion, then hittin Martyr , sttoffe^'&c. ° 
 Tertu/lian, Origen^&c. have in fubftance deli-- '<= Condi. Uod, ca, 
 vered concerning the fame. And lujlin Mar- \ 9 ' Ib cx Jh ^ 
 tyr^viho lived 150. yeeres before this Synod, o&.mz'.ca*. color. 
 reportcth , that a queftion was made in his '•***• 
 time, Whether a Christian* which obferved the SjJiJjJlg 
 Safibaib^might Me admitted to thihotjmyHeries 
 or not t Therefore the Fathers of the Councell 
 of Laodicea, were not thefirft Authors, who 
 condemned the religious obfervance of the 
 Old Sabbath. 
 
 L T. B> 
 
y-j^ Igtt^tiiiS ad Magnef. 
 
 T.B. His Obje&ion out of S. Ignatius. 
 Pag. if p. Grjfifl. 
 
 Ignatius in his Epiftle to the Magnefi- 
 ans, exhorteth them to keepe the Sab- 
 bath-day : and he calling the Sunday or 
 Lords-day, the Queeneand Princefle of 
 Dayes : fignifieth thereby, that hee lea- 
 veth an higher roomeforthe Sabbath- 
 day, and that hee accounted it, the King, 
 and Prince of dayes. 
 
 Anfw. S. Ignatius the Martyr in his Epiftle 
 ad Magnef.vtnxzihzs followeth:^ 4 ca£Q*iU<u> 
 &c. after the Sabbdth-dAy, or inftcad of the 
 Sabbath-day, let every friend otcbrift <p.-\*x?w> 
 keepe h$ly day nh Kuptaxtw the Lor d Christ 
 His Day,in memory of C h r i s t'$ Refur- 
 region : For the fame is Q^eene, and Lady 
 PrincefiTeof Dayes : that Day which the holy 
 Prophet expe&ed and longed for, when hee 
 faid in the Title of the Pfalme, Infinemfro 
 $£tava ? the Day wherein fpirituall life recei- 
 ved beginning, and Death wasvanquifliedby 
 Gbrifl. 
 
 This Encomium which the holy Martyr 
 Ignatius hath damped as an honourable Cha- 
 ncer 
 
Ignatius honour* Sunday] ?j 
 
 rafter upon the Lord's Day, declareth what 
 
 cftceme the Primitive Church entertained of 
 
 this Day* For tgnatlm lived at lead thirty 
 
 yeeres in the dayes of S. lohn the Evangelift, ^fX^ 
 
 and was his Auditor %(as (hall hereafter fur- chia/feomdus e- 
 
 ther be declared)andhcwasafaithfuIlobfcr- p Uco p us ordinatur 
 
 r^ n I- 11 n- • u Ignatius, /oanne: 
 
 Ver Ot apOltollCall COnltltUtiOnS b . reicgatur in Path- 
 
 And whereas T. B. iraaglneth, that Ignatius mon.An.Dom.97. 
 filling the Lord's Day ^ €<,**» the Queene, J— ZZs 
 intended thereby to exalt the Sabbath Daj y and ejus fuerunt,Papia& 
 to make the fame the'ehiefe and King of dayes: *^° u f ^fl 
 Thii conceit proceedcth from partiall igno- ?a^ u smym*°,& 
 ranee: For the ^Rabbins who doted upon the Ignatius Amio*. 
 Sabbat hM h ftiled the fame nn^D the Queene fumma.m. 
 of dayes: and the Poet intending to (hew the /i.^rf^i.Horu, 
 exceflive efteeme which money was in, faith, tur Ignatius ut a« 
 
 « . j , r»i_ -i r 1 . /i. , poitolorum tra«U= 
 
 Regma Pec»Ma$and the Philofopher, lnftttta dom mordicus a4« 
 Reginaommumvirtutum ; and the O rat or, Re* h*refccrent 9 
 gin a tloquentia^ Queene money , J2u,eenejujlice 9 
 gncem eloquence^ &c. Therefore the Title of 
 Queene is given by Ignatius to the L$rd 9 s-Day, 
 not by way of derogation and diminution, but 
 to (ignifie the eminent and tranfeendent ho* 
 nourof the day. 
 
 Lz T.B, 
 
?$ S. jithanafiwl 
 
 T. B. His authorities out of S, Athanafius 
 examined. 
 
 T. B* Mhanafius who lived in the 
 yeare jqc doth not onely and barely 
 avouch, that Chriftians in his time, kept 
 the Sabbath-day : but he doth moreover, 
 juftifie their keeping of it. For whereas 
 fome might object unto him, That the 
 keeping of the Sabbath is Iudaifme ; this 
 godly Bifiiop forefeeing this obje£tion ? 
 faith • We affemble together on the Sab- 
 bath-day, not as we were infected with 
 Iudaifme : but therefore we affemble on 
 this Day, that we may worfliip I e s u $ x 
 the Lord of the Sabbath. 
 
 The judgement therefore of this god- 
 ly Bifiiop was, that a Chriftian Church 
 might fan&ifie the Sabbath-day, with- 
 out any taint or tin&ure of Iudaifme. 
 
 Saint 
 
AthahaH touching the Sabhath. pj 
 
 Saint Athanafius is orthodoxall every way, 
 both concerning the Sabbath., and the Lord's 
 Day. For in a fpeciall Treatife, ^/><rc«w*; 
 jfoiiidfc #** maincaineth , that the Sabbath- 
 day,and circumcifion are both of them legall 
 obfervances: And that neither of them is in a Xthanaf.^: 
 force under the Law of grace 3 . bat . & cm .Atquc 
 
 During the time and continuance of the firft £ in F . eft i uod Sab - 
 Age, the law of the Sabbath and of Circum- ptL»^^ 
 cifion was in force at Hierufalem : Ut&ri*$'*ft vai «us: fed Qera- 
 *** mUtto &c. But when the new Generation Sl£S 
 came in, after the RefurrecSion of Christ, quibus fincm non 
 the old Sabbath ceafed to be in force. Here- ^ bit n °vacrc^ 
 #^#, fince the new Creation ■•*wc*tt*'i%°*ft>'»- SiStpnoribustc^ 
 p« f P<*r'a>f OT77 TniaepTi* wee Christians obferve not poribus Sabbati di- 
 thc day (of the Sabbath) as in former times : SJSS^fr 
 butweexpe<5ianeternallSabbath,whercinthe nispriorum : /** 
 new creature (hall never end. Wherefore, the Dom i"i«:um diem 
 Lord commandeth not the new creature to SSSm 2^1 
 keepe the Sabbath-day: for the. LpR r>'s-day found* reparation 
 in which thenew creation began, hathputan n , i3, o N T T n f ^ tir ^ a 
 
 j i c t_ i_ i_ dies Satibatum eft, 
 
 end totnebabbath. fedjrcmifliopccca- 
 
 The fame Father in an Homily ^-Aveaa^v d. torum, cum quis 
 Scmcnt.dellvereth the fume dottrine touching the reclulcvu * ^ ccw:is 
 Sabbath: his words are: When wee Chrifiians 
 aflTembleyOr come to Church upon the Sab- 
 bath-day, we doe ftot thus > became we are any 
 wayes ficke, or infetted with Iudaifme,-^ **& 
 *«*%£*!#{) but to honour the L a r d I b s u s 3 
 who is Lordof the Sabbath. • J# the old time of 
 the. irncs, the Sabbath was highly efteemed : 
 
 L 3 ftjtfj 
 
7# Athanafius of the Sunday] 
 
 Sftt now under theGofpcll, uniQwav '**&*&& 
 
 tW wf jculU: the Lord hath changed or tranfla- 
 
 ted it into the Lords' s day. For the old Sabbath 
 
 appertained to the pedagogie and rudiments of 
 
 the Law : and therefore when the great Mafter 
 
 came and fulfilled all that was prefigured by 
 
 it, it then ceafed,cven as a candlcis put forth 
 
 i u8$vtG- £ cH- at the rifing and appearing of the Sunne a . 
 
 &CKAM KA-mryn- No w it appeareth by thefe teftimomes o/Atha- 
 
 ¥lT*?% U * mdus.thatwhisage, thecbfcrvationoftbeSab- 
 
 •j»o* kSyjffr & bath-day >byvertue of the fourth Commandement^ 
 
 flsVcwTt. pas condemned of ludaifme : and that the Lord's 
 
 day, upon which our ble/fed 'Saviour arofefiom the 
 
 dead, to enlighten all people fitting in darknejfe^ 
 
 vfas obfervedwetkely for religions and ecclefiafii- 
 
 cali offices in the Church. 
 
 T. B. Hi* Objection out of the Ec<* 
 cleJiatticaUHittory. 
 
 Socrates Bed. htft. lib. 6. cap. 8. Attenu 
 blies were wont to be held in Churches 
 upon the Sabbath-day , and upon the 
 Lot d s-day. 
 
 Ibid.lib. 5. cap.ii. At Qefarea, Cappa- 
 docia, and Cyprus, theBifliops and 
 
 Priefts 
 
Socrates ofFeflivdsl -9 
 
 Pfiefts did ever interpret and expound 
 the Scriptures upon the Sabbath-day ^and 
 upon the L o r ps-day. 
 
 T. B. Vag. 488. Although they 
 kept two dayes in a wecke,yet one onely 
 was kept for the Sabbath : The other l?™l\ Hin * e ' 
 was kept lightly and partially, as a light b So ^men, &#. 
 Holy-day, or a Leaure-day. ftaminuijegem w- 
 
 lit, ut turn die Do- 
 minico, quern He- 
 
 ^Anpvcr 1. No Author ipeaketh more bran appellant pri- 
 fully, concerning the cetfation of Iudaicall ^azTei^abl 
 Sabbaths and Feafts, then £*#**« a . No Law bati 3 Grxd e a utem 
 (faith he) made by Chn&^gave leave to Chrifti- s °l J s nomine mm- 
 ans to obferveanjludaicall rites, hut on the con- ^oZS- 
 trary, the Apoftle plain ely prohibit eth the fame, diciis danfk Si & all- 
 #£//*/ £* #0/ Wy abrogatedCircumcifionJbut ex* j* * e J ° tiis obeun - 
 A^tti 4//i, f /;>4f j£<t? /&0#A/ ^ no diffention about bufquc &obfecral 
 Holy- dayes. It was not the intention of the holy tiombusiXumco- 
 Apoftles, to m A kt Lams for kufing Holydaya, %£*£ Tnt 
 but their ftudie was, to be authors unto people, of raws eft, utpotcin 
 leading a vertuous and holy life. quo Chriftus refm- 
 
 r^ ^>i_ n- 1 1 j a /T if iexit amortuis.di- 
 
 2 Even as Chnltians held Aiiembhes,upon C m vero Veneris, 
 the Sabbath-day, and upon the Lord's day, in ut P o:c "?qu° erae 
 fome Cities and Countries: fo like wife in raa- S5&SS 
 ny parts of the world, and in the mod eminent 1.7 x.m .Sabbaum 
 Churches, they kept holy the Friday, and the * dominicum fc- 
 
 n » 1- r 1 • /? 1 n <& • 1 itoS " ies 3 g»ta:e*, 
 
 Sunday. Euieb 1///. ConftJ.L\* c. i8.Epiphan. quod iiie quidem 
 to. 2. 1.3. Expoflt.Cath. fid. num.22. Sozomen. teteeoiibdo fit 
 A//?, £cc/. /. 1. c.8 b . Conftanr. f A* Graf made di :^J££3»! 
 a Law? f£<tf Chr':tfians under his dominions, reaioni*, 
 
1 1 The Sabbath kept in Jome Qtircfosl 
 
 jhould tveekely kecfe holy, both the Sunday y or 
 Lord's* day ,and the Friday : The Sunday ^becauft 
 ofchrift Hi* Refurretfion, andthe Friday fecavfc 
 of His F of ion. 
 
 3 The Sabbath-day was preferred by no or - 4 
 
 thodoxall Chriftian Church, or more honou- 
 
 5 Greg. Nyten. rec * thanrhe Lords- day .-but the greeted number 
 
 Om&cfifiiQd- t of Chriftians, preferred the Lord's-day before 
 
 bus ocuiis Diem t h e Sabbath, in thofe Regions, where both 
 
 Domirucum intue- , , r j j l i • i i 
 
 ri$, qui Sabbatum dayes were oblerved : and they which ho- ^ 
 dedecorafli ? An noured the Sabbath moft, fay onely,that thefc ' 
 m^^e 5 ?? twodayes, were Germanifratres, likecwona- 
 Wiwis ? & G in turall brethren b : For the one was founded up- 
 aiterum injiirnis, ont h c Q \$ Creation of the world, and the o« • 
 
 lis, in alterum im- « , 
 
 pin 3 es, ther upon the new. 
 
 T. B. His Argument for the Seventh-day 
 Sabbath, from the Tborke of Man's 
 Creation^ and <l{edet?iption. 
 
 VVe muft have fuch a Sabbath, as the 
 rcafon of it doth belong to all men, and 
 to every man, none excepted. 
 
 And fuch is the Sabbath-day of the 
 fourth Commandement, to wit,the Sa- 
 turday Sabbath, which is kept in me. 
 
 mory 
 
The benefit o/Qreathu 81 
 
 mory of the Creation. For all and every 
 man, hath a benefit by the Creation,and 
 therfore all, and every man,have reafon 
 to obfervethe Sabbath,w :h God himfelfe 
 ordained co be kept holy, in recognition 
 of chat common and generall benefit 
 
 But it is not fo with the Sunday Sab- 
 bath : becaufe Redemption , which is 
 the motive why Chriftians obferve the 
 Lords-day, is nothing at all to 1 uch peo- 
 ple, as are not elected to falvation. 
 
 Well then, fee how thefe things hang 
 together : the thing they muft prove is, 
 that we Chriftians, that is, all we Chri- 
 ftians, even every one within the pale of 
 the Church , that is baptized, all thefe 
 ought to keepe the Lord's-day for a Sab- 
 bath , in memory of the Redemption : 
 when as the one halfe of thefe is not re* 
 deemed : and the reafon to bindeall,and 
 every man, thus to keepe remembrance 
 of this Redemption,is becaufe the work 
 of Redemption is greater unto fomc on- 
 ly of thefe men.How abfurd is this,that 
 every man fliouldbeboundto keepe a 
 
 M joyful! 
 
%i Tk benefit of Ademption. 
 
 joy full memory of that thing which 
 dothbelongbut tofome of them onely, 
 as not to one halfe of them. 
 
 This is, as if they would undertake to 
 perfwade , not onely Englifl?-men > but 
 'Dutch-men, and French-men y tokcepea 
 yearely joytull remembrance with us, 
 from the invafion of thtSpaniard, in 88. 
 w ch concerneth not them, &c. p.i$i y &LC. 
 
 Anfrv. The fumme of the former objeflion 
 is, that the ground and reafon of keeping holy the 
 a Rait* d. vol sMath. day s wmfi be a reneralland univerfall be- 
 i. voliintis ante- nept .common te all that profej] e Chrifl. And there- 
 cedensj eftvolun- f$re ,becaufe the benefit of Creation is univerfall^ 
 ^pKmixvx ™d common to ah 1 and every one, and Redemption 
 ipfeDeo, & ejus U peculiar to the elect only : Chriflians ought to ob- 
 nawa propenfione f^ve the fevcnth day in memory of Creation : and 
 uitncns occafione not the Lord s day , in memory of Redemption. 
 ex nobis, My anfwertothis obje&ionis: i. That the 
 
 L^Tl'r^; ground and reafon of keeping holy a feffival! 
 Dei prior fecun- day | may be iuch a benefit, as by the antcce- 
 
 du:»naturam,fcYc. £ m Will of Chri/l 3 IS COtnmOQ tO all mCH li- 
 
 nus poiterior le- . « in i r r l - 
 
 oHiducaufam.iiia vin g> thoughall men by reafon or their owne 
 ingenue hxeacci- demerits , doe not a&ually receive the fruit of 
 
 £?',££& '«• ** the benefit of Redemption, by the an- 
 iUaedka, h*cad- tecedent will of Chrift > is common to all men 
 mob?' r V f g ' ^ living which profcfleC^ri/f.' and none are cx- 
 iiiqufnd moncm eluded from it,but only they>w ch by their own 
 animxprimamno demerit have nude thcmfelves unworthy. b 
 
 ttjntprsdcftinat: * t. 
 
(Jhrift redeemed all mtn-kinde. 8j 
 
 It is the exprefle Dottrine of the Church 
 of England \ that Chrijl hath redeemed til man* 
 kinde : and chat upon the Croffe be made a full, 
 f erf ett> andfufficient Sacrifice , Mat ion, and fa- 
 tisfattion, for t be Jinxes of the whole world. And 
 this Do&rine is confirmed by many fentenccs 
 and arguments of holy Scripture, and by the 
 teftimony of the orthodoxall Fathers, 
 
 i Sentences of Holy Scripture are thefe 
 which follow : Heb. z.p.He taftedof death for 
 every man, i Tim. 2. 6. Who gave himfelfe 4 
 ranfome for oilmen. 1 Iohti 2.2. He isthepropi* 
 tiationnotforourftnnes onely , hat for the finnes 
 of the whole world. 2 Cor. j . 1 5 . He died for aM. 
 2 Pet. 2. 1. There were falfe Prophets alfo among 
 the People .which (hall bring in damnable her -eftes, 2*J* * ** 
 even denying the Lord that bought them 5 and oraacs jfcbrte ho- 
 bring upon themfelves fwift damnation. minc$ mifliim eft 
 
 2 There are delivered in holy Scripture ma* ck^m^.9^1 
 
 nv weighty arguments for this Doctrine. Qy* Redemptio 
 
 'i.Our bleflcd Saviour, who is Yea,and Amen, fe un / ver J"° intul * 
 
 . 11,. /, // mundo, & omni- 
 
 Apoc.i.^.IohniZ^'j. commanded his GoJpeU bus homimbus m- 
 which is a word of truth, Eph. r.i $.to be univer- Bremer i nn °- 
 fally preached f not onely to all Nations % Matth. ™ l )'y ca t ?< Prin , 
 2$. 1$. but to every humane creature, Marc. 16. cipem germs im- 
 15. and the fummeof the Gofpeli issitfw P«». fanfti ™«* 
 
 ^, / • n • / t 1 r r ^-- mentis lnvidcn- 
 
 Chrijt CAme into the world to javepnners ', 1 Tim. tem,cxdemq;eju* 
 1 . 1 5 . 2 .He likewife extiorterh all people to re- p^ncidaii «o*ft 
 pentance b , andcommandeththem tobeleeve n 3 e ttt "Dominus-p£' 
 
 terno miti^are confilro, dicens ad Cain>Vt quid triilis fadus e$ ? «c.Cum ergo ai 
 Cain tain Toq.ieretur Deus 3 numquid ambiguum eft, voluific cum , Quantum ad xllur* 
 medendi riiodum fufficiebat, egifle, ut Cain ab illo lnnpietatis furore re fiptfee re 
 malicia pertinax 2 tnde fafta eft inexcufabilior, unde fieri debuit corrc&ior. 
 
 M 2 his 
 
84 Redemption common to all. 
 
 his Gofpell,and to honour^ worihip,and obey 
 
 him , upon this ground, namely,that he is their 
 
 Saviour and Redeemer, 3. The holy Apoftles 
 
 Creed requireth all people within the pale of 
 
 . ' the Chriftian Church, to beleeve in G o d the 
 
 c Aug. znpfa. 6%. p , 
 f.z.Juths proctor "UK- 1 -- 
 
 punituseft,&cferi. But KChrist by a previous, and an- 
 ^S&Sl tccedent dccree hath excluded the greatett 
 guine f UOj & punt" number of Chriftian people living, from all 
 vie ilium deprctio poffibility of reaping benefit by his Paffion, 
 F^end!^ and if he hath payed no price at allforthem<: 
 ab iiio Tpominus thenhis Gofpcil may be preached to infernall 
 vcnditus eft,. nK fpirits, with as great fincerityasto the greateft 
 quTipt /Domino partofman-kinde ; The Devil! and his Angels 
 rcdemptus emt. may with as good reafon bee exhorted to be- 
 Ta^L^l leevein chrijl, and to call God Father,. as 
 tis eft Dominus Chriftian people, which have no fpeciall alTu- 
 icfus,ut&i P fi(/«. ranee and teftification from God, that Chrifi 
 
 aa) donaretvenia, _ r , , . r » • r> i • 
 
 fiChnftiexpeaaf- Ie j ™ payed the price or their Redemption. 
 fet mifcricordiam. 3 The Orchodoxall Fathers maintaine uni- 
 i!i^lpi\ verfaIit y of Redemption, bypaimm ofaphce , 
 Quod remedium and S, AuguJiine c with many other Fathers,af- 
 mVade m^ 1 ' ^nne, even of //^ lfcariet , that hec was not 
 jiitemism ea conm" excluded from the price of Redemption made 
 gUTes, qua; te rcvo- by Chrift's bloud, but he might have obtained 
 rSS P^don of his finne, if hee had repaired to the 
 adhqueum. " Mercy-feat of Chrift* d 
 Cyril, in h. ijb a i. 0ur faffed Saviour, like unto a Royall, ,and 
 dvtor punter a- magnificent Prince , havingmany or his tub- 
 liisDifcipuiis Sal- je<5ls , in thraldome and captivity 5 under afor- 
 
 vatoris auxiliu non 
 
 habuiflet, fruftra haec dicercmur.j &e. ftri^f/hhominem,, nifl ultro lllcinpcrdi- 
 
 tionem infiltifle*, 
 
 nine 
 
Redemption common to di. 85 
 
 raine enemy, paied a full,'perfed,and fufficient *«£■ «* ""»- 
 
 / 1 1 t r 1 .J ^ LUltr:l mortuus eit 
 
 ranfome, tor all and every oneof them, a and cimftus/iaiiquos 
 then fending forth his Embaffadours, inviteth wjfaie nonpo- 
 them to returne our or captivity : Now many anncs Baptifta & 
 of thefe captives defpifc liberty, and make digko Chnftum 
 choice rather tofcrve the enemy, thantore- ^°^ nd ^; 
 turne to the freedome cf their Lord : alfo fome & c .a fat adhuc in 
 of them being redeemed, and releafed out of fecul " s u ° ra p cc - 
 
 , , • • 1 j u cz™ Chultus non 
 
 bonds, returne againe into bondage. b tu i erlt< 
 
 It cannot be denied, but that all and every b Piofp. ad cap^ 
 one of thefe were redeemed, by a full and free g*£f£g£ 
 paiment of a ranfome : and that by reafon muni Rcdempd- 
 of their owne contempt, or negleft, they re- one fal ^ tor n6fl 
 
 . r . 1 1 /• P 1 • cltcruahxus, non 
 
 cave not the runt and benefit or redemption. adSacramcmivir- 
 
 Now thefe things being declared, concer- tutem, fcdadinfi- 
 
 ning the wotke of mat* redemption, my an- jg ^"^ 
 
 fwer to T. B* his objection, is as followeth. Domini nofln ie- 
 
 As the benefit of Redemption, in regard of fu chrifti, pK ciiim 
 
 .... , . r . r r - rr rt tonus mundi fit. A 
 
 application , and the ultimate fruit or effect qno pretio extra _ 
 thereof, is not common to all mankinde,by neifunt^uiamde- 
 reafon of their owne infidelity anddjfobedi- ggj 3**g 
 ence : fo likewife mans forming, creation, and afc poft redempu* 
 comming into the world, is a forerunner of his ? nem > adean <km. 
 
 ,. D v . . ' r r .. . iervitutem funt re- 
 
 ctcrnall perdition, by realonot his owne vvic- vera. id. d. voc. 
 kedneffe 5 and it had beene good for many people I'nt.n.i. ao. vif- 
 never to have beene borne : but from hence it is doming™ on S 
 confequent, that there is no more reafon for unius tantum p - 
 many peopletoobferve a Sabbath, in memory ^ rede ™P tion ^ 
 and recognition or Creation* than or redemp- onum impendic ra- 
 tion 5 becaufe, neither Creation, norRedemp- lwenuwu.*!*. 
 tion, are finally beneficiall to ungodly and b^morLTchri' 
 difobedient people. ftus ? fed prorfus 
 
 l^f 9 All pro omnibus mor-» 
 
 fyi * n * tuu 5 eft Chrifius.' 
 
8<£ Chrijl redeemed all mankindel 
 
 All the Israelites in Mofes daies, were redee- 
 med out ot Egypt : in memory and recognition 
 whereof, they were commanded to obferve 
 the weekely Sabbath ^Deut.^.i^. Butnotwith- 
 ftanding their redemption , many of them 
 through their own infidelity and difobedience, 
 periflied in the Wildernefle. In like manner all 
 Chriftians arc redeemed byChrift, in manner 
 aforefaid : and all obferve the Lord's-day in 
 a Hicr. h La*, recognition of thisgracious benefit, which ac- 
 urm.c^- NuII ° cording to our Saviours Do&rine proceeded 
 ™%$c£. from the generall and impartial love of God, 
 torclcmeatiffimus to all mankinde, lehn 3. 16. 
 caafi Ctpcrdmo- Butwhenthe holy Scripture defcehdethto 
 ZoZT^it the declaration of the proper and effe&uall 
 umperpoenitemi- caufe of mans failing, of receiving the fruit 
 am^noluntwv^rii. anc j benefit of compleatc and atfuall redemp- 
 Gmli^'nXo- tion and falvation, it referres the fame tohis 
 »itas Dei, n C uii ownc malice, infidelity, difobedience,and irre- 
 
 qwdem parti defu- n - nrince X4 a t 17 2H * 
 it, qu« in charita- P enCanCC 3^/ r, J.3o 7* 
 
 te non ftetic & ab The goodne/fe and fount y of the Almighty was 
 initio fui veneno mt deficient (faith Profber Aquitanicus *) to that 
 intumuit.#.f*.t9. part of mankinde, which abode not in char tty^ but 
 Qui exortcsgra- # ^ corrupted and infected ] with the venernous gall 
 
 .j&mur. 
 
 r. b. 
 
T. B. Objection agrinfi the Lord's-day. %? 
 
 <£* 
 
 ewp a 
 
 T. B. His twenty foure [peria/IAr-- 
 guments, in maintenance of 
 his pofition concerning the 
 Jeyenth-day Sabbath. 
 
 Argument i. pag. 401. 
 
 T. ©• Every man fearing God mult 
 maintain and defend, either the fcventh- 
 day Sabbatb to bee ftill in force, or the 
 Lord's-day. Other wife there (hall be no^ 
 Sabbath-day in the Church : and we muft 
 live prophanely and impioufly in the 
 breach of one of Go ds ten Comman- 
 dements, 
 
 Butnomanthatfeareth God muft 
 maintaine the Lord's-day Sabbath: 1. Be- 
 caufe a man cannot defend this day in. 
 faith :And whatfoeyer is not of faith, it Jin, 
 (l{Qm. 14. 23. Now a man cannot fpeake 
 for the Lorcb'&day in faith, became hee 
 
 hath 
 
God's Commandment necejjarj. 
 
 hath no word of G o d for the ground 
 of his faith . and fo it is not faith, but 
 phanfie, fuperftition, and preemption. 
 
 Pag 195. When the old Sabbath was 
 fet up, it was done by an exprefle Com- 
 mandement : and can there a new &*£- 
 bath come into its room without a Com- 
 mandement ? 
 
 Pag. 402. Chrift hath left no Com- 
 mandement for us to fan&ifie the Lords 
 day.lt is no where faid to us in the New 
 Teftament, remember the Lord's-day to 
 fan&ifie it. Neither can it be proved by 
 any collection or confequence, from any 
 Text of Scripture, &c. 
 
 Pag. 283. When men will doe that in 
 G o d's f ervice, and in obedience to God, 
 the which he hatlv no where comman- 
 ded them : what is this but a necdlefle 
 religion and (uperftition ? 
 
 Pag. 619. It is but fuperftition and 
 will-worfhip. 
 
 Pag. 629. All humane inventions^ 
 thruft into Divine fervice or worfliip 
 of G o p, are plains idolatry. 
 
 Pag: 
 
T7;e Sahbath without a Qmmandemenu 89 
 
 m ■ ■■ ■ 1 1 ■ ■ ■ 
 
 Pag. 618. The Lord's-day is a Popifli 
 tradkion,becaufe there being no ground 
 for it in the Scripture, yet for all that the 
 Patrons of it doe urge and prefle the ob- 
 (ervation of it as a neceffary thing, as ty- 
 ing mens confciences upon paine of 
 damnation. 
 
 tf^.S. ag. <Br.pdg.u7. It is a matter of 
 infinite comfort to us, whodefire to do 
 the duties of the day Tfitb faith f and in 
 Gq£s blcfting and acceptation, that God 
 fan&ificd our Sabbath-day by the words 
 of the Commandement written with 
 his owne finger. 
 
 H. B. Dialmanufcrlt is truc,that only 
 Gois Commandement bindetktbeconfei- 
 ence : and unlefle wee finde the keeping 
 the fir ft day of the weeke for Sabbath, to 
 be commanded, &c. the divine autho- 
 rity of it will not appeare, &c, 
 
 N Anfo. 
 
Jji'd , %he equity of the fourth Qommandemintl 
 
 <*/£nfwcr to the precedent Argument. 
 
 The firft propofition of the precedent argu* 
 merit, is not neceffary : for although men fea- 
 ring God, fliould neither obferve the feventh 
 day, nor the firft day of the Weeke, for their 
 Sabbath : yet they may be free from prophane 
 b Aurcol. in i.d. and impious tranfgreflion of the fourth Com- 
 37.art.unk. De mandement : by keeping, holy fame other day, 
 quod Xjuo tem' or ^ ome °^ ct convenient and fufficient time- 
 pore,veiaiiquaho- For the fourth Commandement, in refpeft of 
 o a cw frfvZm vt* an y one definiteand fpeciall day of every week, 
 cotus Deo: & hoc was not fimply and perpetually moral l;but po- 
 pacec quia tam fum fitive and temporary onely,as isiormerly pro- 
 
 naiur* & ratio di- The common and naturall equity of that 
 aat quod pro aii- Commaodement is morall : to wir, That Cud's 
 
 quo tempore oc- . , ... , r r . , 
 
 fcovacascmihi,% p&fS art miged, to obferve a convenient and 
 procurare falutcm Efficient time, for pMike and folemne divine 
 riuTmiKo & ™r(hip, "'fir religious andEcdefiaJticall d» 
 Deodebco vacave, ties b : And abftinence from fecular labour 
 ^^ncfcia d ° c " an 4 negoriation, and keeping holy one day of 
 TchYyuTcencp. every weeke, both for mans temporallandna- 
 Hom.io. iam hinc turall refrefhing, and for the fpirituall good of 
 tJ n Z°c SSi his foule, is very agreeable both to natural!, 
 jiobis Dens, eru- and religious equity, and it is grounded upon 
 diens in arcuio t h e ancient cuftomeandpra&ceof God's mq+ 
 
 hebdomadal diem . r - T * - ^^ f * 
 
 imuintcgru ip& ple\ in time ottneLaw c : and we Chnftians 
 cm Zmmrydv*- having obtained a larger meafure of divine 
 &fe&*™. % x ^> and our obligation to.ferve G o d, and 
 jwTiwi irM*- Chrifiy upon his heavenly promifes, being 
 
 greater 
 
The Lord's day an Apottolick TraAitiw. $H 
 
 greater than in the time of che/tuw.-if in thofe 
 former times of greater darknefle, the Lord's 
 people obferved a weekcly Sabbath-day: The* 
 furely we fhould be ingratefull, and negligent 
 of our owne falvacion, if we yeeld not to God& 
 weekelyday.orafufficienttimeforhisfervice. . w . . 
 
 u t , j- j j d Novel. 4. Lew* 
 
 as well as the lewes did d . c*p.%*. Siquium- 
 
 Lafily, our weekly obfervation of the Lord's tram quondam & 
 day, in the time of the Gofpell, is not fupcrfti- S^^SS 
 rious, but an holy and godly pra&ife. .Fwitis bati diem venera- 
 warranted by the example of the holy Apo- j^> J*- ££ 
 (lies , and thofe Primitive Churches, which hcem ipfam|/ve"^ 
 were planted by the Apoftles: and which re- tatem eolunt, hos," 
 ceived their Ecclefiafticall precepts and con- ^ d ^tS 
 ftitutions, by Tradition c from the Apoftles. nofq, abexididc- 
 
 decorc Iiberaric 
 noa venerari par eft ? e Ifich.i* Levit.lib. i.eap 9. Nam & nos illorum fequen** 
 tes Traditionemj Dominicam diem, divinis conventibus fequeftramus. Irenajus 
 lib. $. cap. 5. Ordinationc,&fuccefljone, eaqua* eftab Apoftolis mEcclefiatraditio 
 venit ad nos. Cap. 4. Nonne oportebat ordinem fequi traditionis* quam tradiderune 
 iis, qiubiw committebant ecclciias ? 
 
 N z Anfw. 
 
9& ^wf.14.2^ 
 
 Anfw. to the AJfumption- of the Argument. 
 
 T. !B. A Man cannot maintainc the re. 
 ligious obfervation of the Lord's 
 day in faith, becaufe he hath no 
 ground of God's Word for his 
 faiths and fo it is not faith but 
 fancy : and if the obfervation of 
 the day, is not in faith, it is finne^ 
 Q{pm. 14.2J- ' 
 
 Anfw. 1. By TrithyRm.i^i. the Apoftle 
 underfiandeth the d'ittate &nd yr attic all )udgt~ 
 a chryfoftsm.Am- men t of the confeience, concerning the quality 
 rftS^ oi theadion, which one is to doc, or to leave 
 occummus. Cm- undone a . Therefore this fentence or faying of 
 pr^fimTfidt the Apoftle conclude* nothing for the Obje. 
 
 id eft,ex diamine (Sor's purpofe. 
 
 confciemix , quo Secondly , But if by Faith, (hould be under* 
 
 SE&lffS ft°od> <*#«« *,/«/< riptrfiMfi*; groun- 
 hie & nunc l.ccre ded upon the written Word ofG o d; my an- 
 pcccatumcft.^ f vver is t h at the keeping holy of the Lord's 
 
 cnim agit hie Ape- . ' • 1 X 1 /• 
 
 iUus de fide c^- day, is grounded upon a Commandernent of 
 
 #i4»<! naturalise- (Jq D( 
 
 ^tdlcffit Fordivineprcccptsareoftwoforts.-i.^r 
 
 rail, parricuhn,8c 
 
 praSica , quae nihil aliud eft quam di&amen confeientia?, feu judicium rationis* quo 
 
 judico, mihique pcrfuadeo 3 me ;e&e agcre,ncc Deum offcndeie. 
 
 of 
 
T)iv. Comntandements gencrall . p? 
 
 of them, are exprefle, immediate, and particu- 
 lar, Epbef.6>l* Children obey your parents (na- 
 turall)/* the Lord^ i Thejf.4.3. Abftaine from 
 fornication, Ephef 4. 18. Bee not drunke with 
 wine wherein is exceffe. 
 
 Some are generall precepts , which com- 
 mand by a mediate and fubordinate law s 1 Pet. 
 2.13. Submit your f elves to every ordinance of 
 mm, for the Lord's fake. Verf. 18. Servants be 
 fubjefi to your majlers, with all fear e, not onely to 
 the good and gentle , but alfo to thefroward, 
 Hebr. 13.17. obey them that have the rule over 
 yo*,8zc. 
 
 Now Parents, Matters, Princes, and Rulers, 
 command children, and fervants, and people 
 under their fubje<flion, to performe worldly 
 and temporall bufinefles, as to labour in this 
 thing, or that thing, totravell,to goetowar, 
 tofaile,ro fovv corne in fucha Held, &c. The 
 Centurion in the Gofpell, Mat. 8.9. 1 amaman 
 under authority, having fouldiers under mt : and 
 1 fay to this man, Goe } and hegoeth : and to ano- 
 ther. Come, and he commeth : and to my fervant, 
 DoethU,andhe doeth it. Gen. 24 2 . Abraham / aid 
 to his eldefl fer v ant >8zc. Put thine handundtr my 
 thigh, and I will make thee fweare by the Lord, 
 &c. Thou (halt goeuntomy Countrej, and to my 
 kindred^ ejre. ifaac called lacob, and [aid unto 
 him, Anfe,goe to Padan Aram^ See. Gen.iS. 1 ,2 , 
 King David commanded Ziba^Thou, and thy 
 fonnes, and thy fervants, /ball till the Land, and 
 bring in the fruits, &o 2 Sam,?.?, 10 ' 
 
 N 3 lit 
 
p4 c ^Precepts of the Church. 
 
 In all thefe examples, and in thoufands 
 more, children, fervants,fubje&s,fouldiers : &c. 
 performed fecular and cemporall fervice and 
 bufincfle, in obedience to the precepts of fuch 
 perfons, as were their govemours, and their 
 obedience unto the Commandements of Men 
 was done in faith, and was pleafingto God, 
 * cyprU*. Ep. 6 9 . atl( * warranted by the generall rule of Divine 
 
 Ncch3Ecjifto,fed Law» 
 
 dole dic P m £ De ,C & In ^ e manncr > ^ e a °b Ghojl delivereth a 
 chrifticonftituas, generall law to Chriftian people: Heare the 
 qui didt ad Apo- church*. Be obedient to them that htve the rule 
 
 *t2^2- «>« 1»» < ^» d ** fpirituall Fathers and 
 
 :tos,qui vicariaor- Rulers, command them, to repaire to fuch a 
 titTcccdunt P0 Oui Church, keing a convenient place for God's 
 auduvosXeauSc publike fervice: to obferve fuch a day of the 
 &e. inde cnim weeke, to wit, the Lord's day, which is a con- 
 foi^fc venienc day, and timefor Divine Service, and 
 oriutur, dum Epif- Ecciefiaftical duties,and a time convenient for 
 SKfi^rLcft' cel ^ ation f rom f ecular t>uiineffe. In thefe, and 
 fupcrba l ^r*fump- in all other the like cafes, the Rulers of the 
 tonecomemnitur, Church command that which is reafonable, 
 *KST, andfubfervientto the honour of God, and fub- 
 indignus homini- fervicnt likewife to the Divine Precept, con- 
 bus judicmn.idem cerning Chriflun edification b : And people o- 
 t1ionomio In ioqu1l beying their Precepts, have warrant to to doe, 
 turDominusDcus from the generall rule of G o d's Word: and 
 
 dicens : Et homo 
 
 quicunqj feccrit in fuperbia a ut non cxaudiat faccrdotem aut judicem, quicunque fu- 
 erit in dicbus illis, morietur, &c b Putcan. in. primatn fearada quaff. 9? . art.i. 
 T>nb. I. Fieri potelfc, ut quis confcquatur finem legis Divinar, media aliqua lc* 
 gc pofitiv.i. Media enitn Icgedc non fumenda Euchariftia, nifi a jejunis, faciliori 
 modo confequimur fru&um Sacramcnti., ad cwjus rcceptionem tenemur perdivi- 
 mim prjeccptum, 
 
 their 
 
OfWM&orJhif pj 
 
 their obedience (if other things be anfwerable) 
 is an a& guided and commandded by Chrijtian 
 faith. 
 
 T. fBJPag.ifft. When men will do that 
 in- God's fervice, and in obedience to 
 God, the which he hath no where com- 
 manded them : What is this but a need- 
 lefle religion, and fuperftition f Tag.6ip., 
 It is fuperftition and wiUworfhip. 
 
 Anfw. This Objection is borrowed from 
 the DifcifUnarian Majters*: But it is like the h^^eS 
 reft of their Divinity. For in the very rime of Pami&ih: wb*> 
 Mofes Law, when Cod's fpcciall Comman. %%J°l/^Z 
 dements were moft of all .required, Some fefti- ?wt/2/^ 
 vail dayes were ordained, and duly obferved m "fi dH ' n t0 the 
 among.thefcww, by authority of the Church tl^/o" 
 and State, and the fame was not fuperftitious, fe g o d in any 
 for our Saviour Himfelfe reforted unto them, thin § but ] n ° hQdl - - 
 
 T . __ » . ^ ' a y encc i and there is 
 
 lohniO.ZZ. I MAcb.4..56.HeJl. 9.17,2J. no obedience buc 
 
 The holy Patriarkes performed fomercligi- *n refpeci of the 
 ous adionsby command from Cod, declared ^Sooa 
 unto them by revelation:and fome aifo by the Therefore it Foi; 
 rule QichriJtUnpYudtnct without fpcciall com- i ovvet , h \ th i fc * 
 
 j ^ r , / ^roo Word of GOD \ 
 
 mand,6#/. iq.lO. Hebr. I.I.Cw. 28. I5 3 22. direct amanin.-. 
 
 The Rechtbitts likcwife^tow/.j 5.6,14.-/^^ aiiius aftioiw.. 
 
 new 
 
$6 i What is fuperftttlous, 
 
 new Teftament, divers did the like, and are 
 highly commended, Igh. 12.3. OMarkej^ 6. 
 x*hh"i?yov H>y£e*To tts i^\,Let her alone, tv hy trou- 
 ble you her, [be hath wrought agoodxvorke on me : 
 This is che fpeech of Cbnft Himfelfe. 
 
 Socondly, The religious obfervation ofthe 
 
 Lor d's day by che Christian Church, can be 
 
 b Sim. de RtiigJl rcc j U ced co no kinde or branch of Superttitien h : 
 
 i.wp.i.Adlcgiti- „■■;•• . . , f l rr 
 
 mum.cukum rdi- For ic is neither an undue and exceflive wor- 
 giofun duo reqiii- fl 1 ip 5 inrefyeft of the object, bccaufe ic is obfcr- 
 mSsfiTkg^- ved in honour of che true and living G o d, and 
 nun ex parte* rei of Cbrift our saviour i Neither is it fuch in re- 
 cuk*: Aliud eftj« fped: of any undue for me ofworfhip : for ic is not 
 
 in modo colendi . r ., . J r >r J * ,i • i ... 
 
 Htprudcns & mo legall,as burnt iaenhces were : N at her is it mi- 
 deratus. vnde du. pious, as when men offered their Sonnesand 
 ££%!& Diughtcrsinfacrificc,/**. n. 2 j>.f4fek* 
 fa : yd ex parte not repugnant, but every way conformable, co 
 
 cuius v*f Drifcd ^ UCh faCred RuleS5 atld Can0nS 5 3Sthe H& b 
 
 fai^racx parte Ghoft had delivered, concerning che ordering 
 modi obfonrandi cheex -email circumftances, andexternallma- 
 
 0^SS& terialls oi Divine W0l(hi P> which are not ex- 
 tig.1ib.4ca. zs.su^ prefly fee dovvne in the written Word. 
 perftkioeftmcui- Thirdly, It is a wonder to mee, that T. B. 
 rum^mfu^erftitto" fliould call the Lord's day an IdU, andtheob- 
 appeiiatus eft, eo fervation thereof an idolatrous adion: For it is 
 
 ml and ^ S, & no - c an Ido1 rAtiom urmini > inrdpeftof Tit* 
 vero D: ,rup°erfti. mination^ for the religious obfervation thereof 
 tem fuorum Oeo- j s referred and fubfervienc to the honour of 
 12£ZZ™ ' G o d and C h r 1 s t : ^cither is it fuch r* 
 tione modi, in refpeft of th€ manner of obfer- 
 vation, for it is kept holy, bytheexercifeof 
 Evangelicall duties , which arc taught the 
 
 Church, 
 
 cce^erunc. 
 
All Traditions not rtjefted. p7 
 
 Church, by the HolyGhoJl intheNewTcfta. 
 ment. Lajlly, Saint John the holy Evangeli^ 
 4nd Profhet of the NewTeftament, ftileth it 
 wj&*xM>* the Lord's day : and the holy Apoftles 
 themfelves, at fome times: and the Primitive 
 Churches (planted by the Apoftles) constant- 
 ly obferved it : And where (I pray you) did 
 ever any man reade, that an Idol was (tiled by 
 the Spirit of God y the Lord's Idol^ Orthatthe 
 holy Apoftles, or their godly fucceflburs,had 
 any communion with Idols? i Cor. 10.14, 
 x 7*605. 21. 
 
 Fourthly, It is a contumelious and ignorant 
 fpeech,to terme it a Popifti Tradition : For po- 
 pi(h Traditions had not their beginning from 
 the Apoftles, neither were they honoured by 
 Apoftolicall men. h Ocmmtlxam. 
 
 Reformed Churches reje<5t not all Tradici- c ** £ ji- *vtf. p^ 
 ons h >Butfuch as are fpurious,fuperftitious, and t r a dide7u °vi™ v * 
 not confonant to the prime rule of faith,to wit, ce,& ApoftoUci ab 
 the holy Scripture : Genuine Traditions agree- ^^ITlt^ 
 able to the rule of faith, fubfervient topietie, muita acceperunt . 
 confonant with holy Scripture: derived fro the v* fuis m«p^ 1 * 
 
 * * rurfustradidenmt: 
 
 Scd, Irentus inquit,omnia ilia av^etvet tu; y^axi : Et no: nihil corum rci jamus, 
 Sed omnia quae Scripturis confentanea fimtj mfcipimus & vencramur. Calvin c . pigb. 
 de lib. Arb. Non difficulter pofiet, inter me & Pigbium convenire, fi modo Ecdefia; 
 traditionem, ex certo & perpetuo San&orum Oitnodoxoruai confenfu, non ex tefti- 
 moniis hinc inde male excerptis demonliraret. Beza ad Repet. Sanh.cao.7- Vbi 
 tandem invenies , ullam Ecclefiatticam Tradirionem Dei Verbo accommodatam, & 
 Ecclefiz utilem, a nobis reprehenfam ? Gefncr. [up. i Timothy .16. cap. 7 . Si Pon- 
 tificii fuas Traditioues eadem via, per teftificationem antiquiflima: & Apoftolicar 
 Ecclefia; , ad noftraufque tempora deduxerint , admittitnus eas. Zanch. de op. Red. 
 lik i.bu deTradit. Hofiand. c.Analyf. Gretor.de Vaknt'ia pag. 116. Meilher. 
 Confult. c. Lefiium. pag. f $0. VVhitakcr. de fcript. Perfett. qn*0, 6. cap. f. 
 Serran. Concord. pag.S, 
 
 O Apofto- 
 
$>8 Traditions] WtU^orJhijf. 
 
 Apoftolicall times, by a fucceflive current,arid 
 which have the uniforme teftimony of pious 
 antiquity , are received and honoured by us. f 
 Now fuch are thefe which follow : The hifto- 
 ricaR Tradition , concerning the number , inte* 
 gritie, dignitie, and perfe&ion of the Bookes 
 of Canonicall Scriptures. The Catholike expo- 
 sition of many fentences of holy Scripture : 
 The holy Afofiles Creed: The Baptifme of In- 
 fants : The perpetuaU virginity of the blefled 
 Virgin Mary : The religious obfervtfion of the 
 Lord's- day, and of fome others Fcftivals, as E&* 
 fter, Pentecott, &c. Baptifing, and admini- 
 ftrationoftheholy Eueharift, in publike ajfenu 
 hlies and congregations : The fervice of the 
 Church in a knowne language : The delivering 
 the holy Communion to the people in both k fades : 
 The fuperiority and authority of Bi(hops,over 
 Priefts and Deacons, in jurifdi&ion,and power 
 of ordination, &c. 
 
 5 T. B. His branding the inftitution and ob- 
 fervation of the Lord's-day, with the black 
 charader of will-worfliip , procecdeth alfo 
 from rafli and prefumptuous ignorance. 
 
 For will-WOrfllip, £$gXo9ptf<rx«'a, Colof.i.2$A$ 
 
 a religion and fervice proceeding meerely frdm 
 the nftion, invention, and phanfie of mans 
 braine, having no foundation in the will of 
 G o d, or in any juft Law of man. 
 
 The fame hath evermore 8 either all, or fome 
 of thefe properties following : i . It is vaine 
 wdfoperfaow, having no profitable ufe. zJt 
 
 is 
 
Superjtttiom Tradtttons. pp 
 
 u erroneous , as when thcPkarifeeshppokd, 
 that meat being eaten with unwaflied hands , 
 defiled the foule. 3. It containes fomething 
 repugnant to Gods Divine Law , or JYiS, as that 
 children might defraud their parents of necef- 
 fary reliefe , by offering a gift in the Temple, 
 and faying, it is Corban a , Mat. 1 5.2,5. Marke * Dkitis, lege* 
 
 . TT Qr r dc honorandis pa- 
 
 7 vV t J u • / a rci1tib « s ^undtf 
 
 Now I wonder, whatvaine, fuperfluous, inpice, & gratis 
 erroneous , or impious obfervation, T. B+ or ©bfcquiumDeoof. 
 his adheres, canfinde intheinftitution of the ^JSTS^ 
 Church , concerning the keeping holy the affimo, veimatri, 
 
 num feumunus i 
 
 dttttHiittttHWHtNt rS'Sfc 
 
 fed tibi proderit d 
 
 An Obfervation concerning the quality ^^^ 
 of Ecclefiafticall Precepts and Con- damnum. 
 ftitutions. 
 
 Thef. 1. Although the Ecclefiafticall pre- 
 cepts, and conftitutions of the Rulers in the 
 Church, are not Divine by miraculous and im- 
 mediate infpiration,in fuch manner as the Pre- 
 cepts ofGoD's written Law : yet when they 
 are compofed according to the Rules and Ca. S^^ 
 nons of holy Scripture, andareaptandconvc- autnovitia res eft, 
 nient meanes , to the better fulfilling of the f^^ jj^£ 
 Commandments of God, delivered in holy riotfedTprimisuf- 
 Scripture s they are by conformity and fubor* q«e paribus pec 
 dinacion to the Divine Law , and by Divine HSufta t' 
 
 O z app r 9: *ff* 
 
too Trectpts ofcbe C bur an 
 
 a Zanch. d tper. approbation , facred and venerable a . 
 
 SiiekMMxCutt for l * Their immediate authors and com- 
 h* iege$ Verbo pofers, arc facred perfons , called and authori- 
 £^S fed by the Holy Ghoft, to rule and order the 
 ijcit. Si non pug- Church of Chrift , Atfszo. 28. Luke 12.42. 
 mnt,c5temnitEc- 2 The matter ofthefe Precepts , being or- 
 uUomcmn^on". dered and framed according to the Apoftoli- 
 temrtusaucm Ec. call rules, Rm. 14. 19* i Cor. 14.26,40. and 
 Jar* TappaKtTx accor <ling to precedent examples, and prefi- 
 W18..7. dents of holy Scripture, and the equitic and 
 Caivia. com.h 1. analogie of former Divine Lawes, i Cor, 9 p, 
 ^oihgere 4 prompca 13. and maximes and conclufions ofnaturall 
 crt/ha$pofteno- reafon, redified by grace, i Cor. 9.7^ 10. &ch. 
 ZSgESGe If -I4.'y* andtheendoffuchprecepts being 
 bendas pro huma- godly edification, order, decency,and reverent 
 ^" adit !^ lbus * adminiftration of facred and religious things: 
 3«* ZTingene- The precepts and conftitutions of the Church 
 raiiiegeiomnfadc- (I fay,) being thus qualified, are facred and ve- 
 ™™ot.Ma?lfc. nerable > and their obfervation is an ad of rcli- 
 i&t'. Eockfiafticx gion , and of obedience , tothegcnerall Com* 
 conftituuoncs.non mandement of God. For the Holy Ghoft com- 
 legL^fcdeuam^r- mandeth : obey thtm that have the. rule over 
 vmae : mm quia au- you, and fubmit jour felvcs, Heb. 13.17. He are the 
 
 £££&' chHrch > Mmh ' l8 ' '7- And if children, fer- 
 tum qun fundame- vants,and fubje&s,are bound by Divine Law b , 
 
 tumhabecinfcrip- 
 
 tum : mm quia ad divinum honorem, Ecclefigque decus, divinxq; legis faciliorem 
 ii^pletioncmfunt ordinate, b P. Arrag. d. ju{?.& jxr.q. 6i.art.^. Duplic iter die i 
 fiotu/t.quod ahquis ad culpam obliget. Vno modo ut agens priucipale j & hac rati one 
 iVemopptcll aJ culpa obligare nififolus Deus. Alio modo (icut uufa fecuda,quje m- 
 «it»cur vi & efficasia prima: caufa?:& hoc modo homines fuislegibus pofiut obligare 
 ad culpam, quaccnus fubfunt potcftati divina?. Molin.d.jittt,tr.i. difp. 27. Licet qua? i 
 "Bfgia &aliis legitimis infenoribus potcftatibus rite praecipiuntur , funt de jure pofi- 
 tivo:quod tamen illis,poftquam ita coftituta: funt, par emir^ell de jure divino 3 mediis 
 rcrii naturiSja Deo ipfo itaconftitutum : cum legitime poteftates omnes a Deo fint, 
 Dciq; vices mfuo ordine tencant:dumq- illi$obedimus,earumq; pra:ccpta fervaiiius, 
 Ecopar,i;erin illis parcmu5 a Dciq : . precept u & Yoluntate exequirmir. natli* 
 
(precept* <f the (lurch. loi 
 
 natural and pofitive, to obey their Parents, 
 worldly Mafters , and u rnporall Princes, in 
 things humane,and ficular, when the fame are 
 reasonable, honeft, and jult : and by perfor- 
 mance thereof, they ferve and obey the Lord 
 Chrift, Colof^ \^Ephef6. 1. 1 Pet. 2.15. In 
 like manner, when Chriftian people fubmit 
 themfelvcs co conformable observance of the 
 lawfull and religious conftitutions of their fpi- 
 rituall Rulers, this conformity and fubmiffion 
 of theirs, is pleafing to God. 
 
 3 The holy Apoftles common Rule to all 
 Chriftian people is^Phil.^ S.Whatfoever things 
 are true, vohatfoever things are honejljvhatfoever 
 things arejuft, whatfoever things pert dine to love, 
 rvhatfoever things are of good report ^t he fe things 
 doe. But peaceable and conformable obferva. 
 tion,of the lawfull conftitutions of the Church, 
 touching decent and reverent exercifing religi- 
 ous offices, ishoneft,and juft, and appertaining 
 to peace, and love. 
 
 Therefore the Apoftles common rule, given 
 to all Chriftian people, Phil. 4. 8. obligeth 
 every one to a peaceable and conformable ob- 
 fervationof the Lawfull precepts and confti- 
 tutions of the Church, afwell as it doth to the 
 obedience and obfervation of the Commands 
 of temporall Lords 3 Mafters, Officers, Gover- 
 nours, ParentSj&c. 
 
 4 In the Primitive Age 5 when Chriftian peo- 
 ple excelled in vertueandpiety, they generally 
 obferved the conftitutions, and precepts^/ the 
 
 O 3 Churchy 
 
102 Precepts of the Cburch\ 
 
 a B&id.ftir.fanc. church } which were ordained for decency, or- 
 ™^ N SSc£ d * r > and good government*: and if any fro w- 
 quifquis fane vel ardly, and contemptuously difobeied the fame, 
 c^T funrTa the y were ce °f ure das Malefa<3ors. It was a 
 Eccie q fia1iica m ^^ Law of the Church in Ignatius and Tertu/lians 
 b TcnJ.cor.mU.c. dayes, that people fhould not make the Lord's- 
 ij&ififi day aFafting-day : and the-wilMidl tranfgref. 
 cimus. Ignatius ad fing this Ecclefiafticall conititution was eftee- 
 
 mta&^2v D X med a ne f arim offence. b 
 
 rit?DommHnter- Betwixt Eafier and Wbitfumide, and upon 
 
 fcaoreft.ta«i.4p. every Lord's day, the Law and Canon of the 
 
 InrZl'lT^' Church was : That people at publike prayer, 
 cone. Gang. Amb. andintimeof DivineOfficcs, mould ftaad up- 
 
 Xp 'lfftc h Im *' ri §^ lt on t heiriegs 3 and not fit or kneelc. c 
 txpojj . a**, t* j t was jj kew ^ a g en erall conftitution, t% 
 
 c Tat. d. cor.mii. adore Chrift with bodies and faces turned to- 
 
 ?££3B$ wardstheEaft.** 
 
 Bjwph. expof.fid.i. To receive the holy Eucharift in the forenoon, 
 
 3 lr/pr4/ HIai * anc * w ^ en P C0 P' ewere fading: and to receive 
 din™ Mm. ^.ai the fame from the Bi(hops,Pricfts,or Deacons 
 **bod.Ta.Ap$i-c. hands, & not for the people being participants, 
 7M™£$e!™ to take it from off the Altar or Communion 
 3er. in Amos. c. 6. Table with their own hands e ,Mixing fome wa- 
 T>iony(.bi€rar.c. i. tcr w j t j 1 fa wine Q (fa faty communion. f 
 
 c.j. iuft. Mart. In theadmini(trationofBaptilme,fr*/M «wr- 
 jipoidg.-i. fio, thrice dipping or fprinkling in water, s 
 
 *2JJxS?i Obfervation of certaine yeerely Feftivak 
 *$. and Holy-day es, among which were E after 
 
 I TC Difn C f mi* and Mi*/*****!* •• and likewife annuall, and 
 Amb.HlXon.* weekely times of fafting, h Wfigning with 
 hEpiph./ d .2.i.j. the figne of the CrofiTe.' 
 
 jEx.fid.Catb.n.%i. ° 
 
 I Tro. <f. wr. jw/,*. j, Cyp. £/«& j*. Awg. i* loan, ry. n*. #. rf, Cat. Rudx. to. 
 
 In 
 
Contempt of the Precepts of the Church. ioj 
 
 - — — — — - ■■ « ■» 
 
 In all thefe, and the like Ecclcfiaftcall ob- 
 fervances, Chriftiati people were very obfe- 
 quious,to the precepts and conftitutions of the 
 Rulers of the Church. 
 
 But in our times it is ot her wife : for our Dif- 
 ciplinariaq Guides, with their arguments, Ab 
 authorifatc §criftur* negative: The holy Scrip- 
 ture hath commanded none of thefe. Rites, and 
 Obfervations in particular : Therefore they 
 are Popifh traditions, will- worihip, and fuper- 
 ftition : have made our people wilde s and ma* 
 ny are fo perverfe, that they efteeme it an high 
 degree of purity and fan&ity, to performcall 
 religious duties overthwhart to the way of the 
 Church. And whereas in times paft, it was a 
 generall maxime among Chriftians, ^ion kabet 
 Dei Cbaritatem, qui Ecclefia nondiligitunlta- 
 tem b .• The love of 6Wabidethnot inthem, b Auguft.f.z>^: 
 which doe not love and obferve the unity of if^f'^'^iL 
 the Church. Now , they are reputed mod dicabii et$ quT 
 pure and holy,who with greateftboldncffe be- khifmata operas 
 quarell and cavill againft the authority, go. SS£S? 
 vernment, and lawfull Precepts and Conftitu- dU e aionem,&c 
 tions of the Church. But Irenaus c faidlong 3 s cr j 110 " 1 ^ 
 fince, of fuch : That the I\o r d will judge coVusChrifti" 11 
 thofe which caufe fchifme, and who wanting confeindum, & 
 the true love of Cod, upon very fknder excep- SISS,*^ 
 tions and occasions, (to wit, draining at a liquantes cuiicem* 
 Gnat, and fwallowing a Camellj teare and '* ^gi«tkmes 
 divide, and as much asinthemlieth, kill and Camelum ' &c ' 
 deftroy the body of Chrift. 
 
 T. B, 
 
. 
 
 1 04 dhregation of the SahhatK 
 
 \ T. B. Argument 2. 
 
 Either the (eventh-day Sabbath muft be 
 aboliflied, or elle it muft continue 
 ftill in force. 
 
 But the feventh.day Sabbath is not abo- 
 liflied; For there is not in all the New 
 Teftament any Commandement, or 
 any prohibition, as a countermand 
 to the 4 th Commandement $ where it 
 is exprefly written, Thou flialtnot 
 fan&ifie the feventh-day Sabbath : 
 Neither is there any Text of Scripture 
 out of which it can be neceffarily 
 proved. Therefore the feventh-day 
 Sabbath is ftill in force. 
 
 i^4 *[w. 1. By the terme dolifhing, the 
 aLcge. i io.jf. d. Obje&or underftandeth Abrogation of the Law, 
 ^wxz^oi °l™m byatotall mutation and dcficion a : qrancx- 
 faKdctXmLX prcffeand formal! revocation of the Law, by 
 rogawr let; cum Qtds countermand. 
 ^^r.v-emp- But abrogation is not the onelymeanesto 
 ftur.juil$i^. c .i4 make a Law ccafe : for a Law may ceafe to be 
 
 in 
 
The ceajing of the Sabbathl 105 
 
 in force, without an expreffe revocation of the 
 Lawgiver^ nd that many waies b : of wh ch thefe h ^ hol ^ , ^ I j 
 following belong to our purpofc: 1. If a Law tot aiU! Xnoa 
 bcena&cd, to continue for a certaine time c , abrogate. Msrat, 
 when that rime is elapfed 3 the law ceafeth with- *£* Hbl£ Vfc 
 out any further abrogation,£.W.i2.22. 2. If a debet, qmn pofHt 
 
 Law bee impofed upon a certaine State and totakxaUtcrdeh- 
 community of people, whiles fuch a forme of "e^tSnwif 01 
 gubernationlafteth: if that forme of govern- c ibid, simul ac 
 meat be changed, the pofitive Law ceafcth uq. ^ u ™ & € ££ 
 lefle it be revived under the new forme. pro P <p> data fait : 
 
 The major propofitiontherfore of the Argu. * cx lpo , n:c fu qu ^ 
 mentis denied: for the Law of thefeventh-day e^feipfa dSnit. 
 SabbAth, was onely a temporary Law : and it Quando wmpus 
 was to continue in force of obligation, untill ex P intp ^?°! n c £ 
 
 1 • r i ,„ /p / jj-it* eratconltitutajipU 
 
 thecommmg of the Jif (/SwA,and during the Lt- f c to iii t3 nccfoivi- 
 gall Covenant, and no longer : and therefore be- «* f ^ d ^pietur. 
 ing not revived under the Gofpell, it continues voaucft impiicuc 
 not in force d 5 although it were not abrogated & vktute per rub- 
 or aboliflied,by any negatiue fentence 3 orGod 2 ltulio ? em lc§um 
 
 , T . 3 J J D * Ev3n2elicarum. 
 
 the Lawgiver; Auguft.In umbra 
 
 The judiciall Lawes of the Old Teftament, data eft %nifica*te 
 to Wit, That aTheefe ftealtng a Sbeepe, jkattre- ££*g£ eft lu " 
 Jlorefoure fold, &C.Exo.tl2* 1. That a man (hall Athanaf. Sicute» 
 notgleanehis Vineyard, Lev. 1 p. 10. norgoe hacke oa ° fole * candsl * 
 agww, to fetch a fheafe of corne, rvhich hee'had Epiphw.tf.a.7#». 
 forgotten, at the cutting downe of his barveH, 2. #*r. «<••/* **£• 
 Deut.24. ip. andjPW /fc*tf not deliver unto his $*™,j>y*v» 
 M After thejervant which u eje Aped from bis Ma, * c ' mi v *xvn <h % 
 ffrr.Deut. 23. 1 j. Thefe and fuch other like €xJwt3<«W«7oij 
 judiciall Lawes, are not repealed, by an ex- $^$£, 
 
 P prefic 
 
io6 Tlx old Sabhath Legatt. 
 
 prefle and particular fentencc of abrogation : 
 Notwichftanding, being pofitive precepts of 
 the old Tcftament, they are ceafed under the 
 Evangelicall Law. 
 
 2 The aflumption of the argument alfo is 
 denied. For it can be proved, that the obfer- 
 vationof thefeventh-day Sabbath according to 
 the Law of the fourth Com mandernent, was 
 a branch of the LtgallCovenant^Exod^i.i^ 
 Ezech> 20. 12,20. And it is the exprefle Do- 
 drine of the New Teftament, that the LegaM 
 Cwenant is cetfcd,ffcb.$.6.(trc.& cb.xo.i6. 
 Therefore it isanerrour which the Objedor 
 hath delivered : in faying, It cannot be neceF- 
 farily proved or concluded out of any Text of 
 Scripture, that the. fourth precept of the De- 
 calogue touching the fcventh-day Sabbath is 
 aboliflied. 
 
The Sabbath not purely Morafl. %$? 
 
 T. B. Argument 5. 
 
 They which diflike the feventh-day Sab* 
 bath , and are utter enemies to the 
 keeping of it doe maintaine nok 
 withftanding, that it isftill in force: 
 For their Do&rine is, The Sabbath of 
 the fourth Commandementis Mor all arid 
 perpetual!, his part of the LawofNa* 
 ture, andfo apart of the Image of God. 
 Therefore the feventh day Sabbath is 
 flill in force. This Argument is of 
 waight , becaufe a teftimony which 
 a man gives againft himfelfe, is ever 
 accounted ftrong. 
 
 **3 v v 
 
 \y*nfw. Some of the Author citedY>y sm*?' ° f tU 
 the Objcftor, to prove the fevendfi-dayj&b* r. z! £%$ &] 
 bath to be in forc^are as farrc wide>in one ex- ^-f °- 
 tremity, as he is in another. 
 
 There be other Divines of good note b , who ll r :' ^ nius ^^ 
 
 i ' j t r • , «w./« Qtn. cap. % 
 
 tnaintaine,that one day of ieven m every week, Quia x? w h*c 
 
 lex naturalis c f}, 
 uncitur prarccpto quarto Decalogi, tanqnam ab hominibus ex aequo obferyanda. 
 £>Hod naturale eft diem queriKjuc eptimum Deo facrum eflcjillud pcrmane: , 
 
 P 2 ought 
 
io8 , The Sabbath not purely MoraQ. 
 
 ought to be an Holy- day, not by the letter,but 
 by the equity of the fourth Commandemenr, 
 and becaufe of God's ordinance at the Crea- 
 tion, who according to their judgement con- 
 fecrated afeventh day of every weeke, to His 
 religious fervice, from the beginning of the 
 world. 
 
 But whereas fome Heretikes, and perfidious 
 e v.Gzhtinj.Ar. itwes c , and certaine Sabbath-men of our Na- 
 iT; C £lZ Tmpia tion 3 maintaine that the fourth Commands 
 iudxoru perSdia, ment is purely mor^h ^nd not LegaUorcmmo- 
 Sabbatum noti fo- n ' u n } n arfy p Art an( j t [ ur according to thefpecti- 
 
 lum aludasisiphs, ,, . J £ . * ., . r . . » /f . 
 
 fed a chriftianis My thereof d : This pontion is proved by-in- 
 quoque hteraiiter vincible arguments, to be erroneous, and like- 
 l^tok^qm wife it is repugnant to the unanimous fentence 
 mter dtcsm P ra> of Orthodoxall Divines, in all ages, fince the 
 
 cepta motalia mi- J^ty ApoftlcS. 
 
 aneratur. ' ' * 
 
 d K. B. ifpityeddnottbcfpuUlitytobetMorAUipvwneMQntCQmmiinde~ 
 
 T.B. 
 
The Lords Day. 
 
 T.B. Argument 4. 
 
 No day of the wcckc can be Sabbath day, 
 by the Law of the fourth Comman- 
 dement, but onely the feventh day- 
 For no other day, is exprefly mentio- 
 ned or commanded to be kept holy. 
 And all other daycs of the weeke, are 
 by G o d Himfelfc appointed to be 
 working- dayes, Exod. 20. 9. Dent. 
 513. 
 
 1 op 
 
 e Oiigen. in Mic, 
 Traff. 16. Sunc 
 
 Anfw. The Church of England, walking 
 in the good and old way of the orthodoxall 
 primitive Fathers, groundeth the religious ob- 
 fervation of the Lord's day, and of other Chru 
 ftian Holy-day es, upon the nam all equity, and 
 not upon the letter c of the fourth Comman- 
 demenr. ^although the Sunday or Lord's ^FteSPft 
 day, in the time of the Law, was an ordinary lexemes in infi- 
 working-day: ret under the Gofpell,the fame f^X^s^- 
 is an Holy-day ,by the perpetuall ordinance of dj^" **- 
 the Catholike Church . ^And this ordinance 
 and obfervation of the Lord's day, began in 
 
 P 3 the 
 
 m-* 
 
U q The Lo itfs'Day] 
 
 ti&&.hLtMc. the Holy Apofties age*, and hath univerfally 
 cj.p.Nos iiiorum beenc continued ever fmce,to the great honour 
 q ( u A e P nt° l S^ of C h r i s t our S*viour,md to the marvel. 
 nem, Dominicum i ous benefit of CkrifiUn foules, who upon this 
 diem, dmnis con- j^iy^y are edified weckely in vertue.eod- 
 
 ventibus fequcitra- , jL J > r> 1 • • ^ j^l. r 
 
 mus. lineffe, and true Religion: ^/therefore wee 
 
 Au-gufi. de Temp. j u ftly account all thofe, who mallgne the ho- 
 n'r^lpo: nour of this blelTed day, prophaneandfacri: 
 
 ftoli& Apoftolici legtOUS. < 
 
 viii religiofa Co- ; 
 
 lennitate habendum fanxeront ,£*£.$ i^.Bafil. de Spirit. Santf. cap. 17, 
 
 X B. Mgument 5. 
 
 To fan&ifie the feventh day, is a part of 
 the Morall Law : and every part of 
 that Law is in force, becaufe the 
 whole is in force : according to the 
 
 1 Logicke rule : Tofeto mel remoto toto 9 
 necejje eftponijtel remoVeri partes. And 
 as in Circumcifion, and the Feaft of 
 Pafleover, the eight and fourtcene 
 dayes were apponted, as well as o- 
 ther adions : So HkeVt/e the particu- 
 lar day defigned, is.as well to be ob- 
 ferved in the Sabbath, as refting from 
 
 labour 
 
The Sabbath po fitly e. \ \ j 
 
 labour and fan&ification. Id.pag.jpy 
 The doing workc on the Sabbath y 
 was punifhableby death, Exod. ji.i j, 
 (67-35. 2. ©«* punifhment implieth 
 finne : arid finne prefuppofeth alaw; 
 (to H>it the Morall Law.) 
 
 Anftv. To keepe holy the feventh day, by 
 refting from fervilc labour, was a duty com- 
 manded in the Law of the fourth Commande- 
 ment. And whiles that Law was in force, fhe 
 time and day of reft was conynanded, as well 
 as ceffation from labour. 
 
 But it is formerly proved by demonftrative 
 arguments, that the Law of the fourrh Com- 
 mandement, according to the fpeciality there- 
 of, was pofitive and temporary "g. And no part g Synods purUrl 
 of it is in force under the Gofpell, but ondy ^ae.zwj.ii." 
 the naturall and morall equity; tJ$?£?3?i 
 
 Secondly, The penalty of death, was com- natur* necenW, 
 montomany legallandceremoniall tranferef- " c f^W 
 
 r ^ t -+ * nr f ^ ta, qua: menu ink- 
 
 lions : Gen. 17. 14. Levtt.i6*i. ^umb.^io. ta, & P erfccogni- 
 
 2 Sam. 6.7. And this no morfe proveth the "funtrfed^^r- 
 
 fourthCommandementtobe (imply and per- ea ^ DcTinfc 
 
 pctually Morall, then the Law of Circumci- tione. 
 
 fion : or the Law, that the Kohathites ihould 
 
 not fee the holy things of the San&nary unco- 
 
 vcred. 
 
 T. B, 
 
i II The Sunday not commandedjiiod.iol 
 
 §$$$$$$$$$ §* $M $$&&*§$* 
 
 T.B. Argument 6. 
 
 71>e feventh day of the week, is the Sab- 
 bath of the fourth Commandcment. 
 fBut the funday, neither by naturall, 
 or by Scripture computation, is the 
 feventh day of the week, but the firft 
 day, or the eight day, Gen.i.t. Mattb. 
 12. i. lob. f ao. The Sunday therefore ,is 
 not the day appointed to be kept ho- 
 ly by the fourth Commandement, 1 
 but the Saturday, 
 
 Anf. It is certaine that Saturday was the 
 particular day, enjoyned by the Law of the 
 fourth Coramandemcnt. But the Church of 
 Christ groundeth not the religious obfer* 
 vationof thexWV-day, upon the letter of the 
 fourth Commandement 3 but upon other weigh- 
 ty reafons, to be delivered hereafter. 
 
 T.B. 
 
The Sabbath not necejjary. uj 
 
 T. B. Argument?. 
 
 The fcvcnth day Sabbath, was ordained 
 of G o d, to be a fpeciall meanes,and 
 a fingular help to keep in His Church 
 thememory ofthat moll wondrous 
 and miraculous worke y to wit, the 
 Creation of the world by Almightie 
 God : And we in our time , have as 
 great ufe and need of meanes and 
 helpes to kcepe in memory this great 
 work of G o d, as ever had the Iewes. 
 Therefore the feventh day Sabbath 
 ought flill to be in ufe in the Church 
 of G o D. 
 
 Anfw. The feventh day Sabbath, was at 
 no time, either the oncly , or the principall h Aiex.Hai4.ff.*. 
 meanes: neither is it a meanes abfolutely ne- *» ? m*i.M& 
 ceffary toprefervethememoryof the Crea- ^SJjffi: 
 tion of the world h . For ia old time, and in fu- bawm in memo- 
 nam quictis Deii 
 dicerwlum quod see propter hoc oportcc fcivari ? quia memoria illius (umcieater ha- 
 fcecur ex Ic&ione Scuptur*. 
 
 Q_ ture 
 
1 1 4 The Qredtlon known without the Sabb. 
 
 tureages, and at this prefent , There are many 
 helpcs and meanes, fubfervient to that end,far 
 more fufficient : ^{smely, Divine Revelation, 
 without which , the pbfervation of the Sab- 
 bath, would have beenebut a dead ceremony. 
 AndfaczMofes > the holy Scriptures, oiGene- 
 \ fis, Exodus^ &c. and the Propheticall Bookes : 
 
 and fincc the Afcenfion of Christ, the 
 Scriptures of the NewTeftament have beene 
 read and preached : and in all thefe, the do- 
 <5h*ine of the Creation is declared. And al- 
 though the literall obfervation of the fourth 
 Commandemcntisceafed under theGofpell: 
 yet this Commandement , containing among 
 other things a narration of the Creation of the 
 World, is commonly read, andfometimes ex- 
 pounded in our Christian Aflemblies upon the 
 . A „ . Lord's day, and upon other Feftivall dayes. 
 Traff^o. ? %ntfi- -Awf therefore the obfervation of the Satur- 
 catcircumcifio ex- day Sabbath > IsneedleflTcinourdayes^topre- 
 */? tlo ?™i c Z' ferve the memory of the worlds Creation. 
 
 decupiditatumcar- J r t 
 
 nalium. Non «go i Circumcifion^naiomc other legal! punfica- 
 finecaufc dataeft, tions, were meanes appointed by GWunjder 
 juirrfier^ioniam the Law, to teach people their naturall and o- 
 pcr iilud membru riginall uncleanncffe ' : But in the Chriftian 
 procicaturcreatura Church the obfervation of thefe meanes are 
 
 mortalium. bt per _, r 
 
 unum homincm not neceflary, for we have rar better helps, &c. 
 
 mors j &e. ideo 
 
 cjuiCquc cum prxputionafcirurjquia omnis homo cum vitio propaginis nafcitur,e^r. 
 ^crionmrmdat niifrper ciiltellum pctrinum Dominum Chriftum. Athanaf. d. Sabb. 
 & Crrtumcif. pdg* 7 6 j . Circumcifio lignum erat-exuviarum, <qu« per Baptifmum de* 
 
 X B. 'Airgu- 
 
T. B. His&Objeli. u $ 
 
 T. B. Jgument 8. 
 
 Wbatfoeyer God hath commanded in 
 thcMorallLawor ten Commande- 
 ments, is ftill in force , and to be oh - 
 ierved and obeyed, unto the end of 
 the world. For it is a part of the Di- 
 vine Law, which is unrepealed : and 
 the holy Scripture in generall termes, 
 ratificth the continuance and obliga. 
 tionofthe whole Morall Law, lam. 
 2.10 Gal^Ao. $(001.3-31. 
 
 But in the Morall Law or ten Com- 
 mandements, God hath expreflcly 
 commanded the obfervation of the 
 feventhday Sabbath. 
 
 Therefore, the obfervation of the feventh 
 day Sabbath is ftill in force. 
 
 T.©. (ftg.441. F appeale unto the con- 
 fcicnce of my Reader, <&c. if he finde 
 mot the Spirit of G o b , fecretly mo- 
 
 & z Y in S 
 
\\6 The Sabbath not purely Morall. 
 
 ving him to thinke , that all things 
 commanded among the Moralls , 
 fliould be Morall : And that all Pre- 
 cepts which God wrote and fpake, 
 fhouldbe more lading and durable, 
 than thofe Precepts which Mofes 
 wrote^and fpake. 
 
 M 
 
 V 
 
 • 
 
 Anfo. x. The holy Scripture of the new 
 Teftament ratifieth in general!, every branch, 
 and every precept of the tenCoinmandcments, 
 V\l which is fimply and naturally Morall. But I 
 
 ^ have formerly made evident proofe , that the 
 
 ^a / fourth Commandement concerning the kee- 
 
 ping holy the Sabbath day, is not fimply Mo- 
 k Aug. desph.& rall k . And Gov's externall promulgation, 
 at. cap. 14. in a- or fpeaking thereof, did not alter the fame, in 
 *£^Sd refpeftofthe inward forme orqualicie : But 
 «bfervatione,dica- He thereby made this pofitive precept of grea- 
 mrmihi quid non ter e {fc emc among the Urns and ifrdtlites : 
 
 chriftianis ? And becaule the obfer vation ot it , was a moft 
 heavie burden , this circumftance,of His fpea- 
 \ Aiex.Hai. i.q. king and writing it , wasneceffary to ftirrfcup 
 2'VopX^ that ftiffe-necked peopled to be more diligent 
 ^riSTSw in the obeying of it. 
 mus era^abftra- Secondly, // God's immediate writing, ma- 
 &co^ertcrcturTd S keth things durable and evcrlafting : Hm hap- 
 c«ieftia & divma : peoed it.that the chara&ers ©f thefourthCom- 
 
 Inde eft* quod de- 
 
 terminata dies vaeationis,fciUcetfeptimarepctebatur cis frequenter in juifione: & 
 
 tranfgrcfTiopunicbatflr, cum iti*gn* diftti^ionc & feveritate. 
 
 mande- 
 
Ch drafters of the Law. 117 
 
 mandement, which God Himfdfe wrote, arc 
 fo long fince perifhed < for if any (hall reply, 
 that all the arrificiall characters of the whole 
 Decalogue, which were written with the fin- 
 ger of G o d 5 are periihcdyifwell as the Cha- 
 racters of the fourth Commandement : And 
 therefore thelojfcanddeftrtt&ionofthe Charact- 
 ers, is no argument to confirme the ceffationoftht 
 Law of the Sabbath : It is anfwered, That none 
 of the Precepts in the Decalogue, were fimply 
 and perpetually morall, for this reafon onely, 
 or pnncipally 3 becaufe the Lord Himfelfe im- 
 mediately wrote or ingraved them, in Tables 
 of ftone: but by reafon of the kinde,and quality 
 of their objeft, and becaufe the divine will 
 ordained them to be fuch. 
 
 X S. At the conclufion of his eighth 
 Argument, appealeth to the consci- 
 ence of his Reader : whether he finde 
 the Spirit of G o d, fecretly (inward- 
 ly) moving him to thinke (beleeve) 
 that all things commanded among 
 the morals, fhould be morall. 
 
 The anfwer is : The holy fpirit ©f Cod ordi- 
 narily movcth and perfwadeth theconfcience> 
 not by fudden raptures or immediate impref- 
 fions^yo-irf^^ : but by mediate caufes,to wit, 
 by arguments and found reafonsof holy Scrip- 
 
 Qj ture ? 
 
n g Motion of the HolyGhoft, 
 
 ture, Lukei^. 32. Andthey faid one to another, 
 Did not our heart bnrne within us^ while he talked 
 with us, by the way , and while He opened to us the 
 Scriptures t Ads 2. 37. When they beard this, 
 they were pricked in their hearty &c. 
 
 But the obje&or's motives, in his former 
 argument, are not arguments or found reafons 
 of Scripture, but mcerc phancies and preemp- 
 tions. 
 
 For fir ft , All things commanded among 
 morals, are not alwayesfimply and eternally 
 morall : and pofitive Precepts, and m or all 
 Commandements , are often in one and the 
 fame Chapter,yea,and in the fame vcrfe of ho- 
 ly Scripture, conjoyned and rehearfed toge- 
 th^t^Lev.i^.^.Ezech.iS^.A^f.i^^g.and 
 the whole and entire Law of Deuteronomy, con- 
 taining both Legals and Morals, was placed 
 within the fame Sanduary, with the Deca- 
 logue, Vent. $ 1 .26. Take this Booke of the Law, 
 and put it m the fide of the Arke. 
 
 Secondly,many morall and perpetuall Com- 
 mandements were uttered and penned by Mo* 
 fes : to wit, Deut. 1 . 1 7. Tot* Jhall not refpeft 
 perfons in Judgement. Exod. 22.22. You Jhall not 
 affliSt any Widdow or Fatherlejfe Childe.Deut.24 
 14. Thou Jhalt not opprejfe an hired fervant that 
 is poor e and needy : Exod. 22.25. if thou lend 
 money unto any that is poore, thou /halt not bee to 
 him as an vfurer, neither [halt thou lay upon him 
 ufury. Chap. 2^.2. Thou Jhalt not follow* mul- 
 titude to to will. 
 
Chrift fbrote no Scripture. i \p 
 
 By thcfe and many otherteftimoniesitis * Cypri> d.Abiut. 
 evident, that forac morall Commandements {£ m e^To^icC 
 were uttered and penned by 3/0/*^, which were ™^ fpiritufando 
 not expteOy and immediately written with the ^^1^ 
 
 finger of God. Dominus per fe 
 
 Thirdly, in the New Teftament, the Pre- ™* ldit j 
 cepts penned or preached by the holy Apo- EvingM^.T/^'. 
 ftles 3 were as divine and as perpetual! in refpe& ^icquidemm a- 
 of obligation, as thofe which were preached ^Ztkg^ 
 by our bleflfed Saviour Himfelfc. a And Chrifl voluichocfcnbeo- 
 Himfclfe wrote no part of the Evangelicall J umill "f^^ 
 
 L Jf . it a L'j- iuis manibus 1m- 
 
 aw, declaring thereby,- that the immediate per avit. NocqmC- 
 
 writing of Cod, is notneceflfarytotheconfti- q uis imejiexeric 
 
 tution of Divine La w,or to make the fame mo- 'SffS^& 
 
 rail : but that his infpirdtionisoi as great effica- Kfdpulis chrifU- 
 
 cy. and authority, as his writing, in Eva fgeijp lege- 
 
 J D J1 D nt quam fiipfam. 
 
 manum Domini, 
 quam in proprio 
 corpore geftabat, 
 fcribentem con- 
 fpexerit 3 &c. 
 
 lob. Sprint d.Sab, 
 
 T.B. Argument 9. 
 
 If the fourth Command.concerning the 
 feventh-day Sabb. is notnow in force, fiif^fS** 
 then it ftandeth for a Cypher :and it com. dne i thc ten C6 ' 
 
 1 - r r L n manuements there 
 
 mandeth non-lenie : to wit, you mult would bee left but 
 reft from labour upon Sunday, becaufe ^ wtiofGod! 
 the4 th Commandementfaith:Remem. g^ ° c f o ^ 
 ber to kcepe holy the Saturday-Sab- W anddireaion, 
 
 -i*. * p 1 -~, • °* 8 00 " workes 
 
 bath^in memory ot the Creation. would bee aboa- 
 
!20 
 
 die fourth Qommtndement no Cyphe* . 
 
 d.S7ar.f. l J ra> 
 ccpcum deSabba- 
 to obfervando, fe- 
 cundumilludejusj 
 <Juod natutilis ra- 
 tio diftat,praecep- 
 tum morale eft: ut 
 feiliccc aliquo tem- 
 pore homo con- 
 templationi vacet t 
 fedtaxatiotempo- 
 nsin quo vacan- 
 dum fit, non eft de 
 di&amine natnra- 
 lis legis> & idea 
 non eft morale 
 przeeptum. 
 Petigiania $ .fent. 
 d.l?.qjmie. Licet 
 ptasceptu Sabbati 
 fiieritcercmoniale, 
 tamen in decalogo 
 ponitur , quia non 
 <rat pure ceremo- 
 niale : & quia erat 
 tletcrminatio natu- 
 ralis praeccpti, de 
 vacando rebus di~ 
 vims. 
 
 V3J. Sab.pag 37. If that Pofition of 
 theirs be true, then there fliould be 
 but nine morals (in the Decalogue) 
 which were to difturbc the whole 
 Law. 
 
 % Q d. Sab.pag. 56. When Mofes calleth 
 them ten words,fliall we thinke, he 
 ment more or lefle,than the juft num- 
 ber of the (ten) morall precepts ? efpe- 
 cially, when in Exodus he faith : God 
 jpake all tbefe Tbords : and in Deutero- 
 nomy : he added no more. If any other 
 had beene put to, they had exceeded 
 that number : if this 4 th be none of 
 them, they would be but nine. 
 
 Anfw. 1. The 4 th Commandement ftood 
 not for a Cypher in the Old Law, but it obli- 
 ged the Ifraelites to the literall obedience of ir. 
 
 2 It ftandeth for no Cypher, in the Law of 
 grace : for the common and naturall equity of 
 this Commandement, obligeth mankinde to 
 the end of the world a . 
 
 3 When the Chriftian Church, by autho- 
 rity received from the Holy Ghoft, hath or- 
 dained and determined fet and definite dayes, 
 and times,and houres, for Geds publikc and fo- 
 lemne worfhip, and for Ecclefiafticall offices : 
 
 to 
 
The Sab. Lawftandeth not for a Qphif. in 
 
 to wit, E after day, the t-Afcention-iay^Chrifk- 
 maffeday, Whitfuntyde, the Sunday es of every 
 Weekt Throughout the whole yeere, andother 
 holy Chui'clvdayes: the religious obfervation 
 of thefe daves and holy times, and the houres 
 of the dayes, is reduced to the fourth Com- c AmQ.sinah.in 
 mandement, as a fpeciall to a general!, to wit, nexmU-7S*bb** 
 Ciisfeofle mujtobferveboljtmts, becaufetk J^fj,^ 
 equity of the fourth Commandement, which is of quam ego Hdclis a- 
 the Law of Nature, obligeth thereunto : But,Ea- § erc jul j^ r f f j£ 
 ficr-day, and Chriflmaffe-day, and Sunday ^c. requ"* ad topics 
 are Holy -day es, lawfully appointed by the G over- "one wtae me*: 
 mursofthe.Church, and Subordinate to the equity ^ e ql JuJt ab & 
 of the fourth Commandement. Therefore Chri- won tollcrc onus 
 ftian people are to obferve thefe Holy-dayes and g* al ^ Kiwin 
 Times, in obedience to the equity of the fourth eS./^.^.i. 
 Commandement. Habebant illi (lu- 
 
 4 This Commandement ftandeth not for SSSSSSJ 
 a Cypher, neither is it read and expounded in lud Sabbatum, hoc 
 vaine, among Chriftians : becaufc.the letter o£ eil * chliftl Domi " 
 that Commandement, figureth, reprefenteth, ^ndo^ntt* 1 ^ 
 andconfequently it teacheth and comriiandeth a peccato ceflame*, 
 the obedience of many Evangelical! duties: vdu L J^^^f 
 
 i n r J r i i rr quoddam in enn- 
 
 namely >rejting from the fervueworkes of fin c : fto eclebrcmus. 
 z\{orefling and relying upon Chrift, for remiffi- Gr ^>- Nyf.«/./?e- 
 on of our finnes, and evcrlafting happinefle d : ^wwram h£titZ 
 
 imur, ut a peccatis quiefcentcs abftineamus, Sec, Machar. Horn- 3 ?• Anima qua: mc- 
 retur libcrari ab oblcoenis & fordidis cogitatiombus, vcrum Sabbatum celebrat, & 
 Veram quietem rcquiefcit, otium agcns > 8cliberata a ewetis operibus tcnebrofis. 
 d Epiph.H<er.5 o. Hie (Chnftus) eft- magnum, fempiternumq; Sabbatum a cu jus par- 
 vum illud (ludaicumj exemplar fuit 3 &c. Damian/.a.E/.f . Quid per Sabbatum de- 
 bemus intelligcre niii Chriftum ? In lllo iiqwidem Sabbato requiefcumis, cum in illo 
 folo fpcm poaimus, cum hunc toto cordis amore diligimus, ac vcrum temporaiium 
 concupifcentiam poftponentcs> a fervilium operum labore abftinemus. 
 
 R laftly, 
 
I2i Matthew* 5.17- 
 
 laftly, leading an holy and religious life, that wc 
 may at laft enjoy the reftof Heaven, Heb.^ 
 
 II, &C. 
 
 T.B. Argument to* out o/Matth^.17. 
 
 Chrift ratified the very teaft thing com- 
 manded in the Law : evenuntothe 
 leaft letter, to continue for .ever, Mat* 
 5.17,18,19; 
 
 Therefore together with the reft of the 
 Commandements, he ratified that of 
 the feventh-day Sabbath. 
 
 ® a & 45 h } ^ nn °t devife what fhould be 
 
 * more pregnant or plaine, for main- 
 tenance of this morall ordinance of 
 G o D$ y Tl>e feVentb-day-Sabhatb. 
 
 Anfw. Our bkfled Saviour 5 in this -part of 
 foisGofpell, penned by S. CMattbew, ratified 
 not onely the natural! morall Law , which 
 Ghriftians are to obferve : but the whole Di- 
 vine Law, pofitivc, and ceremoniall, and the 
 whole do&rinc of the Prophets : to wit, refpe- 
 ftivcly, according totheir feverallkiades and 
 qualities. 
 
 2 He 
 
Matthew. 5.17,18- i Z j 
 
 i Hee ratified the whole Law, which was 
 purely, (imply, and perpetually morall,in re- 
 fpe& of neceflary obedience and obfervation. 
 
 2 Hee ratified Ceremoniali and Pofitive f^r^iTu 
 Lawes in refpeft of their fpirituall ufe and fig. sued* obji C itur, 
 nificarion, and by fulfilling all things tv^ed < J uod J . >°" unum, 
 
 , Ob as™ & c .dicendu,quod 
 
 and prefigured by them. n e ndidt,h*cnoa 
 
 3 Hee ratified the whole Do&rine of the "anfibunt fimph- 
 holy Prophets, by fulfilling in his owne per- SfiTdT 
 fon,and in the members of his mythcall body, omnia 6am. Fieri 
 all things foretold and prophefied by them: ^™ v f ^ Uri 
 and he maintained alfo the reading, expound- VeUd UtllmH 
 ing, and fpirituall, and moral! application of Clc »^pientur mo- 
 propheticall do<5hine, to continue in the Chri- S^fi£ 
 
 ftian Church, tO the WOrlds end. <ur ceremonialia, 
 
 Reade a fuller and larger anfwer to this ob- * u s- ' j ?au 5 Jlf *' 
 je(Sion,(outofthefinhorS.Af4^fiy,;/4rj.6r, 
 52, &c and the Readet will perceive,that T.B. 
 had little reafon, to put fomuc^ confidence in 
 this obj;#ion. 
 
 *kb.U*.cf. 
 
 Kz T.B. 
 

 V24 Matthew 24.20I 
 
 T.B. Argument u. 
 
 C k R 1 s T commanded his Difciples 
 to ufe all poflible meanes, that they 
 might notprophanethe Sabbath-day, 
 by working, travelling, moiling, or 
 toiling in it, for above fifty yeeres af- 
 ter the end of Ceremonies : for hee 
 faid> Mat .i^.io&ray ye thatymr flight 
 be not in the winter y neither on the Sab* 
 lath-day. 
 
 Now, how can it .enter into any mans 
 head to thinke that Chrift fliould 
 command them,that they fliould not 
 flie on the Sabbath-day, in any other 
 fenfe than this, becaufe he would not 
 have them prophanc it : & becaufe he 
 would have his fathers will revealed 
 in the fourth Commandement care- 
 fully to be obferved : and becaufe he- 
 would not have his Difciples pol- 
 lute their confciences with profana- 
 tion of G o ds Sabbath ? 
 
 Edu>. 
 
Flying upon the Sabbath \i e 
 
 Edw. Elton upon the fourth Comman- ioh. s P rint. pag : 
 dement, pag. 90. Christ fore- ^TyJtt 
 telling the deftrudion of JeruJalem y 2"LT&X 
 which fhould be fourty yeeres z£~fr*¥'»>i e fi>»te* 
 ter his Alceniion y when all lewiln f^onflx comma*- 
 Ceremonies were abrogated, bids &%pk*tbe\wt f 
 His Difciples Tray, that their flight %$£$# 
 might not bee in Winter^ nor on the th . e y°» el y have the 
 oabbath-aay. to pray, that the« 
 
 JfowJfthisCommandement hadbeene on thcSlbbltC 
 Ceremoniall, they might have fled G Y \v.d.s a b.pa S . 
 with as little care and griefeonthat ?°* B ?. that » h ™ 
 day, as on any other day. chtldr ^ ™ ch Jhouid 
 
 / J f J . five about f or ty 
 
 An fw. Our tow^jfpeechtotheDifp- ^L?jhZJZr% 
 pics, Matth. 24. 20. Pray that y0ttr flight be not that their flight 
 in the Winter, neither en the Sabbath: was not ZtslllvlTbl 
 delivered to fignifie, that the Law of the old dubfufficient'iyde- 
 Sabbath was in force at the deftru&ion of Hie- c J* re > tba l hee h * ld 
 
 r , 1 r , r not this Commatfr 
 
 rujalem ? but tor other reafons. dement in account 
 
 ■ 1 It //an undoubted verity, that the oldie- °f *™tmony,bnt 
 gall covenant was cancelled and repealed, at f Au|^f^|." 
 thePaflion of C h r i $ t : and the new Co- s s- Sfoitao pro 
 venant was fealed and ratified with our W SwSSSfi 
 Wrfbloud, 3 Hebr.Chap.S.&ndCbap.p. And fiimatum:cu jus fi- 
 this being fo, they which beleevedin Chri/l, j^ u n d ^ c ^ 1 ^ 
 and had knowledge of their Chriftian liberty , quTmolTrla'zo^ 
 were freed from neceffary obedience of legall risperviaimam<fi- 
 ordinances. ° mb > m -- 
 
 R 3 ft* 
 
2 6 Flight on the Sahbath. 
 
 But yet notwithftanding, this Evangelical! 
 do&rine, concerning the ceflation of the old 
 Law, did not prefently take generall footing, 
 neither was it univerfally received, atthefirlt 
 plantation otchnftian Religion : for many be- 
 leeving Iewes and Profelytes adhered ftifly to 
 many legall obfervances, and ef pecially to the 
 Law of the Sabbath : of^theunbeleeving 
 lewes were moft rigid, and zealous obfervcrs, 
 and exa&ors of the obfervation thereof, ac- 
 cording to the Traditions of their Elders. 
 
 Secondly, Although itwasnotranfgreffion 
 
 of the Law of the fourth Commandement, in 
 
 cafe of urgent and extreme necefltry, totravell, 
 
 or to labour , or to flee from danger : Tet the 
 
 common and generall opinion of the Iewifh 
 
 Nation was other wife, and they efteemed it an 
 
 intolerable prophanation , to doe any fuch 
 
 thinguponthe Sabbath-day: John 5.16 There- 
 
 11 f m ^ x ^ e l *nes ftr[tcutt\&x$^ and fought to 
 
 m MAttk. »J. Sab- fl*y him^ becaufe he had done tbofe things on the 
 
 batum obfhbatad Sabbath-day. If therefore the Difciples or 
 
 KfilrdS: Cbrifti** beleevers fliould bee compelled to 
 
 f^um putnrent efTe flee on the Sabbath-day^ they would be in pe- 
 
 peccatum: ^u r ju b to be grievoufly molcfted andperfecu- 
 
 nerc obligations te " by their ownefupcrihtious Nation. 
 
 fcgis, ftcutinicgc // is therefore falfe, which the Objedor 
 
 Saturn fo^crVfn Conc ' uc J eth ^ r ° m ° ur ^^ WOrds, Matth. 
 
 Jjineccifitatar*. 24. namely, that Christ willed His Dif- 
 
 mC4 licet conftarct 
 
 de hac ncceflitate credeutibus, Son conftab.it Iuda? is inter quos vivebant crcdentcs 5 
 nefciebant enim talia pericula inftare. X/ ideo puearent ilk>s viohtores Sabbati/joa- 
 Ci fine ciufaitinei'amei : Etfic lapidarcnt eos. 
 
 ciples 
 
flight on the Sabbath. x t J 
 
 ciples to pray,that their flight might not be on 
 the Sabbath, becaufe their flight on that day, 
 would bee a tranfgreflion of the Law of the 
 fourth Commandement , for that Law was 
 ceafed at the deftrudion of HiemfaUm .• and 
 ChrifttAns might as lawfully travell, or labour, 
 or flee, on that day, as upon any other. 
 
 Laftly, whereas E. E. in his Catcchifme, 
 pdg. 5)0. applies our Sd^vmrs words, to the 
 Sunday or Lord's-day, as though Christ 
 ftiould have faid: Pray th at your flight be not on 
 the Sunday : Surely this glolfe dcftroyeth the 
 Text : for it was lawfull in our ^4^/W/dayes, 
 Luke 24.13. and in many ages after, to labour, 
 travell,flee 3 &cupon the Sunday :and no Law 
 of Go d, or man, prohibited the fame: And 
 the Lord's- day, was a diftinft day of the weeke, 
 from the Sabbath-day of the fourth Com-' 
 mandement, of which Chrift fpeaketh, Matth, 
 24. Neither was it at any time called the Sab- 
 bath-day, either by our Saviour, or by any of 
 his Apoftles, or their immediate Succeflbrs. 
 
 But there is nothing more familiar , with 
 thefe new Sabbath- mafters,than to wrcft holy 
 Scripture, to their wne purpofe. 
 
 TIB, 
 
ii8 The Apofiles keeping the SabbatK 
 
 T. B. Argument u. 
 
 Tt)e Apoftles , after the death" and 
 
 Re(urre6tion of Qmji > and when all 
 
 legall ceremonies were dead,duly obfer- 
 
 ved and kept holy the Sabbath-day. So 
 
 llkemfe did the Primitive Church,after 
 
 the Apoftles, for three or foure hundred 
 
 yeares. 
 
 Anfw. The holy Apoftles, and their Suc- 
 ceflbrs obferved not the Sabbath-day in obe* 
 dience, or after the rule of the fourth Com. 
 mandement i But for other rcafons formerly 
 declared,/^. 6 S. 
 
 i They obferved it not in obedience to the 
 fourth Commandement, becaufe both the A- 
 poftles and their Succeffours, had taught the 
 Church, that the Law of the old Sabbath was 
 ccafed. Readc before 3 ^.6. &c. 
 
 Secondly, They obferved not the fame uni- 
 vcrfally in all Churches, but in fuch onely, 
 wherein were lewes and Profelytes. Neither 
 did they eftablifh the perpetual! obfervation 
 of it in any Church, which was planted by 
 them : Neither obferved they it, according to 
 the rule of the Law. Rwdeng.ii. 
 
 t. b; 
 
Imitation of God. uj> 
 
 T. B. Argument !j. 
 
 We (jbriftians are to imitate God, in kee- 
 ping the feventh day Sabbath. For lohSpnmdsM. 
 the Scriptures in general!, doefre-^Jfi^ 
 qucntly fet before us Gods exam- the image of God, 
 
 J f ' r-r . • i wee arc to keepe 
 
 pie, lor imitation , and exhort us to holy the fevemh 
 be followers omimfiphef+x.Mattb. S *£^ 
 5. 48. Luke 616. \<Pct. 1. 15, 16. And gJESi 60 *' 
 GoDHimfclfe in the fourth Com- f/ w -^ 4 ^#£ 
 mandement fetcheth a reaion , to fayeth) that which 
 have us keepe the feventh day Sab- L^l'Thou ougk" 
 bath,fromHisowncexample. ^SS£& 
 
 But to imitate G o D,isto doe as He did: d *y* s » **!«&<* 
 andHeereftedthe feventh day , and thine exa>ie. a j 
 not the firft day, or the eight day- £££?*** 
 They therefore which keep holy the 
 firft day,thwart and croffe G o D,and 
 doe not imitate and follow Him. 
 
 Anfw* 1* Every Divine a<5Hon is not a 
 conjmon rule of imitation, for then wecfhould 
 ftrivt to imitate G o b , in His actions extra- 
 
 S ordinary, 
 
ijo Intitation of God. 
 
 c Aug. in pfai.90. ordinary c ,in His operations of abfolutc power, 
 LuTviroS an d when Hcc worketh<^.v/ri/ according to 
 fti>Nunquidinca the liberty of His owne will, and good pica* 
 magnificentta, in f ure# But ^ Aloiightie hath declared unto 
 IT Ji? mkacuii us, in His holy Word, in what things we muft 
 faciamus quaiiaip- imitate Him : namely > in doing of good , and 
 ft ftcit * ^c (hunting of evilly in fdelity^ and truth, in ho* 
 
 linejfe, righteoufnefle, charity, compafion, &c. 
 
 Secondly , GOD Almighty in the fourth 
 
 Commandcment fetteth downe a reafon wher- 
 
 fore He Himfelfe impofed the Law of the fe- 
 
 venthdayes reft upon the lenw, namely, be- 
 
 caufc on that day He ceafed from the worke of 
 
 prime creation : and His will was, that they 
 
 throughout their generations fhould kecpe ic 
 
 holy , by rcfting from worldly labour, inmc- 
 
 d Phiio de opif. mory of the Creation d . 
 
 >mndi.Sknt Regcs But He impofed not this Lawfof reftine up- 
 
 orum fuorum coli °. n cver y ieventh day, m memory .of the Crea- 
 
 jubent : ita Deus tion) upon Chrijlian people > by any Evangel i- 
 
 nataiem opeiis fui ca u precept . ne ither did He commandthe Gen* 
 
 fto aflidue rccoh '"tt at any time, before or after the Law, to 
 roiuit 5 ad exclude- imitate His example , of rcfting the kvt nth 
 SSE& ^y of "every week*, f 
 
 niumq;infideiium, And therefore abftmence from worldly la- 
 
 mLdu^ U non r Ta'' bour u P oa the oId Sabbath, in imitation of 
 Se pincipium?"' GOD Almighty , would not be a' worke of 
 holineflfe and true obedience in us Chrijlians .• 
 But an a& of ludaicall fuperftition. 
 
 T.B. 
 
Libertines] and Antinomians. i j t 
 
 T. B. Jrgument 14. 
 
 We may not with Libertines, Antinomi- 
 ans , and Anabaptifts , abolifh the 
 whole Law of the ten Commande- 
 ments : S«f the feventh day Sabbath 
 is one of the ten Commandements. 
 
 flPrfg-.joo. There is as good reafon for us, 
 to joyne with Antinomians, and 
 Anabaptifts , in cafting away the 
 (whole) Morall Law , As to joyne 
 with them in cafting away the Sab* 
 bath-day , commanded in the Mo* 
 rail Law. 
 
 Anfw. 1. The fourth Commandcment of 
 the Decalogue , according to the literal! and 
 particular fubjeft thereof, is a legall and posi- 
 tive precept of the old Law 5 and not any part 
 of the naturall morall Law : Neither is the ob- 
 fervation thereof, commanded or ratified ia 
 thcGofpcll. &C4dc this proved,^. 34. and 
 
 $ Agt 6u 
 
 1 Tbej comply not at all , with Libertines, 
 
 S 2 Anth 
 
iji Defyifers ofibe Law< 
 
 Antinomians, &c. moderne or ancient, who 
 maintain that the Law of the old Sabbath, ac- 
 cording to the fpccialtie thereof, is expired in 
 the time of grace , and obligeth not Chriftians 
 under the new Covenant:^/// they which main- 
 
 c KiiioT.Anabapt. tain the Saturday Sabbath to be fa force, com- 
 
 nb. 6. pag. 155. ply with fome Anabaptifts e . 
 
 Roimnnifi.artic.s. An i as f or theancient Libertines l and An- 
 
 Diem Saturni dm- . . , , . . X n . . 
 
 m authoritate in- unomians , namely, the ouponians,Gno(hcks, 
 ftiwtum , nonau- Carpocratians, Eunomiaos, dccThefo rejected 
 IS»!^S, I, £: the whole Divine moral! Law: And were ene- 
 dicaaim,cekbran- mtestoall good workes commanded by that 
 
 Fertur' adeo fuufc Eunomius maintained f , That if $m were 
 bonis moribus mi- partaker of that faith, which he profejfed, nofoule 
 S^'nSl fi**"»l"*f«™ committed by him , and conti- 
 
 quam obeflet, quo- Ttttcdw, CQttldkttrt hkn. 
 
 rumhbet perpecra- Carpocrates s taueht his followers J That all 
 
 tio & peiicveramia /■># / /• • j 1 ■ rr /» 
 
 peccatorum: Jifc^ fifty conversion y and mcuanntQ e of manners 
 j^quje abiliodo- was I op full : And that the morali Law which 
 tteeps"^" paL " taught good workes\ was to be cofHemned.hecaufe 
 g idem htenf. 7. rnen are faved by faith , and the grace vf G o d 
 
 Carpocratcs doce- alone. 
 
 SraTon^mTm" The Gnofiicks and Vdentintans held : That 
 nemq ; adinventio- ajpirituall perfon ( fo thev ftilcd people of their 
 g^S? wbSS [c£t) could no more be defiled with vitiom jot car- 
 opera docet, con- nail deeds , thanpuregold can lofehismrth And 
 temnebant (fequa- bcautie, when it is call into a dune-hill h . 
 
 tesejut) quia Tola J ° 
 
 fide & gratia Dei falvi fimus. Ex TertuUtano , Epipbanio , Tbe&dortt. &c h Jf*w . 
 #3. 1 . C4J>. t . Quemadrnodum awrum in coeno depofitum , non amittit decorem fu- 
 mxi, fed fuam naturam cuftodit : Sic & femecipfos dicunt, licet in quibufcunque ma- 
 terial lbus fint , nihil noceri, neque amittercipiritalemfubftantiam. J%uap9pter&. 
 iroimeratc omnia qux Y€UB;m, km qui Cunt ipforuro pesfefti, opcranutr. 
 
 2{ow 
 
T. B againft Puritan Teachers. i j j 
 
 ■ *- - — ■ ■ — ■ ——aw n i ■ -^ 
 
 Now it appeareth by the prcaiiffcs , that 
 there is a large and vaft difference betweene or. 
 thodoxall Chriptns , who deny the natural! 
 morality, of the fcvcnth day Sabbath, upon 
 true Eyangeiicall grounds s /Wbafeandfen- 
 ruaUJ^ercukes, whoreje<5Uheraorall Law of 
 the ten Commandements , becaufe they de- 
 light in fin and vvickedneffc. 
 5 
 
 T.B. Argument 15. 
 
 ■ 
 No mw by interprjeution of Scripture 
 
 may abolifli the Law of the Saturday 
 or feventh day-Sabbath, which is the 
 fourth Commartdement. 
 ftut my Adverfaries, the Turitan Tea- ir.B. pref.nb* 
 cbers\ abolifluhe Law of theSatur- ^^S5 
 day Sab. by their new andftrange in. ^TulSS 
 terprctation of Scripture, For tbefe reproach of fanfti- 
 
 L r i i r i ^ tie,&c.butonlya* 
 
 men lay, that the fourth Comman- anotcofdimpai- 
 dement is ftill in force* in refpeft of £fo miT^ 
 the duties of the old Sabbath, name- Sjg^Sgg 
 ly, reftins from fervileworke, and for <** enemies 
 
 r • r i- • cr ^ and- mine, I may 
 
 performing of religious offices ; r £ut no* unfidyrden- 
 
 * do blcthofe Mailers 
 
 *nto that cloud* which had alight and a daxkc part, &c. p. 13, Of thii number ire 
 
 Sj thtn 7 
 
j~7 The old Sabbath ceafed. 
 
 • then they deny the fame to be in force, 
 in refpeft of the particular day expref- 
 led in the Commandement. 
 ^rtdthus by interpretation of Scripture^ 
 they abolifh the true Sabbath com- 
 manded by G o d's Law : !B«t if 
 ehey would proceed fincerqly ^ As 
 they tnaintainc the day is abolished, 
 Solikewife they fliould teach, the du- 
 ties are cealed : (Becaufe in all other di- 
 vine Lawes, whenfoever any part 
 was taken away, the whole wasa- 
 boliflhed, 
 
 i~s4»fw. This man throughout his whole 
 Treatife, is very bitter againft certaineof his 
 old friends, whom, heftileth Puritans. Theft 
 good men (a$ irfeemes to me) have highly of- 
 fended him, becaufe after that they had lent 
 hira,his groundsand principles,they refufed to 
 (uffer him to enjoy his conclulion. My IcAfure 
 hsfyban. u*ref. Qoth not fervc mee, to part the fray betwixt 
 jo.Sabbatumillud t h e fe contenders i But walking on^vx the ortho- 
 SpfiufS) doxall way, of the ancient Catholike Church, 
 . ftdvemumperfeve- my Anfa. to his Objeft. is, That the old Sab- 
 abro ?o,ma^ bath- day, namely, the 7 th day from the Crea- 
 j^ob^QlT^ tion k r And che legal t offices of that day, are 
 tuiic qui eft ipTc fc th of them ceafed under the Law of grace* 
 f SS?£ WeChriftiamobferveawcekely holy-d3y > 
 &$*#M*k - namely* 
 
The obferVatton of the Lord's.©^.' jjj j 
 
 namely 5 . Sunday, which with the holy Apo- 
 ftk^Rcv. i, 1.0. Wu fiiUthc Lords day andnot 
 the Sabbath-day. 
 
 The duties wee perfbrme on that day, are 
 refting from ordinary labour : andferving.Goi 
 and Chrift, by Evangelicall offices. 
 
 Our refting from labour, in refpe&ofthe 
 generall, is grounded upon the Law of Na- 
 ture, or the equity of the fourth Commande- 
 menr. The particular forme andcircumftan. 
 ces of refting, are prefcribed unto us by the 
 Precepts of the Church. Ourfpirituall ani- 
 ons according to that which is maine and fub- 
 ftantiall in them, are taught by the Evangeli- 
 call Law« Their modificationand limitation, 
 in refpeft of rituall and extcrnall forme : and 
 jn regard of place,duration, gefture, habit,and 
 other externall circumftances, are prefcribed 
 by the La.w of the Church. 
 
 And (to accede to the argument in hand) in 
 the religious obfervance of the Lord's-day, we 
 decline two contrary extreames : 1 . Iiidaizing 
 according to the rigid forme of the old Law. 
 2. ProfanencfTe, in pretermitting or oppofing 
 fuch holy duties as the Law of Chrift ingene- 
 rall, and the Law of the Church in particular, 
 impofcthuponus. 
 
 mamtaine, that it obligccn us in refpect of tne 
 
 common and naturall equity thereof : but the 
 
 ' obligation of that Law is ceafed, in refpi&of 
 
 fpcciall time,and all other legall circumftarxes. 
 
 Now 
 
\*6 Change of drcumflantes in Lawtf. 
 
 Now whereas the Obje&or faith. In all Di- 
 vine Lawes, whenfoever any pare is 'taken a- 
 way ,the whole is abolidied : If by part,heun- 
 derftand fuch a parr as is fubftantiall and con- 
 ftituentjhis pofition is granted : but if he under- 
 ftand a eireumfiantiaUor accident all part, the po- 
 fition is faife : for the Law of prayer and divine 
 worfhip isftill in force,as it was in2>4imf x,aod 
 in Darnel's day es, in refpett of fubftantiall ani- 
 ons : but many circumftances of time, place, 
 and gefture, as Daniel's praying with mndowes 
 opened towards Hierufalem ^Daniel, 6. r o . ^And 
 Davids lifting up hit eyes toward the hils^PfaL 
 Hi A Mis going up to the houfe of Cod, rjrc FfaL 
 122. i, 2. arc abolifhed in the time of the 
 Gofpell. 
 
 T. B. His Argument therefore is inconfe- 
 
 3uent : for the duties of the fourth Comman- 
 ement might have continued , and yet the 
 circumftance of the day and time, have bcene 
 altered* 
 
 it******** 
 
 T.B. 
 
LegaQ duties on the Sabbath ceafedl tjr 
 
 T. B. Argument \6. 
 
 When God Almighty put an end to the 
 annuall Sabbaths ofMo/e's Lawes, he 
 aboliflicd both the duties of thofe 
 Fcafts ; and alf o the dayes and times : 
 
 But the duties of the feventh day Sab. 
 bath are not aboliflicd. And therefore 
 the day it felfe continueth in force, 
 and is not abolifiied. 
 
 Anfw. Alllegallandcercmoniallduties, or 
 religious anions of thefeventh-day Sabbath, 
 arc ceafed, afwcll as the Legall Offices and fer- 
 viccs of other annuall Sabbaths. 
 
 But all religious a&ions obferved in the Old 
 Teftament, which are fpirituall, or (imply and 
 properly morall, are in force in the New Te- 
 ftament: and many pofitive duties, to wit, the 
 adminiftring and receiving the Sacraments of 
 Baptifme and the holy Eucharift, the preach- 
 ing of Chrift crucified, and repcntance,and re- 
 miffion of fins in his Name, are commanded in 
 the Evangclicall Law : God's people alfo arc 
 commanded in the Gofpell to pray to G^thc 
 Father, and togivehimthankesinthe Name 
 
 T of 
 
138 SftrituaU duties not commanded y Exod 20. g. 
 
 of Chri&,Iobn 16.24. Col. 3. 17. and tobow 
 the knee of body and foule, at the Name of 
 I b s us: and to love one another, as Chrift 
 hat h loved us, Ephtf. 5. 2. 
 
 All the forcfaid duties are Bvangelicall,and 
 not legall: and they- are not commanded by 
 *he fourth Precept of the Decalogue, but by 
 die Law of Chrift in the Gofpell. 
 
 The fpirituall and Evangelicall Offices 
 therefore which Chriftian people render to 
 God upon the Lord s-day, and upon otherho- 
 ly-dayes, were not commanded by the fourth 
 Precept of the Decalogue , neither continue 
 they in ufe in the Church, by venue of that 
 Gomm&ndtment. 
 
 T.B. Argument 17. 
 
 The fan&ification of the feventh-day 
 Sabbath is a part ofG o os worfliip, 
 comprifed in the firft Table of the 
 Morall Law: And it was written by 
 the finger of God in Tables of flone. 
 
 T}:erefore the fan&ification of this day is 
 
 Morall, and now in force. 
 
 — - - ~ 
 
 Anfw* 
 
God's Ibm/jg the Sabhath LaV. \ ip 
 
 Anf.*Xhz fan&ifying of the Sabbath, in the 
 old Jaw, wasanacl of divine religion: andfo 
 was the obfervation of the Pafleover : but that 
 which in thofe time* was holy and religious, is 
 now profane and fupCrftitious,as appearcth by 
 Circumcifion, burnt-facrifices, &c. 
 
 Neither did the writing the fourth Com- 
 'mandement, argue it to befimply and perpctu* 
 ally morall: for although this be affirmed by 
 many, yet it can never be proved : and let any 
 Sabbatizeryeelda found reafonifhe be able: 
 wherefore Gods inv/ard writing by infpiration, 
 and mentall revelation, fliould not caufe Pre* 
 cepts fo revealed and written, to be perpetual!, 
 afvvell as his extcrnall pronouncing, writing, 
 or forming. But the Lord's writing by rafpi- 
 ration and internall impreffion, did not argue 
 that all precepts fo written were (imply and 
 perpetually morall.Thercforc (7^/externall 
 writing made them not fuch# Readc before 
 
 Tz T.K 
 
 ■s*\* 
 
I4& 
 
 Luke ij" 56. 
 
 G. jr. d. Sabba. 
 fag. 89. The wo- 
 men that followed 
 Cbrift out of Ga- 
 lile would 
 
 T;B. Argument 18. 
 
 The pbfervation of the Old Sabbath-day, ■ 
 was celebrated by Chriftians after the: 
 death of Chrift, and the abolition of 
 all Legall ceremonies : and was re- 
 corded by way of approbation, and 
 commendation by the Holy Ghoft^ 
 to all pofterity, Luh 23. 56. 
 
 mbaUne the body (^. g % £ $ r \ a YW. <Po?. IOA. H. ®. Dialo?. 
 of Cbnfl upon the n - „ ,— , ..^ 1T 7T t «? 
 
 Sabbath,though it Manufcrip. Fhe holy women, the Di- 
 fciples of our Saviour, reftedthe Sab- 
 bath-day ; and would not enbalme bis 
 Body, though they had prepared ipi- 
 ces, and ointments the day before : 
 and their worke by the Evangeliftj 
 &c. hath this commendation : that 
 it was according to the Commande- 
 ment, Luke 1^6. And they returned 
 and prepared fpices and ointments 
 and refted the Sabbath-day, according 
 to the Commandement, 
 
 Anfwi 
 
 not 
 
 might havebeene 
 thought a worke 
 of great confe- 
 rence 3 bttt how 
 great focverinthe 
 tyes of men , yet 
 they would not do 
 it: and leaft they 
 Should bee blamed 
 as being overcuri- 
 ©us and ftrift in 
 not doing it 3 the 
 Holy Gbofi defen- 
 deth them, and 
 (heweth they did 
 well in forbearing: 
 /artheyrcfted/aith 
 the Text, accor- 
 ding to the C©jr> 
 xundement. 
 
 ■UAS 
 
QJfation ofLaweT. 141 
 
 Anfw. The Legall Sabbath , was at this 
 time in force, for ought thefe holy Matrons 
 knew to the contrary. For that Law was not 
 then repealed, by any publike a<?i 5 or plaine 
 fentence of the Law-giver, and therefore the 
 obfervation of it didftillobligetheconfcien- 
 ces of all fuch, as were under the Law a , untill. a Medina, i.i.k 
 they were refolved of the repeale thereof. 103. art. j. 'uuz 
 
 For it is an infallible maxime : That affjuft ^j*! tn ^^ Bm 
 Lawns, divine, or humane, are fill to be obferved, "m Vbligandi " al! 
 untill their expiration y or abrogation be made kilominus fubdi- 
 knmne, to the Shells, bj form fuffcim decU- %££%&£ 
 ration, expreffe,or virtual!: That is, by fome Hgatur ad iliud ob- 
 ediSt or pnblikeconftitution of Prince or State ; ^vandum , donee 
 
 f J r , n , hbi innotefcat rc- 
 
 or by defuetude, or contrary cuftome: orby vocauo, nonqun 
 celfation of the ground and reafon of the Law : dem "done pra> 
 or by elapfe and ending of the timtfox w* it was S£ d gg 
 given,when the Law is temporary : or change cnti*. 
 off lace : and laftly , when a Law becomes unpro- 
 fitable or pernicious to the publike. b ? L.d.quibuttf.d. 
 
 •J * * legibMcan.irii/tis. 
 
 Iuftinian. NoveH* g. Com fie ccjfatio. Rcbuff.ad l.dcrdgalur. 10a. d.verb.ftg. Abro- 
 gations varia? funt caufx : 1. Confuctudo contraria. z. Conftitutio contraria, 
 3. Cauf«-ccflT3tio. 4 .Loci varictas. f^Tcmpus. 6. Mijus damnum indefe^uens. 
 
 T3 
 
 T. B. 
 
 -v^ 
 
 > wtWv*. '■ 
 
\ 4 ^ Duties of the Sabbath. 
 
 fe 
 
 T.B, Argument xjp. 
 
 Vnlefle the fourth Commandement be 
 ftill in force,for the time and day fpe- 
 cified therein, it commandcth no- 
 thing, but fuch duties onely, as were 
 formerly enjoyned in the fecond 
 Commandement. 
 For the fecond Commandement forbid- 
 deth all falfe worfhip, and commaa. 
 deth the true worflbip of GodrasPray- 
 cr, Preaching , Pfalmes , Sacraments, 
 Now this being granted, there will be a 
 tautologie, and needleffe repetition 
 in the fourth Commandement of the 
 Decalogue, becaufe it commandcth 
 no new ordiftin&duty, fromthofe 
 which were commanded before. 
 
 Anf.i. It is manifeft that the fecond Com- 
 mmdcmtnt of die Decalogue prohibiteth, the 
 making and fetting up of images to be adored, 
 Levit.id.i.TcJhallmakeyo* no idols nor graven 
 
 Image, 
 
Duties upon the Sabbath. X V« 
 
 Tmage^ neither reare you up a Banding Image \ 
 rQVD neither fhally oh fet up any Image of Bone in 
 your land, to bow downeuntoit, n>Sj; Pinn^nS 
 But by what evidence can any new dogma- 
 tift makeitappeare, that this precept rtqui- 
 reth Evangelicall worfliip, in fpirit and truth, 
 to wit, by faith, hope, and charity ? and as for 
 Evangelicall prayer , in the name of Chrift, 
 and preaching Chrift crucified^and raifed from 
 the dead , and the ufe of Evangelicall Sa- 
 craments, Baptifme, and the holy Eucharift , 
 what Aichymift can extract thefe out of the 
 fecond Commandement i And I fee no rcafon, 
 but if that thefe Evangelicall duties, are com- 
 manded in the Decalogue, why a man may 
 not be juftified by the Law, aswell as by the 
 Gofpell. 
 
 2 The fourth Commandement of the De- 
 calogue, Remember the Sabbath-day to keepe it 
 holy, according to the literall fenfe thereof,en- 
 joyneth not fuch fpirituall and Evangelicall du* 
 ties as are mentioned in the ob je&ion, to wit, 
 prayer (to God the Father in the name of lefus 
 Chrift > Iohn 1 4. 1 3 ■ & 1 6. 24.) preaching of the 
 Gofpell, and hearing of the fame preached, or the 
 4dminiftration,and receiving the holfSacraments 
 iff the NewTeBament. 
 
 Alfo, it is a controverfie among Divines, 
 whether this Precept commanded the lews* 
 and Ifraelites in generall,to wit,the whole Na- 
 tion upon the weekely Sabbath, torcfortto 
 any publike congregation, and to be prcfent at 
 
 any 
 
144 Bxpottnding the LcCto on the Sabbaihl 
 
 any common Divine Scrvice,or at any folemne 
 reading, and expofition of the Law. 
 
 The Law of Deuterommie^vos to be read in 
 publike, in the yeere of Releafe, to all the peo- 
 ple, Deut.31 . 10 • And Mofes commanded them, 
 faying: At the end of every fiveny ceres, in the 
 Solemnity of the yeere of releafe, in the feafi ofTa* 
 bernacles.ii. When all jfrael is to come to ap- 
 pear e before the Lord thy God in the place which 
 a AbulenUnMat. heJhaHchufe, thou (halt reade this Law a , before 
 $.q.$i. Accipkur all ifrael, in their hearing, n* Gather the people 
 
 5SJKSh P, ° *9l« h «' Mm > * nd WQmm > * nd cf >Mren, and 
 thy granger that is within thy gates, that they may 
 heare , and that they may learne and feare the 
 Lord your God, andobferve to doe all the words of 
 this Law. But that there fhould be any pub- 
 like or folemne reading, and expounding of 
 the Law, every weekely Sabbath-day, is not 
 cxprefly required, and commanded in the 
 
 t F'i^ti dt Pentateuch. 
 
 xepvb. Heb. bb *. vt • » t t • t t ^ r 
 
 sa.u. Sub priore Neither doth it appeare by any relation of 
 tempioiexredpta facred Hiftory , that before the Babylonifli 
 P^T*ft L r™ captivity, there was any weekely reading and 
 ctiam domi a fm- expounding b the Law, upon the Sabbath, ei- 
 gaiis^icgcbamr: in- t j ier at 5^ whiles the Arke remained there, or 
 ftiorT^omi^ma"- in the Temple of Hierufalem, when that was 
 tioqs nulla erat. At made the place of publike worfhip : and it is a 
 ft£ thing to bee admired, that if the reading and 
 rcceptumpauhtitn expounding the Law, had beene incontinuall 
 
 u t 0l y P b lbii B > bl ft, U ^ amon S C ^ e Imes cver y Sabbrth-day , there 
 textfiffoifial ex- ithould bee found in the day es of King lofiab, 
 piicarcntur. one copie oacly, or Bookc of the Law, in the 
 
 moft 
 
Finding tbe Booke of the Law y i Kings ii. 1 4 7 
 
 moft folemnc place of G o d' s worfhip, to 
 wit, the Temple of Hierufalem : andthac Hil- 
 kiah the Prieft, (hould finde this Booke, hidden 
 in a corner , and prefenc it to the King , as a 
 greatrarity, 2 «*£* 22.8,9.2^.34.14.'. a ^ ^ 
 Every man in common reafonmay conceive, Schoba /^» % 
 that if the Law had beene commonly read 5 and Kings »*, /y^, 
 expounded, every Sabbath-day, either in the SI'moS 
 Temple , or in other publike aflemblies of the autographum : but 
 Kingdomeof/«^4, there could not have been tbe &'*&** c ° m 
 fach a rarity of Bibles, of Bookesof the Law. ^htngh^fiTe 
 2 It appearcth not in Mofes's Law, that oftbeAri^, Deut. 
 any other publike religious offices, were en- l^aiJmLi^ 
 joyned the Priefts or Levitcs upon the weekly in the sanaum 
 Sabbath (more than fuch as were daily to bee ^naomm : •*- 
 
 ~ 1 v 1 1 r 1 • 1 J - . tbercame bee mere 
 
 performed: ) but thole which are mentioned, ibeAr^nur might 
 Num. 28. p. Iw, 24. 8. to wit , an oblation *■ V*» '** JW« «f 
 pftwoLambes,&c. and two tenth deales of flow. Ibingllttfu ' :Tnd 
 rr, mingled toith oyle > and the Drinke-cffering *>ben he found the 
 thereof : and befides this oblation , the facing ^t\7&(Zl 
 of twelve new loaves of Shew -bread ^ with Fran- h tbe ou ward pu- 
 kincenfe , &c. Now the people were not com- '** °f thc r }^- 
 mandedtobeprefent at this (ervice b , neither zt^fo'Y.Dkt 
 any other Priefts and Levites, but fuch as wai- tur quod micbia? 
 cedandattendedintheircourfes. SSgKSi 
 
 tw ft! inyenirc^cum alicui occurrit res, a cafu vcl intcntionc, quia quxrebat earn : fed 
 fciens locum non dicitur invenire cam/ed accioere. Sciebat autem Hilcbits in la* 
 tereAtcse&a Deut. 51; 1. Nonaudebac iibrum ilium acciperc ex Area, quia 
 contra mandatum, 5cc. Non liccbat introire in Sanffum Sanftorum niG femel in an- 
 no, & cu ceremoiuis variis,&c. } .Non 1 icuic fummo Sacerdoti ingredienti, &c . apc- 
 rire Arcam,& aiiquid ex ea toUerc,&c,Nam minatuseft Deus morte moriturumj&t. 
 Lev. 1 6. b Lorui . i* Lev. 1 3. Oblauo & fan&ificatio panum propofitionis • Lev. 
 xi .* . Daoru Agnornm (acrifkmm,cum duabus decimis limila? , & libis in Sabbato, 
 ad Sacerdotcs tantum peninebam, nee tenebantur omnes ad ca conveniic. 
 
 V 3 Many 
 
t4<S Duties of the Old Sabbath 
 
 Cafccn ii 3 Many Do&ors of no^emaintaine 3 : That 
 
 iii.tfr^.Soto^. the Letter of che fourth Commandement impo- 
 NMt.&GT*.M.i. fed upon the /^^ and I fr aelit es , no other ex- 
 l*uJj}'tomT/*i~. ternall forme, of fantfifying the weckely Sab- 
 ctp.i.m. 8. Lodn. bath, bu: refting and ceflation from fecular la- 
 
 !f!^i /;V I 'ca*'. k° ur anc * ne g otiation > m memory and recogni* 
 Num.1. e* vuiii- rionof the worke of prime Creation: and al- 
 Msprarcepeiuc enc though fome other religious a&ions, were ia- 
 Kte%maZ tended by GOD, as the end of the precept: 
 ^caaie opus cut yet no other were formally commanded. 
 
 SbbSl^BcSw " Iq ^ uture times > an ^ namely after the returne 
 is Exld. lo. s.' from the Babylonian captivity, the lexves had 
 J bb fana T fi ? tio Synagogues b , both throughout Iudea, and al- 
 prxecpta, non filf fo in other Regions of the world , where they 
 udfuitquamcefl*. lived : and upon the Sabbath-day es they frc- 
 fanhLThS quented the fame, 4fftp. 21. Mofescfold 
 ccfixtioapudiud*- time, bath in every City , them that preach hi?n, 
 os habebat ratio- being read in the Synagegues every Sabbath-day. 
 ™fZ gum But this was not commanded in the Deca- 
 quoddam cxtemu logue, or by any exprefle fentence, or mandate 
 
 negative, quod f ^r^ L 
 
 formalicerprscipi- .,/. „. . . - , , , . . r . t 
 
 cbawr & affume- Ifitihallbee now objected, that it is faid , 
 bam ut Dmnus ^ s jj. 2 i. that the reading and expounding 
 Sones rdTg'a™ of mfis, was ufed in Synagogues every $4*- 
 pofitivx , etfi a bath day ,of oldTime : itisanfwered , that this 
 Sm^Sort forme of fpeech,^^,^ ***,, isufedoffuch 
 
 intend erentur, non 
 
 cram tamen ills* formalirer iispr3eccpt£ 3 ex vi illius mandati. b Sigon. d. Rtf. Nek. 
 Lb. z.ca.8. Origo SyHagogarum non fuit vetufta, Neq$ enim in hiftoria Regum aut 
 Iudicum ulla earum memoria celebratur. Ego cas in Babylonico exilio primam 
 conftru&as putarim : ut qui Templo carercnt 3 in quo aut orarent aut docerenty 
 locum aliqucm fimilem Templo habcrent , in quem ejufmodi officii gratia con- 
 Tenirent. Atquc hoc idem fealfc reliquo* difpe*lionis Iud*os , in Afia, Zgypto, 
 4c Europa, ceafuerim. 
 
 things. 
 
EvnieticiB duties on the Sabbath. \± 7 
 
 things , as had their beginning many Ages af- 
 ter the Law was given in mount Sina : and ma- 
 ny times itisfpoken of things not very ar.ci- 
 en:,^r.5, 21, 27,35. Aclsiy: , L~%:"7;*; 
 
 Andagaine, whereas i: is faid, that the fo- temporises 
 
 lemneperformar.ee of Evangelicall duties, is S^^ft**^ 
 commanded by thegenerall word futctrfie , m ^%, 
 
 keefe.h$lj the Sabbath. daj .• ou: :is, tha: 
 
 WHi^ :o fanctiSe, is no: takeninagencrallno- ^ n ^^ 
 tion, in the Law of the fourth Comrsanie- oraoaqm i mni- 
 men: , bu: in a \ I amotion , to wit > Re- {fy^ 6fc ^£5* 
 
 member tefanSttfie the Sabbath-day^ acccrdingas cm prscefioac 
 the Lord 'thy Cod bath cemma te, Deut. 5. nos,ksdacr. 
 
 12. Bu: that the Lord God comma need ;. 
 mllfiwettttttahan Evangelicall Sermons, 
 and to adminifter and receive Evangelicall Sa- 
 craments, upon every v.eekely Sabbath-day, 
 is delivered in no pafbge or fentenceof Meffs 
 Lsrv^bu: this was commanded by the Evange- 
 licall Law one !y. 
 
 They which in their popular T:::~::::$ arJ 
 Collations, ufe toayedowne Ecclefiafticall 
 authoritie, and contend, that either wee muft 
 have a divine La w ; for keeping holy the Lord's 
 day, or elfe our religious fervice, vtlLbcfufer- 
 ftitious, and net of 'faith : maintaine with great 
 confidence, that the fourth Commandement 
 hath a particular and fpeciall relation to the 
 Sunday of every weeke :and that the fame 
 commanded] all Evangelicall duties, publike 
 and private, which are to bee performed by 
 Chriftian people, upon that day : Bu: this opi- 
 
 V 2 nioa 
 
148 Ceffation of the old Sabbath 
 
 a oagen. in ujh- nionis novell , and unheard of, untill thcfc lat" 
 
 dMcx', &tgaha ?« tir « eS : ™ d bcfidcS > the §ld L *» hei »Z ' d * 
 
 ^rxccpta jam cef- funSl a , and legall commandements being ceafcd , 
 ^nt.iren/4f.3i. the fame cannot be a rule toChriftians, either 
 mem & %num of the fixed time , or tortherormc andman- 
 datafuntiiiis , civ- ner of Evangelicall worfhip. Now the fourth 
 SSu$iS£ Commandment according to the literall fenfe 
 to.Qux autemna- thereof, is a branch of the old Law, and one 
 turaiia,communia of the precepts thereof •. £*ibus nuncChriflia- 
 
 ©Cliberalia omru- .V* n /• 1 \~,i-a< 
 
 um , auxit & dila- nos tttijas *<w e ft • which Chri[tians may no more 
 tavk. lawfully nfe under the GoJbeH, than circumcifion^ 
 
 dagogus noftcr c - Vnder the Gofpell wee maintaine the gene- 
 pi -.chrifto, iih rail equity of the fourth Commandement, and 
 £& iSSB t^fpkitjiaU and-myfticallufe thereof: Sed 
 quemtimw i qmfquis ilium diem nunc obfervat ^ficut ' lit era 
 m? 2 ^rv pofta ^ ^ carmliter fapit : fapere autem fecundum 
 quibus legis prz- carncm 9 mors eft c . Whofoever in the time of the 
 ccptis & manda- Goftellobferveth this day , according to the letter^ 
 ^ift^uSfti * »ef« ^cording to thefiejh : and tobemfeaccor*- 
 noncft, Sabbatum dingto the flefh> is death. 
 
 eft, &circumcifio, 
 &facrificia > &c. 
 c Aug. rf. /p«\ «> 
 /&M4. 
 
 T. B. 
 
The obferVationrf the Lord's Day. 149 
 
 T. B. Argument icx 
 
 We muft have and retain fuch a Sabbath 
 day as is commanded by the fourth 
 Commandement. 
 
 <But if we aboiifh Saturday the old Sab- 
 bath-day, once commanded in the 
 fourth Commandement, then wee 
 leave no Day as commanded, or 
 which God hath fan&ified are hal- 
 lowed. 
 
 Anfo. Christians are not bound to obferve 
 a Sabbath day , commanded by the fourth 
 Commandement, or by any other Tpeciall di- ^^ u§uft bS 
 
 Vine Law 3 . The Gofpcll of C H R I $ T hath diem Sabbati nan 
 
 givcnliberty to the Church, to appoint dayes adlitera jubemur, 
 and times for Divine worfhip in publikc aflem- ^WrorpMaS.* 
 blie$ 3 andforminifteriall duties b . And accor- bAquin. $uok. 
 
 4.art. i$.H*ccft 
 differentia inter legem utrarnque, quia lex vetus determinabat multa, taminpraj- 
 ceptis cercmonialibus, pertinentibusadcultum Dei, quam etiam in prarceptis judi- 
 cialibus pertinemibus ad juftitiam inter homines confervandam : Sed lex novajquas 
 eftlexlibertatis, hu jufmodi determinationes non habet, fed eft contcnta pra?ceptis 
 raorahbus naturalis legis, & articulis fidei,& facramentis gratiae. C*iera vero qua? 
 pertinent ad d«terminationemjudiciorum,vel determinationem diyini culms, libc- 
 re pcrmifo Chriftus, qui>c& nova; legislator, Prelats EcclenV, & prijneipibas 
 ^Chiifoani populi, 
 
 V 3. dingly 
 
jo Mangling the Law. 
 
 dingly the Church had made choice of the 
 Lord's day, and of other Holy -day es, againft 
 which no juft exception can be taken. 
 
 5^2 _ 
 
 T. B. Argument it. 
 
 Wee muft not bee partiall in the Law, 
 Mal.z.nor mangle G o d's Law : but 
 have refpe<Sfc to all G o ds Comman- 
 dements, as David had- 
 
 $ut if we rejed the old Sabbath, we are 
 guilty of mangling God's Law. 
 
 Anfw. They mangle the Law > who rejed: 
 or difanull any part or member thereof which 
 is in force, and which ought to bee obferved. 
 But the Law of the old Sabbath, is not a Di- 
 vine Law of chat quality. 
 
 T. B. Argth 
 
One day in fey en. iji 
 
 T. B. Argument 21. 
 
 It & maintained by many Divines, that 
 one day of every weeke ought to be 
 fen&ified, by vertue of the fourth 
 Commandement. 
 
 Nov Saturday is God's ancient, and 
 fan&ified Day : and this Dayisex- 
 preflely commanded in the Deca- 
 logue, 
 
 Therefore Saturday ,G o ds ancient, fan- 
 
 , £tified, and hallowed feventh Day, 
 muft be our weekely Sabbath. 
 
 T. B. <Pag. 5Z0. What Pulpit is there, in 
 the Kingdome of England s which 
 doth not on all occafions fealeunto 
 this truth, by proclaiming and pub* 
 lifhing it unto the people ? 
 
 Anfw. It is iconfonant to the equity of the 
 fourth Commandement., that onedayinfeven 
 
 (hall 
 
15 * 27;* Lords -day perpetual 
 
 (hall be an HoIy-day ? wherein Chriftian people 
 ought to rcft, and give themfelves to religious 
 exercifes : And the Church of Chrift accor- 
 dingly, both in ancient and moderne times, 
 hath made choifc of the Lord's day, being the 
 day of our Saviours Refurre<5tton>to be a week. 
 ly day of reft, from fervile labour : and a fo- 
 lemne time for Divine worfhip: neither doth the 
 a Covarrums^. Church hold it reafonableto alter this day \ 
 z.var.Refeiutu. But all this maketh nothing for the old Sa- 
 « B 9J ^te turday Sabbath: For the Church ofekrift, in 
 hanc aici Domini- all ages, maintained the ceffation and expira- 
 
 caefeftivicatcm a ab t ion thereof 
 
 Apoftolis Dmna uon ™«eor. 
 
 inftitutione cdo* 
 
 di$, conftitutam ftiiflc. Earn etenim legimus traditione Ecclefiaftici> Temper in 
 Bcclcfia Catholica, fanftificatam ruiifc, uc tandem iicccab humano inftituco Apofto- 
 !orum proccfTerit , & origmem duxerit ( <juod quibufdam placuit) nimis indecorum 
 cScti earn afr ecdefia mucari, aut tolli. 
 
 
 T.B. Arg*> 
 
The Lords T)ay. i jj 
 
 T. B. Argument zj. 
 
 To reft from workc on Saturday, the 
 fcventh day, is exprefly commanded in 
 the Morall Law : and we finde it by ex* 
 periencc a notable furtherance of G o d's 
 publike &c private worfiiip and fervice, 
 <yc. and of theworkes of mercy, both 
 toManandBeaft. 
 
 2fyn>all workes, commanded in the 
 Decalogue, and which ferve to promote 
 God's fcrvice , and to benefit men by 
 (hewing mercy ,are morall and perpetu- 
 ally. 518. 
 
 i^infw. Rifting from worke and labour up^ 
 on the £#r<f x-day , and other Holy- dayes : is as 
 beneficiall to man , and as fubfervient to all 
 good offices, both of religion and of charity, 
 as is refting, and ferving of God, upon the Sa- 
 turday, or upon any other day. Andihz mo- 
 tives for keeping the Lerd's-dzy, are greater 
 than the Adveriary can bring any, forobfer* 
 ving the Saturday. 
 
 x t.b: 
 
i«3 The old Sabbath. 
 
 te=«^ 
 
 T.B. Argument 24. 
 
 Tie obfcrvation of the feventh day 
 Sabbath is exprefly commanded in the 
 Decalogue : and it is fuch a dutie, as be- 
 ing made knownc to a meere natural! 
 man, he cannot in reafon oppofe it, but 
 allow Scfubfcribe untoitrpartly becaufe 
 God himfelfe is the Author of it: and be- 
 caufe of the ends and ufts of it, namely, 
 refting from toilefome labour, and re- 
 freflhkig of body and minde, which are 
 things very reafonable and good. 
 
 Page 5J4.I fee not but it might be pro- 
 ved, that the feventh day Sabbath is a 
 Law of Nature. For as the Gentiles, 
 fome of them, found out the true God; 
 fo likewife fome of them found out the 
 feventh day Sabbath* 
 
 l^*/)*.i. It is acknowledged by all men, 
 shat the feventh- day Sabbath was expreflely 
 
 C0m- 
 
The Sabbath not of the LaTh of Nature] k* 
 
 commanded the Iewes in the old Law : but 
 
 that precept was temporary and pofitive , and 
 therefore icobligeth not Christians , unlefle ic 
 be made manifeft, that it was renewed or con- 
 firmed by fomeEvangelicall precepts. 
 
 Secondly , If the ends and ufes of thclegall 
 Sabbath (hall bee made knowne to a natural! 
 man, they cannot pcrfwade him totheobfer- 
 vation of the feventh day of the weeke, rather 
 then of the firft. For to reft from toilefome 
 labour, and to refrefii the body and minde, up- 
 on Sunday, or upon Saturday ,is equally bene- 
 ficiall , and confonant to the rule of naturall , . 
 
 reafon. And God's inftitution of the Sab. ^salT?*;*] 
 bath day, under the Law, is of nogreater force " /We/* fimel 
 to perfwade men, that it is neceffaiy to obferve tnZS't 
 the feventh day , then His ordination is to ry part thereof, ** 
 move them, to obferve other pofitive and tern- %f ai ^ etb '!* the 
 poraryLawes, which were impofed upon the *"££?£$» 
 Ierves in the old Teftament. of Nature^. 88, 
 
 Thirdly , whereas T. B. and before him, ^&* **£ 
 fome Sunday Sabbatizers affirme that the law Hujnteraius civil 
 of the Sabbath of the 4 th Commandcment is !*» Theologi* { *~ 
 ofthe law of Nature *, becaufe fome Heathen fil^sTcraS 
 people found it out: By the fame reafoi they i*<*a?oru,acjtexf. 
 may conclude, that the oblation of burnt fa- J^KSg: 
 enfices, is ofthe law of Nature. Fcrtmcy of m™^ quod per iN 
 the Gentiles ufed fuch facrifices. But verv fevv lo ^^° s s ^"r 
 among the Gentiles obfervedthefeVvii.il day mm 4M r m*n 
 Sabbath : The Chaldeans had it inderifjon, Lam. partem perdant va- 
 1.7. ^SataAtf^fiirh ofSemcs,^ 1 ,^ 
 Tim among all the Ceremonies ofthe Iewes , he drimimta, 
 
 X 2 molt 
 
\^6 Heathens obferved not the Sabbatti 
 
 mojt of all reprehended their obfervation of the 
 Sa^ath : Becaufc by observing it, they [pent the 
 L P J ut ^ hi ^ ;M Seventh part of their life in idlenejfc,. and doing 
 tun%.tx*M*, nothing. 
 
 c Theod.i» io.w. The Grecians and the Romans b , obferved 
 d Dfo.Caff. Mt. & r rfcfting-daycs : the one the eighth day 5 
 xom.M.37. ' and the other, the ninth. Theodoret c faith, 
 e AbulcnCiaEw* That no other Nation^ but »nely thelcwtSyobfer- 
 bant ? iud«os fcptl- vedthe Sabbath- da) : And -D/0 Gi/?/*sf d placeth 
 mosviros a fepti- the weekely Sabbath among thefpeciallob- 
 SS£?A&fe fetvances of that Nation. The Latine Poets al- 
 fcati obfervatione, fo nick- named the Ierves, and called them , Sep- 
 cosdeno^inabam, t i m0s viros> Seventh day ?nen*, because of their 
 propdo.o^Trier! obfervingthefeventh-day Sabbath, 
 ra Pakftina fcpti- But if any Heathen people did obferve the 
 %^y p pknJZ Iewidi Sabbath, this will not prove, thatthe 
 CkmUtex. strom. Lawof the Sabbath is ofthe Law ojF Nature. 
 
 fcem dhm 2 g^co- For *° me Hcat!iens were circumcif^d, and of- 
 ium, veTBaiSro- fered burnt-facrifices and oblations,, &c. But 
 mm exiudakori- they did notthisby the light of naturall rea- 
 &&*!£! fon,but by imiratioaof^V people. ; 
 
 luo, in fuos mores Lajtly^ if the law or the feventhday Sab* 
 ^Aa^' 2 bath,isofthe law of Nature: Then it is either 
 ^4 W ^*Caje- a principle, or a necelfa^y conclufion of natu- 
 tm.c'onradu S ,Mc- rail reafon f $. or fo agreeable to the former, 
 
 t?d$-% s ?*i that u P ori thc noticc of k cvef y rcafonable 
 
 ^7#. Petigian.i£. 
 
 cy/.r. Scorns. Tertium praeceptum. quod eft de Sabbato, eft affirmativum, quan- 
 tum adaliquem cultum , exhibcndum Deo debito tempore : At quantum ad deter- 
 mitutionem hujus. vel illius tcmporis , non eft de lege naturae ftriifte loquendo. Sj* 
 mllitcrncc quantum ad partem ncgativam, qua? includitur. Quiafcilicetpiohibcruc 
 aclus lervilis pro tempore dcterminato, prohibens a cultu tunc exhibewdo Deo. 
 Ille autcm actus non prohibetur nifi^quia impediens relretrahens abiito cultu 
 ^ui prscipuuTo 
 
 man 
 
, 37;e Law of the Sabbath not natural 157 
 
 man will prefently afTent unto it, efpecially if 
 he be judicious : but ic is neither any principle, 
 or neceflfary conclufion of naturall reafon,nor 
 confonant to either of thefe, infuch acleere 
 manner, as that a judicious naturall man (hall 
 be forced upon underftanding the tearmes, to 
 yeeld aflent unto it. And therefore the Law 
 ofthefeventh-day Sabbath^is not of the Law 
 ofNature* 
 
 \An Argument of T. B. propounded at the 
 timeofhiscenfure. 
 
 G$d delivered ten Commandements 
 in Mount Sinau They in all ages main- 
 tained this number. The rubrick of the 
 fervice Booke, nameth ten Commanded 
 ments, faying; Then (ball thefirieft re- 
 he arfe diftinBly all thz Commandements \Ihc 
 people after the fourth Commandement y fay ? 
 Lord have mercy on us and incline our hearts 
 tokeepe this L.w, But this law commas 
 deth the oWervation of the feventhuday 
 Sabbath. 
 
 (Byfeeld p 133. If you yeeld not the fpe- 
 X 3 ciality 
 
t c 8 Thttquttj of the fourth QtnmanZemenf. 
 
 cialicy (of the fourth Commande- 
 ment) morall , you turne out one 
 commandement of the ten, from be- 
 ing morall, for all your generality .For 
 to fay, that this is the morality of the 
 Commandement, and no more, that 
 fomctime fliouldbe fequeftred to 
 Divine worfhip, maketh this Com- 
 mandement no more morall, than 
 the building of the Temple or Taber- 
 nacle is morall. Id. ^£.144. 
 
 Anfw.-i. Tenne Commandements were 
 delivered in Mount Sindt^ and of chefe tenne, 
 the fourth Commmdtmtnt is one. The Ifrae- 
 tites alfo were commanded to keepe holy the 
 feventh-day Sabbath. But it hath beene for- 
 merly proved, that this fourth CommAndtmtnt 
 was not (imply and perpetually morall. Ne- 
 vertheleffe, the fame is read and expounded 
 in the Chriftian Church , as other pofitivc 
 Precepts of the old Law: not to fignifie the 
 perpetuall obligation thereof, in refpeft of the 
 particular day commanded therein : but to fig- 
 nifie the manifold graces of God, typed, and 
 reprefented by this Law : and to perfwade 
 Chriftian people to obferve the equity there- 
 of and to provoke them to the obedience of 
 fuch fpirituall and Evangelicall duties, as were 
 prefigured by this Commandement. 
 
Tlx prayer after the fourth [ommandement. i jp 
 
 tttfttitf j* * $ 9% iff *$$$$ 
 
 T. B. Lord have mercy upon us } andir? m 
 dine our hearts to keepe this Law^c. 
 
 Anftv.i. We befcech God Almighty 
 to incline our hearts to keepe and obferve this 
 Law, according to the equity thereof: which 
 is,that upon the Lord's-day, and upoa all Fe- 3 Grc 2- ^#»-<* ; 
 ftivall dayes, and times, in which we aflemble j^'^JuJ^x 
 to ferve and worfhip God^ and drift > and to tW u to mu^ 
 heaie his holy Word, and receive his Sacra- £**&'* «^>- 
 ments, &c. We may receive theafliftanceof Vt0tpsent.v4.ex 
 Divine Grace, and bee inabled from above, Auguft.Maieccic- 
 
 tll | i jii-i i orat babbatumqui 
 
 both devoucly, reverently, and hohly, to ho- ab openbus bonis 
 nourthe Lord our God,andtoedifie our felves wcat. Ot«m au- 
 in faith and true obedient. SAgST 
 
 ,-2 We beleech God togweus grace r to.um^uiabomcon. 
 obferve the fpirituall Sabbath, prefigured by Jj^^ ™ 1 ^ 
 the legall Sabbath, by abftaining from the fer- iTin? ^"nigo. 
 vile lufts and workes offinne a : throughout Vlft - <AUegor. i* 
 the wholecourfcof our life, and efpecialfy up- ^ Dei'iiu^ 
 on tTiofe facred dayes and times, which by the quo extcrios ab o- 
 Chriftian Church, are devoted to the honour * M g^*** 1 
 and ferviceof Cod and drift. % Siijius im^S 
 
 Our prayer then to God, prefcribed in the Sab ^i, ubi mens 
 
 L'ourgie, is. nnr rp hpfffchhimminrlinrniir^^r 
 
 hearts to keepe this Law, according to the fpe- *«»« peccatj qui- 
 ciall forme and circumftance of time, com- | ,cc ". s ■ L n ^ lo 
 
 mandwd cundatur. 
 
\6o Duties of the Sabb&tbl 
 
 manded in the old Law : but in fuch a manner 
 as is agreeable to che ftatc of the Gofpell, and 
 the time of grace, that ii according to the rule 
 of Chriftiati liberty , and according to the 
 equity andmyfterv of che fourth Comman- 
 dement. Now Cnriftian liberty hath freed 
 Cod's people, under the GofpcI! 3 from the ob- 
 fervation of dayes, and moncths, and times, 
 * Auguft.,^, andyeeresb uponlegailandceremoniallprin- 
 
 Sabbati quietem non obferamus in tempore : fed figmim temporale intelligimusj & 
 ad xternam quietem, qaae illo figno fignificatur, aciem mentis intendimus. Oriocn. 
 ia Gen. Horn. 10. Iuieorum eft diescertos & raros, obferare folennes : & ideo ai 
 ad cos dicit Dominus, quia Neomenias vcftras & Sabbata non fuftineo. Odit ergo 
 eo$ Deus, qui unum diem, pucant feftum diem efle Domini, Hieron. in Galat, 
 Qmnes di6S squalen &c. 
 
 
 •AiAnwfi 
 
Tlx legall Sabbath ceafed. 1 6t 
 
 'Av&tuvh : That is y Arguments of Confutation, 
 proving that T. B. his Sabbatarian Do* 
 ttrine. is erroneous. 
 
 Argument t. Every Commwdemtttt of the 
 Old Teftament legally ceremooiall , is dilati- 
 nulled and expired in refpeft of outward ob- 
 fervation, under r he GofpelL 
 
 The Commandtmtnt of the feventh-day 
 Sabbath y is legally ceremoniall. 
 
 Therforethe Cmmandement of the feventh- 
 day sMAth^ is difannulled and expired in re- 
 fpe& of outward obfervation, under the Go- 
 fpell. And confequently , Chriftian people 
 are not obliged , by the Law of the fourth 
 Commandtmmt , to the weekely obfervation 
 thereof. 
 
 The Major Propofition is confirmed by all 
 thefe Arguments following. 
 
 i The ceflfation and expiration of the 
 whole ceremoniall Law , in refpeft of out- 
 ward obfervation is foretold, in the Prophets, 
 andinthePfalmcs. 
 
 Y 2 Our 
 
\6 1 7be fourth Commandement if legatt. 
 
 2 Our Saviour in the Gofpell preached 
 and foretold the fame. 
 
 3 The holy Apoftlesand their colleagues 
 inthe A<as,andinthcEpiftles to the GaUthi- 
 4?fs,Colopans y Htbrtms^z. deliver this Do- 
 ftrine. 
 
 4. The true Catholike Church of Chrift, 
 ever fincc the holy Apoftles dayes, miintai- 
 netfrthisdoftrine, to be a Divine verity y and 
 the contrary to be herefie. 
 
 The Minor Proposition is thus proved. 
 
 Many proprieties and formall chara&ers 
 of legall ceremonies , are belonging to the 
 feventh-day Sabbath of the fourth Comman- 
 dement, which argue the fame to bee legally 
 ceremoniall. And this being proved , it is an 
 undoubted verity, that the feventh-day Sab- 
 bath of the fourth Commandement is legally 
 ceremonial!, and the obfervation thereof obli- 
 geth not Chriftians. 
 
 The 
 
QiaraBers&flegall Ceremonies. \6) 
 
 
 The firft Char a3er of 'legalt ceremonies , u that 
 thej were externall actions ,ftgnes y or types, 
 t6prefenting and prefiguring things to bee 
 fulfilled, or to come to paffe under the Go 
 ftell, Heb. 10. i. i Cor, 10, 6, Col. a Ttttc.jud.c4. 
 
 2. I7« Origen. m Num. 
 
 Horn. 1$. Aug. in 
 
 Nowtefting frornfervile labour, upon the bx'l\*' H 66 
 old Sabbath day, was a figure andreprefcnt of n .^ ? .moxMjf. 
 fpirituall ceafing andabftainingfromthc fer- Ong. **.«.««.•*. 
 Vile works of fin, by Chriftian people under TT^Mm£. 
 the Law ofgrace V{ and the fame prefigured r.itf.Cyrfi. ai C x." 
 the fpirituall reft, which the righteous fliouid %^ n \ n \% % \ 
 have in Chrifl b : andthe etemall reft of heaven, &\TAmb.m I $.' 
 where people flail dwell in a fur e dwelling, and c&.luc. Greg. N)f, 
 fafe reBmg.pUce never to bee difquiered with c£(ZJ£& 
 labour, rcare, miferie , or care c , Heb,^. from 4°.iun<i. Agm.d. 
 w. 3 .totheendoftheii.^/i. Sa&S&& 
 
 Anaiog. contempt. 
 
 T. B. HisOfyttion. SS-JSW 
 
 S.Taul, Qd.i.i7.BySMdb ti which SffiSSS 
 
 he faith were figures of good things to JSh^JSC 
 
 come, underftandeth not the weekely dorv out unto us our 
 
 Sabbaths 7 but theannuall : for the word ^amh,mb.^ y 
 
 Y 2 SMatbs 1d.pgg.s3. 
 
if>4 Colof. %. 16, 17. 
 
 Sabbaths is indefinite, and not generall : 
 and all the other things mentioned in 
 the Text , were not written in the deca. 
 logue, and therefore of different kinde, 
 from the feventh-day Sabbath. The reft 
 were fignes r and fhadowes of good 
 things to come : but the feventh-day 
 Sabbatb was a figne of a thing paft, to 
 wit, the Creation of the world. 
 
 N.©. upon Q>l.i-\6.p. 75* Object. Is 
 thcSabbatb-day that was morall abroga- 
 ted? Sol No,theApoftlefpeaketh here 
 of the ceremoniali Law , not of the mo- 
 rall : and of ceremoniali Sabbaths, not of 
 the morall Sabbath : the word is in the 
 plurall number. 
 
 £ Rp. 91. The Apoftle mcaneth not 
 the Sabbath of the Lord, but the firfl: 
 and laft day of the great Feafts, the PaJJe- 
 oyer^entecoHj&c. 
 
 LD.p.ip. (^.©.^ 130, 2). 2). />«&>; 
 
 1 
 
 ^nfwl 
 
 
olofi.\6 y \y. \6<} 
 
 Anfv*. All ancient andmoderne expoficors 
 of holy Scripture, who aremep of note and 
 authority, in the Church,expound Saint Pauls 
 Tex^CoLi.ij. of weekely Sabbaths,^ well as 
 of annuall : and when l^tfa* chcManichee, 
 contended againft the Catholike Church, a- 
 bout the legall Sabbath ; S. Auguliine obj°dcd 
 this Text of S. Paul againft him/ayiog, Tu A- 
 fojlolo reffonde ft potes, qui vacationer/* iftius 
 Diet) umbram futuri effe tettatur. Anfwer thou 
 the Apoftle,if thou beeft able, who witnefleth 
 that refting upon the Sabbath day,, was a figure 
 of that which was to come. 
 
 2 The reafons which the Sabbatarians ufe,to 
 (hew that Saint Pauls Text is not to be under- 
 stood of the Sabbath of the fourth Commande- 
 ment,areofno worth. 
 
 The word Sabbath (fay they) is plurall and 
 indefinite in that Text, Therefore it comprehen- 
 ded not the Sabbath of the fourth Commande- 
 ment. But this cavill is ridiculous. For firft 
 of all, in the very Decalogue it felfe, where 
 the Law of the weekely Sabbath is rchearfed, 
 the Greeke tranflation reades, ^^n ?w im** 
 wmCcdTM. Remember the day of the Sabbaths, 
 Exodus 20. 8. And in Deuteronomie 5. im 
 
 ferve the day of the Sabbaths to hallow it. In like 
 manner, the word Sabbaths is ufed in the plu- 
 rall number, in many other pafTages, both of 
 the Old and New Taftament, in which it is 
 certaiae,thatit comprchendeththe Sabbath of 
 
 Yj the 
 
\66 Cotof 1*16,17* 
 
 the fourth Commandcment. Levit.ig^.Lam. 
 1.7. Efayi. 13, & 56.4,6. Ezecb. 20. 12. 
 3/^.12.5,11. Marke 1. 21. &%.i$. ^3.2,4 
 X«^4. 31.^6.9.^13. io. ^#* 13.14.^ 
 16.13.^ 17.2. Laftly,inthe Text of Levitt" 
 cut, which the Sabbatarians allcage, for their 
 novell expofition of S. Paul, CeLz.i6.thQ plu- 
 ral word 54^4^/,comprehendcth the fevcnth- 
 day Sabbath of the fourth Commandcment, 
 Lev. 23. 3. withverfe 38. 
 
 § ^^#ttf itli 4* ••§* if «*& 
 
 Another of their QaVds is : The Sabbaths 
 of which Saint Paul fpeaketh, were 
 fliadowes of things to come : but 
 the Sabbath of the fourth Comman- 
 ^^ dement, was a figne of a thing paft, 
 
 h ^ namely ,of the Creation of the world. 
 
 ^ 
 
 ^-^ This is a mifcrable fubterfuge : for the an- 
 
 I nuall Sabbaths, namely the Pafleover, and the 
 
 ^ Pentecoft , &c. were obferved in memory 
 
 of things paft , to wit, deliverance out of 
 ^Egyptian bondage, and the giving of the 
 Law m Mount Sinai : and they were alfo flia- 
 dowes and figures of things to come: namely, 
 thcredemptionofmankindebyCH 11 $ t: 
 
 The 
 
CbaraElers of legaU Ceremonies. 167 
 
 The fending downe the Holy Ghoft in fiery and 
 cloven tongues, attheFeaftof Pentecoft, by 
 mcanes whereof the Holy Apoftles were en- 
 abled to teach the Evaiigclicall Law of Cbrijl. 
 
 Another propriety and forma/I Character of 
 legali and ceremoniall obfervances, is : They 
 were f roper t$the kwes and Israelites, and 
 dtd belong to the partition wall, of which S. 
 Paul ftcaketh, Ephef. 2. 14. 
 
 This C&*r*#*rbelongeth to the Sabbath of *Theodotet. Uhti, 
 the fourth Commandement 3 for the Lavfrof '^£^& 9 
 this Sabbath was given to the Iewes and lfrae~ & alia cum his c6- 
 tilts oncly, and not to any other Nation of the Ju u ^ m ^sn«r 
 world, unlcffe they became Profclytes:^fW rxVxcdo"^^ 
 the obfervationofthis weekly day, in recogni- Sabbari obfemn- 
 tion of the benefit of creation, was a principall J^ffiS 
 diftindivefigne, differencing the lems from all |is. /»ala$igitnr, 
 other people 1 as J have formerly (hewed in my ™" ^ "* J?. mmu " 
 folution of T. jQiis 24 th . Objcdion,/^. 1 5 6. obfc^nc &£ 
 
 Theodora unoirEzech. 20. 12* faith as fol- ban propnam 
 lowcth » j We Law of Kmrtuught allpeofle, tSZSZ. 
 
 publicam : Nulla 
 enim alia gens hoc otium obfervabat : NcqutCiYCumcifo, ita ipfos ab aliis dillingue- 
 bat,nt.Sabbatum. J^uippe circumcifionem ldum&\ qucque habebant, qv.f ab £fan ge- 
 nus duccbant : Et lfmaelit* fimiliter : JEgypptii item a Iudati hanc edodi obfervarc 
 itudebant : quod per Prophetam Himmiam Deus dedaravit, cum dixit : Et vifitabo 
 fuper omnesCircumcifbs prseputium ipforum, fuper /Egyptum, & fuper EdomjCW', 
 Sabbati vero obfervauonem, fola Judjpprum natio cuftodiebat : Idcirco dixit Deus j 
 quia Sabbatamea dedi eis ut fuit in fignum ; imer me, & intci ipfos, &c. 
 
 that 
 
,68 Cbaraft. oflegaU Ceremonies] 
 
 that CMurt her 3 adultery, Per jury, Theft , &c. 
 were unlaw fall : But the observation of the Sab- 
 bath day did net come from Natures teaching, but 
 - from the pofitive Law of Go d. In many ether 
 obfervances the I ewes wereconjoyned, and had 
 fellowship with other people of the world : But in 
 keeping the Sabbath day, they had a Republtkepre* 
 ... 7 per to themfelves. For no other Ration befides 
 ^"ixijEgipcii themfelves obfervedthis day of reft. Neither aW 
 impium judicmt Circumctfioa fo much dtftinguijh them from other 
 Sir E£ po f U r * ;*< ^Wtf A , Bccaufc *& iimaelites, 
 dicumcifionis in- Edomites, Egyptians , a & c. being inftrufted by 
 Sbi^ro^ the Ifaelites, were circumcifed} Bur. the lent (b 
 nonfoiumi^gip- Ration alone obferved the Sabbath. And for this 
 tios,fcdetiam &,- caufetht Lord /itf^ by Ezekiel : I gave them 
 lum ll & Phctnica ^y Sabbaths to be a ftgne bttweene mee and them , 
 aliquos circumci- that they might know y t hat I am the Lord 3 to ftw- 
 
 Tum.mGatatkx.i. J * 
 
 
 ^ f A/rrf Character 0/ /^a// observances : 
 They jpw impofed upon the Ievves d*rf //*- 
 raeti*es, as an heavie burden, to (ignifie unto 
 them t he heavie and in fup portable burden of 
 the old Law, Afts 10. 14. Gal. 4. 24. 
 
 The Law of che Sabbat h 5 was an heavie bur- 
 
 d rniio vita mo' , , , 1 ... 1 
 
 fs,ub. x. iofeph. den b . ^r tiie forts were prohibited on 
 
 Antiq. lib.\$ cap. 
 
 I7.0rigen, ^ ^yj^:>,llb.^.pa^7o. Abtn-E7qra.ap.AbHtenf.Ex0d.il. qttt/t.i* 
 Hieiorupratm. tpifii ad GaUt. & in Efa.$% , & m Amosf, Anaftaf. Sinait.Anagog 
 contempt* in Hcxam.iib. 7 . 
 
 that 
 
 b t J hilo vita Mo* 
 
Tl?e old Sabbath Qrenmiall. 1 6p 
 
 that Day, To kindle any fire, throughout all their 
 habitations^ Exod.3 5.3. And rohofoever did Any 
 rvorke upon that day, mujl dye, Exod.3 5 . 2 . The 
 Ifraelites on that day might not travell, or take 
 any journey : nor carry any burthens, Ier. 17.21. 
 Neh.ij.i^ nor bury or enbaime their dead, 
 Luke 23 56. And a filly man which gathered 
 flicks upon that day, was apprehended 3 nd put 
 inward, and at length ftoned to death by the 
 Lord's owne appointment, ^w.15.36. 
 
 +~ 
 
 The fourth Chara&er oflegaSobferv4nces,they 
 were commanded to be obfervedby the lewes, in 
 memory and recognition of fome ftccUU benefit 
 conferred upon them. 
 
 The legal! Sabbath was commanded to be 
 obferved j by the lewes and Ifraelites, to put 
 them in minde of their mighty deliverance out 
 of ./Egyptian fervitude: and to incite them to 
 thankfulnefle and obedience to God^ for their 
 reft and liberty in the Land of Canaan, Deut. 5. 
 1 5 . Remember thai thou waft a fervant in the land 
 of Mgypt, and that the Lord thy God brought thee 
 out thence, by a mighty hand and ftr etched out 
 arme • Therefore the Lord thy God commanded 
 theetoobferve the Sabbath day. 
 
 Conclufion. It cannot therefore bee denied, 
 but that the Sabbath of the fourth Comman- 
 dement having fomany Characters, andfor- 
 
 Z mall 
 
\yo The old Sabbath pofitiw. 
 
 mall properties of legall Ceremonies is pofi- 
 tive and legall : and the fame being fuel}, the 
 obferv&tion thereof is fupcrftitiouSj and obli- 
 ged! not Chrifiians under the Gofpeil* 
 
 The fecond Argument againft T. B. his 
 Portion. 
 
 *Ko Precepts of the old Law, meerely poff«» 
 tive^arein force, or of neceffary obfervation, 
 under the Gofpell, unlcffe the fame be ratified 
 and confirmed by the Gofpell. 
 
 The fourth Commandement of the Deca- 
 logue, in refpeft of the particular day of the 
 weeke, therein fpecified, is a precept of the old 
 Law, meerely pofitivc : 4#dit was not ratified 
 or confirmed by the Gofpell. 
 
 Therefore, this Commandcment of the De- 
 €alogue, in refpeft of the particular day there- 
 in fpecified, is not in force under the Gofpell. 
 
 The minor propofition of this argument is 
 formerly proved,/w£.j4. &c. 
 
 And the major propofitionlikewife,/>jf .33a 
 and 3 7. 
 
 /*is likewife proved from the Apoftles de- 
 fine, concerning the expiration of the old 
 Law : and it was decreed in the Apoftoiicall 
 Synod at Hkrufalm y Aft. ij.aS* Hfemedgeod 
 
 to 
 
The old Sabhath no Evangelicall Law] \y i 
 
 > * * * * "" 
 
 to the Holy C bolt, and to us, to lay no more burthen 
 upon you j than thefe necejfary things, that is, that 
 ye ah (I aim from things offered to idols , and from 
 blond, and from that which is Br angled, and from 
 fornication* 
 
 Latfly, the fame is evident by examples :for 
 no inttance can bee brought of any pofitivc 
 precepts of the old Law, which are in force 
 under the Gofpell, but only fuch as were rati- 
 fied by C h r i s t or his Apoftles : Or which 
 were appointed by theChriftian Church, after 
 the Apoftles, and ufed as things adiaphorous. 
 
 The third jfrgument againft T. B. bis 
 Pojition. 
 
 L/tU, and every precept, of neceflary obfer- 
 vation under the Gofpell, is either a precept of 
 the law of Nature, Or a precept Evangelical!, 
 Or a precept of the Church, compofed accor- 
 ding to fuch rules and Canons, as the Holy 
 Ghoft hath delivered concerning the making 
 of Ecclefiafticall Lawes. 
 
 The Law of the fourth Comraandemenc 
 concerning the feventh day Sabbath,is neither 
 a precept of the law of Nature 5 nor a precept 
 Evangelicall, ena&ed or confirmed by Cbrijt, 
 or by his Apoftles. Nor yet anEcclcfiafti- 
 
 Z z call 
 
\ 7 i The Sabbath ?io Law of Nature. 
 
 call precept, irapofed by the lawfull Paftors 
 and Rulers of the Chriftian Church. 
 
 Therefore^ the law ot the fourth Comraan. 
 dement concerning thefeventh-day Sabbath, 
 is not of aeceflary obfervation under the Go* 
 fpell. 
 
 a lacob.Granado Fir A Xt is n0 P^P* of the Lawof Na- 
 
 tnTboAqnin.i.1. ture a , for then it muft either be a Principle of 
 %°Tfb 7 ' d v g icQn t " iac ^ avv > naturally imprinted in theconfci- 
 dnm cft 4 ic g emna^ ence of all mankinde: or a neceffary conclufion 
 turaicm confiftcre of forae fuch Principle : or fo agreeable to one 
 rations fivfmtcT- of theft, that a naturall man undemanding the 
 \c£tus, quod didat termes by which it is exprefled, (hall be t orch- 
 aiiquidiu eflcbo- w j t h convinced, that it is to bee embraced b * 
 
 num, ut iitdiiien- „, . . c n v ^r c *^ • •■ r 
 
 taneum nature m- **f it is none of all thele, tor it is loconfcquenc 
 tciieftuaii,iiiud no to concludein this manner. The true and living 
 fuKaKul God oughttobefolemnely and publikely wor- 
 fitdifTentaneumci- fhipped in due and convenient time: There- 
 dcm, aiudnonre. f ore He muft be worlhipped upon the feventh 
 
 iptierc. • 
 
 b Scot. in. l.d.%i. Gay. 
 
 Stride ioquendo secondly It is no Evangelicall precept : for 
 
 i n 4 h c l namr^mfi l« is not im P ofed ir ? the new Teftament, either 
 princi P ium,veic6. exprefly orimplicitely. 
 tfsic tmen^r thirdly z Ic is not a p rc«pt of the Chriflian 
 tcnd e ndo^ua\ido' Church, for in place thereoftheBifhopsand 
 que dickur uiud Fathers of the Church, have appointed the 
 £&&,££ Wj-day, and other Feftivall or Holy-dayes, 
 pracincum confonu for the publike and folemne worfhip of G o d, 
 dufi C oS & ie GI is and C h r i s t, and for the exercife of mi^ 
 3 nifteriall andEcclefiafticall offices* 
 
 naturae intantum, 
 cjuod ftatim notum 
 «(i omnibus^ illud 
 fwiveniretaljilegf.. 
 
 Tfa 
 
The Sabbath not Written in the heart. \?> 
 
 The fourth Argument againfi T. B. his 
 Pofitton. 
 
 All Divine Lawes, the obfervation whereof 
 is necetfury to etcrnall falvotion, in the time of 
 the C$fl>eLaie wrirten and imprinted by the Spi- 
 rit of Cod, in the hearts offaithfull people a . a Au<nift d . 
 
 The Law of the feventh day Sabbath, is no &nt°lio. *&?\\ 
 Divine Law, written and imprinted by the Spi- Eufeb - *>emonftr. 
 rit of God'm the hearts of faithfull people, SSSiffflJ: 
 
 Therefore, the Law of the feventh day Sab- Mg.941. 
 bath, is no divine la w,the obfervation whereof 
 is neceflfary to eternal! falvation, inthetime of 
 theGofpell. 
 
 The major Propofition is confirmed by the 
 Prophet Jeremy, Chap. 3 1.3 3. and by S. Paul, 
 Heb.S.io.zndHeb.i 0.16. i Cor.3.2,3. 
 
 The Minor Propofition is proved by thefe 
 reafons : 
 
 Firjl, The holy Bifhops, Martyrs, and Pa- 
 llors of the Primitive Church, were faithfull 
 people, and eminent for fan&ity of life, and all 
 kindeof vertue. 
 
 Secondly, The Spirit of grace waspowred 
 into their hearts in great abundance : And that 
 which the Prophet Jto/ foretold, was fulfilled 
 
 inthem,^tfj2. 17. 
 
 Z 3 Thirdly, 
 
174 ^ & ? * ® r ' mitive ohfermb not the Sab. 
 
 ^u. . — 7 • 
 
 Thirdly , Thefe eminent Saints of Ged, being 
 many of them Guides, and fpirituali Gover- 
 nours in the Church ofC/^,:mdfundryof 
 them holy Martyrs, neither bbferved the Sab- 
 bath of the fourth Commandement, as a reli- 
 gious duty neceflary to eternall falv ition: Net* 
 ther did they impofe the neceiTary oblervation 
 thereof, according to the Law of the fourth 
 Commandement, upon the CfmftUn Church, 
 wherein they were Rulers: But on the contra- 
 ry, they inftru&ed the flock of Chrift, that 
 the law of the old Sabbath was difannuiled 
 under the Gofpell : Andboxh by their do&rine 
 and example,they maintained the religious ob« 
 / fervation of the LorfsAay, and of fuch Fc- 
 
 ftivais and Holy-day es, as the precept of the 
 Church in their times appointed.,?*/^ of them, 
 becaufe ofthe torn and Profelytes, made the 
 Saturday an Holy-day for divine fervice: But 
 as foone as they had fully inftru&ed CbriJUan 
 people, concerning the quality of the day,they 
 aboliflied the obfervation of it. 
 
 The 
 
Lawes pofiibk to be obfernjed. \y^ 
 
 The fifth Argument agamfi T. B. his To- 
 fition of the old Sabbath. 
 
 Morall Lawes and Commandements obli- 
 ging all Nations of the world to obedience , 
 muftbeoffuch qualitie, inrefpe&oftheducic 
 commanded , or rhe matter prohibited : As 
 that there is a Morall poflibility , for all Nati- 
 ons, upon whom they are impofed, to obfervc 
 them* 
 
 But there is not a Morall poflibility, in the 
 Law of the old Sabbath , for all Nations to 
 obferveit. 
 
 Therefore the Law of the old Sabbath 3 de- 
 livered in the fourth Commandement of the 
 Decalogue , is not a Law and Commande- 
 ment universally obliging all Nationsto obe- 
 dience. 
 
 i Tbefrfi Propofition is true , both in all 
 Lawes (imply and perpetually Morall: And 
 in all juft pofitive Lawes. 
 
 All Lawes of thefirft kinde, are connatural! 
 to all man-kinde : and they are of fuch qualitie, 
 that all and every Nation of the World 3 one as 
 well asanother,may obferve them,if they will 
 ufe their beft endeavour. As may appeare by 
 fettingdownc an Induction of all fuch Lawes, 
 
 whether 
 
i 7 6 Ml Nations annot keepe the Sabbath. 
 
 whether they be principles, or immediate, or 
 remoter conclufions ot the Law of Nature. 
 
 Lawesofthefecond kinde, namely iuch as 
 arc pofirive,muft be juft, and they muft be tdu 
 fonable : and if they bee fuch, thcntheieisa 
 morall poflibility in them to bee obferved : 
 and they are fo attempered and proportioned 
 to the quality and the ftate of Subjects in gene- 
 rail, as that they agree with their nature and 
 kinde, with the Region and Countrey where 
 they live, and they have all other conditions 
 and circumftances, arguing their obfervation 
 tobepoffible. 
 
 Now if they bee fimply impoflible to bee 
 kept : or if their obfervation bee fo difficult, 
 as that one man of an hundred, is notable to 
 obey them : all fuch Commandements and 
 Lawes are unjuft and ungodly. For King Pba~ 
 raoh is condemned by God and Man, becaufe 
 he made fuch a Law, Exod. 5 . 6,7. 
 
 2 The fecond propoficion, namely, there is 
 not a morall poflibility, for all Nations to ob- 
 ferve the Law of the old Sabbath, is confirmed 
 in this manner, 
 
 The Sabbatic all Law of the fourth Comman- 
 dement is thus fet dowtiQ^Ex$d.io.% .Remember 
 the Sabbath day, to keepe it holy. 9. Six day es 
 (halt thou labour and doe all thy worke. 10. But 
 the feventh Bay is the Sabbath of the Lord thy 
 Cod : in it thou Jhalt not doe any worke, &c* 
 1 1 . For in fix dayes the Lord made Heaven and 
 Earth^theSea, and aH that in them is, andrefied 
 
 the 
 
The §ahb> a particular iay^ \yy 
 
 the feventh day : wheref$re the Lord blejfed the 
 Sabbatb-diy, and hallowed it. 
 
 Exod. 1 6. 2$. This U that which the Lord 
 hath [aid : To morrow is the refi of the holy Sab- 
 bath unto the Lord : bake that which ye will bake, 
 to day, tjre. that which remaineth over lay up for 
 you, to be kept untiithe morning. 24. And they 
 laid it up untill the mornings &c. 25. And Mo- 
 tes [aid, eate that to day , for to day is the Sabbath 
 unto the Lord : to day yee (hall not findeitinthe 
 field. 26. Six dayes ye fh all gather it^ but on the 
 feventh-day, which is the Sabbath Jn it there Jhall 
 be none. 27. There went out fome of the people 
 on the f event h day for to gather i and they found 
 none* 29. The Lord hath gh/enyou the Sabbath 5 
 therefore he giveth you on the Jixth day , the bread 
 eftwodayes,(jrc. ' 
 
 obfervat. 1. The fourth "Commandement 
 made one day of feven a weekeiy Sabbath. 
 
 2 This day had a morning, orSun-rifing^ 
 and an evening 3 or Sunne-fetting throughout 
 the whole yeare. 
 
 3 It was thatday of the week on which the 
 Lord HimFetfe refted,and in which no Man- 
 na defcended, as it did the other fix dayes. 
 
 The Sabbath then of the fourth Commande- 
 went is a day of every weeke , diftinguiihed 
 from the reft of the dayes, by th^tifingand 
 fttting, and by the motion of the Sunnc, in the 
 Hemifphere , on that Region and Climate, in 
 which there is a day , and by the, departure of 
 she Sunne when it is night . 
 
 A a Applica- 
 
i^g The length of a day in fome Climates. 
 
 Application of the former Declaration to 
 the queftion. 
 
 In fame habitable Regions, and under fome 
 Climates, the yeere is not diftinguilhed by 
 weekes , containing each of them fevendayes : 
 neither are there fcvcrall naturall dayes , of 
 twenty foure houres , confiding of morning 
 and evening, by meanes of the rifing and fet- 
 tingoftheSunras thefe mftanccs and exam- 
 pies following doc declare. 
 
 ■ I ■ | Ml , • > | ■ ,■ ■ '\ \ « ■ ■ — 
 
 Continuance of the Siinnc above the Ho* 
 ri%pn. 
 
 udtudes of pi** l Grad. 70. 6. In the Southtrne part of 
 
 fffx < Gvolntland, Fintnarke 9 Lapland : and in the 
 
 7{ortb otRttfiia and Tart aria , one day lafteth 
 
 from the io.of Jttfjrimto Iuly 14.65. of out 
 
 dayes. 
 
 2 Grad. j 5,6. In the Ihrth oiGmntiand , 
 the Ifle -of Chery^ NovaZembla y Lama/ters&nd 
 Horfe-founds : *he day £ontiriueth from April 
 the 21. untill Avguft the 2 d . of our dayes 102. 
 
 3 Grad. 80. v. In the t K&rtb of Bafjins- 
 Baj^vAGretntUnd i the day continueth from 
 April the 6*. untill Attgnft 17. of our dayes 
 
 4 Grad* 
 
The Sahh. cannot he kept in feme pldcei- ,79 
 
 4 Grad.85.6. In Regions and places undis- 
 covered, the day continueth from March 23. 
 untill Augufi 31. of our dayes 161. 
 
 j CrJa.90.0. Vnder this degree , the day 
 continueth from M*rch the 1 o*\ untill Stfttm- 
 berths i j^-of our dayes 187. 
 
 Now from the PremiflTes, this argument 
 arifeth. 
 
 The Law of the fourth Cottmwdemem en- 
 joy neth she obfervation of fuch a Sabbath- 
 day , as is diftinguiflrcd from the other dayes 
 of the vveeke, by morning and evening, by the 
 rifing and fetting of the Sun, and by the pre - 
 fence and ablence thereof, within the fpace of 
 every 24.houres. 
 
 But in many Regions of the World , and 
 under fundry Climates, there are no ordinary 
 vveekes containing fp vep particular dayes , ^i- 
 ftinguifhed each from other by morning and 
 evening 5 and by the rifing and fetting, and by 
 the pretence and departure of the Sun. 
 
 Therefore the Sabbath-day of the fourth 
 Commwdcment cannot bfceobferved in many 
 Regions oftheuniverfall world, by fuch Na- 
 tipns a$ live under a Climate where there are 
 no ^fuch weekes and dayes , as the Law of the 
 fourth Commandtmcnt enjoyneth to be obfer- 
 ved. For the fubjed of that Comnutndement is 
 a naturallday of 24. houres : and where that 
 fubjed is wanting , how is it poflible for any 
 Law that wanteth his proper Subject to bee in 
 force? A a 2 Now 
 
i8o TbeSabxannot be kept infome Regions] 
 
 Now if any (hall conceive, that although in 
 // /> the Regions, and Climates aforefaid, there bee 
 
 tvh*y ^ix/an6 no fuch particular day, as is expreflfcd Inthe 
 & fourth Cemmandement 5 Yet there is a fuffici- 
 
 sQ y cnt and equivalent fpace of time , which may 
 &&? / k, bee meafured by houres : my anfwer is, That 
 I 7/ -^jJ the Law of the Decalogue requireth the keep- 
 W -^6*> ing holy of fuch a feventh day, as is diftingui- 
 *s fhed from the day before , and the day after , 
 
 ' by a new returne, arifing, prefence, and going 
 
 downe of the Sun : but time and houres in ge- 
 nerally doe not yeeld or conftitutcfuchaday. 
 
 
 
 THE 
 
71?e Lord's-day ; 
 
 181 
 
 THE 
 
 SECOND PART 
 
 OF THIS TREATISE, 
 
 concerning the S u n d a y, 
 or Lord's.Day. 
 
 T. B. His Tofitions concerning the Sun. 
 day, or Lor£$-day> 
 
 The/, v The religious obfervation 
 of this day, is not commanded Chrifti- 
 ans by the fourth Precept of the Deca- 
 logue, Exod 20.8. Remember the Sabbath 
 day to keepe it holy. 
 
 Thef. 2. The weekely keeping holy 
 the Sunday, or Loid*s-day, is not Com- 
 manded in the New Teftamentbyany 
 written Law of Chrift Himfelfe, or of 
 His holy Apoftles. 
 
 Aa 3 Thfy 
 
 m 
 
i8z The Lords- day] 
 
 The/, 3. h cannot be proved by any 
 evidence of Scripture, that the holy Apo. 
 files thcmfelves in all Churches planted 
 by them, did conftantly and perpetually 
 keepe holy this day : but it is impofsi- 
 ble to demonftrate, that either them- 
 felves or their immediate fucceffors, or 
 colleagues, obfervedit, or commanded 
 it to be' obferved in any Church, accor- 
 ding to the rule of the fourth Commanded 
 ment. 
 
 The/. 4. It is fuperftitioo, and volun- 
 tary religion, e^^™**: (according to 
 the definition of fuperftition, delivered 
 by the Puritans) to impofe the neceflary 
 and perpetuall oblervation of the Sun- 
 day ,upon the Chriftian Church. 
 
 Anfw. to the firft Pofition. 
 
 Thef. 1. The keeping holy the Suodayofe- 
 very weeke, is not commanded by the foarth 
 Precept of the Decalogue, exprefly, formally , 
 or literally. 
 
 Reafons. The day exprefly, formally, and 
 in particular enjoyncd in the fourth Common- 
 dement , is rnt^n dv. « «>£>* ts> face*™!* .-. v 
 Sabbatum, that Sabbath which is properly fti- 
 
 led 
 
Sunday not the Sab. of the fourth Com"] 1 85 
 
 led the weekely Sabbath day y in the Latv,and in 
 the Prophets,and in the New Teftament. 
 
 2 The day commanded in that Law is, 
 yatPna^ " »Vf tf >« •&%»• M*dics,ipfafep- 
 timadies, that day of the weeke, that very 
 day, inaftu fegnato, & inacluexercito, which 
 Go© patted his Law upon, and upon which, 
 both he himfelfe refted, after fix day esadion 
 in creating the great opifice of the World, 
 Gen.2.i)2-. Exod. 20. 11. And that very day 
 of the weeke, on which the ifraelites refted 
 from fervile workes, after fixdayes previous 
 labour, Exodus 20.9. Thatfeventh day,which 
 GWbleiTed,and fantfified it in^ipn> Gen.i.$. c c Aug. fyift.i 19- 
 Exo.20.11. vyUw Jurte- Santlificavitillam. ^^faSftifi! 
 It was that day of the weekc, in w ch no Man- cationem 'per om. 
 na fell in the deftrt d , nor could bee found, ^f ^"010 Sabtfa* 
 when fome of the people went out to gather, t o dfaSm eft, It 
 Exod.16.2j. It was the day of the weeke, on fanfiificawt Deus 
 which the ifraelites might neither take nor feet A, fS^f^d 
 Exod.16.21. Not kindle any fire, throughout Hom. D 7 . in no- 
 their habitations, Exod. 35, Nor earn any «Mdomiiiicafcm- 
 
 1 j 1 \ ll • / it r d.) per pluit Manna dc 
 
 burdens ^r bring t hem m by the gates of Hieru- fcj 0: in Sabbat 
 falem, Jeremy 17. 21. the only day on which to nonpto. 
 gather any flicks, or doe any fervile worke was 
 capital!, Exod. 31 A 3. &Chap. 35, 2. Ntm.ij. 
 
 Laftly, it was the very day of the weeke 
 concerning which, the Pharifies fo often be- 
 quarrelled our Saviour in the Gofpell : and the 
 Difciplcs pluckt *he eares of Come to eate, 
 OWattk. 12. r. and Chrijl taught the people in 
 
 the 
 
184 Tie Sunday no Sab, of the fourth Co** 
 
 the Synagogue on that day, Mark. 6.2. Luke 4. 
 16. The Apoftleslikewife 5 ^tfjf 13.14. 42.44. 
 & Chap. 17.2. 
 
 G.jf.oftkefab. B. B. The fourth Commandement 
 $££%%% faith not : Remember the feventh day 
 not perpetually for to { an <Stifie it : but remember the Sab- 
 
 ifyoumarke^od . f /*«•/•• 
 
 futh not, Remem- bath ywhztloc ver it be, to lanctihe it. 
 SSSSS (R. «. Light of faith,^.i 4 7.TheCom- 
 "™tnXZ mandement faith not, The Lord blef- 
 ftfes might change {gj tne feventh day : but the Lordblef- 
 thty found no ii! fed the Sabbath day, be it the feventh or 
 downeinthe c% the firft day of every weckc. 
 
 mandement. 
 
 Anfvo. It feemeth by this do&rine, that it 
 had beene lawfull, by the fourth Commande. 
 mentj for the lerves and Ifratlites, to have made 
 anydayoftheweeke, their, ordinary Sabbdth: 
 and thefe dogmatifts are not afraid to make the 
 Holy Ghoft a Iyer, who teacheth in mod cleare 
 and exprefle termes,that C$d Almighty bleffcd 
 and hallowed the very feventh day, on which 
 HimfeJfe refled, and none of the other fix dayes, 
 to wit, In that peculiar manner, which is men- 
 tioned,^**/. 20.11. 
 
 Thef.t. T.I. His fecond Pofition, (name- 
 ly: The Lord's-day, h not made a weekely 
 
 sabbath 
 
Chang of the Sahhathl 1 %j 
 
 j 1 - ' »»»»^^^— ■ 
 
 Sabbath, by any written Law otchrifl^oxoi 
 his Apoftles) mud be granted ^untill his Puri- 
 tan adverfaries rcprefent unto us fomc written 
 LawofCbrifty and his Apoftles, affirming the 
 contrary.But they can finde no fuch Law in the 
 foureEvangelifts, nor in the A&s of the Apo- 
 ftles, nor intheEpiftles of the holy Apoftles, 
 or in the Booke of Revelation: nor in any other 
 authentike record, nift in fcrtnio pectoris fni. 
 
 tf^S Light of faith, pag. 149. The 
 change of the day i* eafily proved to bee 
 divine: it is called in the Scripture, Tta 
 Lord's day ffiv.x.xo&sthcholy Supper of 
 the Eucharift is called the Lord's Supper, 
 1 Qor.iuio. 
 
 (It was) firfl; inftituted by the Lord, 
 and in itsufe referred to the Lord ,• for 
 who could change the day of the Sab- 
 bath, but he that is Lord of the Sabbath, 
 that is, C h r 1 srlMarke 2.28. 
 
 The pradtice of our Saviour, and the 
 Apoftles who appeared on this day, and 
 held their aflemblies on this day, conVm* 
 ceth it fufficiently to he commanded by our 
 
 B b Lord 
 
ij 6 Qofflg of the Sabbath. 
 
 Lord and Saviour, Iohn 20. 19,26. AEls 2.1. 
 isr Qoap. 20. 7. 1 Cor. i<5 2. and reafons 
 ftrong and many maybe given. 
 
 The Commandement that a feventhpart 
 of our time be confecrated to God, is moraU : 
 therefore the inftitution of the LordV 
 day, could not be deferred one whole 
 weeke : for the lewes Sabbath, in refped: 
 of the determination thereof to the fe- 
 venth day, was abrogated de jure, in 
 (hrifts death : if it were deferred to the 
 Apoftles ordination (though then alfoit 
 were divine, for they had the fpirit of 
 Chriftjyetthe Church muft have beene 
 left deftitute of a Sabbath for a time, and 
 onely nine precepts, to have flood in 
 force, for that (pace- 
 
 Anfw.R.B. His maine Proposition in this 
 paflage is: The change oj v thc feventh day to the 
 jirfi day, is divtnt. But if this man will prove 
 his conclafion, he muft not difcourfe and di- 
 late, but demonftrate, that the change of the 
 old Sabbath into the Lord's day, according to 
 all the qualities, andcircumftances thereof, to 
 wir, ftri&neffe, and duration of refting from 
 worldly labour, and necefifary, and perpetuall 
 obligation hereunto, is of divine infiitntien. 
 
 R.R. 
 
Change of the Sabbath. , g_ 
 
 R. B. Argument i. The name ,Lord's«day s 
 provetb divine inHitution, drc. 
 
 Anfrv. The name, Lords day ^ proveththat 
 this day had relation to Cfsritt, by reafon it 
 was the firft day of his Refurre&ion : and if it 
 were dedicated to theferviceof CbriB^hy the 
 Apoftolicall Church, this will not prove that 
 it (hould be the Sabbath of the fourth Comman- 
 dment, but a Chriftian Holy-day. And the 
 Jawfull ordination of the Church, may give 
 the name Lord" s-day, to anHoly-day : afwell as 
 Epifcopall laying on of hands, may make one 
 which was a Lay-man, be called a PrieB or Mi* 
 niftcr of our Lordlefus Cbrifi. 
 
 R. B. Argument i. None could change the 
 day but Ghrift Tbbo is Lord of the 
 Sabbath. 
 
 Anfw. None could doe this by power of 
 excellency, or originall authority : but the Bi~ 
 fhops and Paftors of the Church, being ap- 
 pointed rulers by Chrift, might doe this by 
 delegate and derivative power, and by venue 
 of their commiflion. For the Temple of Hie* 
 rufaltm, and the Synagogues of the lews ia 
 ancient times were principally the Lords : yet 
 the Rulers of the Church had power to change 
 them into other Chriftian Oratories ; and time 
 and place, are much of a quality. 
 
 Bb 2 R.B. 
 
i88 Chrift's apparition upon Sunday. 
 
 K B. Argument y Our Saviours apparu 
 tion on this daj y conVmcetb it to be com- 
 manded, isrc. 
 
 & Anfw. IFic convinccth it to be commanded, 
 then it proves demonstratively that it is com- 
 manded: but how can this man make his ilia-' 
 tion good, viz. Our Saviour appeared the firfl 
 day of the weeketo his Difciples: Erg& 9 he or- 
 dained the firft day of the weeke 5 to be the Sab- 
 bath of the fourth Comraandement f 
 
 For our Saviour appeared to his DifcipIes D 
 and to others, by the fpace of forty dayes 3 
 ^tts i . 3 . He appeared on the working-day at 
 the Sea ofTyberias,whcn his Difciples were a 
 fifhing, lehn z i . 1,2 . And his moft folemne ap- 
 parition among all the reft,wasthat which hap- 
 pened on ^fcention Thurfdaj^ Luke 24. 50. 
 Atts 1.9. 1 Corinth, 15. 6. 
 
 It is therefore a voluntary aflfertion, and im- 
 poflible to bee made good^ that our Saviours 
 apparition upon the Sunday , or firft day of 
 the weeke, contained a Commandementora 
 divine Precept, to make that day the Sabbath* 
 of the Decalogue. 
 
 K.BI 
 
Tlx Jpotlles Kept the Lord'sJajl 
 
 R. B* Arg. 4. The holy Apoftles held 
 Aflemblies on this day : Ergo, They 
 ordained it to bee a perpetuall Sab. 
 bath, in place of the Sabbath of the 
 fourth Commandemerit. 
 
 Anfvo. ^beleevcthat thehojy Apoftles 
 ordaiined the Sunday, to beaweekely Holy- 
 day, becaufe the Primitive Fathers, who lived 
 fome of them in the Apoftles dayes, & others 
 of them immediately after, and whofuccee- 
 ded them' in Apoftolicall. Churches, did uni- 
 versally 1 niaintaine the religious observation 
 of this day. But it cannot be proved out of the 
 Scripture, either that the Apoftles conftantly 
 obferved this day in all Churches : or that 
 they commanded every Chriftian Church to 
 obferve it: Or that they commanded any one 
 Church to obferve it,according to the old rule 
 ofthe fourtb'Commandement. 
 
 Ztaftly, the A poftles,and Iikewife many fuc- 
 ceflfors ofthe Apoftles, for many ages, at leafli 
 three hundred yeares> kept holy the Saturday 
 of every weeke in fome Churches, as well as 
 the Sunday : Bat they kept neither of theft 
 dayes by continuall rcfting from fecular la- 
 bour , according as the law of ;he fourth 
 Commandement obliged the leives. Rude be* 
 fore^g.yi.&o 
 
 Bb J K>B\ 
 
The feventh part of mans thnel 
 
 % ©. The Commandement that a fe- 
 venth part of our time be confecrate 
 to GoD^ is morall. Now the legall 
 Sabbath, in refpeft of the determi- 
 nate day, xvzsVejure abrogated in 
 C h r i s t's death, //"therefore 
 C h r i st had not ordained the 
 Sunday Sabbath, there fliould have 
 beene no Sabbath day in being : And 
 confequcntly, one Commandement 
 of ten, had beenc loft. 
 
 > 
 
 Anfm. Tbefc new Matters commonly begge 
 the queftion in the grounds of their Argu- 
 ments, and take that as granted, which can ne- 
 ver be proved. For there is no commande- 
 ment of Go d, fimply and perpetually Mo- 
 rall, obliging all mankinde, to confecrate an 
 even feventh part ofhistimetothefervice of 
 God, The generall divine Morall Law, ie- 
 quireth mantoyeeldto God, a competent 
 and convenient time 5 e^* but the quantity and 
 mcafure of time,whether a fifth, a fixth, or fe- 
 venth or tenth part, this comes not within the 
 command of any Divine Law, which is fim- 
 pty, entirely, and perpetually morall. 
 
 But 
 
The ffttnth part of mans time, i p i 
 
 But if a feventh part of time were comman- 
 ded, Let us heare a convincing reafon, taken 
 out of the naturall Morall Law , why one fe- 
 venth day fliould bee neceflary ; rather than a 
 feventh weeke, or a feventh moneth f And if a 
 feventh day , why rather the Sunday, than the 
 Friday 1 if a reafon bee given for the Sunday, 
 from congYuifjy becaufc of our Saviour's Refur- 
 reftion : This reafon is not grounded on the old 
 Law Morall , but upon the Gofpell : And the 
 reafon is not forcing; for as Sunday was the 
 day of Refurreflion , fp Friday was the day of 
 Paflion : And if wee fhould proceede according 
 to naturall reafon , the day of Chriji's Paflion 
 being every way as bleffed a day, in refpe<3 of 
 mans redemption , as the day of Refurre&ion, 
 it merited on even termes , the honour of be- 
 ing made an ordinary Holy-day a . i SoCom ™- b>& 
 
 ?{otv whereas this pure man is atraid , that ofllod. bifi. r r /- 
 the Sabbath muft quite have bcene loft, if part.M.i;ca.$.-~ 
 Chriji at an inftant had not created a new one : 
 Firjl, it hath bcene formerly declared,that the 
 equity of the fourth Commandement is per- 
 petuall , and therefore this Commandement 
 could not be loft in refpeft of any thing in it, 
 which is purely and entirely MoralL Secondly, 
 if the obligation of the old Sabbath was a- 
 brogated at the inftant of ChrisTs death ; And 
 there might be no vacancy ofaSabbath,with- 
 out decaying the juft number of the ten Com. 
 mandements : Then furely, part of Good-fri- 
 day, and Saturday . muft begin the new Sab- 
 bath, and not the Sunday . But 
 
ip£ The Sunday ohferyed by ih "Afojllesl 
 
 But leaving this blunderer in a laby rinth 5 out 
 of which he and his adheres, will not cafily free 
 themfelves : I will now rcturne to my firft ad- 
 verfary, and examine his two laft pofitions* 
 
 T.B. It cannot be proved by evidence 
 of Scripture, that the Apoftles obfer^ 
 ved two Sundayes, fucceflively one 
 after another : but there is not one 
 fentence in any part of the New Te- 
 ftament, that they obferved the Sun- 
 day , according to the rule of the 
 fourth Commandement. 
 
 Anfa. i. It is very probable, and Saint 
 a Ctefi/mrcri. €hryfoftome* affirmes it: That in the Churches 
 H '? 45 ' s ^' in otCorinth, and of GaUtiaSthcLord's-daywas 
 l o$r.ctp.i. > ^^ ^ weekely Holy-day by the Apoftles, 
 
 (for they principally governed thofe Churches 
 > atthis timc)i 0.16.1,2. 
 
 ^ B*% it is not neceflary to demonftrate out of 
 
 -7 * Scripture, that the Apoftles ordained the Sun-« 
 
 day a weekely Holy-day : The pradice of the 
 Primitive Church immediately , and then fuc* 
 ceffivfly after v th^Apoftles deceafe., argues 
 this. For it could not poflibly have come to 
 pafle, that all and every Apoftolicall Church, 
 
 through.; 
 
 <* - 
 
The Sunday rfjpoflolicall inftitutionl ip 
 
 thorow-out the univerfall world , fhould fo "' 
 early, and in the beginning of their plantation, 
 have confented together , to make the Sunday 
 a weckely Service- day : unleflfe they had been 
 thus diteded by their firft founders , the holy 
 Apoftks themfelves. Seco^dly,Szm AuguHint 
 his golden rule is : guoduniverfa, tenet Ecckfia, 
 nee Concilits inftitutum, fed femper retentum eft, 
 mn nifiauthoritate Apojlolica traditHmre3iptnc 
 creditor 2 . That which the univerfall Church * Aug. 
 hath inall ages held and maintained, if it ap- *>****& 
 peare not that the fame was firft of all decreed 
 by Synods, or Councels :is verily beleevcd to 
 have becne delivered by the authorise of the 
 holy Apoftles. 
 
 But the univerfall Church , before the de- 
 crees of any generall or nationall Councels, 
 made the Sunday or Lord s day, a weekely Fe- 
 (tivall day. 
 
 Therefore, the obfervation thereof , entered 
 into the Chriftian Church by Apoftolicali 
 authority andconftitution. 
 
 - f ^4f^y £»d*u y 9//* Ay/isiS* 
 
 3P 
 
 c 
 Cc T.B. 
 
 dtL& <£"*&■ tf/* 
 
>4 Superjlitionfalfel) defcribed. 
 
 X. B. Tbef.4. It is fuperftition and will- 
 worfhip, to impofe the neceffary and 
 perpetuall obfcrvation of the Sun- 
 day , or Lords day 3 upon the Cbri z 
 fikn World. 
 
 Anfw. This pofition is formerly confuted* 
 !*&• 95* 96,97* whither I refer my Reader. 
 
 And for a conclufion of this pafTage of T* B* 
 which is grounded upon a Difciplinarian di- 
 date : to wit, All morall and religious a&ions 
 not commanded, are uniawfull, &c. Thefe con- 
 clufions are confe&ary. 
 
 Flrft ,that a great number of things and adi- 
 ons indifferent, are excluded from being cx- 
 ternall materials in Religion , or in the exercife 
 of other morall vertucs , becaufe they are not 
 commanded. 
 
 Secondly , If nothing may lawfully be done 
 hut What is commanded in'Scripture , then the 
 beleevers who fold all their poflcflions, &c 9 
 Att*4* 34. And the holy women, Mtrke 14.5. 
 John 1 2. 3. were offenders. 
 
 Thirdly^ Jt araufeth mee to confider the 
 thiquitie and hypocrifie of Pnriun Leaders : 
 for they maintaine that the Precepts of the 
 
 Church 
 
Superjiitionfalfely defcribed. j'p j 
 
 Church concerning Ceremonies, gefture, ha- 
 bite, ornament, &c. in the exercife of religi- 
 on, areunlawfull for want of a Divine written 
 precept : And they themfelves make many 
 anions deadly finnes,which are no where con- 
 demned in holy Scripture , neither arc repug- 
 nant to any other juft law ; As to kaeelcat the 
 holy Communion , Co bow the body, or un- 
 cover the head in honour of C h r i s t ,' 
 at the Name of I e s u s : For a rich young wi- 
 dow, to marry without the confem of her tu. 
 Wf4^Paftor,&Co 
 
 * 
 
 *uwiM*h*ww 
 
 Cci OBSER, 
 
 *fe_ 
 
 «HHHHMMIHMWftiM 
 
\$6 
 
 Tf>e names of the Lord* s Jay. 
 
 OBSERVATIONS 
 
 out of the holy Scriptures, and 
 
 out of the Ancient FatherSjConcer- 
 
 rimg the Lord's day. 
 
 Obfervation the firji , Touching the ap- 
 pellations or Titles 7 by which this Day 
 was called. 
 
 This Day , \yas the firft day in the wcckc of 
 
 prime Creation , Genef. i. 5. In the beginning 
 
 God created heaven and earth , &c. God 
 
 [aid, Let there be light ,&c. And God called the 
 
 a Leo EpiU. 8 1 . light Day , and the darknejfe Night : So the 
 
 ilium, ifidor. Hifp. In the holy Gofpcll, this day b is ftiled 3 f*fe 
 
 Orig.Hb.6 cap.iS. 
 
 Ipfe eft primus dies feculi, in ipfo format! funt elements mundi , in ipfo creati funt 
 Angeh. b Auguft. Epift. %6. Vna Sabbati tunc appellabatur , qui nunc eft dies 
 Dominicus. Id. in loan. Matt. no. Vna Sabbati eft quern jam diem Dominicam 
 propter £>omini Rcfurreftioneai,mos Chriftianus appellat.Btf/ft.flte Spir. Santt.c.^7* 
 op0&//xV N -T&v.&niv TVS ivx&< » wTTiM*'ffi QeuGGeLifiv. Cbryf. in i Cor. Hom.+z. 
 Per unam Sabbati , hoc eft die Dominico. Caudent.Btixian. in Exod. tratt. i . Die 
 Dominica, in qua mundus fumpfit exordium, rcfurrexit, &c. Greg. Nyffen. orat.i. 
 de Re[urrett. cbriUi. Bcda in Ffal. i$. & in Luc a*. l.Primaf. in I Cor* 16. 
 UiQiQn.adfted.q.+. 
 
 QaGC£7vV3 
 
Tlie names of the Lord's Jay. 197 
 
 QtCU-mf* the frjl day of the rveeke following, 
 Matth. iS.i.Marke l6.z.Ioh. 20.1. Likewifc 
 ^#.20.7. 1 Cor. 16.2. 
 
 But the Grecians and Romans called this day 
 Sunday : npt'&vn fail. Diem folis : by reafon 
 ofthefpeciall influence and predominance of 
 the Planet of the Sua on that day : and the ido- 
 latrous Pagans c and Urns worfhipped this Evang/fil^f* 
 creature, (uppofingfomc Divine Power to be ftifcos &&"£ 
 in it, 2 Kings 2?. 5. lob. 21. 6.Ier./L2.iz.Ezech. £rimt,cumoculos 
 
 o.I O. DtUt^ 19. conteplatione de* 
 
 The holy Fathers at the firft , and fomc fiwflcm,cumqs rc- 
 Chriftian Emperours afterwards ftilcd this day ^^im^ 
 
 Sunday* ori admiracione 
 
 Iuftin. M&rt.dpohg.i.vMAniriinpigai&c. i° e ^"^' ent f 5fo " 
 We Chriflians celebrate our folemne religious af- piT&nosefeD^l 
 femblies y upon the Sunday , being thefrjl day of omnwmqj prince 
 themeke, in which God made reparation betwixt P mJ c ^' GM ' 
 light *nd darknejje. Apud prifcas Gen- 
 
 TertuL Apolog. cap* 16. Diem folis Utiti& ti!l '^is nationes, 
 inhlgemm : WeChriJl ians make the Sunday , a vJl^L^ll 
 
 day of jpirit Hail rtjoy ting. mortalium mentes 
 
 Cod. Iuft.//£.3.T/M2. Venerabilisdies fo- '^^^Skm- 
 lis i the venerable or much honoured Sunday, traherct^ma^i 
 
 Hereupon, partly by rcafon,Chriftians,de- s u ami P f e Soi a ob 
 vored the Sunday of every weeke to their re- r~iS: 
 ligious offices : and becaufe like wife their cu- q«cf U i, compene- 
 ftome was toworfliip Chrift, bowing, and Sui^fer^ 
 looking towards the Eaft, The Pagans fuppo- a Ter^ifii!^ 
 fed they had made the Sun their God*. ti<m.pa%. 55. Aiii 
 
 plane humanius j 
 folem Denm Chriftianoi ntn exiftimant : quod innotuerit, ad orientis partem, nos h* 
 cere, recationem : y«1 die folis laetitiam curare. 
 
 C c 3 But 
 
ip8 Qhriftians called the Lords-day, Sunday. 
 
 ?£*J* Rhod A Sia ' ^ ut t ' ie Gentt ^ ts were deceived concerning 
 e.zi. Nos^juie op^ Chriftians b s for thereafon wherefore they fti- 
 timo, diemquem led their weekely fervice- day, Sunday, was to 
 SSTntSS honour Chrift,who is the Sun ofrighteoufmfe, 
 afenpfunus, dica- MaL 4.2. Enlightning every onethat commeth 
 
 cihu^otumman 5 ^ tQthtxvorli * lohn l -9* and who by histrium- 
 dplvimus^om" phant Refurre&ion, caufed the heavenly light 
 am nulla iriagis of verity and grace, toappeareinafullluftre, 
 ^Xk P unil t0 them which (atein darkened and Intbefr a. 
 
 verfafupereminen- d$W of death c . 
 
 pis Chnfti, maje- Ambrof. Serm.6r.DiesfolU vocatttrrfuia Sol 
 
 itatem congruenti- . n . . . , n n n. \ 1 • + * ***** 
 
 us poffumus,quam ]ufiiti&Chriflu* ortus eft, ut homines Jem* UIh- 
 per fpiendidiffimu ;»;#;;, This day is called Sunday ,bzca.uk Chrifi 
 iltTpo^rl theSunofrightcoufneflc, arofe from death to 
 bernacuium fuum life upon this day, to enlighten the children of 
 
 Lidaf 'ciTus fua this world * 
 
 eft Leo/XVani' Gaudent, Brixian. d. Pafch. obf Oprtebat 
 mal. folemjutfitu Chriftum, &c. It behoved Chrift 
 
 m^fn/ZTa^ the Sun of righteoufneiTe, with thefaireand 
 MaximXamin.in pleafing light of His Refurre&ion, todifpell 
 rextecofl. . bom ,}- the grofle darkneiTe of the Iewes, andthefro- 
 g^Obfcmtiodu zen cold of the Gentiles : and to reduce all 
 ei dominie* in- things that were clouded with the black vaile 
 motmlenX ofconfufion, by the Prince of darkened, into 
 redemptions, & the ftate of prime tranquillity. 
 
 amotionem erro- 
 
 ris . Quia fecimdurn Gentiles dies Dominicus primus eft , cum principio illius diei 
 incipiat dominari principalis planeta fol : propter quod vocabant eunaem diem fo- 
 lis 3 & exhibebant ei Venerationem. Vtergo error ille excluderetur, & revcrentia 
 eultusfohs D«o exhiberetur, pra?fixafuir Dominica dies, quapopulus Chriftianus 
 vacarct cultui divkioj & praetermmciet negotia terrena ; quje dittrahunc animum, ne 
 Deo intendat. 
 
Sunday filled the Lord's-dayC ipp 
 
 Of the name '»>,**, the Lord's-day, , Vcocop h 
 
 i. Non ab re aV 
 
 The common and ufuall religious appella- £"* < * ucm / ccit 
 tioo, which the Primitive Church gave to dcm a i> ipfo D . 
 this day, was KVftuK^Dominicus diesjhe Lord's- mmo > cognomen 
 da h which fignifieth a day, both devoted to JSSSS '£«' 
 the honour and fcrvice of the Lerdchrijl : and D ominicus, tan- 
 likewifeaday which was muchhonoaredby no a TonkL?° mi ~ 
 the glorious Refurre&ion of C hu$t from detficatuf&^flk 
 the dead 3 . we fas. 
 
 T. B. fag 52. faith asfollowetb t The S^f^i 
 
 name, Lord's-day, it is but new, and ^JSK; 
 
 put upon Sunday, butfince Chrifl : nusin e°adv itam 
 
 * t i J7 r ,-vi.n a mo «c redierit, 
 
 and that many yeares too unce Chrift. £><>minicus a Ppe u 
 
 b Ansbert. /« ^ 
 
 But this is affirmed wichout any ground of ^..ioannes non 
 truth at all : for the antiquity of this nameap- j? ^*$£ '.W* 
 peareth by the revelation of Saint lobn^ Chap. t^nT expnm^ 
 1. 10. / was in the Spirit en the Lord's ddy b . tur a quo & rcquie* 
 And that the day, thus filled by Saint John was & to fgun 
 the Sunday, appeares by the Fathers, of which dominica i«f quae 
 fome lived in this Apoftles dayes, and fome ^roxlmr^ft 
 immediately after : and all thefe with a gene- SablawmT^fpi-. 
 fall and common vote, make the Lord's-day it* mu fui ^ fedicit. 
 the Revelations bethe Sunday. SMJf JE 
 
 tern operabatur lex 
 tranfierat : & novaqujevivificatin Chrifti rcfurrc&ione claruerat, atque coiporalis 
 ilia yacatio Sabbati, in fpiriwlcm animarwm requiem converfa vig»bat, quando ille 
 hxc Sacraments ccmebat , 
 
 Ignatius. 
 
2 oo Tk Sunday called the Lord's -day , 
 
 Ignatius ad Magnef. OmnisCbrifiiamator 
 Dminicum celebntdiem : Ice every friend and 
 fervant of Chrijt, celebrate, or keep^ holy the 
 Lord's-day, being a day confecrate to the ho- 
 nour or Ch r i $ t s Refurre<5tion, id, ad Philip. 
 £ 7?< Kv?iadju),n <rctC£*Tov Mr*vei t &c. If any one 
 fhall keepeafaftuponthe Lord's-day : or up- 
 on the Sabbath-day, &<:• 
 
 We reade it thus ftiled, in the Canons of the 
 Apofiles ca. 66. In Clemens Rom anus, conftitnt. 
 lib. 7. cap. 31. & 37. It isconftentlythusna- 
 * Clem. Rom. mec { j n a n t [ K Fathers*, in the Councels, in 
 S$t$m Imperial! La wes and Edifls, in Hiftories, and 
 quinque diebus : in all manner ofTra&ates. 
 Dom?n°uo U ai?v^ Clem. Atex. (lromJi.$.cd.6* Dwyfius of 
 cent"^ °Ecclefia Corinth, in Eufcbius Ecclef.hijl.li. q.ca. 22. 
 propter doSriiutn Melito of Sardis a . TertuUian h . Cyprian c . 
 
 ai«X» C £: <>''&** • and after thefe fucceffively everyone 
 Diemquoquebo- of the Fathers. 
 
 minicum Fla te di- 
 
 viaat. Dionyf. Ap.Eufcb.fan&am hodie Dominicam diem peregimus,in qua veftram 
 legimus epiftolam. a Hieron. in Catalog. Melito fcripfit librum de die Oominico. 
 b Tertul. d. Idol. ca. 14. O melior ndesnationum in fuam fe&am quae nullam fo- 
 leimitatem ChriiUanotum (ibi vindicat : nondiemDommicurn, non Pentecoften, 
 &Qjd,de.Cor.ntiU.3 . cCyprian.£/iy?.$j. d Origeni* Exod.bdm.7.&.c.Ctlf.l$. 
 
 Of 
 
T7;e Sunday not called Sabbath by Fathers] 20 1 
 
 Of the name Sabbath, whether the ancient 
 Fathers did ufally flile the Lords-day, 
 the Sabbath-day. 
 
 H. ©. Gofpell and Law reconciled^ 
 p.56 firft we obferve, that they (ancient 
 Fathers) eyer didufe to cal the Lord's-day by 
 the name of the Sabb. Aug. c. Adamant. c.15*. 
 ObferVamus Sabbatum, hoc eft 7 dominie am, 
 in fignum nempe AterniSabbati. We ob- 
 ferve the Sabbath ,that is, the Lor$s-day % 
 forafigne of the eternall Sabbath. The 
 fame Auguftine in his 95. Sermon Ve 
 Tempore^ <s"c, And elfewhere upon thofe 
 wordSjMtf.24.20. Tray that your flight 
 be not in the Winter, or on the Sabbath-day, 
 <?c. 
 
 Anfrv.i. I have diligently fearched into 
 antiquity, and obferved in the Fathers their 
 formes of fpeech, when they create of the 
 Lord's-day: and I findc it farre different from 
 the ufuall language of the Fathers, toftilethc 
 Lord's-day, the Sabbath : and that they by the 
 name Sabbath, either understand the old legaS 
 Sabbath, taken away by Chrift: or the #/>#*- 
 Dd «% 
 
 m 
 
zoi Sahhath the name of Saturday. 
 
 it r * m I I ■ ■ ■ I ■ ■ ** 
 
 aUandmyflicaU Sabbath , which was typed and 
 reprefenced by the Sabbath of the fourth Com- ' 
 mandement. 
 
 And when the ancient Fathers diftinguifh and ' 
 give proper names, to the particular dayes of 
 the weeke, they alwayesftilethe^^i^ t3 
 Sabbatum jhe Sabbath : and the Sunday, or firfl 
 day of the weeke Domnicwm, the Lord*s-day. 
 
 Ignatius adCMagnef.Zigxt after the Sabbath- 
 day , let every friend of Chrift obferve the Lord's 
 b Ambr. Sedcra- day^&c. Ambrof. b . d. Sacram. lib.q. c.6.Vpon 
 flino die s^bbato, the next day being the Sabbath : and after thaP, 
 & Dominko dc mt be Lord's- day , I will treat of the order, to bee 
 
 oratioms ordmc r '* \ J ... 3 
 
 dicemus. Tripar. tifedm payer. Socrat c . H.tjt. Lib. 6. c.%. Vpon 
 bin.i.i.ca. 9 .Hii. thetwohdy dayes of the rveeke y tbeSabbath, and 
 rS.^Arian, the Lord's day , flfcA'rians held their affemblies , 
 extra urbem con- without the Citie. d Clem. Rom. Ap. con ft Mb. 
 
 ventus fecerunt. I- g Tm mu a keepe faty t fo Sabbath, in \ 
 
 taquccum feftacu- ' *T J , T -/ 5 rj 
 
 jufquc feptimanx memory of the Creation : and the Lord s-ctay , ** , 
 ©ccurrcbant, vide ^ w #,? of Ch rift his Refurreftion. e Aug. JEWj?. 
 ^mSTi/s* 85 - Either letu* be Chrijlians.andkeepe holy the 
 &c ' Lord's-day : or elfe tarne Iewes , and keepe the -■ 
 
 d cicm Rom.Sab- Sabbath ; for no man can ferve two Matters. 
 
 batum 3 & Domini- ' . f -J r ■ 
 
 cum feftos dies agi- 2 The ancient Fathers, very often, by the 
 tate, quod iiie qui- worc j Sabbath , underftand the my fticall Sab- 
 M u£m bath i which was reprefented by the legall 
 mundi, hie vcro Sabbath : to wit, Retting from the fcrvileworkes 
 ^IrtnuLns °ffi me > *»d retting In ChriB by confidence in his 
 
 Sabbatum colendo negat Dominicum , quomodo Chriftianus obfervat Sabbatum ? 
 aut limus Chriftianj 3 Si DommicO colamus, aut-fimus Iudaeij& Sabbatum obfeive- 
 mus.Nemocnim potcftduobus Domini sCcivirc.Gaudent.BrixUnjraft.i.in Ex&d. 
 .Atbanefep .ad Marcel.Si pfallerc vis in Sab.habes f>C.«n.&c.Vi$ gratia* agcre Domi- 
 jpco die ? lubes i $ , Si caneie vis feewnda S^bbati, piaile ?4», 
 
 w ' " • il W ** 
 
The fptrituall Sahbathl 
 
 ZOJ 
 
 grace : and the et email reft of heaven , which the 
 righteous f\ullen\oy after thts Ufe. Tertul. H.lud. *£%$££* 
 £.4. We muft keepe our Sab bath, not onely upon the dicm Sabbati & 
 [event h {lay. but throughout the whole courfc of fanaificatc jum-- 
 
 ,r rr-r ' //• r J J omnc opus (civile 
 
 our life: There is a earnall cinumcifion, and a non fecietu x neo. 
 f pint nail : and there is like wife a temporal Sab* P r *terquam quod 
 W,W« etermll, Origcn^. w Kum.hom.i 5 . ifoWSg; 
 In the old Sabbath they might carry no burthens, ginaus, magisSab- 
 ncr kindle fir e.&c. Now there u an heavie bur* omn?ocrc°f r 
 then of finne^ and the fire of evillconcupifcence, kmpcrTe^eTk- 
 which muft bee avoided, not upon Fejlivals only n A on fc P timo q u °q* 
 but on every day of our life. And as theirs ?«« Jul P !"« 
 might not upon their Sabbat h- day ^remove out of hoc qu*rendur« 
 their place of reft : So weChriJlians mutt not de~ gjj^ ^ Jjj 
 part out of the fpirituall re/ling- place ofourfoules, Dens cuftodire" 
 namely, verity , ri^hteoufneffe, holineffe, /re. Nam s^tum 
 
 J' J ' o / jj > jj> ^ temporalc & Sab- 
 
 Irena?us/*.4. c.^o. The old Sabbath wttrntled batustermi Scrip- 
 people to ferve God (fpiritualty) throughout the turardc'iignant.An; 
 rvholeday, or age of then life Chry f. in Matth. $£»££& 
 Ir. What need hath he of the Sabbath, who batum*terniipia:« 
 all the dayes ofhislifeobferves afolemne Fea/l, oftenfam & pr ^ 
 
 / n. ' ■ r r 1 j r j r< J diflum : quomodo 
 
 abftaining from malignity and jmne, and living & * tc cucumci^ 
 vertuoufly ? Auguft c . in lean, tract. 3. AChn- onem foic^ & cir- 
 7?/^ abftaining from thefervilelufisandworkes ^fab!™^. 
 
 b Ong. QuicefTat ab operibusfeculi & fpi lit all bus vacate iftc eit, qui diem feirum 
 agit Sabbatoium.Neqjonerapoi turn via, onus enini eft omne Pcccitum.Ncqjignem 
 accendit &c. Et in loco fuo, necrcccdit ex eo. Quiscrgo cltlocus fpiritahs ani- 
 ma?? Iufliriaefi locus ejus. & Veritas, fipicntiaj fanctificatio : &r omnia qua? Chri- 
 ftus eft, locusaKimajeft. Irena*us. Sabbata perfevcrannam totius dicifrgaDcum 
 defervitionis edoccbant. Chryf. in Mat. traft. 19. c Aug. de civ. Dei. lib. iz. 
 cap $0. Dominicus dies, qui Chrifti refuiTectione facratus eft, a? tern am requiem 
 fpiritus & corporis prasfigurat. Idem Epift.i 19. cap. n. Cauera ibi prrccptapro- 
 pne ficut praecepta funtj fine ulla figurata iignifkaticne, obfcrvamus. Obfervare au- 
 tern diem Sabbati non ad litetam jubemur : fecundum otium ab opcrc corporal 
 cutobfervant Iuda?i. ^ — . 
 
04 The ChrijlianfyirituaU Sabbath. 
 
 offinne, obfcrvetha ^irituall Sabbath ,^c. The 
 lame is delivered , by other of the Fathers, 
 Athanaf. d.Sabb. & CircumcifBafil.in EfaJaw, 
 vifion. 2. Greg. Nyjfen. d. Rcfurreff. firm, x . 
 Ambrof. in Evang.Luc. ca. 13. Hieron in Eja. 
 c. 5 8. &in Ezech. 20. Cyril. Alex. d. Adorat. 
 
 , «, • , l.ij.&in EfaJib.5. & in loan l.d..c4.<si.Epi» 
 
 Nonfcptimo quo- phan. lib. i. Htref. 5. & H*rcf 66. Num. 8j. 
 
 quedic/edperom- Machar. Horn. 35. Pfecopius/#£/i r. 58.1(1. 
 
 ou^n nux. dot. HiftaLd. offiais,lib.i>cap. H . Greg. Mag. 
 
 bom.z-} . Si defmas mor. 1. 5 . f. 22. & in Regift. /. 1 1. £/>{/?• 3. Ana- 
 
 ab omnibus fecula. ft f j • •, ifiHeX4m% M- 
 
 nbus openbus,&c. _, A . -, , ' . ^,» .„. 
 
 Et fpiritalibas va- 3 The Ancient Fathers exhort Chnftian 
 c s, ad Ecdefiam people, to keepc the forefaid fpirituall Sab- 
 SdSffift bath, by refting from fin, throughout their 
 batiobfemtio. whole!ife b : and fpeaking of the Lord's-day, 
 is^rfflfi and of other & fti vall dayes, they perfwadc 
 4m$ nobis ex ad- with fpeciall care to make thofc dayes a fpiri- 
 verforcgerat, no tua n Sabbath , that is , on thefe dayes toab- 
 WcmCri ftaincfromfinnc c : And in this refpe<3 origt* 
 Pafcha, aut Pente- ftileth theHoIy-dayes of the Church, obfer- 
 
 «$ ft folcnnit?r r - re" ved in his times > Spiritual Sabbaths, giving this 
 fpondendumeft & appellation totheFeafts ofEaftcr, zn&Whit* 
 ad hoc , quod qui [untyde, in the fame fenfe , as hec doth to the 
 SSSteJS: LordVday. From whence it appcareth, that 
 jauonibas perpc- according to the do&rine and ftile ofthePri- 
 
 4te°vcrbo "natural! mit * ve timcs 5 tIlc Lord's-day was no other 
 noftro Domino, wife accounted the fpeciall Sabbath of the 
 kmper agit dies founh Ccmmandcment than the other folemnc 
 ?u°arnon & hX; feftivals of the Chriftian Church. 
 
 uLtm Dominicam, 
 
 t H. <B. 
 
S. Auguftinc mifatieaged by H. B, 2 5 
 
 t H.$. Formerly cited , tells us, Tf?at 
 the Fathers did ever ufe to call the Lord's 
 day, by the name of the Sabbath : and he 
 produceth Saint Augn/lhe for a wit- 
 
 . nefle. 
 
 W Anfr. His firft teftimony out of this Fa- 
 ther, is : c. Addmtnt. Manich cap. 15. where he 
 fetteth downe cerraine words of his owne, not 
 found in Saint Augujline r to wir 5 obfervamus 
 Sabbatum, hoc ejt, Dominicum^ We obferve the 
 Sabbath , to wit , the Lord's-dzy : but Saint 
 Augujline hath no fuch words, neither deliver- 
 eth he any thing founding to that purpofe* 
 
 For, His words are,iVW quo% & Bominicum 
 diem, & Pdfiba foltnniter cekbramus, & quaf. 
 libit dias Chrifiianas durum feftivitdtes : fed 
 quid intelligimus quopcrtineant, non tempora ob- 
 fervamus, fed qua, Wis fignificantur temporibus* 
 We alfo folemnely obferve the Zonfr-day, and 
 E after, and all other Chriftian Holy- day es :but 
 bccaufe we underftand whereunto the fame be- 
 long (that is, their fpirituall end) we obferve 
 not the times themfelves, but the things figni- 
 fied unto us, atthofetimes. vWfpeaking of 
 the Sabbath of the fourth Commandement, 
 he addeth: Sabbati quietemnon obfervamus in 
 tempore :fedftgnumtemforale intelligimus, & ad 
 tternam quietem qud illofignofignifcatur, aciem 
 mentis intendimus. We obferve not the Sabbath 
 
 Dd 1 dayes 
 
ic6 The fpirituall Sahbctth] 
 
 dayes reft, according to time: butunderftan- 
 ding whereunto thattemporall reft ferved, we 
 direct the confideration of our minde, to the 
 eternall reft, which was fignified by theSab- 
 bath-dayes reft. 
 
 2 H.B. Alfo hath dealt in like manner ] 
 
 a Auguft.^ mf. w * th Saint . dvgufli** S in his fecond allegati- 
 &&mg.li.%.c.77. on: for this Father commenting upon our Sa- 
 £S*b£ **# words, ^. 24. 2 o.faithas followeth : 
 luxuriaq; cor fub- Surfetting and drunkennejje^ drowne andoppreffe 
 n^rgit & ob™, ifamindewithcarnAllmirth andlttxnrytandthis 
 tonomlneTprop- wtikedneffe * fignified b y the Sabbath (concer- 
 terca figmficatum ning which, Chrift faid to his Difciples, Pray 
 eft, quia h«ce»c %h # ^ ; ^ ma y not be upon the Sabbath) be- 
 
 ficut & nunc eit, J J <5> f / > 
 
 Iud^omm pcflima cauje thts was^ ani now aljo is, the wicked enjtome 
 conOictudojillodie f t h e fewes, to over 'flow involuptuoufineffe. by 
 
 dclicns affiuere,du J r , ' . * r r . a J. ' >/, 5 / 
 
 fpiritalc Sabbatum n*Jon they are ignorant op the] pmtttall Sabbath. 
 
 rgneranc. Now the ipiri'uali Sabbith, whereof the un« 
 
 beleeving lewes were ignorant, was not the 
 Lord's.dzy: but the denying of ungodlineflfe 
 and worldly luftsall a mans life. 
 
 3 In the third teftimony which H. B. ci- 
 h Aug. de Temp. te th out ofthis Father, there is nothing fpo- 
 /er.^y.iniftotcr- ken concerning the Lord's-day: but Saints- 
 fo«^T*dim **/«« b Olivers onely the forme of obferviog 
 
 vacjtionis indi&io, requies cordis, tranquillitas mentis, quam fack bona confer 
 entia,#r. Spiritak Sabbatum non obfervant ni(i llli, qui fcilicct ita temperate fe 
 aecommodant terrems operibas, ut tamen lectioni, & orationi, etfi non Temper, cer- 
 tevel frequenter infiftant, &c. <^ui tales funt, quotidie fpiritaliter Sabbatum co- 
 luat. tQui vero inquicti fu*fit & jugitcrterrenisa&ibusimplicantur, idem requiem 
 habere non poftuat,&.c. Scynifes nati funt in terra i£gyptideiimo,mufcar minutif-. 
 dvnXi &c. <Quales funt ifta? inufca?, tales funt homines inquieti, qui Sabbatum fpiri- 
 taliter obfcLvaic, id eft, bonis operibus fhidere, & lcc"tioni vei orationi infifterc 
 Rolunt . 
 
 the 
 
The Lord's Jay no Sahhtth] 1 ^ 
 
 thefpirituall Sabbath of ChriJliantnortificatU 
 orvand San&ification, whichis performed by 
 refting from finne, and doing the vvorkes of 
 holinefTe, throughout the whole courfe of a 
 manslife: and comparing the third Egyptian . 
 plague, and the precept of the old Sabbath, he 
 faith, That unquiet men^ whorefufetokeepethe 
 Sabbath^ that is to fay, which will not apply their 
 mindes to thefludy ofgoodworkes, and to reading 
 and Prayer, *re like unto thofefmall flies, which , 
 troubled the MgyptiAns. 
 
 Now before I conclude this obfervation, 
 concerning the names and appellations, which 
 are given to this Christian Holy-day , in the 
 Scripture, and by the aftcient Fathers : I de- 
 fire the Reader to obfervetheperverfedifpofi- 
 tionof our novell Sabbatarians. For they will 
 not permit that the Communion Table fliallbe 
 natped ian Altar, no, not by an allufion or fimi- 
 litude, beGaufe it' is not fo called in holy Scrip, 
 ture : \~And becaufe the Romifis have beene 
 fiiperftitious in their do&rineand pra&ice con- 
 cerning the Mafle: And becaufe of t he perill : 
 of Idolatry. 
 
 But againey on the other fide, they ftile the 
 Lord's-day , the Sabbath-day : although this* 
 name is not given it in holy Scripture : Or by 
 any of the godly Fathers of the Church : And 
 although the Sabbath, and the Lord's-day, are 
 fo different, as that one is Legall, and the other ■ 
 Evangelicall : And notwithftanding thcperill 
 of lewijb fuperitttion, and the herefic of Iu- 
 daifants. Obferva- 
 
2o8 tffte Sunday called the Lord's-day 
 
 Obfcrvation the fecond , concerning the 
 Lord's My. 
 
 in the Primitive Church , this day was 
 highly efteemed and had in honour. 
 
 Firji, It was graced with a name of dignity, 
 a K*zJeverb.Ap. to witjx^wxr the Lord's-dzy % which is, the 
 ferAi&mhut fep- Lord Christ His Day. For this name 
 
 5£!%5 -P-^> isdcrived of ■**-, which is apropriate 
 primum,Dominu$ to our Saviour C h r i St, both in regard of 
 
 nfrcfuStati D ° mi " ^ di S nit y and excc ^ enc y °f His Perfon : 
 mife "nobTr J^rl ^^ becaufe of the greatnefie and largeneffe of 
 num diem, & con- his dominion : Andva refped of his bounty ta- 
 fecravit nobis Do- wards the me mbers of His Myfticali Body, 
 
 mimcu diem: «^#j rt , J i 
 
 vocatur Domim- A&S \. 36. Ubn 20. 13, 25, ^/^. I 7. 14. and 
 cus ,' ,pfe videtur Ch4f.\9.l6. 
 
 nuTpenmefc!^! Now things and perfons, which are named 
 in eo Dominus re- the Lord's, are facred and venerable, in an high 
 furrcxit. degree. The grace of our Lord^c. R0m.16.24.. 
 
 The Spirit of the Lord, 2 Cor.3. 17. The beloved 
 of the Lord, Rom. 16.8. The glory of the Lord. 
 2 Cor. 3.18. The word of the Lord, 1 Tim. 6. 3. 
 The Cup of the Lord. 1 Or. 11.27. ^onvivium 
 Bominicum, The I^j Banquet, Tertul. lib. 2. 
 4^ Vxor. The Church or houfe of the Lord, 
 a^Uyjiv. Cyril. Hierofol.Catech. 1%. The body of 
 tur Lord, w {iam o-»jw Achanaf. ad Epiftet. The 
 
 Scripture 
 
Tlx Fathers Encomium of the lord's My. 209 
 
 Scripture of the Lord, wtuvd ye$&. The Word of 
 the Lord, wwa*u r&y&. The Lord's people, wfarif 
 \*fc. In Clemens Alexandrine. 
 
 Secondly, But befides the title, and appella- 
 tion, the Fathers of the ancient Church/peakc 
 mod honourably of this Holy-day. 
 
 Saint Ignatius the Martyr, who lived in the 
 holy Apoftles age, and was S. Iohris Difciple, 
 
 The Quecne, the PrincefTe , the Lady para- 
 mount among the other wcekely dayes. b C hryfbft.^ Rt- 
 Eufebins in the life oEConttantine the Great , fur. H 0m . $. Dies 
 
 tH>4..Cap.l8.ft\kth K,tM xupfo \M»W*, ^yw Jominicus , dies 
 ^ _<* , 1 • j j 1 • • • 1 1 Regali$,in quo im- 
 
 W In truth, and m very deed, the principal!, pc^or afcehdit ab 
 andthefirft. Saint GbryfoTtome b callethit A «nfe^ 
 nyallDay. Greg.Nazian. 0*0.43. .faith it is, ^.^vS: 
 
 t>4ffA.?ff v-\nK0T^A t x) SdJjp&ojAs ^■ecj{j.(t<noTi^y. t higher hi appellavit ditm 
 
 than the higheft,and with admiration wonder- ^fccuKipfius * 
 
 full above other dayes. Saint Bafil. c j £l ^ ?xn ^^Tl^a^i 
 
 tof »Vt8f«>> the firft fruits of dayes. Chryfologus coananeus cft:ip- 
 
 ferm.77. It is primate among dayes. Saint Hie- £ ra i ^ Ma . fan " 
 rometnMarke 16. The Lord's day is better than diem, que Refurre- 
 
 ether common dayes ^ and then all F ejiivals new ai ° Domini pr*- 
 
 Moones, and Sabbaths of Mofe's Law *. g? honorc *" 
 
 Saint Augufline applyes the words of the Athanaf.£p.*rf^/i 
 
 P/i/w* unto it 5 namely , This is the Day which £""?• ^ J C T* 
 
 t t j 1 1 j r r 11 1 quidem Dominica 
 
 the Lord bath made, let us be glad, andrejoyce tn Diem fandiffimi 
 
 it. Pfal.I I8.2A. Fefti > ulUinreve- 
 
 rrl 2 J! c • * n* 1 ~* ~ rentiahabuere,&c. 
 
 Thirdly, Sunt Augustine deTemp. Serm.i^i. a #;«.#*. is folus 
 
 Leo Epi&.S I. lfldQV.Hirpal.de off.EccUf. Hb.l . & unus revera eft 
 
 J£ JJ J proprius & Domi- 
 
 mcusdies :&mcUor eft alii smnumerabilibusdiebtis, fire qui communiterinrelli- 
 guntur, five qui k Mtfe in fglennibus,& noviiuniis, & Sabbatis lege fancici funt. 
 
 E e cap. 
 
2io Prerogatives of the Lord's'-dayl 
 
 cap.2%. Venerable Beda y de ordwat.ferUr.Pdfifc 
 
 ScQm have noted many prerogatives belonging 
 
 t Jug. Apparctin to this day c : among which thefe enfuing are 
 
 SSfeaSS Principal!: The Creation of the whole matter 
 
 ipfe cnim eft pri- of the world:The forming of light:The Crea- 
 
 Tfo fo^matffunt ti0n ° f A "S e ^ ; Thc fallitl S ° f M *»»* ' TllC 
 
 demenT^mundK Refurrc&ion of Christ from the dead : 
 in ipfo crcsti funt The defcending of the H§ly Ghojl , in cloven 
 Se i ™r^ and fiery tongues, upon the holy Apoftles and 
 refm-rexit chri- primitive Church. 
 
 f u s :i "- plo &«ali Conchfion. It appeareth by that which is 
 fuper^Apoft'oios delivered in this obfervation, that the Ancient 
 defccndit : Mmn\ Church , had the Lord's day in very high 
 dk TcltZ cftceme and veneration.and the principall mo- 
 di, Orig. in exoJ. tive both of the honour given to the Day , and 
 fTturifa di aTc" iS ^wife of the religious obfervation thereof, 
 quoT^dieDomV- *»** the Refurreftion of Christ from the 
 
 nica pluit Manna dead. 
 
 'tSt$St . Kk Lordly (&*iM*xmmT*urinenfu) 
 
 tcLHgant ergo iu- ts venerable, and a folemne day among us Chri- 
 d», jam tunc p«- ftians, bee aufe, like the Sun riCtn?>anddi(bellin<r 
 
 iatum effe Domi- * r n J L a* r> ~ +t o /• 
 
 iiicumiioftnimiu. tnfernall darkneffe , Christ the Sunne of 
 daicoSabbato. right eoufnejfe [hined forth unto the world by the 
 
 rum di(pcnfationu Samt Auguptne \ The Jeventb day ts ended, 
 
 myfteriis eft con-* 
 
 fecrat3, ut qukquid a Domino eft infignitcr infritutum 3 in hujus diei dignitate fit 
 geftum. In hac die mundus fumpfit exordium : in hao per Refurrc&ionem , Sc 
 mors internum &. vita accepit principium. Patres, in Synod. 6.c&p.$. Ineodic, 
 Manna in ercmo pluit : ineo ftella magis refulfit : In eo die quinque panibus 5c 
 duobu? pifcibtis > quinque millia hom-inum Dominus pavit .• In eo Baptifmum in 
 Iordane fufcepit : in co ipfe pius Redemptor generis humani , ipontc pro falutc 
 noft'ra amortuis refurrexit. f De Verb. Apofttl. Serm. if. Leo Epif}.^ cap. 4. 
 Dominicum diem quern nobis Salt atoris noftri Rcfurrc^fcio confecravit , exigunt 
 mmoerore jejunii. 
 
 the 
 
The Lord's Jay obferved by the Apofi. 2 1 i 
 
 the Lord was buried : a returne is wade to the firfi 
 day , the Lord is raifed : The Lord's Refurreffion 
 promifed us an eternal! day , and it did confecratc 
 tmto us the Lord's Day. 
 
 Obfervation the third, concerning the 
 Lords Day. 
 
 The Lord sDay began to bee obferved for 
 a weekely Holy-day in the Chriflian Church, 
 in the Apoftolicall age 3 and whiles fome of the 
 holy Apoftles were living. 
 
 1. Tbe^poflles thcmlelves, at fome times, 
 obferved this Day, forit is written, Att.ioq. 
 Thefrjl day of the weekc, the Bifciples being 
 come together to breake bread, Paul preached un- 
 to them y &c. 1 Cor. 1 6. 1. Concerning the ga- 
 thering for the Saints, even as 2 have ordained in 
 the Churches of G alalia, fo doe yeealfo > z. Eve- 
 rjfrjiday oftheweeke , let every one of you put 
 a fide by himfelfe, and lay up as God hath pro- 
 J}ered him, that then there bee no gatherings when 
 I come. 'Njiw although this Text of S. Paul y 
 maketh no expreffe mention of Church-affem- 
 blies on this day: Ttf becaufeit was the cuftom 
 o(Chri(iiAns : And like wife it is a thing conve- 
 
 Ee z nient 
 
 a 
 
2 1 i T)h Sunday obferVed in Jpofl. times. 
 
 £ chryf.fo i cor. n i ent t0 give almes upon the Church-dayess : 
 2E£; S#£ It cannot well begain-faid, but that if in Co- 
 w!i*kuZ\ &c.per rinth^ and Galatia y thc firft day of every weeke 
 unamsabbati, hoc wasa pp inted to bee the day for almes and 
 
 eit die Dommico, " . r f f f . _,/ r , r 
 
 unufquifqucapudfc charitable contributions : The lame was alio 
 fc P onat,&c. vide t h e cbrifiians weekely Holy- day for their re- 
 rr t l° P S« ligiousaffemblies. Rude Saint Chrjfflomcin 
 
 enim erat idoneus the margine, &C* 
 
 ad cos adducendos B ^ h 0W f 0CV er It wasin the firft times of the 
 
 ad eleemofynam. . x. • ■* i r « • ••■ 
 
 Recordcmim enim Apoftlcs ; immediately atter them , it is appa- 
 inquit,quaMiamco rent t hat Chriflian people made the iWs day 
 S^ST'i.S; of every weeke an ordinary Holy-day, for the 
 bilia , & radix , & cxercifing ot religious duties, to wit, common 
 
 "SMS and P ubl £ f«y* > r read , in g a ? d P r «ching 
 !wc autem foium God's Word, and for celebration of Divine 
 
 rationc aptum eft myftcrieS. 
 
 S'pi.tt lg**i» ad Magncf. m^ T a ,M*faM4<» •> 
 
 alacrianimo exer- T&wtKoxejir©- t1w % ku?i*kIi}. After the Sabbat b , /** 
 
 cendam ; serf #• m ™ friend ofchrift make the Lord's day a f$- 
 
 quod habet quiete . JJ -„/i''ii J J 
 
 & remiffionc, im- W1»™ FejttVall. 
 
 municatemqj&va. Jufiin* Mart. Apol.2. upon the Sunday cvn'- 
 
 busTltltt"- ™*><y'^> * common a(femblyMh of Citizens, 
 
 randis & immorta- and of Rur all people is held, &C. 
 
 libus communica- Tertul. Apolog. cap. 39. (upon that day) wee 
 
 M^aSrt'aTim" Chriftians meet together , in the common ajfern- 
 
 mittk aiaciitatcm; £/y, &c. -Fw although Tertullian nameth not 
 
 hop^ &-e^- Sunday or the ZWsday , inthischapter of 
 
 k«ft*ftimne,or hisApologie: yet in the \6. chapter going be- 
 
 niigtomFeafi.Ex- fore, and De Idolatr. cap. 14, heflicweththat 
 
 &t//V 4 &I z^fr: the Sunday or Lord's day, was a weekely time 
 
 *j-jp»4i.i^»^ for publike religious offices: and that the ho- 
 
 **i».0<*.i6.i * . nour i n g of this Day, by making it an ordinary 
 
 Feftivall, 
 
Church-femce on the Lord's My. 213 
 
 Feftivall,was one reafon, for which the Pagans 
 imagined Christians to have beene worihippers 
 of the Sun. 
 
 Clemens Rom. Conft. Af. It. 2. cap. 63. Wee 
 Chriftians affemble our [elves rvtth much dili. 
 genets upon t he Lord's- day \ tofraifeGod^&c. 
 
 Saint BMpU.Qir.fana.27. numbers thcob- a Aug.Quod ** 
 fervation of the Lord'-day^amongft Apoflolike verft tenet eccicfia, 
 traditions. UtemklfichiuswLevit.li.i.ca.?. ^ui^kdVm^l 
 and S.Augufline a his generall rule, De Baptifm. sternum ebTnon 
 c. Donattft. li. 4. ca. 24. proves it to be fo. ni ^ «*&ont*e a- 
 
 poftolica traditu , 
 rediflimecreditur. 
 a Tertullian Apl, 
 Coimus incamim 
 & cogregationcm, 
 ut ad Deum quafi 
 
 A Declaration of the (Religion* offices and ™ioJb^\mbiI- 
 aBions&hich were performed in the com* ™t $Ac - ° r3mus 
 monaffemblies, upon the Lord's.day. wribus, nimgris 
 
 - v A y & poteftatibus eo« 
 
 rum, &c. Iuftin, 
 
 i Common Prayer 3 fupplication,andthankf- Mart - Apoi.ciem, 
 giving, were made and offered to G o d and b^c^mm^Jrlx 
 Chris t, according to the holy Apoftles Apoftoiommquo* 
 rule, 1 Tim . 2 . 1 2 a . mvw {*" 
 
 2 The Scriptures of the Old and New Tefta- l«e%icfcente e " 
 ment^were read diftindly in the native language p^^ens orauc 
 of the Hearers: or in fuch a language as the au- ffi^JSjJS 
 
 ditOry Underftood b . tatiouem tam -pul- 
 
 3 After the folemne reading of the holy j^unp"^*^ 
 Scripture, <5re?6roV, the Bifhop or chiefe Pa- sub^confurgi- 
 ftor of the Church, preached a Sermon to the m « commumw? 
 auditory, wherein he exhorted them, to the ~)SSS 
 
 E e 3 beliefe 
 
2 14 G(eligiou4 offices upon the LorXsMy. 
 
 aa^^ts U X" beliefe of fuch things as they had heard read: 
 tur, &vinum & and to the obedience of the holy duties, and 
 tu $ ua ; f P r *P ofl - f hc imitation of thegodly examples, which 
 tum ^nXfua" had becne read l]nt0 them out of the Scrip- 
 
 poteft, pre«s 6c tUreS. 
 
 S*SS 4 The holy and myftenous Eucharift * 
 
 fauiie acdamat.di- was celebrate, and the faenfice of praifcand 
 E^d ^ Al h Cn# - than kfg ivin g being offered up unto G o d for 
 ^unicSoque *%. his rich grace,rcprefented and exhibited in this 
 eoruin t in <juibus Sacrament : The myfticallfignes of Bread and 
 S r T" Ct ?' Wine, after their bleffing, were diftributcd by 
 femibus aut«n per the hands or the Deacons,to all and every one 
 Eiaconosmitutur. prefent : and alfo they were fent and catried 
 ctiam'cemura dL u nt °them, whichby reafon of fickneffe, oro- 
 vma : nam & judi- ther juft occafion, were abfent from the pub- 
 
 ^SdeiT^rs likeaflrembl y- 
 
 certo$ r de Ddcon- 5 Grievous finners and offendors, namely 
 (peftu fummumq, Fornicators, Adulterers, Sorcerers, &c. and 
 JSSS'.*!^ Heretikes, andiiich as in time of perfection' 
 guisitadeiiquerit! had denied the faith : fchifmaticall perfons, 
 ut acommunicati- w h difturbed the peace and unity of the 
 
 one orationis . & ^, i * i f 
 
 conventus, &om- Church, were put to open penance : and the 
 nisfanaicommer- cenfures of the Church, whereof excommuni* 
 ?£}%'£*' ? n§ * *tfw* was principally being a prejudgement of 
 *dpomp.Ej>. 6%. Goa,and a forerunner or eternall perdition, were 
 Gicg, jtyfgratj. folemnely published and pronounced 3 . 
 kttl*°iT' m ~ * Saint Pauls rule concerning Mmes b and 
 b TcauL Ap$t. charitable reliefe, of the poore and afflicted 
 S£%Si£ fervants of C*r# : andefpeciallyoffuch, as 
 
 quifque fuo , quod 
 
 vrfutn eft contnbuunt 3 et quod ita colligitur apod prxpofitum dcDonitux: ato^ille wide 
 opitulatur pupillis et viduis, cthiisquipropcer moxbum, aut aliquam alum cauiam 
 eg«m : quijue in rinculi* fuoc,& peregrc Mvenientibus hofpitibu$,8cc. 
 
 were 
 
fyligious offices upon the Lord's- Jay . \ \ j 
 
 were in bonds, or in fervitude, or other oppref- 
 fiofi, for theteftimony of thcLordlefus, was 
 duly obfervedin theChriftian Church, upon 
 the Lord' s-day. 
 
 7 Chriftians obferved aLove-fea/l, or feaft 
 
 of charity, called *y*x**\ partly tohelpeand cTtttApolel9 
 comfort the poore.partly for the mutuall con* c*na' noftra d« 
 folation of their whole body : alfo hereby to nomine rations fa 
 cherifoandincreafe, amity, charity, one with S'StfES 
 another : and that in thofe afflict ve times of lcaio penes Grae- 
 perfecution,they might underftand each others *!■ **• &c : t .? Iihl1 
 
 j rr i % e> j • i . viluatis , nihil im- 
 
 danger,neceffity, lofie, &c. and receive advice modeftiz admit- 
 andcounfell, &c.S.lWtouchethuponthefe tir - Nonpriusdif^ 
 Fcaftsx.C#r.ix.andlikewifcS. .WdnhisCa- SSdSSSS 
 nonicaUEpiftle 5 i/.i2.T^/«/?;^defcribeththis guftetur, &c. 
 ChriftianFcaft,^/.^3P.». 6. Qrigm,c. Celf. 
 /. x Concil.Gangr. c.ii.CbryfJn Ep.ad Corinth. 
 
 Hem. 27. Chryf. Pera&a 
 
 8 Laftly, Ordination of Billions, Priefts, 0^*'. ornnes co- 
 
 JTN J r u r ? 1 niune mibant con* 
 
 and Deacons, was ufually performed upon the vmum,™? wt* 
 Lord's- day A Lto Mag.&d Diof coram Epifc.Alcx. p*™*, pauocnibus 
 
 p^;/i o T r/l „ T & qui nihil habe- 
 
 EftJt.Sl.Cdp.l. bantvocatis, & 
 
 omnibus commu- 
 aiter vefcenti.bus. dLeo. Pic. 5c hudabiliter Apoftolicis morem gefferis inftitu- 
 tis, fi banc ordinandi Sacerdotum formam, per Ecclefias qurbus Dominus pra»efie 
 te voluit, etiam ipfc fervaveris : ut hiis qui confecrandi funt, nunquam benediftiones 
 nifi in die Dominica; Refurre&ionis tribuantur, cui avefperaSabbatiinitiumcon- 
 ftat aicribi, & qua: tantis divinarum difpenfationum myfteriis eft confecrata 3 ut quic- 
 <^ukl eft a Domino jnfigniter conftirutum ; in hujus diei dignitate fie geftum, 
 
 Obferva-, 
 
 
i\6 Of labour upon the Sabbath. 
 
 Obfcrvation the fourth, Concerning world- 
 ly labour f and negotiation upon the 
 Lord's.day. 
 
 The Law of the fourth Commandement\vi\oy- 
 ncd the Zetland ifraelites, atotallreftingand 
 ceflfation, from labour and fecular negotiation 
 upon the Sabbath, by the fpaceofanaturall 
 day, that is, from the vefpers of the fixth day, 
 untill Sun-fetting of the feventh day ^Levit. 13. 
 li.Fr&m even to even^fbaUye celebrate your Sab- 
 bath. And during this fpaceof time, alifer- 
 vile labour was prohibited, and all common 
 or civill worke, except onely fuch, aswasne- 
 ceflary for the prefervation of manandbeaft, 
 and for Gods ownefervice 3 . 
 aTert c.Mmii ButtheEvangelicall Lawimpofeth nofuch 
 4.C.12'. "cumde Commandementoftotallabftinence,fromfe- 
 Sabbatodidt 3 om- cu i ar labour, or from civill a&ions, during the 
 faciXin eo^dkwi- fpace of a naturall day : either upon the old 
 domumyichuma. Sabbath, orupon the Sunday, or upon any o- 
 tSTJjfS therday of theweeke ■»: 
 
 artificto, vci nego- 
 
 lio fuoexequicur, nondedivino. Opus autem falutis & incolunaitatis noneftho- 
 minis 3 fcd Dei proprium. d Auguft. c . duas Epifl.pelag. //.$ . ca .4. Chriftus nobis 
 abftulitillud graviifiniam multarumobfervationum jagum, ne carnaliter circumci- 
 dama; ,ne pecoram vi&imas itnmolcmus, nc Sabbato fcpteno dicrum voluminc rc- 
 deunte, ab operibus ctiam necenariis quiefcamus, et car tera hujufmodi : fed ea fpiri- 
 taliterintcllettatcneamus, remotifque umbris fignificantibus, in rerum ipfarum qua: 
 (ignificamur luce Yigilemusr Ambrof.Z*. 4. Epi(?.i6. 
 
 The 
 
Labour upon the Lord's-da). i\? 
 
 The Chriftian Church upon reafons for- 
 merly declared,makes the firft day of the week 
 afolemnefeftivall day; and fervile labour,and 
 fecular negotiation is by the precept of the 
 Church, prohibited upon this day : not be- 
 caufe of the letter of the fourth Commande- 
 ment y or becaufefuch labour is vitious or ftnfull, 
 and of the fame quality with blafphemy, adultery^ 
 and theft : but fo far forth onely, as the fame is an 
 impediment, tofuch religious & Evangelic all du- 
 ties, as are commanded to be performed, upon the 
 Lord's- day, by the precept of the Church : and ft 
 far forth alfo> as labour or fecular attions doe hin- 
 der Chrijlian people ', or withdraw them, from the 
 fir vice of Chrijl, and from fpirituall aftions , ne~ 
 cejfaryto their religious edif cation. 
 
 Now this is confirmed in manner fol- 
 lowing. 
 
 1 Tn the new Teftament we reade of no pro- 
 hibition^ or negative precept concerning abfti- 
 nence, and ceflfation from fecular a&ions upon 
 the Lord's-day, more than upon other dayes: 
 Et quodnon prohibetur ultropermijfum est .-That 
 which is not prohibited is freely permitted^ 
 [mhTertulliand.Coron.miLcap.2* 
 
 2 The Catholike Church for more than fix 
 hundred yeares after Chritf, permitted labour, 
 and gave licenfeto many Chriftian people,to 
 worke upon the Lord's-day, at fuch houres, as 
 
 F f they 
 
ut tahour u}wthe Sunday* 
 
 they were not commanded to be prefent at the 
 pnblike fetvice, by the precept of the 
 Church. 
 
 During the firft 300. yeares after Chrift, 
 the Church lived in perfecution, and Chrifti. 
 ans were not free to abftaine from labour, up- 
 on the Lord's-day, or upon other dayes, for 
 great multitudes of them were bondmen to 
 Pagan J4afters : many were compelled to la- 
 bour in Mines, and in Gallies, and to toile and 
 drudge, at all times, when their cruell Lords 
 commanded them. And we cannot finde in the 
 whole Ecclefiafticall ftory , that Chriftian 
 people did make it a matter of religion to f or- 
 beare worldly labour upon any day of the 
 weeke, when they were commanded the con- 
 trary by their Lords : neither were any tor- 
 mented or made martyrs,meerely for this rca- 
 fon, That they refufed to worke, or labour, 
 a Avig.de.civ.De$ or travell upon the Lord's-day : But ifthishad 
 ii.n.c.t.AChri- bcene a fin of the fame quality with blafphe- 
 
 itodomJSSL m y> adulter y ■ and thefr > the y would rathcr 
 
 amconfitendu^tan- have endured any mifery which cruell tyrants 
 tam per orbemter- could have laid upon them, than wilfully to 
 tuu^nTmeTus're- ha ve tranfgrefTed a prime divine morall 
 
 vocare non potuit : LaW« * 
 
 flon Icyis offenfio 
 
 nis animorumj fed * /• ■ « « « « *•"- 
 
 immenfarum vari- After the three hundred y ceres, when Con* 
 arumq; P oenaru,& flaunt the Great, by his Imperiall power, 
 $uoM^if»S£ maintained Chriftian religion, and among ma- 
 dacuf, ny other religious coaftitutions, ordained the 
 
 weekly 
 
Lahonr on the Sunday. up 
 
 weekely obfervation of the Lord's- day : Rurall b Cod u n>; 
 people had liberty to labour in their fields and Vi- u.e.d.fer. 'c nl 
 neyards b , and none of all the holy Fathers of ^^ m ^' El ^ 
 the Church, living in thofe dayes, or many j«rXit m ™T r lpa r \ 
 yeares after reprooved the fame, or held it a ?'£•*•».**. Be*a 
 propnane thing. autcm cteftiani 
 
 codicafuisquoti-. 
 
 In S. Hiirmesdaycsy and in the very place ^ e J n f°^ 
 where hce was refiding, the devouteft ChriiU- id temporis q«5 
 ansdid ordinarily worke upon the Lords-day } jnc*wponcbatur, 
 whentheferviceofthe Church was ended.For &^ c %$£ 
 this Father in his Epitaph, orFunerallOra* bus mandamm,ne- 
 tion of Paula reporteth, as f olloweth r : ^atuT ^a 
 
 The (Lad)) Paula her felfe with all 'the Vir^ a chriTliams^m- 
 gins andWidowes , who lived at Bethlehem, in a P e "coribus , nc 
 Chifler mthber, »?o»the LordSday, repaired ^SSSSi 
 duly to the Church, or Houfe of God, which was faahei:ctur,&qujL- 
 nigh to her Cell : And after her returne from |jf^f™ itap ^ 
 thence to her owne lodgings ', She her felfc, and all c Hieron./^. Epl 
 her company fell to worke, and every one performed 2 7.adE*Rocb.Die 
 their taske, which was, the making of clothes and ~clctmpr^ 
 garments, for themf elves and for others, as they cedebant.ee uimm- 
 voere appointed. quodq 5 agmcn pro- 
 
 If pnam matrcm ic- 
 
 quebatur: atqj in- 
 
 In Gregory the Great his time , it was dc P arit ^ reyer. 
 reputed Antichrijlian doSrine, to make it a fin, Hfcfi^ 
 or thing unlawrullto worke upon the old Sab- vei iibivd ceteris 
 bath-day, or upon the Sunday, or Lords-day <*. ""himema fa Clc - 
 
 • -L . r . i • / ' /» , J n banc, pa. x 8 1. 
 
 In afrer times, both in the Baft and Weft, a Greg. Mag.iu. 
 
 Ep. j. Peiueniiad 
 me Sec. ItautdicSabbatialiquidoperaii prohibeant : quos quid aliud quamAnti- 
 chriftipraedicatoresdixeKin, qui yemens, diera Domkucum & Sabbatum ab omnt 
 o^eret'acjetcuftoc'in. 
 
 Ff 2 in 
 
22© Imperiall Laities concerning the Lor is- day] 
 
 in France, in Great Britaine^bothm the day es 
 of Saxon and Danijb Kings : rurall workcs and 
 labour, and other civill and fccular negotiati- 
 ons, were prohibited and restrained; upon the 
 Sunday or Lord's day, and upon other FefH- 
 vall day es. And this reftraint was made,both 
 by Regall and Imperiall Lawes, and likewise 
 
 b Novel. Leon, by Epifcopall Synods. Reade the quotations 
 
 ^ol%^;t n : in the Margined 
 
 &o, abipfoqucin- 
 
 ftitutis plncuit, ut omnes in die facro, qtioque noftra imegritas reftaurata eft, a labo- 
 revacent, neque Ag.icols, neque quicquam in eo alii, illickum opus aggrediantur. 
 Si enim qui umbram quanc'am atqtie feuram obfervabant, tantopere Sabbati diem 
 venerabantur, ut ab omni prorfus opere abftinerent, quomodo qui gratix lucem, ip- 
 fam]ue ventatem colunt, hoseumdicm,qui a Domino honore ditatu? eft, uolque 
 ab exitii dedecore liberavit, non venerari par eft e 
 
 Impp. Ludovic. & Lothar. Concil. Pajif. I. c*p. So. Iudseis carnalibus moris eft, 
 Sabbaiumarnaliterobfervare: Chriftianorum porro religiofae devotionis (qux ut 
 crediturcx Apoftolorum Traditione, imo Ecclcfia; authontate defcendit) mosin- 
 olevit,utob memoriam Dominicx refurre&ionis, diem dominicum vcnerabiliter 
 atque honorabiiiter colant,quoniam eo die Deus lucem mundi condidir,-:© die Chri- 
 flus a mormis refurrexit, eo die Paracletum Spiritual fnnctum Apottolis milit de 
 Curbs, eo die Manna pluit de Ccelo. Ha;c & hiis (imilii liquid© oftendunt, hunc 
 diem ceteris diebus celebriorem, & venerabiliorem effe debere. Pro'mde nobis vi- 
 fum eft, ut primum Sacerdotes, cun&ique fideles fumrnopereprocurent, ut tanti di- 
 et debita obfemtio, religiofaquc devotio, devotius exhibeatur. ^hiapropter fpecia- 
 liter & humiliter a Saccrdoubus Imperialis Ma jejfas flagitanda eft, ut ejus a Deo 
 ordinatapoteftas, ob honorem et rcvercntiam tanti diei,cunctis metum incutut,ne 
 in hnc fan&a & vencrabili ic 3 mercatus & placita , & Ruralia qua; que opera, nee 
 non & quaflibet Corrigationcs ullius conditionis homrrves, facere prasfumant • quoni- 
 smdumheecagunt, & decus Chriftianitatis obfufcant, & nomcnChriliibhfphe- 
 mantibus , locum amplius bhfphcmandi attnbuunt: decet igitur uteodieChnftia- 
 nus, Divinis laudibus, & non Rurally us openbus facet. 
 
 Carol. -Mfg. Turon. Concil. ? .cap. 40. Intcrdicatur ne mercata&phcita uS. 
 <|uam fiant in die Donainico. Qu.iprop:er oportet omnes Chnftianos a iervili ope- 
 re, in laude Dei & gtatiarum a&ionc, ufque ad vefperam perfcverare'. Anfcgifus tf , 
 1 . cap. 1 3 o. d. Francor. teg. Carolus magnu6 in conftkutionibus fuis prohibct, ut 
 mercatus die Dominico nurlo loco habeatur. 
 
 Concil. M.nifcon. i. Can. t. Cuftodire debemus diem Dominicam quae nos 
 *Jenuo peperir, & i peccntis liberavit. NuUus veftrum iuium fomkibus vacet 3 nul- 
 //# caularuma&ionesexcrceat, nemo fibi talem ncccflitatcm«xhvbeat,qua: /ugum 
 
 jumemoium 
 
Imperial! Lcfoes for Sunday. 2 1 1 
 
 jumentorum cervicibus imponat. Eftoie omnes hymnrs &laudibus Dei, ammo 
 corporibufque intcnti : Si quis veftrum proximam habeat Ecclcfiam, propcretad 
 eandem, & ibi Dominico die, femetipfumprecibus lachrymifque afficito. Sint ocuU 
 xnanufque veftrae, toto lllo die ad Deum cxpanfae. Ipfe enim eft dies requietionig 
 perpetuus : ipfe nobis per fcptim* diei umbram infinuatus nofcitur , in lege, & Pro- 
 phetis. Liftum igitur eft, ut hanc diem unanimiter cekbrcmus 5 per quam fa&i fu- 
 mus quodfuimus. 
 
 Cabilonenf. Conc'iU ca.i%. Inftituimus m in ipfo Dominico die ruralia opera, id 
 eft, arare^mciTesmetere, exa&us facerc, vel quicquid adruris culturam pertinct, 
 nullus penitus praefumat. 
 
 Turonenf. Synod. Sub Carol, m.ca. 40. Interdicatur ne mercata, &placitauf~ 
 quam Hanc in die Dominica, qua cportet omnes Chriftianos a (crvili opere, in lau- 
 de Dw*i j & gratiarum a&ionc ufque ad vefperam perfevcrare. 
 
 Arelatcnf. Concil. Sub CatoL magna. Nc m Dominicis diebus publica mer- 
 cata, nequecaufationes,neque difceptationcs excrceantur; fie penitus a rurali &fer- 
 vili opere cefietur, hiis folummodc per ad is, qua: ad Dei cultum & (ervicium pcrti- 
 nere nofcuntur. 
 
 AntiGodercnt. Concil. cdp. 16. Non licet die Dominico boves jungere, vel alia 
 operaexercere. 
 
 Maximize. Concil. Sub Carol§.m.eap.\7. Omnes dies Dominicos cum omni 
 reneratione decrcvimus obfervarij & a fcrvili opere abftineic ! & uc mercatus in ei? 
 minime 6t, nee placitum ubi aliquis ad mortem vel paenam judicetur. 
 
 Rhemenf. Synod. Sub- Caiolo. m.cap. $ ? . Vt diebus Dominicis fecundum Do- 
 mini praecepaim, nulla opera fervilia quilibet perficiat ? nee ad placita conrem it, nee 
 ctiam donationes in publico facere pra,fumat> neque mercata exerceat. 
 
 Concil. Dingfeld. apud Aventtn. Annul, li. $ . Die fcfto (blis, otio divino inten- 
 tus prophanis negotiis abftincto. Qui hoc die vehiculariam aut hujufmpdi operant 
 fecerit , jumenta ejus pnbhea funto. Si contumax perrexent, in fervitutcra 
 redigatur. 
 
 De obferv Attorn diei Dominica ex antiquis legibus <jr Sjnodis 9 
 Anglo- S ax onum^ &c* 
 
 Ex Inn Regis Occid. Saxon. K.c.^.Circa. An.6%8 .Si fervus opcreturdie Solis per 
 prxcepturn Domini fui, liber fit, & folvat Dominus mulcts nomine $ o.s. Sin in- 
 )u(Tu Domini operetur, corium perdat (.i. flagelletur,) vel flagellationem pretio rc*= 
 dimat.Si liber ea die operetur , uon mandame Dpmino,amittat hbcttatem,& in Saw- 
 cerdotem poena duplex cfto. 
 
 In U. Aluredi magni, Regis Angl. An. 'Dom.S 7 6 .Cum Guthurno Dinorum Reg? 
 primo eduis,etin fctdcie Edovaxdi Regis nlii Aluredi mngn- cum wdzmGuiburfif 
 
 Ff 1 pofts.% 
 
%i% paritfh and Saxon tapis] 
 
 poflea confirmatis, f C \. circa An, Dm. pt *. Cap. 7. fie babetarfub tit. De ope* 
 ribus in die fefto. Z)ei« z» tt*/tf . 
 
 Qui in die Solis mercaturam egerit, mercem ipfom foris facito, & praeterea fi 15 
 Danus fuerit, 1 2. (nummi) oras, Anglus vero 30. fol. Liber, ii in quavisfefta die 
 operatus fit, vcl libertatc iiia exuatur, vcl legis violate mulcYim (quam Lahttice 
 vocantj Servus corium perdat, velhocpreciorcdimat. Si Dominus fcrvum fuum 
 ad aliquid opevis in die feito cogerit, legem violatam apud Danos fubeat, apud An- 
 glos mul&amconftitutam. 
 
 Cap.$. Nemo fceleris reus (fiqua vitari poffitj in fcftivitate diei Solis afficiatur 
 morce, ni inrugamfc conjcceritvelrcpugnaveri: : comprehenfus autem tcneatur, 
 donee feftivitas diei peitranfieiit. 
 
 In U. Regis iEthelftani. Ca$.\\. Nulla mercatura fit in die Solis: fi ouishanc 
 fecerit mercem foii$facico J & eciam 3 o. folidis eluito. 
 
 In H. Eadgari Regis 3 Cap. 1 ). Circa An. Done. $66. Vnumqucmque diem Solis 
 quifque feftum celebrato,ab hora nona diei Saturni (id eft, tenia pomeridiana) ufq> 
 ad diiuculum diei Lunx, fub ipfa mulcta in ludiciali libro defignata. Quaml&et 
 etiam diem Miflalem prontindi&a fuerit a Saccrdote,& indicia infuper jejunia om- 
 nicum religione unufquifque obfervato. 
 
 7»Canuti U. Ecciefiaft.Cap.14. Circa An. Pom. 10 1£. Fefta & jejunia quif- 
 •quis obferva<o,diei Solis celcbritatem a nona (.i. hora tertia poifc meridiem) diei 
 Saturni, ufquc in diluculam diei Luna?, & alias omnes MifTalcs dies prout ruerinc 
 impcrati. 
 
 £t Cap. i 5. Mercaturam ctiam in die Solis & fecularem quamlibet concionem 
 (nifi magna provocante neceffitatej ftrictius inhibemus j & a yenath'M mundanif- 
 que omnibus operibus uawfquifq,fedulus acqoiefcat. 
 
 EtinU.e]iufecul*ribui* Cap. 42. Nemo fcelcrrs reus (fiqua vitari poflit) ki 
 feftivitate diei Solis afficiatur morte, &c. totidcm omnino verbis ut hk fuperius in 
 f cedere Aluredi & Gutbruni, Cap.o. " 
 
 Hd. Conf.cir.an. 1 i+.Qnfuk que extant legibas) nihilaliud de diei Dominica? 
 obfemtione ftatuit, quam (ut cxtcri dies omncs Ecclefix) pice fua regia fiingere- 
 tur : hoc eft, ut immunis cflet k fori jurgiis & fecularibus alas vexationibus, iindc 
 in Cap. 3 . ait, Ab adventu Domini ufque ad o&abis Epiphamx,pax Dei 8c fanclac 
 Eccleiia? per omnc regnum. Similiter a feptu3ge[imaufq> ad o&abis Pafchx. Item 
 abafcenfione Domim ufq; ad oc"hbis Pentecoftes. Item omnibus dicbus quatuor 
 temporum. Item omnibus Sabbatis ab hora nona, & tota die fequenti ufqj diem 
 Lunae . Item vigiliis San&x Maria y Sancti Micbatlis, &c. Item omnibus Chriftia- 
 nisad Ecclefiam caufa orationis euntibus, paxineundo & redeundo fit e is, &e. 
 Hse wdem in U, Gulielmi Conqucft, 
 
 In 
 
Saxon and Danifi Lamu 225 
 
 In Concilto ClovejhovU fub Cuthbarto Ar chief if, Dortbcr* 
 nU^An.Vom, 747. 
 
 Cap.i4« Dthonort & obfervatione Dominicidku 
 
 Quarto decimo ftatuitur loco : ut Dominicus dies legitima veneratione a en 
 celebretur, fitque divino tantum cultui dedicatuf, omnefqj Abbates & Presbyteu 
 ifto facratiflimo die in fuis Monafteriis acqs Ecclcfiismaceant,milTarumq; folem- 
 nia agant, omiflifq; extcrioribus negotiis ac feculanum conventibus atque itineribus, 
 nifiinexcufabilisquajlibetcaufa urgcat religiofae Converfauoms , ac bene vivend; 
 normuhmdefacrae Scripture eloquiis fubjedisfamulis prxdicando infinuent. Scd 
 6c hoc quoq> decernitur quod eo die five per alias feftivitates majores, populusper 
 Sacerdotes Dei ad -audiendum Verbum Dei conveniat, MuTarumqj Sacramencis ac 
 do&rin* fermonibus frequentius adtic* 
 
 Inter Canones Egberthi ^Archieffcoft Eboncenfis, Circa 
 An. Dom, 784. 
 
 Cap. 3 . Item ut omnibus feftis & dicbus Dominicis unuiquiq; Sacerdos EvanV 
 gclium Cbri/ti prardicetpopulo, 
 
 Infra fub titulo de Sabbato. 
 
 Deus Creator omnium creavit hominem in fexta feria,& in Sabbato requievit a& 
 operibus fuis, & fan&ificavit Sabbatum propter futuramfignificationempaffionit 
 Cbri/?i8c quietism fepulchro. Nori ideo requievit quia larTaserTet, qui omnia fine 
 laborc fecit, cujus omnipotentia non poteft laflari,ct flc requievit ab operibus fuis ut 
 non alias creaturas quam antea fecerat poftea feciflet. Non fecit alias creaturas po- 
 ftea, fed ipfas quafcunqj fecit omni anno, ufque in finem feculi tacit. Homines creac 
 in animabus & corponbus, & animalia & beitias fine animabus . Omnis anima ho. 
 minis a Deo datur, etipfe renovat creaturas fuas, licut Cbriftu: in Evangelio air $ 
 Pater mens ufque modo operatur,et ego optior.cbriftus pro nobis pafiiis eft in fexta 
 aerate mundiin fexta feria, et rcformavit perditum hominem paflionc fua,et ope- 
 ratis miraculis fuis requievit in fepulchro per Sabbatum, etfandificavit Dominicum 
 diem refurre&ione fua. Nam Dominica dies prima dies fecul: eft, ctdies rcfurre- 
 ftionis Cbrifiiy et dies Pentecoftes, et idcofan&acft, ct nos ipfi debemus ene (pin- 
 talitcr Sabbatum Sabbatixantes, id eft, vacantesab operibus fervttutis, ideft,pco 
 eatis, quia qui facit peccatum fervus eft peccati . Sed quia non poflumus cfle fine pec- 
 catis,, caveamus in quantum pofFumus et emendemus quicquid peccavenmus , dernus 
 bona exempli fubditis nobis^t corrigamus nofmet ipfos & fubditos, et exhoncmur 
 admeUoia jugitcr. ^»M. 
 
 Circa 
 
224 Religious- offices upon the Lord's Jay* 
 
 Circa An. Dom.ioo9. In Concilio Rrnanenft Pambritan- 
 nico itegtfEthelredi edict o ab Archieptfcopis ^Elfeago 
 J)orobem>& Vulftano Eboracenfh&cccelebrato.Cap.if: 
 
 Feftivitatcm diei Solis & ad eandem qu'rcquil pertinct , fcrventius quifque f.bfer- 
 vato. Amercaturis&convemibuspopuli (puta fecularibus &forenGbus) a Vena* 
 //o^mitfw&mundanisopcnbusinfanc'U ilia die fedulusabftineeo. Htcpropemo* 
 dumvcrbatlm:fedinexemplo iftim Concilii pera*tiq*o Ua cxhibttur : Dominica? (o- 
 lenniadici cum fummo honore magnopcrc celebranda funt, ncc qnicquam in eadein. 
 opcris agatur fervilis j Negotia quoque fecalaria, qujeftionefqi publics in eadem de«» 
 ponanturdie. 
 
 With the former Lawes and Edi&s of Prin- 
 ces: and the Canons of Councels , oumatio- 
 nall Lawes and Statutes, and the Precepts and 
 a Ganomj. An. Canonsofour Church a , accord very exaft^ 
 j2cll'^Aii miner ty* concerning abftinence from fecular affaires , 
 ef ptr/ons mtbrn and the religious obfervation of the Lord's 
 
 ltd b " rCb // X da y^ 2nd of 0ther Holy-daycs. 
 btccf rtb\eiehrate And wee confent likewife with the Ca- 
 Mdi&p the Lord's tholike Church 7 concerning the freedome of 
 ut^SA CtriBi* people, from the rigorous fervitude 
 •tber Hoiy-dayes, of the Iudaicall Law : and the Statutes of our 
 &c. in hearing the N ar i on ? anc j our Canons , and ©ur Homilies 
 
 ZpiMkclnd'r'* Permit necefifary worke, (the forbearance 
 van pmyersjnac- whereof y would bring notorious detriment) 
 
 SKV'SJS- °P° n fome P art of Sundayes and Holy-daycs. 
 *> Hcmd. of the Our Homily faith b : This- Commandement 
 place and time of dot h not bin de Chriftian people fo firstly at it 
 ZMjtr$i«, 1 2 4 . did the \ c wes > touching the forbearing of worke 
 And labour in time of great necefiitie. 
 
 Q^ Eliz. Injunft. 20. All Parfons } Vicars 
 and Curates 5 fl)a/l teach and declare unto the pec* 
 pic J hat they way mthafafe and quiet conscience, 
 
 after 
 
Labour upm Sunday. 225 
 
 after their common Prayer in time ofHarvett, la- 
 tour upon the Holy and FcH ivall dayes , and fave ~ 
 that thing which God hath fent. And if for 
 any fcrupulofity or grudge of conference , they 
 Jhould abftaine from working upon thofe dayes y 
 that then they. Jhould grievoufy offend and dif- 
 pleafe God. 
 
 King Edward 6. Injunft. All Parfons , Vi- 
 cars and Curates, Jhall teach and declare unto their 
 Parijhhners, that they may with afafeand quiet 
 conscience in time ofHarve^ labour upon the Ho- 
 ly and FeftivaU dayes , and fave that thing which 
 God hath fent. Andif for any fcrupulofity , or 
 grudge of confeience , men Jhould fuperfiitioufly 
 abHainefrom working upon thofe dayes, that then 
 they fhouldgrievoufly offend and difpleafe God. 
 
 The Statute of King Ed.6.An^. & 6.ca.$. 
 Provided alwayes , and it is enaftcd by the autho- 
 rise a f ore f aid, that it /halite law full to every buf- 
 band-man^ &c. 
 
 And in ancient times , the like was per- c Condi ap. Pa. 
 
 miffTvl c latium Vcmis.Sub 
 
 miucu • Reg.FrtncPipino. 
 
 t4p.14.De die Do* 
 minico, quia perfuafum eft populis, de die Domini co agi cum cabailis iicue bobus & 
 vehicnlis per itinera non debere, neque ullam rem ad vidum pra»parari, vcl ad nito- 
 rem domus vcl hominis pertiaentem ullatenus exerceri, quae rej ad Iudaicam magis 
 quam ad Chnftianam obfervationem pcrtinere probatur, id Ihtuimus, ut die Domi-* 
 nico quod ante fieri licuit , liccat. De opere tamen rurali, arationcjaut vinea» fc&io- 
 Re, excuflione vel fepe facienda , ceoiuimus abftinendum, quo taciims ad Ecclelum 
 venieacesjoracionis gratia went. 
 
 G g Obfcr- 
 
2l6 Labour and recreation upon the Holy-dayl 
 
 Obfervation the fifth, concerning the 
 Lords Day. 
 
 Abftnence , or refting from fecular labour 
 and negotiation , and likewife from Paftimc 
 and Recreation upon the Holy-day, areeonfi- 
 derable , Either according to their Relation 
 to the Religious offices of the day : Or as they 
 concerne the temporall welfare, comfort, de- 
 light, profit, andnecefficie of man. 
 
 So far forth, as fecular labour ,and paftime, 
 
 or recreation are impediment* to facred and 
 
 religious duties , publike or private,to be per- 
 
 dCniUnua r *o rmc d u pontheHoly-dayes, they arcto bee 
 
 s.ca*.$lE6 S- avoided, and abftinence from them muftbee 
 
 yseftpeccatfijquo ufed , according to the equity of divine Uw>and 
 
 ™"^ m? Z tht Pme ?* °f thc church : othcrwi f c the y are 
 
 *ft,6 Ghrimane, facrilegiou**, Becaufe they aremeanes to rob 
 
 ^mTnduf^e ^ G ° D ° f HiS h ° n0Ur > afld t0 hinder the ^P iri- 
 
 trr, n et n inclnccii7s tuall edification of Chriftian people, 
 voiuptatibus habe- The eating of certaine kindes of meats^ was 
 MhmTLjfri- finfull under the Law, becaufe of a legallpro- 
 can. pag. 7 30. Ne hibition : But under the Gofpcll, the eating of 
 minTca^mdkm^" allkindesof wholefome meats is lawfull, Vn~ 
 aimmrFcft^ dia kjf* the fame be done intemperately , or con- 
 in reveretiahabuC- trary to the Precept of the Church or State, 
 
 ft 5 quo minus co 
 
 ipfo tempore, quo Dominus omne**x mortis Yinculi$ compedibufquc afleruerit, h«H 
 
 mines ejus Ecclefi* in vincula eoni jeer cat. 
 
 commas 
 
Labour upon the Holy-day. tl y 
 
 commanding abftinence and fading : in like 
 manner , working and labouring upon the 
 old Sabbath day , was a finnc under the Law, 
 becaufeof Go d'$ pofitive precept : But under 
 the Go/pell, itisnofinnetoworke or labour 
 upon any day of the weeke, but then oncly, 
 when the doing thereof is an impediment to 
 fpirituall and religious offices , which by the 
 generall commandement of the Holy Gholi y 
 and by thefubordinate precept of the Church, 
 are to be performed upon the Holy-day. 
 
 And for this caufe the Church of G o d 
 prohibiteth them : And this Precept of the 
 Church hath a two-fold obligation : The one 
 arifingfrom the quality of the obje#,or things 
 prohibited ; For becaufe abftinence from la- 
 bour, and from recreation upon the Holy-day, 
 isfubfervientto the excrcife of Religious du- 
 ties :And on the contrary , fecular labour and 
 paftime are impediments thereunto : Therefore, 
 although in their proper quality they are not 
 cvill, yet the ufe of them is to be forborne, atfuch 
 times And hour es of the day , and in fuch manner ', 
 as the Precept oft he Church commandeth. 
 
 The fecond obligation of the Precept of 
 the Church, arifeth from the authoritie of the 
 Commanders : For the Bifliops and Paftors of 
 the Church, are by office. Stewards, andfubor- 
 dinate Rulers >in the Houfe of Cod j having au- 
 thoritie from Christ, notonelytofeed 
 Hisflocke withwholefome do&rine , but to 
 govcrne the fame with holy precepts andCa- 
 
 Gg 2 oons 
 
uS %egaU authority in things religious* 
 
 nons in matcers of decencie, order^nd edifica- 
 tion. And itis the ducie oichriflian people to 
 obey them, Htb. 1 3. 1 7. 
 
 Alfo Kings and Princes are the Lord's Vice- 
 gerents , Pfal.$2. 6, togoverne and command 
 His people. Not onely in matters concerning hit. 
 mane [octet y 9 But alfo in things concerning orap. 
 * Aug.c. crefion. pertaining to Divine Religion*. 
 
 h*'* r p ' %l 'v>? An ^ lt ^ at ^ a ' wa y es ^ ene the honour of 
 fc^iunt? C ficuc ti* Religious Monarches, toconfirmeandratifie 
 divinnus impcra- the godly precepts and Canons of the holy Bi- 
 Rcges^Hnto ^opsand Paftors of theChurch , by theirre- 
 Regno bona jabe- gall and imperiall authority f : \yis appeareth 
 am.&maiaprohi- ty conftantine the Great, and by Theodofius^ 
 qux C pertinent "ad <-M*rci*nus, Charlemaine, Lewis, Lotharius&c. 
 humanam focicta- 2Qw the holy Apoftle commandeth obe- 
 
 SS* af n£nZ dience to Ro Y a11 authorit y ifl things honeft,re- 
 religionem. idem ligious, andjuft, and that 9 for conscience fake » 
 fr'*\v t Xmt x 3*5' For w ^ ca they command Duties 
 L.i°Speciaii r t 1 er& of this quality , Perilhs juhet Chrifim S: The 
 humiliterd Sacer- fupreme Law-giver H imfilfe, which is the Lord 
 hT^^E c ^ft, isthePrmeCom m a»Jtr,\>to.S.i 5 . 
 
 tandaeft 3 utejus a 
 
 Bco ordinata poteftas, ob honoretaj & reverent&m antidiei> cunftis metum incu- 
 ti:t,ne in hac fanfta & venerabili dieiMercattts & Placita , & Ruraliaq\xxc^i opera, 
 nccnon & quaf Iibct corrigationes, ttlhus conditionis homines^faccrcpraefumant^r. 
 2 Aug. Epitt. 1 6 oMntcr homines paenas lui^et apud Dcum fdrtem non habebit, qui 
 hoc f..ccrenohuc 3 quodeipercor Regis, ipfa Veritas jiiflk* Ibid* Jmperatorescum bo* 
 »um jubcnt,pcr illosnoa juhct,nifi 'Chriftus, 
 
 Concerning 
 
Touctnng Recreation. up 
 
 Concerning Recreation upon the Holy- 
 dayes. 
 
 By Recreation wee under -H and, Sports, Pa- 
 (limes 7 LMufick, flaying at fome kindes of games, 
 and bodily exerctfes, &c. ufcdto refrejh the body 
 and minde of Man^after labour &ferious aflions 2 . zExSe«eca,Lku- 
 
 Recreations are of two forts or kindes : *ff •/*£ \ 
 i. Honeft and Lawfull : 2. Vitious and unlaw- suod rciUwaocL 
 
 f\jl|, et rcprodudio. Ec 
 
 Honeft and lawfull recreation is fuch, as nTcaSam \nJi- 
 neither is vitious, in refpeft of the matter and mifiionemiaboru, 
 quality of theobje<ft: neither is accompanied Jfe^iflfc 
 with any evill circumftances. Vitious ob- lationemcumcor- 
 jc&s are fuch, as bee morally evill in quality: P° ris > tumamim, 
 as cxceflive drinking ,prophane, obfeene, or novo^Tdcnwrpro! 
 fcurrilous fpeaking, prodigall or fraudulent ^ua, &reftauraii, 
 playing or gaming,^. $S5£2$& 
 
 Evill circumftances, are undue and unlealo- veiutfemntur, & 
 nabletime: undecencyin refped of place, per- ]" ic ^ VLes ^ 
 fons, habit, orgefture: relation to fome viti- m e ^. u ' 
 ous end : exceflive and immoderate a&ion, 
 difobedience to Lawes and fuperior authori- 
 ty,^. 
 
 Thef. i. All kindes of recreation ', which are 
 of tvill quality in refpeft of their cbjeft : or 
 which are attended with evill and vicious cic- 
 
 Gg3 curaftances 
 
ijo Recreation on the HotyMy. 
 
 cumftances, are unlawfull, and to be refrained 
 Upon all dayes, andatallfeafons. Bur if they 
 beufeduponthe^Wj day, or on other Fefti- 
 /. s .Sf . iane°eftj vail day es,they are facrilegious, becaufe they b 
 6Chriftiane a cck- rob Godot his honour, to whefe vvorfhipand 
 iSSgSSSi frvice theholydayisdevotcd : and they dc- 
 inconceflis voiup. file the foules of men, for the cleanfing and edi- 
 lfx^&^ETrr fy in g whereof, the Holy-day is deputed. 
 
 vius eft peccatum, 
 
 quo fanaioii tem- Tbef.i .Recreations honcH And moderate, fuch 
 ConciLTXta^l as are neither vitious in quality or circumftan- 
 w».*i. irreiigiofa ces, may Lawfully be permitted, and exerci- 
 confuctudoeft,qu2 f ec j upon f ome parc f t h e Chriftian Holy- 
 
 ▼ulgusper faneto- , c 
 tu foieanitates & Gay . 
 
 fcftmtatcs agere Argument i . Recreations of this quality, 
 Sddkn! SSS are Prohibited by no juft Law : either Divine, 
 officiis imenderc, Ecclefiafticall 3 or Pohticke : and therefore they 
 ? l f ibusto? iiam arc not ^ nnes > becaufe fin is the tranfgreflion of 
 StlcSX? 81 a X f° me J uft Law , according to the definition 
 Bphtcm.sym.fJ. thereof,inholy Scripture, i lohn j. 4. Mat. 15, 
 c^Jnopf. Purt 3- R om. 2. 23. & Chappy. Um.i.n. and ac- 
 Ttotog. vijp.n. cording to the Fathers d , and all the Doctors 
 
 ^lli^oVr^ ° fthe C[lUrCh '• 
 
 SeaSor^omSl Vnlcfle therefore the oppofers of fuch re- 
 no prohibctur, ut creations, bee able to demonftrate, that they 
 tSSSSSSm. f c Prohibited, or repugnant to fome juft 
 licet, qux eultum Law, the fame are not vitious or nnfull, and 
 Dci^non »»p*£k» they may lawfully bee permitted by fuperiors, 
 honcftc! Snter', and excrcifed by fubje£s, and inferiors, upon 
 
 moderate, & fine the Holy-day. 
 
 feandalo Jit. J J 
 
 d Amb. d. paradif. f .8. Aug. e. TahJI. Manitb. ft. **. <. 27. e lomb. fext.li.i. 
 
 di(f. i*.&in <md. S(k$UR. A9U11 , x . a. q utftj 1 . art. 6. 
 
 Argument 
 
Labour upon the Sunday. 2 n 
 
 Argument z. Secular and corporall labour, 
 may lawfully be ufed, upon fomc part of God's 
 Holyday : namely fofar forth as the fame is 
 not an impediment to the religious Offices of 
 the day. 
 
 Therefore honeft and moderate recreation, 
 may likcwife be permitted and ufed. 
 
 i The antecedent is prooved in manner fol- 
 lowing. 
 
 i NojuftLaw, Divine, Ecclcfiafticall, or 
 civill,doth totally prohibite the fame. 
 
 2 Many cafes of urgent neceflity require 
 this : for the welfare of man himfelfe, and of 
 many creatures is preferved thereby. 
 
 3 In the time of the Old Law, thefame 
 was la wf ull in many cafes, Mat. 1 2 . 1 1 , &c. 
 
 4 The Apoftolicall Primitive Church per- 
 mittedthis f , and allthe Schoole Do&ors, and 
 the Canonifts : and worthy Divines of our own 
 part teach the fame §. f **aie before ok* 
 
 2 The fequellandconfcqucnce of the Ar- £ r z' z ?) n cant. 
 
 folJjom.jo.jf.6oi, 
 Vt autem Chtiilktni co die (DominicoJ . a fuis quotidianis laboribus abftinerent, 
 praetct id tcmporisquodinca?tuponebatur, idnequeillis ApoftoWcis temporibua 
 mandatnm : ncque prius fuit obfervatum, quam id a Chriftiams imperatotibus, ne 
 quis a rerum facrarum medkatione abftraheretur, ncque. ita prxcKcjobfervatum fait, 
 Zanch. in. 4. Pneccpt. Caufa cur externa civilia opera vitentur in diefeffo, non eft 
 quod per fe mala fint, contaminci.tvc fanclifaationem diei Fefti : fed quia impedimen- 
 ta funt nc quis po flu vacare praeftandis iis, quae Deus requirit in culm fuo externo, in I 
 fcftis & faens diebus. Dansus Ethic, it. 1. cap. 9 . Nobis Chriftiaais non tanta, 
 tamve fevera & rigida ceffatio (nempe ne laboremus in die Dominica ) impofica eft. 
 Namex lege Conftantini , licet fere're & me tere in die Dominica, (icommodum 
 St. Bomil. Of the time and place of prayer. Pag. 124. This Commandment doth not 
 hnde Christian people fo Jfriclly as it dh the ItWis 1 to ucbingtbe forbearing of worlfli 
 and labour* in time of great ncceffity. 
 
 gumenc. 
 
2n Recreation *pon the Sabbath. 
 
 gumenr is builded upon this rcafon. 
 
 Secular and toilefome labour, upon the Ie- 
 gail Sabbath, was literally and exprefly pro- 
 hibited, both in the fourth Commandement 
 of the Decalogue, and alfo in fundry other 
 paflages o£M$fes his Law, and in the Prophet? .• 
 and that with great fevcrity. ExocL 31.14. and 
 Chap.tf. 2. Zfr.17.27.And therefore thedoing 
 thereof was adircd and exprefle tranfgreflion 
 of the Sabbaticall Law. 
 
 But honeft and moderate recreation was not 
 prohibited, either in the Law, or in the Pro- 
 phets, in literal! and exprefle termes: and if it 
 were forbidden, the fame was done collateral- 
 
 g vv d s b ,y onely ' or by confec l uencc - 
 l^h^reaf^j Now that which is dire&ly and by name 
 the work** of out prohibited by any Law, is more unlawfull 
 Zi'TrbMefZ than thofe things which are concluded by in- 
 upon the s&bbAtby ference oncly, to be repugnant to the Law. If 
 *g ttetbtiMe then fecular labour is not (imply unlawfull oa 
 
 unlawfully them- i T ti j i l i_ •*. 
 
 ftives:butbtcmft the Holy-day, although it were exprefly na- 
 thn deflroy the med in the Law c : then civill recreation, not 
 % 'mhdl 'tbktlt prohibited in termes, neither yet by any necef- 
 t**not bee implied fary confequence from the Law, cannot be fim- ■ 
 iKCHUbufincgk. ply un i aw f u il. 
 
 The 
 
HdyDreames] ijj 
 
 The Tenent rftke NoVetfcSabbatb Teachers, 
 concerning labour and recreation upon 
 the Sunday. 
 
 L 2). We muft know that the Lord' j- 
 daymuft containc 24. houres, all which 
 muft be dedicated to Him, that fo his 
 blefling maybe more plentifully pow- 
 red downe upon us. We are to know 
 that the Sabbath containeth 24. houres, 
 afwell as any other day, and therefore 
 the night muft be (pent in an holy reft 
 alio : not but that man is allowed to 
 take fufficient fleepe : but his fleepe is to 
 be feafoned with the fweetnefle of for- 
 mer exercifes, and his drcames c to have 
 
 *>-. 
 
 fome taft of Religion, more than at o 
 
 c TI10. Chnrtwr, 
 G$m.i*Eicl.c*.f. 
 
 Quo dfi in dioDo- 
 minico mens no- 
 
 ther times iiri>in P iificxerc '- 
 
 mcr tinier. dil tota defija ^ 
 
 Now God biddeth us keepe the { ? l > P d f? irltc * 
 Whole ieventh-day : tor he would have «««. Nc^aim* 
 usgiveaslong a day to him, as he hath SS^JSiu 
 giventous. [SlSSfS 
 
 D. B.d.Sab p. 16 1. Vpon the Lord's- k™?/** .«*»- 
 
 «! T 1 niodifccrw 
 
 Hh day 
 
2J4 '' Touchingrecreationl 
 
 day, we ought to reft, from all boneftre. 
 creations, and lawfuU; delights, Tag. 274* 
 From talking of recreations, i 
 
 EM. p .1 07. Recreation belongs not to 
 reft, but to labour,and itisufcd that men 
 may by it be made more fit to labour, & 
 therefore it muft be granted on dayes of 
 labour, (and not on the Sabbath-day.) 
 
 I.D. p, 140. If men will allow their 
 fervants recreation , let them allow part 
 of their owne time, & be liberall in that 
 which is their owne, and not in that 
 which God hath not given them war- 
 rant ro beftow on their lervant. 
 
 G. \V % of the Sabbath, Chap. 4 God re- 
 quircth in the Commandemeitt that we 
 reft the whole day,and keepe the whole 
 day holy: for if he had meant but a part, 
 he could havefaid fo much : but in that 
 he recjuireth a day in the Commande- 
 xiient, heputteth it out of queftion. 
 
 Every one of thy dayes hath twenty 
 foure houres : and therefore hee mult 
 have fo many to his day: orelfethou 
 haft more than fix dayes given thee : or 
 
 if 
 
Labour upon the Lord's Jay] 'ijj 
 
 - -■ - - — 
 
 ifnotgiven,then thou takeft it as Hophni 
 did the fleOi r and then thou robbeft sabbfih of the 
 God of part of his day, and fo thou ^'^taJ 
 committed theft. j ^3^ 
 
 Pag. 60. Neither yet is this fufficient a$^«»*»did d*- 
 to kcepe the Sabbath-day from morning ScnW*™«!i 8 o 4 
 to night, Sec. But wee mull keepe the 
 night alfo, for it is a pare of the day natu- 
 rall : for fo Mofes, Gen. 1. accounceth the 
 evening and the morning but one day: 
 
 The rigid Tenent of fome Sunday-Sabbati* 
 ^ers. 
 
 iho. Rogers Prerat. before the Articles. 
 
 I have read, and many there be alive 
 which will juftifie it, how it was prea- 
 ched in a Market Towrtc in Oxford- 
 (hire, that to doe anyfervilcworkeor 
 bufinefle on the Lord's- day , is as great 
 afinne, as to kill a Man, or to commit 
 adultery. 
 
 It was preached in Sumwerfet-fhirc^ 
 that to thnw a bowk on the Sabbath-day, 
 
 Hhi is 
 
2j6 Labour and recreation upon the Holy-day* 
 
 is as great a finne,as to kill a man. 
 
 It was preached in Norfolk>thzt to make 
 
 a Feajl y or y?tdding-&nner on the Lord's ~ 
 
 day, is as great a finne, as for a father to 
 
 take a knife and cut his childes throat. 
 
 e„ir.d.sab.p.ti. It was preached in Suffolke (I can name 
 
 fouk /and^of ail the man, & I was prefent when he was 
 
 of\his fo f,ifrf C s^b- convented before his Ordinary for prea- 
 
 bath .br € akmg: be- chins the fame) that to ring more Belt 
 
 caufeofall other it , ° i t 1» 1 11 l 
 
 moft feparateththe than one upon the Lord s-day-,to call the 
 
 foule from God. ^ Q? \ c ^ Churc ^ {% ^ ^X. a fin as tO 
 
 commit murther. 
 
 Arguments ufed (or rather abufed) by tbefe 
 new Lawjnakersjn. confirmation of their 
 Ttnent, 
 
 Argument 1. The Law of the fourth 
 Gommandement prohibited recreations 
 upon the whole Sabbath-day,. to the 
 Iemes : but the feme Law bindeth us 
 Ghriftians. 
 
 i That law prohibited fcrvile. 
 worke : and workc, and tecreatiortar© 
 
 cquall 
 
^creation upon the old SabbatK \ W 
 
 cquall impediments to the fan&ifying of 
 the Sabbath. , 
 
 2 The fame Law is in force amongft 
 Chriftians, becaufe it is a moral! Law, 
 one of the tenne Commandements : and 
 the obfervation of it was enjoyned with 
 as much feverity ; as the obfervation of 
 any other precept, 
 
 Anfrv. i. I finde no formall or exprefle 
 prohibition, either in the Text of the fourth 
 Commandement, or in any other fentence of 
 Mofess Law 3 fimply rcftraining the lewes and 
 Israelites from the ule of honeft recreation up- 
 on their weekely Sabbath-day. 
 
 Secondly, one principall end, and neceflary 
 ufe of the old Sabbath was : to refrefli and re- 
 create people after toile and hard labour. Exo. 
 23.12, Six dayes theufhalt doe thy worke : and 
 on the feventh day thou (halt refl ; that thine Oxe 
 and thine A[fe may refi^ and thefonne of thine 
 hand maid^ and the fir anger may bee refrefied, 
 ttfgflt recreetur 3 dva^n. 
 
 But if all civill recreation had abfolutely 
 beene denied the lewes , upon every part of 
 their weekely Sabbath,which continued f oure 
 and twenty houxzs^Levit. 13. 31. This had been 
 rather an heavy burden, than a recreating and 
 refrt-fliing of people. For it is more grievous 
 for people to lit ftill in one place fo many 
 
 Hh 3 houreSj 
 
xj8 Recreation upon the old Sahbatb. 
 
 hou.res, and to have the body and mindc exer- 
 cifed with no variety of adton: But onelyin 
 aRibbini^n); re ading Deuteronomy \ or other parts of Mo- 
 \'ndieSabbiti,di- f e ' s Law, which ordinary perfons underftood 
 ifcjucdicbusfcftis, n0 r, Then to travel! and labour in their ordina- 
 STJiaS ry bufineffes. ^^ wc reade : inW.,5 .„. 
 libmmkgis. this branch of the old Sabbath Law : Abide ye 
 every man in his place : let no mangoe out of his 
 b Oiig.^«?^ p[ ace m the Seventh day. And Origen faich b of 
 qto 4 hTbTu?quXi the Iewes : That in whatsoever habit, orpiace, 
 co, qua pofmone, or pofture of body they are in, upon their Sabbath- 
 
 tents tofct'S ^ ay5 * n che f aaiethc y m{X & continue untill the 
 
 vefperam uf]ue de- evening* 
 
 bet permanercW. Thirdly, The Rabbifts out of their Talmud 
 ialTba^o^unuf: affirmed That under the old Law it was per. 
 quiiquefedetinlo- mined young people to recreate and diftort them* 
 eofuo,&nonpro- r e i ves np9n r Qmt part f t fj e Sabbath, with run- 
 
 cedit ex eo. Synef. ' . i r # • •!?//• 
 
 ep.adEuopt. Cum f#g> or leaping, or dancing /provided, that this 
 exona tempefhtc fare done in honour of n the Sabbath. 
 panaeuet& vef! Concluf. It is noc then a certaine truth, that 
 r ere, dccideme fo- honeft and fober Recreation was univerfally 
 le,iud.Tiqui nautx prohibited by the law of the fourth Comman- 
 
 erant , Sabbatum *, * t % r rr 
 
 inchoarcnuquicla. dement. And therefore one cannot necetia- 
 vnmtenebar, mox rily conclude from thence, the'unlawfulneflTe 
 ™?ont-S of alldvill recreation, upon chcC^4,Ho- 
 
 rehfto clavo pro- ly-day. 
 fternitfejleqjcuicji 
 
 calcandum exhibuit. Rati autem navigantes, idexdefpeiatiotieeumfecifie,omriej 
 conftemebantur : cum autem caufam accepifont, (juidam gladio evaginato neccm 
 eidem intendebant. Ille vero immpbdis, librum legebat legis, &c . ficque tota noftc 
 cum fecjuenti die, fedit Judaeus otiofus. c Buxcor? Synat.lud. tap. 1 1 . luniotibus 
 permiflum eft,ut tempore Sabbati., fymuidQ, cujrenito, wiundo fefc obieftem : fi 
 wbonotcm Sabbaufaoant. 
 
 A 
 
Recreation on t1>e Holj-daj. *ty 
 
 A fecond part of the Anfwer. 
 
 if it were granted, that the old Sabbath Law 
 prohibited all civillrccrcation 3 &c. This con* 
 cludeth not againft recreation upon fomc pare 
 of the Chriftian Holy-day 5 for thefe reafons : 
 
 i TW^^^/a* was pofitive and tern- cS«Sf"{ 
 porary, obliging lewes andProfelytcs, untill navaoua, & cm- 
 the time of the Gofpell, and then ccafing. P°" 1,s fu P crflua 
 Reade this demonftrativcly proved before,^. cifionis(Oiriftus.) 
 3 4) &c 
 
 2 The Lor d's Day fucceedeth not the 
 Legall Sabbath, by Divine institution, in re- 
 fpeft of the old forme of obfervation : to wit, 
 in length and continuance of houres : 2{£r yet 
 in the rigor andftridinefTe of externall Rices, 
 For there is no proofe hereof in any paflage or 
 fentence of holy Scripture: Nor in the Tradi- 
 tion of the Ancient Cacholike Church : neither 
 is there any ground ot reafon for it. 
 
 The continuance of the old Sabbath ,the juft 
 fpace offoureand twenty houres: tSdndthe 
 ftri<3 forme of i eft: from worldly labour and 
 negotiation, were types and figures of things 
 to be fulfilled under the Gofpell: And they 
 were cxprcfly commanded in the old Law: 
 but the limitation of the time, and houres of 
 the day, for divine worfhip, and Church du- 
 ties: 
 
240 
 
 Kecreatlonon the Holy-day] 
 
 ties : and likewifechc Rule, for oatward reft, 
 and ceffation from fecular labour, and from 
 play and paftime under the Evangelicall Scare, 
 are all of them ordered and appointed by the 
 Rulers of the Chriftian Church, according to 
 fuch generall Canons, as the Holy G bo ft hath 
 fet downc in th6 Scripture. Reade before/^. 
 100. And therefore in the new Covenant, we 
 are not fubje&to the rudiments of the dd Law: 
 And even as, although the Sacrament of Bap- 
 tifme fucceedech , and is ufed in the place of 
 Circumcifion, Tet weforbeare not the admi- 
 nistration thereof, untill the juft number of 
 eight dayes: So likewife we are free from the 
 legall obfervance of fuch a juft quantity and 
 number of houres , as was commanded the 
 Ierves by the old Law, for the continuance of 
 their weekely Sabbath dayes reft. Reade bc- 
 
 Another branch of Sunday Sabbatarians 
 do&rine : That to labour or to ufeany 
 ciyill recreation on the Lor vsday^ is 
 ajinneofas evill quality, AsMurther, 
 Adultery, Inceft 7 Falfe Tbitnejfi, Tl)eft y 
 <<rc. Vpon thef e two falfe and abfurd 
 grounds. Fir ft y beeaufe the fame is a 
 finne againft a Commandement of 
 the firft Table of the Decalogue. Se- 
 
 condly^ 
 
Labour and Recreation upon the Sab. 241 
 
 condly, fBecau/e it was punifliablc 
 with the fame penaltic of death , as 
 murder and adultery were puniflied. 
 Exod, jj. 2. Ttymb. 15. 16. with Veut. 
 zz. zz. 
 
 Anfw. 1. The Antecedents of both the 
 reafons are denyed upon thefe grounds fol- 
 lowing. 
 
 FirB , To labour, or to ufe civill recreation 
 upon fome pare of thcLcrd's-day > and in fuch 
 manner as the Law of the Church, and of the 
 State permittcth , is nofinne 3 and therefore it 
 is not a tranfgreffion of any precept of the firft 
 Table of the Decalogue- 
 
 Secendlj, It is impoffiblc for thefe fuperfti- 
 tious Law-givers to make demonftration , ei- 
 ther out of holy Scripture, or found reafon* 
 orteftimony and authority of approved wit- 
 neffes : That it was a capital! crime, in the time 
 of the old Law, for lewes and Profeljies y to ufe 
 fober and honeft paftime and recreation upon 
 fome part of their Sabbath-day : or within 
 the fpace of any of the foure and twentic 
 houres, during which, their legall Sabbath 
 continued. 
 
 I i Againft 
 
t^i Comparifon offinnes. 
 
 * WfZfcfo •£••&<>&«*&»>& £l :Gm .^«A A A 
 
 Againfl: fta fequeleof the farmer Argument^ 
 Jfhall oppofe tkzfepo fit ions following. 
 
 Thcf. I. All fmnes again si the Gommdnde- 
 mtnts of the fir U Table of the Decalogue y are not 
 more vicious in quality , wr of greater guiltinejfe 
 before G o d , Than fome fins againjltheprecepts 
 ofthefecond Table. 
 
 Thef. 2. Somefinnes, and fome tranfgref ions 
 of precepts ofthefecondTable y are more grievous 
 andbainoM , in quality ;, guittineffe , and ef eft, 
 than fome finnes and tranfgreffions of the Coito» 
 mandements of the ftfl Table. 
 
 Thef. 3. S innesagainftt he fecond Table r be- 
 a AquiiLi.i.£»«£. inaleffe in refbett of r heir material! objetf, doe 
 
 71. AT. %. Quod- * • If /» . r» /• < , « 
 
 peccata Vpimalb W4 #? **"*&! ^- ^ w /^' */ w 4^ /; * Committing, 
 
 fu»t ma joris. culpse 4W £jf aggravating tircumfiances } become more 
 
 cuipx,quolibet peccatp carnali : Sedquia confiderata h^c fpla differentia (pjritalitatif 
 &carnalitatis,graviora furit, c&tcris paribus. Medina, I. 2. <j .73. tfr„ 4. Compa- 
 rationes peccatorum fieri detent , (1 ccctera funt patiaj [ftf/fa 1 . x.q.7%. at, % . JVcr 
 catum inferioris fpec^ei r $c^x c£jq$o, minus grave , ^lci.potefUliquAndc majus.aljo 
 fuperioris fpeciei, propter circurrmantias : til propter ratiowm vojuritaru : vtl 
 ouia ma jus nocumentum infert. Conradib.in Thorn. Non intelligitur quod quodlibet 
 4>iritale fit majoris culpae (id eft 3 imputetur ad majorem pcenam , & habeat ma jo- 
 rcmrcmim, & avcrfionem, & inordinationem) quohbet peccsto camali : quia hoc 
 noncftverum. Invtnitur eniiiLaliquod fpiritalc quod eft folum venialc : & inveni* 
 tur carnalc quod eft mortale grave : & quandoque poteft carnalc efie ex deliberation 
 ne, & certa malitia J&^r;tal^ex furreptionc : Sed inUlltgitur ceteris paribus, ut 
 $uod fit parkas in objecto, #parita$ voluntatis, 
 
 Thef. 
 
Confparifetitf femes. 2^ 
 
 Thcf. 4. In comparing of finncs , we mujt *U 
 wayts proceed in manner followingyt bat is : Com* 
 paxqfoule fmnes of either Tab le^ with- foulr fins ) 
 likefinnes to like ^ both actor ding to the material! 
 objetl : and according to malice and wilfulneffe', 
 and other circtvnfiames in the offenders h * 6 TcrtuUrf uxtr. 
 
 Thcfc things being pw^fed, it fcill appeare SdJaS'JjE 
 by many examples > and ferirences of holy num, in Domino* 
 Scripture, that my former Poficions 5 cohcer- § cindc ea- 
 rring the equality ., and inequality , parity, or 
 imparity, of the finnes of either Table, are un* 
 doubtedly true. 
 
 ,(?**;/, x-8.xz,-&c« Sarah finned againftthe 
 firft Commandement; ofthefirft Table of the 
 Decalogue,notbeleeving c G o d*« pcomife re- c Ambrof.^. ;& 
 vealed by the Angell/That fht bein>* then waxed Sara ? ma rifit ^ 
 old, and her Lord aljo , Jhouldof afurety beare a g Ut acfh 
 childe. 
 
 3 Sam. 12.4. i A certaine rich gian , finned 
 againft the fecond Table : For this rich man 
 had exceeding many flockes and herds ; Rutthe 
 pore man had nothing, fave one little Ewe-lambe> 
 which he had bought and nourifhed up, &c And 
 there came a traveller unto the rich man, andhee 
 fiared to take of his owne flocke , and of his owne 
 herd, to dreffe for the way. faring man, that was 
 come unto him : Buttooke the poore mans lambe y 
 and drejfed it for the man that was come unto 
 him. 
 
 2Jjw ifwemakecomparifon betwixt thefe 
 two former finnes, whereof the one was a tranf. 
 greflion of a Precept of the firft Table, and the 
 
 I i 2 other 
 
244 Cwnp&rlfon of fins* 
 
 other of the fecond, the rich mans finnc was 
 damnable and mortall, a Sam. 12. 5. The (innt 
 of JMfaiQ being oncly of infirmitie, was cor* 
 reded with a checke onely of the Angell, and 
 Without further puniflimcnt. 
 
 Df0f.32.5i.Mwfr.2o.24.andChap.27. 14^ 
 M ofes and Aaron trefpajfed againft the Lord (by 
 diftruftin His Word and power ) at the waters 
 pfCMeribah kadefh , in the wilder nejfe of Zin in 
 thefirife of the congregation : they did not fanltl- 
 fe Him at the water, before the people. 
 
 1 Kings 21. King Ahah confenced to the 
 murder of Naboth the lezreelite, and when Na- 
 both was dead, he tooke poffeffion of his Vine- 
 yzxdjuerfei6. 
 
 Thi&ftnneofAhab being againft the fecond 
 Table, was damnable in an high degree, and it 
 brought deftru&ion uponhimfelfe, and it was 
 the caufe of utter ruine to .all his pofteririe, 
 
 lKing.21,21,22. 
 
 But the trefpafle ofMofes and Aaron againft 
 the firft Table , was an occafion to impeach 
 their entrance into the Land of Canaan, but it 
 neither hurt their pofteritie, neither depri- 
 ved themfelves of God's eternall love , and 
 grace. 
 
 The man of Cod ^ being feduced by an old 
 Prophet, difobeyed an exprefle Commande- 
 mentof God, which was againft the firft Ta- 
 ble of the Decalogue :i King.i$.n. 
 
 Abfolon finned againft the fecond Table,' 
 in rebelling againft his Father David: and by 
 
 lying 
 
Vtjference offinnes. 24$ 
 
 >v 
 
 lying with his Fathers Concubines , in the fight of 
 allJjraely 2 Sam.16.22. 
 
 1 funofe our new Sabbath-mafters will ac- 
 knowledge that the latter finne being againft 
 the fecond Table, was many times more foule 
 and hainous, Than the finne of the man of 
 God. 
 
 Lajlly, the moft vertuous and holy people 
 living, are fometimes over-taken with finnes a- 
 gainftthefirft Table: namely, with fome fins 
 of omiflion : and with finnes of infirmity, igno- 
 ranee, furreption, drc with fome impatience, 
 unthankefulnefie, pride of heart, diftrufting, 
 and doubting in God's providence : As wee may 
 obfervein the examples of lob> and D avid ^nd 
 Ez>echiah, &c. But notwithstanding fuch fins, 
 thefe juft perfons continue in God's favour, and 
 in the ftate of grace : and thefe finnes of igno- aAu ,. 
 rance,infirmity ,furreption, and fudden paflion, p eC ca™m i£n im- 
 are not imputed unto them, neither doe they putatur, &tanqu£ 
 make them guilty of C7^ eternall vvrath, (ac- Z£g3£ 
 cording to the law of the Evangelical! cove- etnas Epifl. pcUg. 
 nant 5 but they ftilremaine actually righteous 1 , M-tgf.i.Qutm- 
 
 1 r 1 c r. J j Jo Vls Diabolus he 
 
 in the fight of God and men, author & pnnccps 
 But on the contrary, if a juQperfon become omnium peccato- 
 a wiilfull tranfgreffour of any maineprecept of 'Z^ZnTJ* 
 the fecond Table: and continue therein, with- untquzomq, pec- 
 out a&uall repentance: TheSpiritofG^faith, ^^J^^ 1 ? 
 Ezek. 18.24. All the right eoufnejfethat he hath am fi'diicnoTfe 
 done^Jhallnot beremembredy \nh\strefpaffethat non habere pecca- 
 he bath trefiafedsnd in hisftnne thai he hath fin- ££ gjfij 
 ned 7 in them/ball he die. eis non eft. 
 
 li 3 N00 
 
 
246 (jmpartjon of finnes. 
 
 Tiow from the premifes thefe conclufioos 
 arc inferred: 
 
 x That fome finnes againft precepts of the 
 firft Table are compatible with grace : and 
 fome fins of the fecond Table are repugnant to 
 h Aug.* dv. Dd. the ftate of grace b . 
 
 ii.'ii.cap.i6. Si 2 Sins againft the firil Table, arenotum- 
 It it merwSI verfally greater or fouler, than all fins of the 
 eiqfe' "wihsercns fecond Table: neither are many offences againft 
 unum corpus effi- the Law of the firft Table, equall in malice 
 mention hab« and guiltineffe, tofometranfgreffionsof the 
 chnfhim. u Law of the fecond Table. 
 m^AduUc^I Therefore it is a falfe and prodigious para- 
 fcau*,hQmkidiuml dox, for any one to maintaine : that to drejji a 
 morwlc crimen eft wt ^ing dinner on 4 Sunday 5 or, to throw 4 bowte, 
 or to ring wore bels than one, is a more enor- 
 mous crime, than for a Difciplinarian brother 
 to lye with his maide, or neighbours wife: or 
 for a Father to take a knife and wilfully to cue 
 his childes throat : thefe, and fuch like pofiti- 
 ons, grounded upon this principle, that all fins 
 againft the firft Table of the Decalogue, are 
 greater than any fins of the fecond Table : or 
 at leaftwife all finnes of the firft Table, are as 
 foule and damnable as any fin of the fecond 
 Table 5 are not onely falfe and abfurd,but per- 
 nicious and peftilentiall : for from hence it will 
 be confequenr, that fvvearing a rafti oath, is a 
 crime more hainous and dcteftable : then for a 
 fon to rebell againft his father : or for a fervanc 
 to poy foo his Matter, &c. 
 
<Punifbmtnt of finnes by death. 
 
 
 *49 
 
 A fecond orthodoxaftToJttion, againfl the 
 Jequtll of the former Sabbatarian Argu- 
 ment. 
 
 Thef. The penalty of temporal! death inflated 
 by God or Man : or annexed to a divine Precept 9 
 doth neither argue the fame to be (imply and perpe- 
 tually morall : neither doth it argue that the tranf- 
 grefion of fuch a Precept, againfl the Law of the 
 frfl Table, is morally as evilly as to tranfgrcfft 
 fomeCommandemcntofthe fecondTable. 
 
 i The contempt of voluntary omiflion of 
 Circumcifion, wascapitall, in the Old Law, 
 Gen. 17.14. The mcircumcifed manchilde^ whofe 
 fle(b of his fore skin is not circumcifed, thatfouk 
 (hall be cut off from his people, hee hath broken my 
 covenant. Now this forme of fpeech, to be 
 cgt off from his people, fignifieth temporal! 
 death* &\od. 1 % . x $„ & chap. 3 1 . 1 4, ilnmb, 
 
 9-13- 
 2 The touching of the Mount, at the time 
 
 of giving the Law, was puniihable with death. 
 
 Epctd. 1 9 . 1 2 . Whofoever touchefh the (-Mountains 
 
 (hall dye. 
 
 Lev.i6.2*Spe*kete Aaron, that hee come not 
 
 at all times into the holy place, v within the vaile 
 
 before thfUWerey- feat e y wtith jsvponth* Arke^ 
 
 iefihedyer 
 
 Nuaio 
 
 reft upon the 
 ath , is Co nc« 
 ry that the ne- 
 :y ofHarveft 
 not ciccufe 
 
 /vorkingbefore 
 
 jExod.34.s1. 
 
 )ugh the corne 
 
 in danger , yet 
 
 er were it for 
 
 :hat it (houl<3 
 
 on the ground , 
 
 for us by car- 
 
 g it in , with 
 
 breach of the 
 
 bath , to trea- 
 
 ! up unto out* 
 
 eswrith,£0.i, 
 
 .148. 
 
 E.On the Com- 
 Midements, pag, 
 
 " •vi.iotf.If 
 
 health 
 
 . of bo- 
 
 e not to* 
 
 foi-fud| 
 
 .C 
 
2$o Worke on the Sabhatb, 
 
 * DBpiGx&c. W eekc, if they leape, or (hoot, or ran, or wre- 
 May noJficke^r- ftk*- or ufe any paltime after evening pnyer* 1 : 
 Cons ufeiawfufre- nay, if people doe only fpeake, or difcourfe of 
 
 S^££™ any feCular affairCS : ° r °^ any paflimeS ° r 
 No,i? t heybeex- fports ; and if a Porrer bring a letter upon a 
 
 arcTath flck,the)r S un ^ay morning before Service, which came 
 lteclwcs\o*pzy- 'ate to his hand on Saturday night: allfuch 
 er: if they be not people tranfgrcfle the Chriftian morall Sab- 
 
 SuSmS^ and con >* 
 
 &c. ' mit a fin of like quality , with adultery, f ornica- 
 
 a./r.rf.^.£.m t j on t h e ft flandcr, oppreflion, difobedience 
 
 nor unto our fields . i_ ir r» • r j- • • l 
 
 to waike in. to parents, rebellion to Princes, fedmon in the 
 
 </>.B.>.t 4 8.B y State %&c 
 
 breach of the Sab 
 
 fby carrying corne; ye trcafure op wrath, againft the day of math, and of the decla. 
 yanonofthejuft judgement of Gftf,&c Rebellion isasthefin ofwitchcraft td. 
 M: 1 ? ,e T " c Lo^ hath declared w hat kinde of reft he requireth of ua , the height, 
 and the bredth, and the depth, and the length, and the full raeafure of it. Andthe 
 ■wi requireth all and every one of us, from the beginning to the end of our lives, 
 jrtnhout intenniflion, tinder the paine of cverlafting damnation : as is alleaged by 
 the Apoflle, OaL j . i o. Curfed is everyone that continued* not m all things which 
 »« written an the Bookc ofthe Law to doe them. 
 
 A» 
 
Ef2y38.Verf.i3'. 251 
 
 An Argument againfl Recreation out of 
 Ef2y 58-13. 
 
 R. B. Light of faith, Tag. 155. The Lord /a & . lei n^X-I 
 faith, that the Sabbath is then confecra- 3&{S?S 
 ted as holy, when »et neither doetur {^'^g™ 
 owne Tbayes* nor findeour owne pltafure, fcroetime* any 
 mrfpeaKe our Vbne Tboras. detent, agreeable 
 
 Vndcr thofc words, Thefindingour S^^t 
 ownepleafure, is condemned all recrcati- fom«!m{f j^dl 
 ons, though they be honcft, and lawfull &h hi * * fimag 
 at other times : unleiTeyou callthofe on- comfort Jfw 
 ly recreations, of which the Apoftle S. ^ff^g'gj; 
 J4^fpeaketh,Chap.5.verf.i3. If any be %%\ dSabpi%h 
 merry let him (in? Tfalmes. The prophet hath 
 
 J ° J given us a true pat- 
 
 x^tnfw. The Prophet Efay his words are: wShl^afe 
 if thou iurne away thy foot from the Sabbath, ftian i s bound to 
 from doingthy pleafure a , on my Holy day and call j bfc ^ «^ 
 the Sabbath a delight, the holy of the Lord, bono- r\wy Se^.^ 
 table ? and jh alt honour hint, not doing thine owne ^ ot ^ ™ 9*h*uiir 
 „4,es, mr fniing thine mnepleafure, mr freak* " 32*?** 
 ing thine owne words, ejrc etui. *^^. Ne<- 
 
 . Thefe words of Efaias have a liter all fenfe, <*fsitates mas. l»- 
 
 j yi ' • /!/•/• * «* tim omnesi voluii* 
 
 and a ftmxuallfenfe. tatcm> ^'JJg, 
 
 According to the literall fenfe, the lewes tatc$tu« 
 
 Kki were 
 
were prohibited on their Sabbath-day , doing 
 h fyy* vhs their owneworkes b . Seeking their owne will, 
 put} and fpcaking their owne words. The Hebrew 
 
 word rjvsn which istranflatcd Plcafure, figni- 
 fieth will aad defire , purpofe,and delight : and 
 the Cbddj Paraphrafl , tranflates it, necefitks : 
 and che Grtekc and Latlnc Tranflators, thine 
 owne will, i >r thine otvne mls. ¥ 
 
 Now the lems owne workes, pleafures* 
 wils* and words , were fudh as were repugnant 
 to the poficive Law of the Sabbath, then in 
 force. 
 
 This fentence therefore of Efaw> obliged 
 c m, Greeneham the *»* % according to the legall meaning 
 eftbe sab. p. 3 1 2. of the words. 
 
 AhcfewordsofE- 2 The fpirituall fen fe of the Prophets 
 ^^t words, is, that every fervaat of God, both itm 
 of the i mn , *s and Gentile, muft obferve a fpirituall SabUtk 
 no^fo^r'tolhe throughout the whole courfeof his life : and 
 o«S/«r but 0t as he tav&reft andabjlaine , from all defires,lufts, 
 rf»cymay fee their pleafures , words, andworkes, which are his 
 in which refpcTit owne b y P ravit y and corruption of nature, evil 
 
 'may bee profitably Cuftoffie,&C. •* 
 
 S^wwd^it But this mandate obligeth not Chriftians 
 iLth3 t rcrTproper- to obferve the externall forme of legall and 
 lyitwas fpokento Iudaicall keeping the Sabbath. 
 % T«^ll My anftver then , to the objection againft 
 phet (harpiyrcpre- honeft recreation out of Efaias is , That the 
 hended them, be- fpirituall duty commanded in the myflicall 
 
 ciufe they kept not J V r c . -L . /x*vi*. 
 
 their fadings and ienie or the Prophet, concernes Chriftians, 
 Hol^-d^c* aright, and not the legall fenfe. That is, Chriftians are 
 obliged by this Scripture, to obferve a fpiritu- 
 all 
 
The flmtuaQ &MatK ijj 
 
 ■» . r — 
 
 ail Sabbath % not upon one onely day of the a Michar Hm 
 vveekc, to wic Sunday : but every yeere, and Animaqu*meii- 
 day, and home of their life h : and during this jF l^riab ob- 
 Sabbath, that is, during their whole life, they coghationiba^vc! 
 muft highly eftcemc and honour,and takegreat rum Sabbatum cc- 
 delight in their fpiricuall Sabbath that is, in Jt^^S 
 Chrifty and in an holy and godly life: and they ocum agens, & 
 muft not violate or prophane their fpiricuall ' iber . a , ta a cuna ' s 
 Sabbaths by doing their owneworkes/peak- °£ tcnebro ' 
 ing their owne words, and thinking their owne b Tm.c.iud.c^, 
 thoughts, to mtMhmrds, works, & thoughts, V J] d ? i i 1 f, U 8 ,mus 
 
 itiuu^ui.^ v^ , , 3V ^ ci> -5 magis Sabbatizare 
 
 <#■ are their owne b) corruption of nature ^and which nos ab omni opere 
 are not fafoned wither. ice. £* l ' vili Gmpcr <fc- 
 
 But unleflfe the Sabbatarians bee able to SiSfigj 
 prove, that modeft and honed recreation, is a pei-omne tempus. 
 worke ofuncleannefle, andafnutofcheilefli ^*^ft 
 like unto fornication,drunkennefle,piide,envie, ies mores 
 
 tcncrtim 
 
 &c.thev in vain urge this text of E fay ro prove, P?° P^m in 
 that all recreation is vicious upon the Chriftu ^mkm sab&a- 
 an Holy-day. For it is inconfequent to lay, tifmum, Non fe, 
 thoughts,words, and anions proceeding from ^m?f tS& 
 the corruption of Man's nature, are vicious: mis & deteft 5 
 
 dis ne<iotiis oti 
 
 an. 
 onuni 
 
 cctebrent: valt etiam iram-ic fiuorem vinceie, Scions, & re pagulum lingua; ap- 
 ponere. In Efa$$.fi*%* Piocop. hi Efay 58. Eft Sabbatum f.-cundum Dcumce- 
 lebrare, a propiiis operibus voluntatSbufq; abftmere, &e. :Sabbata delicacy qua? 
 moleiti rcluchmifquc aninu nihil babent advciilis Dcum ut pbaraob,Scc. Vulc 
 iiunos & inenndiam cohrbcrc. Hc.oa. Jafay j'8. Lege pra?ccpuim eft ne 
 v\ Sabbatis opusfcrvllc iicniiui$, nc, aceendamus jgncnu w ill uno fedcamus loco : 
 Quod fi juxta li'tcram accipiatur, penirus impleri nonpoteMr., Sec. Ex uno igitnt 
 mandato, quod juxta litcram impofsibile eft, & caneracogunui- fpiritualiter intclli- 
 "ere, &c. Qui tacit pccc.uum fcrvus eft peccati : nc onus porcemus in S^bbato, quale 
 porttbat-qiai dicit, miquitatcs c-Icvjcj; Tunc fuper caput mcum, quali onus grave aggre- 
 gat« funt luper n.e. Nends voluptas 6c libido corporis (attendant : qui quicfcitm 
 Sabbato 5 &lavat inter innocentcs manusfuas, nee movetp^dfsut fuas faciat voliib* 
 rues, &c. Htero r * in GaL f . jft'ifl. 
 
 Kk 5 Therefore 
 
»54 Recreation on the Sunday] 
 
 Therefore a man may tioc during the fpimuall 
 Sabbath, which is his whole life,ufe any recre- 
 ation. 
 
 Another objection againfl Recreation upon 
 the Sunday. 
 
 Although recreation upon the Lord's- 
 day is not limply evill : yet it is not expe. 
 dient, for the reafons following. 
 
 i The ufe thereof will be an impedi* 
 ment to the private religious offices of 
 the day. 
 
 2 The greater number of people are 
 not able to ufe moderation in their 
 iports and paftimes. And inftcad of ho- 
 neft and fober recreation, many people 
 will ufe (ports and paftimes, which are 
 immodeft^and fcandalous. 
 
 3 The permifTIon and ufe of recrea- 
 tion upon that day abatcth the reverend 
 and honourable efteeme which the 
 Chriftian Church ought to have of that 
 day. 
 
 An* 
 
Religious duties on Sunday. 2 jr 
 
 ' — 1 -, 
 
 Anfw. 1. Ic is the duty of all Chri/tian peo- 
 ple, to performe private religious offices, up- 
 on the Lords-day^ to wit, Private prayer and 
 thank frivinr : acknowledgement of their offences c f"J n °/ th f ch Jl ur ' 
 to Go&.to reconcile tbemj elves charitably to thofe itfo$yfy w .j.x» 4 
 they have offended^ or with whom they be at varU 
 ance : to vifit the fick y comfort the af flitted, and 
 to contribute to the necepty of the poor e : alfo Pa- 
 rents \andM afters of Families are to inftruft their 
 children and their fervants inthefcare and nur- 
 ture of the Lord,rjrc. But thefc private duties 
 may be performed, and yet honelt and mode- 
 rate recreation bee ufed and permitted upon 
 fome part of the day. 
 
 2 Becaufe the LordVday, and other Ho- 
 ly-dayes, are devoted to the fervice of God, 
 and appointed for the exercifc of fpirituall du- 
 ties: Chriftian people aretopreferre the reli- 
 gious offices of thofe dayes, before their a Chr y£_ « ****> 
 worldly pleafure& profit 3 : and the more ob- ^' ,, ^°i 
 fervant they arc hereof, the more they pleafe «*« ecciefi* re- 
 Cod, if other anions of their life be futable to «*~*^«« 
 
 . , J - . fluic itudio negoti* 
 
 their devotions. « implicari ; fed 
 
 3 Devout Chriftians who are fo pioufly af- ^omum continue 
 fedled, as that upon the W*-day & on other ^ffik^ 
 Holy-dayes, they doe rcfolve to fequefter and conjugem pariter 
 retire themfelvcs from fecularbufmes, and or. h *J$$"™ 
 dinary pleafures and delights, to the end they hdonem wcarcl 
 may more freely attend the fervice oiChri8 i & hiisqsaltius ammo 
 apply their minds to fpirituall and heavenly J^ffiSS 
 meditations,are to bee commended and encou- qu* huic vita? font 
 raged: for the doing hereof/is a worke of grace ■jgjjgj' «** 
 
 and pf 
 
i$6 Labour and Recreation on the Holy -day I 
 
 and godlineiTe, plcafing and acceptable to 
 God, Col. $.i.lQhn6.i-]* 
 
 But no Divine or Evangelicall Law irapo- 
 feth a morall neceffity upon all people in ge- 
 nerall, to abftainc wholly from ncccifary la- 
 bour, and from honeft and moderate recreati- 
 on upon the Sunday, or the Holy-day, by the 
 fpace of twenty foure houres, or which con* 
 demnech either of thefe for mortall fins. 
 
 Neither doth the Church, or Prince, and 
 temporall Magiftrate, impofe upon Chriftian 
 people in generall, an abfolute forbearance of 
 all neceffary labour, and honeft recreation, up- 
 on allhoures of Sundays or Holy- day es, by 
 their Ecclefiafticall or temporall Lawes: be- 
 caufe all humane Lawes muftbefuch, as bee 
 c iSod. Orig.i. $. morally poflible c to be obeyed and obferved, 
 
 g£SS not onel y b y recired ?nd contemplative per^ 
 por»ibiUs,&c' < Di/. fons, but by fubje&s in generall : by vulgar 
 4. *.».#■ if.?. i. people, fuch as are Husbandmen, Artificers, 
 4 . Nebuchodono- Labourers, Souldicrs, poorc Servants, &c. 
 Mr. ff. Quando But amongft a multitude of people, few are 
 &&£& t0 b ^ found > who morally are able to apply 
 iftos. Saias. d. leg. themfelves the fpace of fo many houres otthe 
 dijpA sefc 9. day, to fpitituall and religious exercifes, and to 
 divine meditations dnely, and fuch as our No- 
 vell Sabbatarians require : and then, afcer all 
 this is finiflied on the day-time, whendarke- 
 night commeth, to command their fancie to 
 dreameof nothing,but of Chapters, Le<5iures, 
 Collations, Queftions,and Anfwers,propoun- 
 ■ded the day before. 
 
 All 
 
Divine LaTt> commands not impefiibilities. 157 
 
 All Divine Evangclicall ordinances, nc- 
 ceflary to the falvation of every Christian , are 
 pofsible with ordinary diligence, and likewife 
 with comfort to beobferved :For the Law ef 
 Christ isfweet andeajie, Afatt.n. 30. and 
 His Commandements are not grievous, 1 7^.5.3. a A d( T 
 The Lord (faith Saint AuguBine*) will not serm.61. Nequc 
 command things impo0le> becaufe Heeisjuft : impoffibjie aliquid 
 
 . , , ., m » J J r j • 1 t > 1 potuit Deus impe- 
 
 neither wta He condemne any for doing that which r are,quiajuftus eft: 
 he could not avoid. Therefore our Sunday Sab- Ne <l uc *?£ aro- 
 batizers precepts concerning fpirituall duties , ™ ^ ^ d me 
 
 non 
 
 tobeadually, and without intermifsioncon- potuit vkare, quia 
 tinuedthewholefpaceofa naturall day , can v j^ s p ^ c ^°s[ 
 be no branch of the Law of C h r i $ t , nor NequaqJam Do- 
 yet confentaneous thereunto. minu f m ***&*?? 
 
 * mandat lmpoliibi - 
 
 lia. Concll. Arauf. cap. if. Secundum fidera Catholicam credimus, quod accep- 
 U gratia, omnes baptifcati Chrifto auxiliame 8c cooperante, qua; ad falutem pertinent 
 poffint & debeant j fi fideliter iaborare volucnnt, adimplere. Auguft. de Natur. & 
 Crat. c«p.*l.& 69. Hieron. Expefit. Sj/mb. ad *Damafum. Bafil.i* pfatm. 118. 
 Auguft. in. pfalm. 56. Neque imperarct hoc Deus uc faceremus, fi impofllbile cllc 
 judicarex , ut hoc ab hbmine ticrct. Id. at Temp . f. ipi . Execramur blafphemiain eo- 
 rum qui dicunt impofiibile aliquui homini a Deo eife pra?ceptum. 
 
 / ..,.«,, /r *> G.W.d.Sabb. 
 
 Fourthly, Whereon it isobj cted , thn few pag.toi.Bythisal- 
 peoplein their paftimes and recreations ufe juft Jpwancc will fome 
 fobriecy and moderation b : My anfvvcr is, that ^ hberde^uTto 
 very few doe this in feafling 3 or in ordinary tal- themfeives under 
 king,orinbuyiDgandfclling, orimheufc of £*£?£'$ £ 
 other indifferent things : Yea, there are very by their (ports. 
 few that avoid offences in their Sunday colla- Mw.\t may well 
 
 r c> • • 1 • t n-M s be lo,#r. Tumult 
 
 tions of Scriptures, in their domelhcall repeti- notthisietus, to 
 tions, and cenfures of Sermons, &£• andh&i- give that allow** 
 on,pride, hypocrifie 3 vaiacglocy ,&c.m^ SSfitSS 
 
 LI enter them in hfc Word. 
 
Recreation otr the Holy-day* 
 
 enter into feeming Devotions of zealous Sab- 
 batifers , as well as fome lightnefTeand vanity 
 intopoorefervants recreations. Therefore^ as 
 drinking of wineis not condeinned,becaufe in- 
 temperate men are difordered by it : So like- 
 wife Recreation, and other indifferent a&ions > 
 may not generally be condemned, becaufe ac- 
 
 k a a *l cording to the nature of all humane things , 
 
 HomU.io. Mag- they are fubjeft toabufes b . 
 
 nocrrore, magna- 
 
 que dementia, in res ipf as, quibusmale homines utunwr, crimen male utentium 
 
 transfertur. 
 
 Fifthly* Whereas it is faid, that people on 
 the Lord's day , and other Holy-dayes , ufe 
 fports and paftimes , which are prophane and 
 vitious : this condemneth not fober and honeft 
 recreation. 
 
 The Larves of our Church and Common- 
 wealth condemneandchaftife, all things pro- 
 phane and vitious 3 upon the L on d's day: 
 Stat. Anno 4. Regis Caroli, cap. 1 . There (hall be 
 no meetings , affemblies, or concourfe of people out 
 *f their owne Varices on the Lord's Day , for any 
 [ports whatfoever : nor any unlawful! exercifes, 
 er paftimes ufed by any within their owne Pa~ 
 rifhcs y 8cc. 
 
 Alfo our moft Gracious and Religious So- 
 veraigne,is the Lord's Vicegerent, to reftraine 
 theabufeandfcandalous prophanation of the 
 Lord's Day : Andhee is a noble Succeflbur of 
 thofe glorious Princes, which in ancient times, 
 by their Royall andlmperiaLEcJifls and Con- 
 
 ftitutions. 
 
Sports prohibited on the Sunday. if? 
 
 ftitutions, prohibited on this Day , Allobfcene, 
 lascivious, *»d voluptuous pafiimes ;■ Alfo en- 
 urlHdcs tndSuge-fUycs : and combating i» the g UMJlh 
 Cirque : fating tvtth mldebeafts : Sea-shr- th em.^cc hnjut 
 milbcs : Hor ft races \ Huntings in woods , or dw religiofi od- 
 
 fields, a &C. C c<3enis quenquam 
 
 patimur voluptati- 
 busdetineri. Nihil codie fibivendiect fecena Theatralis > aut Circenfcfjpc&acu- 
 lum, aut ferarum lachrymofa fpe&acula, & ft in noftrum ortum & natalem incident 
 differatur. .Canutusy U. Zcclcf. cap. if. Mercaturametiamindiefolis, & fecula~ 
 remquamlibetconcionem, nifi magna pro Yocante neceffitate, ftti&ius inhibemtts* 
 Et a venatione \ mundanifque omnibus operibus, unufquifque fedulo acquiefcat. 
 Auguft. de Ttmp. Serm. -a 51. Nequc in venatione fe occupet, cirewmvagando 
 campos &c. Pipinus Rtx. inConc'U. ForojttlienJ. fAp.13. Aaftinerein caprimo 
 mandamus ab omni peccato, & abomniopere carnali 3 & ab omniopereterreno,& 
 ad nihil aliud vacare nifi ad oratiencm,cancuireread£cclefias cum fumma mentis 
 deyotionc : Etcum charitate & cum ddeftione bencdicere Pominum, qui hacdie 
 pluit MaAna in deferto, & totmilliaifcominum quin^uepanibus pafit. 
 
 
 5 
 
 ^ «**$******* ** •******§ 
 
 
 
 Ll 2 Iof 
 
 *$*$$ uuun uu unu 
 
 
\&o Touching Recreation. 
 
 IoH B. Societie of Saints, pag. \6i. An 
 Argument againji Recreation. 
 
 ? 3 8 W G^4«£f- ^°l e things which are lets and hinde, 
 d Ure 1 l ile ; VfhD ? c ranees of holinefle, cannot lawfully 
 hoi y °duties. And be done on that day, which is G o d's 
 
 therefore as thou u 1 J^ 
 
 mayeft inno part ol MOly-day. 
 
 ^bViwJfo ® wf allfports and recreations , are lets 
 much lefle mayeft anc j impediments of holinefle. 
 
 thou break* the __., r k r 
 
 Holinefle, Therefore no /ports or recreations , may 
 
 lawfully bee done upon the Lor d's 
 
 Anfvf. Becaufe the Auchour of this Argu- 
 ment is highly conceited of the force of it $ Be- 
 fore I proceed to a formall folution, I (hall fet 
 downe certaine notes of obfervation , touch- 
 ing the termes which are ufed in the propo- 
 fi;ions. 
 
 2iatal>. i. The terme or word HQlintffe y 
 ufed in both propofitions, fignifieth, the exer- 
 cifeof fpirituall and religious duties , publike 
 and private : to wit, reforting to Church,hea- 
 ring Divine Service and Sermons , receiving 
 
 the 
 
Religious duties in AEl, or in Halite. 261 
 
 ■1 ■ 1 
 
 ■ -._■*» 
 
 the Holy Sacraments : Private and domcfticall 
 prayer, thankfgiving, reading Scripture, con- 
 ference, and meditation of things divine and 
 religious,&c. 
 
 Notab. 2. The performing of religious du- 
 ties, is either Actually or clfe rirtttaUand Habl- 
 tuall. 
 
 Aftuall, when people are prefent at Church 
 fcrving God, hearing His Word, &c. Or when 
 privately or in their owne families, they pray, 
 inftrud one another, fing Pfalmes,conferre of 
 Scripture, drc. 
 
 rirtuaM and Habituatl, when in their cefla- 
 tion from the aftion of thefe duties, They have 
 aready minde and will, to returne to the per- 
 formance of them, when the Divine Law and 
 Precept of the Church requireth a . c .■ 
 
 Notab. 3. Lets and hinderances of holineflc th&i&'$Jj£ 
 before mentioned, are three- fold. i. Some a ^«^acuur cum 
 atcopptfite, and of contrary quality to the ex- Tem'non a^l 
 ercifeoftrueholinefTe: As Hypocrifie, Profane- turpoteftagi, fed 
 ntffe. Superstition, groffeand afefled Ignorance, ™n&°?™-to.6. 
 and Negligence. 2. Some are things lawfull ij.^i.q.i.n.7. 
 in themfelves, or in their proper kinde, as to 
 cat and drink^,and to plow and fow,to travel J, 
 to trade,and to buy and fell, &c. But if they be 
 a fted, at fuch time, as the precept of God, and 
 the Church prohibiteth,they are profanations 
 of God 's Holy-day • 3. Some things are only 
 occafions of omitting the atfuall exercife of 
 rdigious workes r at fuch time of the day , 
 as ihe Law of G o p, and the Church per- 
 
 Ll 3 nrittctk 
 
t6l Obligation of Precepts affirmative. 
 
 mitteth a ccfTation from fuch works or anions* 
 Notab. 4. Affirmative precepts, oblige not 
 
 at all times D to the exercife of the a& comman- 
 a Aquin.t.i. qu. dedby them a : Although the generall ter me al- 
 7i-ar.i : Prxcepta Wd j es or the like equivalent terme.be added to 
 
 afnrmativa ligant . J > , .*. , . ' , 
 
 fempcr,fcdnonad them : But they binde the confcience onely, 
 femper. id.%.*.q. Habitually, or in ready difpofitionof minde 
 Vai! 7^ Z ^ rC§ i°o' anc * will,to be prepared to performe the a&ion 
 art.'i. Prarcepta af- commanded,when time and matter 3 and circum* 
 
 liTnt tiVa omm°t£- ftanCeS Wufcfc 
 
 pire, C P ( °c°™ pr*I The Eucbitt, or <JHejJ aliani, held it unlawfull 
 ccpta negative, m- to doe any thing but onely to pray b , becaufe 
 SS£$ theiWfaid, Oferut [microti, & nondeji- 
 liccnt,; fedfoium r^r^ ; Men ought alwayestopray, and not to 
 pro loco & tempo- cea f c or b e W eary, Luke 18.1. Andbecaufethc 
 
 quib^toTiSim! holyApoftlefaid, iJ/ri* intermifione owe, fray 
 
 ftantiis. Gammach. without Ceafing, I Thejf.$. IJ. 
 
 \ % Sial UgJV> ' l Tim# 5# 5' **" u a widm indud * *» dtr »- 
 b Aug. de Maref. fteth in God> andcomwucthinfupflieatiemand 
 
 €*p.i7. Tamutn prayers night and day. 
 
 SilUsauS Ephcf. 5. 20. Giving thankesto God, M<> 
 
 incredibile victca- altvajes. 
 
 tur.Nam cum Do- a Theft I . * . W* 4« £**W*0 <(lVt Godthtinhs 
 mmus dixetit, o- . ■* o 
 
 portet Temper ora- alwaytS, 
 
 re&non deficere; Pfal.34. i. I mil blejfe the Lord alwayesyHU 
 
 teSSK?S >'«# fhaM'<>»*l»»*lb ** my mouth. 
 
 tc, (quod faniffimc Philip. 4.4. Rejoyce in the Lord aIvp ayes. 
 
 accipitur, ut nulla j ft# x 8# r ^ Bookeof tbeLaw (hallnot de- 
 
 die intcrmittantur - . .. 1 /» . » ^ », » 
 
 certa tempora ora- fart out of thy mouth, but thoujbalt meditate ther* 
 
 di ) \ ifti ita nimis fa J 4 y And night. 
 
 »3dfi£i£ ^\.^HUd e UghtuinthtU Wt fthtLtrd i 
 
 rctkosnumerandi. And in His Lawdtth be meditate day and night. 
 
 Luke 
 
The meaning offome Divine Precept!. i6; 
 
 Luke 2.37. ShefervedGod with fallings and 
 prayers^ day and night c . c parcemiaifaVot- 
 
 *gm thefe and the like forrn:s of f P eech,and ™ l r a c ^Sl 
 the precepts contained in them, arc not to bee quoad licet^iuma- 
 expounded literally, for then they would bee XSSSSi 
 falfe and impoflible : but the intention of the ligemh^c.Tem- 
 Holy <7^/?,is, that the anions commanded, are f e ^ v ^ iv ^ ad r u ^ 
 to bee performed, readily, and with a willing fS^um^iS 
 minde: at all houres and feafons, when matter ticnem,**.**/**. 
 and circumftances require them to be done. £^%J 
 
 Notab. j. Some negative precepts are deli- inp/au.verfi/ 
 vered in abfolutc termes, which are to bee «n- 
 derftood by way of comparifon. 
 
 Matth. 6. 19. Lay not up for your fehes trea- 
 fure upon earth. 
 
 Iohn6. 27. Labour not for the meat et bat pe- 
 rl[hetb. 
 
 Philip. 4. 6. Be carefull for nothing. 
 
 Matth. 6. 25. Take no thought for your life , 
 what yeejhalleate,8cc. Luke 14. 12, 13. 
 
 But now it is manifeft, that the intention of 
 out Saviour, and of His Apoftle, was not to 
 prohibite and condemne all honcft care for 
 things temporal!, and all worldly labour, and 
 neceflary provifion of foodc and rayment :For 
 the Spirit of God elf e- where in holy Scripture^ 
 commandeth honeft labour , provifion and 
 care : And the practice and example of holy 
 perfons,the deare children and fervants of God, 
 proveth the fame lawfull. 
 
 Ephef.4. 28. Let him thatftolejtealeno more, 
 hm rather let him labour , working with his hand 
 
 the 
 
2 64 Labour y and houjhold care. 
 
 the thing that is good, that he may bavetogiveto 
 him that needeth. 
 
 i ThefT. 4. 1 1. We be feed jou brethren, that 
 you Jludy to bee quiet , and to doe your owne bufi. 
 nt(fe y and to tvorkemthyour owne bands, as wee 
 commanded you. 
 
 2 Corinth. 12.14. Parents ought to lay up for 
 their children. 
 
 1 Tim. y ,8. If any provide not for bis owne, 
 andjpecially for them of his houjhold, be hath de- 
 nied the faith, and is worfe then an infidell. 
 
 The examples likewife of Abraham, Ifaak, 
 and lacob : and of Saint Paul himfelfe, give 
 teftimony, that honeft labour, providence,and 
 provifion of things temporally is both lawfull 
 and vertuous, (7*0.30. 30. Prov. 31.13,14,15, 
 16, &c 1 Or.4.12. iTheJf.$.%. /*#. 18.3. 
 
 na^lL Civ ' And Saint Att & u ft ine d treating ofthe care and 
 Hominij?{io P inett providence of Parents and M*fters, for their 
 fuorum cura, & c . children and fervants, accounteth the fame a 
 SraS'w! workcof Chriftiancharity. 
 
 & dilcdione pro- 
 
 ximi docct magifter Deus, &c. And care and providence fir *ues boufhold, 8cc. is a* 
 
 *ft oftbe fecund mandate of cbarlt ie. 
 
 Thefe 
 
 
Worldly aSltcns on the Sunday*. i6f 
 
 Jhefe Obferyations being premi fed, the an* 
 (iter to tbeobjeflion, againtt bone/l re- 
 creation, upon the Holy -day is very eafie. 
 
 i Although the words of the 4^ Compare 
 general!, Exod. 20. 10. j-DnSd fa 7WJJD kS* 
 Thou JhaJt not doe tnj xvorke 1 or as it is read ia 
 our Liturgie, Tho*Jbalt doc no manner ofworke, 
 thou nor thy fon^c. Yet this prohibition had 
 exceptions, and limitations in the old Law it 
 felfe. Reade before pag. 1 2 6. 
 
 But now under the Gofpell, Chriflian peo- 
 ple are prohibited onely wordly a&ionsr*/^- 
 tfsvelj, that is, fo far forth as they are impe- 
 diments of performing Evangelicall duties, 
 upon the Lord's Holy- day es. And Men are 
 not now obliged, by thefpaceofa whole na- 
 turall day, or a whole artificiall day, to an 
 a&uall exercife of religious offices, (for there 
 is no divine Ecclefiafticall,drtemporall Law, 
 commanding this) but they muft be prepared . 
 in the habituall difpofirion of their mindes, to 
 exercife thefe duties, fo far forth, andinfuch 
 manner, and for fuch fpace of time,as the equu 
 ty of the fourth Commandement , and the 
 Lawes of fuperiours (hall require: and likcwifc 
 they are obliged in confeience, a&ually to ex- 
 
 M m ercife 
 
2^4 Recreation m the Holy-day. 
 
 'ercifc them at fuch time of the day, as cither 
 equity of divine^ Law 3 or of Lawful! fuperi-. 
 ours doth enjoyne. 
 
 p?e°" f^ln.'X N °* the natUra11 CC l Uity ° f dIvInC Lm > ancI 
 
 i9t< in mailing the pofirive precepts oi fuperiors 3 command no. 
 cbmb ceremonies i on g Cr [©ace of rime for a&uall performance of 
 
 mS«7m!S12r re^itw^SMftVft^^bfi^^ z ^ ,j " Holy-daycs, 
 03 ;/o/y i/jjfgj) re- then fncH,as both is nece(Tary,for Gods folemne 
 
 'S&rtf ES worfhi P> and for the fpirituall edification of 
 
 /or? w^ ioc ; even Chriftian people : and likewife fuch as may be 
 ask is in a muficdi p er f CFm cd of all well-affe&ed perfbns.without 
 
 concent, tvbetetoe K ,. , * . ' TT 
 
 foccter or finer lurchargmg,or exceeding the naturallftrengm, 
 * voice is not aiwaies and ability ofbody or minde. For people muft 
 Ztub'JiS % fcrve the Lord with a free and joyfull heart : 
 accord w'ub the Pfal.ioo.z. 2 C^r^.30.23. Butthefmpofing 
 &ii ite > fuch a quantity and continuance of fpirituall 
 
 anions, as exceedeth the ordinary ability of 
 humancfacultieSjChoakethrejoycing and com- 
 fort in the Cervices which men performe, and 
 roakes the fame a tedious burden. 
 
 Andxhis feemeth to me to have bin a prime 
 motive, to our religious Governours, of al- 
 lowing thepeople of the land, fome recreati- 
 ons (not prohibited by ourLawesJ upon the 
 Holy.-dayes. For if they fhould(upon Puritan 
 frineiples) reftraine them wholly from all re- 
 paft : the Holy-day would bee more unwel- 
 come to them than the plough-day : andbc- 
 fides it might ingender in peoples itiindes, a 
 diftafte of their prefent religion^ and manner of 
 fsrving God. 
 
 1 
 
Recreation on the Sunday] ^ 7 
 
 
 Afomatt anfwer to the Argument* 
 
 i To the major Pr opofition. 
 Thofe things which are lets and hinderari- 
 ces of holineffe, (that is of performing religU 
 ous duties :) by way of oppofition and contra- 
 ry qualitie,(to wit, hypocrifie, prophaneneflfe, 
 &cc.) and like wife thofc things which arc fuch, 
 by oppofition to any Divine or Ecclefiafticall 
 Precept may not lawfully be done: but thofe 
 things which hinder thea&uall exercifeof ho* 
 !y duties, at fuch houres as fuch a&uall exer- 
 cife, is not neceflary, necefttate praetpti, may 
 he done upon that day, which is G o d's Ho- 
 liday. . 
 
 2 The minor Proportion is denied. For ho. 
 neft fports and recreations which areufedat 
 fuch time of the day,as the Law of the Church 
 giveth licenfe, are not lets and hinderances of 
 religious holinefle, neceffary to be performed 
 at the fame time. 
 
 Laftly, this argument is grounded upon a 
 falfe fuppoiition : namely, that Chriftians un- 
 der the Evangelicall Law,are fubjcd to the 
 letter of the fourth Commandement^in refpe<9: 
 of a precife and definite quantity of houres : 
 and^thatitis fin to ceafe from the a&uall exer- _ 
 cife of holy religious duties, during the whole 
 
 Mm 2 fpace 
 

 i68 The equity of the fourth Commandetnent. 
 
 fpace of the houres of the day, prefcribed by 
 the old Law. 
 
 Bat although this carry a (hew ofgodlincfle, 
 yet in very deed it is nothing elfe, but a fuper- 
 ftitious Iudaicall phancy. 
 
 Obfervation the fixtb y Touching the mo- 
 tives inducing the Qbrifiian (hurcb to 
 the religious ob/erVance of the Lord's- 
 
 d 
 
 ay.. 
 
 I obferve nothing in all Antiquity decla- 
 ring their judgement to have beene, That the 
 keeping holy the Lord's-d*) is commanded by 
 SSS^nt the fourth Precept of the Decalogue: or that 
 cbnfoan sabb&b the religious obfervance thereof, is. grounded 
 %^ltommll u P°n any other exprefle or formal precept of 
 dement in the word holy Scripture. a 
 b chryf. in Gen. Some of theancient, and namely S. Cfjryfb- 
 
 JHem. xo. lam nine rt u n n- '^u • C \. A> 
 
 ab initio «-!«>(<«- ^ m \ refledmg upon the equuyofthc 4* 
 7B^infinu:tno- Commandemcnt , exhort Chriflians to caft 
 
 1£?J£R *™ V* »P?«» th u c Law of L theol r d Sabbath, 
 circuio Hebdoma- and to conhder the equity thereof, and that it 
 iU 3 di € munumm. j s rea f ona t>le for them, to proportion their 
 iflfap *£*£?, adions in fuch manner, as that having imploy- 
 fcgrc&andu & re- CC J fix dayes ofthe weeke upon their worldly 
 Ea^£2^ occafions, they would not thinke much t*be- 
 mb, ■ flow one day in fphitiull & religious duties, , 
 1 . i,. Now 
 
The Lord's -day a day of joy. 2 69 
 
 Now chc Primitive Church, made choice 
 of and preferred che Lord's- day before the 
 other weekely dayes, upon chefe grounds and 
 motives following : 
 
 1 The old Sabbath of the fourth Comm*. j^** ****** 
 was ceafed, and abolidicd by the death and rcro icinp^gr*- 
 Refurredion of Chrift l : and Cod Almighty "* revel**, ob~ 
 had appointed a new forme of divine worfhip, ba^Twau cfttk 
 according to the Evangelicall Law. Now oWmnonc fide- 
 the forme of worfhip being changed k : ir was i'T' 
 expedient that the outward circumitancesot n. % ^. » r . Null* 
 place, and folemne times fhould likewifebee Iexa chnUocon. 
 different from what they were before : and X^m'feS 
 concerning the times of publike .*nd folemne "tusiudaicos ob! 
 worfhip, it feemed good to Chriftians to make fci vand,: , imo \ ve , ro 
 
 u - cr i_ j r • n 1 contra Apoitoluj 
 
 cnoxe of fuch dayes cf penally, wherein our iii u j plane remit, 
 SAvieur had wrought fome gracious worke dum non m <^° 
 for mansfalvation S££L£ 
 
 Vpon the firft day or the weekeour Savu am hortabatur, ut i 
 warofe from death to lift: andhisrefurre&i- ****% " ulla fie - 
 on wasacauleof umpeakabiejoy \ and com- 1 Humb. c g t **. 
 fort to all that prefemly, or in future times be- c ** Comht /u 
 leeved on him poftolos biduo ft 
 
 leeveaonmm. t mmn* fetfft , & 
 
 Alfo upon this day* the heavenly Spirit of propter metum it*. 
 light, and grace, and peace, and verity, de- d * orum fe occuiu- 
 
 r j j ilia ai j u ,flc:t Iu«iiieDom?- 
 
 fcended upontheholy Apoltles, anduponthe mcacxhiijrari.non 
 little flock, being all together in oneplacc, up- j*tomipft»Mp. 
 
 onthedayofPenrccoft ^ 2 .i,z.j,4. CSJBS 
 
 And for this reafonefpecially, namely, be- am per t mr cs hctv 
 caufe this day was honoured withChriftsre- dom ^$ fr<»"«* 
 furredtion rand it was a day on which the light ,.,.,_ 
 of heavenly grace, began fi(f to (hine to the ChiyCw rfii,n*. 
 Mm 1 woild: 
 
27-6 The continuance of the Lor&'s-da). 
 
 world : and laftly, it was a day of gladncfle 
 
 and exultation , becaufe of Chrifi his victory 
 
 c Andr. c a far. in over death, and his vifible apparition to his 
 
 Ap9c. i ..«**". ]*- Difciples c , &c. The Primitive Church could 
 
 vino Ifintu ami- , J f^ f 'V' r i_j r i i 
 
 tiis,auramquc na- have made choice or no other day or the week, 
 ftuyfpintuaiemjc* more proper and convenient, for the folemne 
 SSrSl: and religious fervice and worfhip of Chrift. 
 xth to&iMdjfrfr It was in the free election of the Church, to 
 <toi die Dommico appoint what day, or dayes, or times, fhee 
 t5ai^Tpc*d^ thought good, or found convenient for religi- 
 teris cdebns habe- o US duties i for the Evangelicall Law hath not 
 ™m.t &%?*■ exprefly determined, any certaine day or 
 ^ejMjr. 109. time d : and thofe anions or circumftances 
 4 sdcrat.Mtf.Ne- ^ch are not determined by divine Precept, 
 •ApViiohiftud n ob- are permitted to the liberty and authority of 
 fcrvandu, iegeaii- t he Church, to be determined and appointed. 
 ShBSSSu And accordingly the Chnrch proceeded, con- 
 tumfuit,nonutie- cerning the Lord's-day: and becaufe the reli- 
 g es defettis diebus pious obfervance of this day began in the Apo- 
 
 celebrandis fanci- *£, . c . • * ci/ n«f » 
 
 tern: fed ut rede fth* age, and one or the prime Apotfles itilcd 
 vivendi ratiom^& the fame the Lord's-day, and becaufe it was ap- 
 fitfS 2U ~ P° inted upon fo good reafons s the obfervati- 
 Orig.h cen. Horn, on thereof, hath continued in all Ages fince 
 io.chiyf.//^.i« t h e Apoftles. Neither have Chriftiansat any 
 flrvant. time judged it rcalonableor convenient, toal- 
 
 «ier.#». at*, ter fuch an ancient and well-grounded cuftome, 
 }^Tm\7lcT 9 which is commonly reputed to bean Apollo* 
 NontcmcFc opi- licall Tradition e . 
 
 mbimur, hancdiei 
 
 Dominica? obfcr/itionemj ab Apoftol is divina irtftitutionc cdoc*tis conflitutam fu« 
 itfj. Earn eteriim legimus traditione Ecdcfi.iftica, Ce mper in Ecclefia Catholica fan- 
 ftificatam fuiflc, ut tandem licet ab humano inftituto Apoftolorumpioccfierit,& 
 originem duxcrir, ni'mis indecorum eflct earn ab Ecclefia mutari. 
 
 The 
 
Reformed ] QmycUs* ±j\ 
 
 The Do&rine of the Reformed Chur* 
 ches, concerning the Lord's-dxy y and 
 other Holy.dayes. 
 
 Auguftan. ConftfT.Se&. 16. We teach, that 
 Traditions are not to be condemned^ which have a 
 religious end, namely, that all things be "perfor- 
 med in the Church, decently, and in good or der^ 
 and which command nothing % repugnant to Phe 
 Divine Law , namely, Traditions concerning Ho- 
 ly* day es y the Lords-day, the Feajl of the Nati* 
 vity, Eatter^&c. And rhefe Divines approve, 
 that faying in the Tripartit Hiftory Ii.S>. It was 
 not the^pofiles mindeto fet downe Lawes con- 
 cerning Holy-day es, but to preach godlinejfe and 
 vertmuslife. 
 
 Helvet. Confeflf. cap.24. We give not place to 
 lewi/h obfervations drfuperfiitions: neither judge 
 we that one day is holier than another, neither think 
 we, that God taketh delight rnrejiing from la* 
 hour : and we obferve the Lord's -day, and not 
 the Sabbath, according to a free choice 5 and not by . 
 Divine Precept. 
 
 .. Calvin. Inftitut.li.2*cap. 8.11.34. Tire * n ~ 
 cient Fathers fubfl tinted the Lord' s-day, in place 
 of the Sabbath, not without fpeciall reafon. For 
 it was the day of Chriff srtfnrnttw^and which 
 
 finified 
 
17% <l{efonned Qhurches oftht Lvrd's-day. 
 
 finijhed all lega/I fhadowes : and Chrtfiians were 
 admonijhed by this alteration of the day , not U ad- 
 here to afhadome ceremony. ^evertheltffe, I dot 
 not much infift upon the number of [even, that I 
 would bring the Church in bondage to that num- 
 ber ? neither will I condemne Chrijlian Churches, 
 which appoint other folemne dayes for religious 
 ajfemblies, fo as this bee done without fuper- 
 slition. 
 
 Seza In Cant. Salom. Horn. 3 o Concerning 
 the fourth Commandement^ 1 fuppofe it is agreed 
 upon among Chrifiians, that the fame is abrogate 
 fo far as it was cere mom all : but not in fitch man* 
 ner, as that the Lords day eught to be obferved y 
 according to the manner of the lewijh S abbot h, 
 &c. That Chri/lians upon that day fhould ob- 
 it aine from their daily labours, b eft des fnch time 
 of the da) as was appointed for publike affcwblies : 
 This was neither commanded in the ^poflles 
 dayes, nor yet obferved unttll Chrijlian Empe- 
 rours enjoy ned the fame, to the end people might 
 not bee abftrafted from holy meditations ; neither 
 in thofe dayes was the fame preciftly orflriftlj 
 obferved. 
 
 Bullingerxn Apoci-lGn Chriflian Churches 
 entertainedshe Lord's day, not upon any Common* 
 dement from God , but according to their free 
 choice. Idem. Decad.p.2. Scrm.4^ 
 
 Pet. MartJnGen. i.That people reft from labour 
 one day of the weekjoferve God^ i snot a meere de- 
 vice of mans br oine ^neither did it onel) appertaine 
 U Mojes Law, but it had beginning from hence. 
 
 Genefisa. 
 
Reformed Churches of the Lord's-Day. 2 ?2 
 
 Gcncfis 2. Now if you demand why this [event h 
 day is not ft? tt retained in the Church 5 our an fiver 
 is , that wee are to have all dayes fucb 5 as we may 
 -reft in them from ourowne workes. But that one 
 daybechofenfor God's externa// worfhip^ rather 
 than another , the Church had libertie from 
 Chriji , to eBablifh that which it judged mojl con- 
 venient. 
 
 Hojpinian. d. Orig. Feft. ca. 2. It isnatura/l 
 thtt there jhould be fet and appointed dayes of reft- B re ntiu$ c# ' 
 ing from labour , and affembling together for uv.zi. obfeivL 
 God's fcrvice, &c. But the determination of ^ r c d u% Dom / nica 
 thefe dayes, obligeth not the confcience in the New hLc autem^bfcr- 
 Teft amentias it did in the old : but only by reafon *«»o non eft au* 
 cffcandallandconump. Tidtheraremefo tyed t£S 
 U cert aine day es or times , but that in cafe of nc- publico Ecclefi* 
 cefity , or if it jh all bee more co?nmodious, we may conrcnfu rc <*p^ 
 alter thefe dayes and appoint other : neither are 
 the dayes determined for religious duties y holier 
 than other common dayes , in refpeff of any my/le- 
 r y >fig ure > or fignif cation , but one ly in regard of 
 difcifline and order , ire, Idem cap. 8. The 
 Lord's- day from the Apoftles age, hath beene afo* 
 lemne day : notwithftandingjvefindc not the fame 
 commanded by any Apoflolicall Law : but it is col- 
 lected from hence , that the obfervation thereof 
 was free , becaufe Epiphanius andS. Auguftine 
 teflifie, that on the fourth and the fixth dayes of 
 the weeke , Church affemblks were held^as we Has 
 upon the Lord's- day, MelanclAoc.com. expof. 
 5. prsecepti. Zanch/m^^Vrxccpt. cap. 19. pa. 
 tfio. Wee reade in no place (of the 2{ew Tefta- 
 
 N n mint, 
 
274 Reformed Qmrches of the Lords I>^ 
 
 went, that the Apojlles commanded the obferva- 
 tionof this day : but what they and other belee- 
 vers were wont to doe : and therefore they left fret 
 (to the libertieoftbe Church J the obfervance of 
 this day. Bremius/tf Exod. 20. Herbrand. An- 
 not. in Confejf. Witeberg. cap. 59^.453. Chem- 
 nitius. exam. Concil.Trid. part. 4. d'fefkis. Cen- 
 tur. Magdeburg, torn, i.p.ng. Hemming. En~ 
 cbirid.p 328 . Parcus in Rom. 14./. 15 12. Mar- 
 bach, in Gen. 2. p. 23. & in Exod. 20. p. 165. 
 YiCm.Cbat.p.JTy.BmusinEpi/l.ddGal.Diftr* 
 1 6. Thef.\. d. Fejl. Chriftianor. Zepper. d. leg. 
 Itb.i.ca. 1 . Mufcul Joci.Comm. in ^ftdcept.pag. 
 174. Herbrand. compend. Theolog. d.leg.pag. 
 347, Poliand. Rivecus. Walrus. Thyfius id 
 
 ^ri^S Synopft Purior. Theol.Ditf. 21. Brent. inExod. 
 
 ipi.Coccflbquod 20 .& in Levxap. 23. 
 
 dies illa,ab ipfo A- 
 
 poftolornm tempore fait vocata Dominica, turn quia Dominus in ca refurrexit, turn 
 quia in eadetn celcbrati fuerunc conventus Ecclcfiaftici : now fequitur tamen id a 
 Chrifto vel ab Apoftolis fuiflc inftitutum & fancitum , & ad jus Divinum deberc re- 
 ferri, fed potius ad confuetudinem quandam , qua? turn incoeperit & paulatim poftei 
 snvaluerat, jufque aliquod constituent fed Ecclefiafticum , quod proinde in libertate 
 & potcftate Ecclefix fuerit reliftum,pio ratione circumft ami arum , ut eundem diem 
 vel fcrvaiet, vel mutarec, (i ratio aut neceflitas aliqua fuaderet : femta femper anima 
 legi s^de tempore apto & opportuno > 3d publicum Dei cultum. Ifenman. Ann&t. in 
 eonfejT* 4uguUan. ca.g. De diebui Feftis in Ecdefia docemus, eo$ qui antiquitiis ad 
 aediheationem & utilem ordinationem, non ad impictatem & inrocationem morcuo- 
 rum inftituti funt , obedientcr efle obfervandoj : non quidem Iudaicafervitute, fed 
 Chriftiana libertate. Sicut paulus de ca libertate docet. Quare fi quis noftrorum Au- 
 ditorumiisabutitur adiicentiamjaut temerc contcmnit, nonprobaturinobis, fed 
 icprehenditur. 
 
 iji» 
 
£1 
 
 I. D. his Arguments examined. 27c 
 
 An examination of Arguments ufedby Ma- 
 Jler D. and Mafler Cl. for the religious 
 obfervation of the Lord's Day , by aw- 
 tue of the Law of the fourth Qommande. 
 menu 
 
 loh.D.R. Cl. Expof.oftbetenComman- 
 dements y pag.\\y. Edition 18. 
 
 The purpofeof G od in this Comman- 
 dement, is : To teach us, to fet apart 
 the feventh day wholly , from all 
 worldly affaires, to the excrcifes of 
 Religion and Mercie. 
 
 An fa. Wee muft underftand the purpofe ^ Am ^ rot ' %'£' 
 of Go d, inthe fourth Commsndement , by lnExod.?Jom-\{. 
 His owne Word and Revelation a : and not H o c &**$* ma - 
 from humane prefumption. And we are taught b^re ve^ cxpUnwe^ 
 by Divine Revelation, That God Alraightie ubi quod dk&w* 
 delivered the Law of the Sabbath \ to the non dc nmhomace 
 
 Scnpmrarum mu- 
 nitur. La ft ant. lib. 7. cap. z. Nee ullum fundamentum aut firmitatem pofTunt ha- 
 bere, qua? niillis Divinarum vocum fulcitmturOraculis. Aug.de B apt. c. Don li-i* 
 C4^.6.NonaiFcramusftatqrasdolods>ubi appendamus quod volumus proaibitno 
 noftro,«£»f. U.deunU.Ecckf.cap.l. Nonaudiamus,haccdico 3 hxc dicis^fcd W> 
 iliamusj h*c 4icit Dominus, &t. 
 
 Nn 2 Children 
 
■76 LD. his Arguments examined, 
 
 Children of Ifrael onely, and not to other Na- 
 tions, unleffe they became Profelytes i^Ani 
 therefore it was not thepurpofe ofG o d , by that 
 Commandemtnt , to teach us Gentiles, us Chri- 
 ftians 3 but to teach the Ie vves under the old Law , 
 to [et apart the [event h day • and Before the Paf- 
 fion and Refurreftion of our Saviour, this Law 
 obliged the Iewes and Profelytes only, and not 
 other Nations i After our Saviours Paffion and 
 Refurre&ioti, the obligation of that Law, for 
 the weekely obfcrvationofthe feventh day, 
 ceafed,both in refpeft of Iewes and Gentiles: fat 
 ifitbeftill in force, why doth notM.Z>. in- 
 ftrudlhisAuditoursto obfervc Saturday Sab- 
 baths 
 
 loh. Sprint Of the - - , 
 
 cbrWiansabb.To Job. D. Became there be many that are 
 
 the Reader. The riJTL fc - r 
 
 firft day of the not petlwaded ot the continuance of 
 
 h^SiS^ the Sabbath , and account the kec- 
 
 ^tndfaSJd P* n § °f the feventh day inthenum- 
 
 to the performing ber of thofe Ceremonies which be 
 
 the folemnc wor- i n ^ II 
 
 iiiipof God :vj,on abrogated by C h r i s r y as belong- 
 femTan anl *ng » the lewes \ Therefore it is requi- 
 
 the^our^cTm^ ^ ^ at WC P r0Ve ^^ COn ^^^j by 
 
 mandementof the found TCafonS OUt of G O d's Word, 
 
 the C f P edaU w m G f that this Commandcment is morall, 
 
 uSSSSSi ancl perpetually and as carefully to be 
 
 dtftrL P e m fo Ce 1hf kept Unc ^ er ^ e Gofpell, as un der the 
 
 fame purpofc , in- La w.and to continue in force f o long 
 
 ftead of the /ewes D 
 
 Sabbath, aS 
 
I. D- his Arguments examined. r?y 
 
 ~~ -■* — • - — ~ * 
 as any of the other Commandc- 
 ments, even fo long as there is a 
 world 3 and a militant Church )n it. 
 
 1^*4 nftv. i. The CM any, which are not per- 
 fwaded of the continuance of the J "event b day 
 Sabbath y are all, or the mofl; orthodbxall 
 Chrijlians^inct the ApoftleS dayes : all the 
 Primitive Fathers, all the holy Martyrs and 
 ConfefTours , and all underftanding men of 
 moderne times. Reade before pag. 6.163. 
 
 ^/fc/although the feventh day Sabbath had 
 not beene a legall Ceremony, ret if it were 
 ondyapofitiveMora/l precept \ the obligation ^^^[k 
 thereof ceafed under the Gofpell, as appeareth difcipiin*. 
 by inftance in the ludicUlt laws* But we are able 
 to demonftrate by as ftrong arguments, that 
 the old Sabbath was Ceremoniall, inrefpedi 
 of the particular day , and the circumftances 
 thereof: A thefe new Matters can prove, the 
 FeaftsofPafleoverand Pentecoftwere fuch. 
 
 Secondly, If the fourth Commandement, _ 
 concerning the keeping of the feventh day, be 
 morallandperpetuall : Then it is not fuch, in 
 refpe&of the firft day, and eight day : Forxhis 
 Precept requireth not the obferving of two 
 weckely dayes, Bat of that one only day^which 
 it fpecifieth in that Commandement. 
 
 loh.D.Tht reafons which G o ufeth 
 
 in the Text of Exod. 20. <rc. for the 
 
 Nn j confir- 
 
278 '* ®* k# Arguments examined. 
 
 confirmation of the morality and 
 perpetuity of the Sabbath are divers. 
 Firft, God hath permitted men to have 
 fix dayes for their ordinary travel, and 
 therefore it is equall,to yeeld Him the 
 feventh. 
 Secondly, The Sabbath is the Lord's,znd 
 therfore a Cbrijiian may no more take 
 it from Him, than zlew. 
 Ttirdly, God refted upon the feventh 
 day : and His example is to bee fol- 
 lowed by Cbri/lians , as well as by 
 lewes. 
 fourthly ,It is by divine inftitution a blcf- 
 fed Day to them that keepe it : and 
 wee doc no lefle ftand in ncedc of 
 God's blefsing in the(e dayes, than 
 the lewes. 
 The reafons therefore of keeping Holy 
 the feventh day , being fuch as arc 
 common, and concernc Christians, as 
 wellas Jww : It muft be granted the 
 Law of the fourth Commandement 
 concerning the feventh day Sabbath, 
 is perpetual, and ftill in force. 
 
 Anjw. 
 
l.D.kit Arguments examined. 17 * 
 
 Jnffv. If the reafons which God ufcth, 
 Exod. 20. Dcut. 5. conclude for any Sabbath, 
 it is for the Saturday Sabbath: but they are 
 altogether inconfequent for the Sunday Sab- 
 bath. 
 
 1 God's allowing fix dayes of the vvceke 
 for a mans owne workc, concludeth not a ne- 
 ceflity of keeping holy the firft day of the 
 wceke,rather then the fixth,or thefeventh. 
 
 2 Every day of the vveeke, and of the 
 yeare,is the Lord's, and the Sunday is no more 
 the£0r*/V,by the law ohhe fourth Comman- 
 dement, than the Friday : for the Lord's Day 
 of that fourth Comraandemnt is the Satur- 
 day. 
 
 3 God refted upon the feventh day, and 
 therefore if His example obligeth ChriBUm 
 to imitation, then they muft reft upon the Sa- 
 turday. 
 
 4 The keeping holy the feventh day of 
 the fourth Commandement, was a meanes to 
 bring God's bleffing upon the lfraelites, and fo 
 likewife was the observation of the whole Iu- 
 diciallandCeremoniallLaw, Deut.j.n. But 
 can we hence conclude, the perpetuall obliga- 
 tion of thofe Lavves t 
 
 The Church of C h r i s t bekeveth,ib4t 
 the religion observation of the Lord's Day, and 
 of ether Holy- day es appointed by the Churchy it* 
 mints to obtaine God's blefiing for Christian 
 people : But this bleffing depends not upon kee- 
 ping holy the Sabbath, of the fourth Com* 
 
 mandcmcnt5 
 
280 I- D. his Arguments examined. 
 
 mandement, for Saturday is that Sabbath, and 
 not the Sunday, or Lord's day. 
 
 Ioh. D. ^rgueth for the morality of the 
 Sab bath, asfoHoweth. 
 
 The Law of the Sabbath is Morall and 
 perpetual! ■ becaufe it was given in 
 mans innocencie , when Awwas 
 perfe#, and needed no Ceremony to 
 lead him to C h r i s t : nor to figni- 
 fieany fpirituall rcfting fromfinne. 
 
 'jind if it were needfull for man , when 
 hee was without finne, and had no 
 clogge of corruption, nor evill exam- 
 ple to hinder him % or to feduce him, 
 then much more now. 
 
 Anfw. i. The Sabbath on which God rc- 
 fted, and which he bleffed and fandtificd, Gen. 
 2. was not the Sunday 5 orXWsday, butthe 
 Saturday. 
 
 Secondly , . whereas thefe Sabbatizers af- 
 firme, that the Sabbath of the fourth Com- 
 mandement was ordained in the ftate of inno- 
 cencie r whenmanwaspcrfe^ and needed no 
 
 Ceremony, 
 
I.'D. His arguments examine!. T 2 "8i 
 
 Ceremony,^. They have not a roinde to con- a Gl *g. M 0r j.% ■•' 
 fider, that intheftateof innocency, there was ^; ^ r e a sh £ 
 no fervitude or bondage a , noman-fervant,or quai« gemiit,«*T. 
 maid-fervant, neither any fervile labour: and ™ v v "f ta$ H accc(nt 
 confequently no Sabbath-day, ordained for a "mailbus, &^nl 
 day of reft, from fervile labour. tionabiiibus , no* 
 
 The Sabbath therefore of GtmfisjxA of the S^*J2 
 fourth Commandement, were of a different pr*htu$ eft.G*»- 
 quality: and the perpetuall obligation of the wbJnTbom.i.%. 
 Law of the fourth Commandement inrefpefl: f^u 1^'o^Ki 1 " 
 ofafeventh-day Sabbath, cannot bemaintai- jaMwnfcturfi crat 
 ndbythefecondofc^. 2Sfi?E££: 
 
 Thirdly, admitting the Sabbath of Genefis^ Jedt Dominomw. 
 to have beenc obferved as a morall precept : it mfcrY0$ « 
 will bee impoflible to prove, it was naturally 
 Morall, but onelyfuch, byvertueof Go'd's 
 pofitive La w • Readc before/^. 3 4 . 
 
 1. T>. The manner of delivery ' con- 
 iirmes the perpetuity of the Sabbath. 
 
 1 God by his owne voice commanded it. 
 
 2 fit wrote it in Tables of ftone. 
 2 tie placed it in the Arke. 
 
 Now, if all the ten Commandements 
 
 were written altogether by God, 
 
 and no exception made,whereby the 
 
 Sabbath fhould bee inferiour to the 
 
 Oo reft, 
 
281 I. D. His arguments examined. 
 
 mj ••• ' • ' ' ■ i ■ - — — — — — — — — — 
 
 reft, a man may as well rend any of 
 the other away as this. 
 
 Afifw. If thefe divine a&ions coRclwde 
 theperpetuall morality of the Sabbath : then 
 the fcventh day Sabbath is perpetually moi ail, 
 and not the Sunday or Lord's day : for the Sa- 
 turday was the day pronounced, written, and 
 placed intheArke, infuch manner as the Ob- 
 jc&ov fpeaketh : and M l . D t his authority, ma- 
 gifterially pronouncing,that thefe Divine adi- 
 * ons, make precepts .(imply and perpetually 
 morall : PerfwadedTheoph. Brab* to refolve te 
 dye a Martyr, in defence of the perpetuall obli- 
 gation of the old Law, of the Saturday Sab- 
 a T.B. i um tied b at h 3 . Reade before fag. 24. &c. 
 \leZ%lVSh Suondl h it is utterly falfe, that Cod's i mm e- 
 my life, than with diate fpea king, makes a precept Amply morally 
 tb^trmb. soca?- fa t ^ m t fe precept of circumcifion ftould 
 
 ttvated is my con- \ t r \ \ r ~ n • rtr . w 
 
 fwm & enthral- have beene fuch, became God himklte imme- 
 led to the uw of diately delivered it, Gen.1^.1. When Abra- 
 ham was nintiejeeres old and nine, the Lord ap- 
 peared to Abraham , and Bee [aid unto him , 
 V^H 1DVV And if Go d's owne writing, that 
 is, His immediate forming the charters of 
 the fourth Commandement bee an argument 
 of the eternity cf the thing written://*!? comes 
 it topafle, that all thofe chura&ers, written by 
 God's owne finger, are perifhed ?nd loft, fo 
 imany ages fincc i Rude before pag.i 1 6. 
 
 id; 
 
I'D. His arguments examined. ifa 
 
 ■■ — — ~~ *■ ■ — ■* 
 
 L £>, We have the fame Commande- 
 ment and authority for the Lord' j-day, 
 which the lews had for their day. 
 
 i It is called the LotdVday^ev.i.io. 
 becaufe Cbrifi Iejus inftituted it, as a fpc- 
 ciall memory of his Refurre&ion. 
 
 2 The Apoftles by the authority of 
 the Spirit, which alwayes afsifted them, 
 in their minifteriall offices, did alter the 
 day, and themfelves kept it, and ordai- 
 ned it to be kept, in all Churches, ABs 
 20.7. iCcr.16.2. 
 
 Anfw.i* Ifwehavcthefame Commande- 
 raenr, and authority for the Zoraf /-day,which 
 the lerves had for t*heold Sabbath: then God 
 Almighty hath pronounced^ written, and ingra- 
 vedthe Law, for the Lerds~day,zs he did in times 
 paft for chc Sabbath-day : and it may be that 
 Ad'Calendas Gr&cas M. D. and M. CL or thcit 
 heires and affignes, will (hew us this Law. 
 
 2 IfChriltinftituted the £flr^\f day, in me- 
 mory of his refurre<ftion 3 then the Lord's-day i$ 
 not the Sabbath which was inftituted in Para- 
 dife : nor yet the Sabbath concerning which it 
 is faid in the fourth Commanderaenr, Remem> 
 her the Sabbath day ? to keepe it holy^ &c. 
 
 Oos' 3 If 
 
284 I D. Hii arguments examined* 
 
 3 If the Apoftles altered fA* Sabbath into 
 the Sunday, thenf^tf obfervation of the Sunday 
 is grounded upon Apoftolicatl Authority : and not 
 upon the Law given in CMeunt Sinai. 
 
 l.D.Tag.liq.. 
 
 g.w. of the sah If it will not hold, we have not the fame 
 mi'mlj/pfbe Sacraments, as concerning theout-> 
 %%7r!bLll[ttbe ward fcales which the lewes had, for 
 fignei4cba S ged : no they had circumcifion and the Pafc 
 
 more may any man . * . \ r 1 
 
 fijytbt sabbath * chall Lambe : therefore we have no 
 tbYtimVlbvl feventh-day fan&ified, becaufe that 
 ^'^ day is changed. 
 
 Anfw. This inftance makes againft the ob- 
 je&ors Tenent. For they raaintaine that the 
 Law of the fourth Commandement is in forcc^ 
 and obligeth ChriflianSjto the obfervation of 
 the Lord's-day. But in their inftance the Law of 
 circumcifion and of the Pajfc-overis expired and 
 *boltfhed b aswellasthcfacramentall, and ce- 
 remonious aftions, commanded by that Law* 
 Therefore if the old Sabbath, which was the 
 fubjeft of the Law of the fourth Cemmande* 
 ment, is expired, then the Law it felfe 5 obligeth 
 not Chriftians, to the obfervation of t^e 
 
 Lord's^ 
 
D. B. His arguments examined. 287 
 
 Lord's- day. For the prime fubjett, or mat trial! 
 ebjetfofa Law, is afubjlantiallpart thereof.- and 
 therefore if that be taken away, ordeftroyed, 
 the Law it felfe ceafeth. 
 
 An examination of apajjage o/D. Bownd 
 in hisTreatifeoftbe Sabbath. pag.i^j. 
 
 We Chriftians fliould take our felves as 
 ftraitly bound to reft upon the Lord's- 
 day, as the lewes were upon their Sab- 
 bath. For feeing it is one of the moral! 
 Commandements,it bindeth us as well 
 as them : for they are all of equall autho- 
 rity, and doe bind all men alike. 
 
 Therefore, when as in the other 9. 
 Commandements we doe truly judge 
 our felves to be as much reftrained from 
 any thing in them forbidden ? and as 
 precisely bound to do any thing in them 
 commanded,as ever the Iewes were: and 
 in all thofe we put no difference be- 
 twixt our felves and them : as in keeping 
 our felves from Images, from blafphe- 
 ray, murther, theft, adultery, Sec. Why 
 O o 1 fliould 
 
i%6 D.B. His Arguments examined. 
 
 fhould we then imagine that in this one 
 the Lord hath priviledged us, above 
 c r. b. Light of them ? or thinke, thatwhen he gave his 
 vcli to Jd^m ml Lawes indifferently to all mankinde, 
 to EttZ .' Z his meaning (hould be, to give a difpen. 
 thcretoic bmdeth f at [ on to t h e Gentiles \ above the lewes 
 
 /ewes .md Gentiles > 
 
 ftfc-i.4* in this one? 
 
 D, B. His Tofition is : Chriftians un- 
 der the law of grace,are asftri&ly bound 
 to reft upon the Lord' j-day, asthelwe* 
 were upon their Sabbath. 
 
 His Argument , All morall Comman- 
 dements are of equall authority , and 
 were indifferently given to all mankind, 
 to Gentiles afwell as lewes : and they 
 bind all men alike. 
 
 The fourth Commandcment is (im- 
 ply and perpetually morall, and not cc- 
 remoniall, in whole or in part, p.40. 
 
 Therefore the fourth Commandc- 
 ment is of equall authority, andbindeth 
 lewes and Gentiles in one and the fame 
 manner. 
 
 Now the fourth Commandement 
 
 enjoyned 
 
D. B. His arguments examined. 287 
 
 enjoyned the Iewes , a carefull \ pre- 
 ci(e,andexa<5t reft, upon the Sabbath- 
 day, P. 114. And the Sunday, or Lord's- 
 day, is the Chriftian Sabbath } comman- 
 ded by the fourth precept of the Deca- 
 logue : therefore Chriftians under the 
 Gofpell , are to obferve as precife and 
 ftrid a reft upon the Dominicall-day, as 
 the Iewes did upon the Legatt-Sabbath. 
 And like as the other nine Commande- 
 ments prohibiting Images, Blafpbemy, 
 Murther, Adultery, and Theft, oblige all 
 mankinde equally ^and without any dif- 
 ference or difpenfation : fo this fourth 
 Commandement prohibiting fecular 
 workes and a<5tions, recreations, &c. ^ 
 obligeth without all difference, and ad- 
 mitteth no manner of difpenfation. 
 
 Anftv.ThzD^&ors pofirion, tovvit,C^r/- 
 jtians arc dsfirittlj bound t$ refl upon the Sunday, 
 as the Iewes were upon the Legali Sabbath: is nut 
 oithodoxall. 
 
 My reafons : 
 1 The Iewes were literally and exprefly 
 commanded, to obferve a ftrict reft upon their 
 Sabbach : but Chriftians have received no 
 fuch commandement. 
 
 i The 
 
288 D. B. Fits arguments examined. 
 
 2 Thelegallreftof the/ow, wastypicall, 
 and ceremoniall: readebeforePag.i^. And 
 it appertained to the fervitudeoftheold le- 
 gall covenant: reade before Pag. 168. It was 
 commanded the lewes, to be a note diftin<3ive, 
 betwixt them and other Nations : and if you 
 take away the ceremoniall end, many bran- 
 ches of that abftinence and reft, had no profi- 
 table uk)Exod.i6.i$)i9 • & Chap.tf . 3. 
 
 3 The ancient Catholike Church conftant- 
 ly taught, that ftri&nefTe of reft upon the Sab- 
 bath-day, is taken away by Chrijl, under the 
 
 a Aug. cM&sfy. Gofpell a . And I have proved at large, in a 
 pciagAi, 1 . cap. 4. precec l en t paflage.that in the Primitive Church* 
 
 Chnitus nobis ab- ^ .„. r i r j i* r 1 
 
 ftuiitiiladgraviffi- Chnftian people or devout quality, uied to 
 mam muitaru ob- WO rke upon the Lord's- day, after that the pub- 
 ^ n? SaE : like fervices and offices of the Church were en- 
 
 feptcno dierum vo- dcd» RcadePag. 2 Ip« 
 luminc redeunte, 
 
 ab openbus etiam neceflariis quiefcamuSj &c Sed ca fpiritualiter intellc&a tencamus: 
 remotifque umbris Ggnificantibus,in return ipfarum qua; fignificantur luce vigilemus a 
 Greg. Af . lilt. Ep, $ . Pcrvenit ad me quofdam peiverfi (piritus homines, prava in- 
 ter vos aliqua, & fancla- fidei adverfa ferainafle, ita ut die Sabbati aliquid operari 
 prohibeant. Quosquid aliud quam Antichrifti^rsdicatoresdixerim^uiveniens 
 diem Dominicum 8c Sabbatum, ab omni faciet opcre cuftodiri. Amb. Ep.yi. Sab- 
 bati diem feriatum efle debere obfervabatur ex lege, ita ut fi quis onus aliquod ligno- 
 rum portaflet, mortis reus fieret : nunc autem diem ipfum, & oneribus fubeundis, 
 & negotiis obcundis, fine poena advertimus deputari. 
 
 The 
 
D'lk-Mt-dr&itwtfito emmncj. 2 fy 
 
 
 T3n Dottors jfygimznts in confirmation of 
 h&fdimerpofition, are defective. 
 
 i It js a palpable error to affirme, That the 
 fourth Commandement is (imply andintirely 
 
 ©ortH* b Bafil.fe Hixm. 
 
 ForSfifJsiuChjthen all the pares, and cir- //<»*.». Domini 
 cum(tapce$ thereof, to wit, the particular day a-™^L^hoI 
 oftheweeke, fpecified and commanded, and norcprxdpuoaftfl 
 the particular reafon and motive upon which cit > j^™*w«c 
 &e Lord Himfelfe grounded his precept, for ^7^6. 
 theobfervanceofthatfpeciallday, are (imply Praponui Die* 
 and totally morall; and confequently, Chrifti- r ^^ m s ££ 
 ans are obliged by the fourth Commandement, spT^ix^.^ 
 tokeepeholythcfevetithday of every weeke, minicum Diem., 
 % rom tne ^reation. noftri Salv ^ orif 
 
 a The Sunday is a difljna day from the nofcs confecravic, 
 Sabbath of the fourth Comrnandement. It is an f^- M »• • ■ ; 2 
 Evangeliallday^grpup^cl'^ppn the R.efurre- to*»£ o&£ 
 <Sion^, and not upon the Creation : and by #iit|M .tomreAt- 
 the ordinance of the holy Catholike Church, iwefSiwiS^o 
 (not by the Law of the fourth Commandement) De us tcnebra$ , & 
 it fucceedeth the legall Sabbath. ^fiwdfi dfc- 
 
 Baptifmc fucceedeth Circumcifion;Ordina- dt^E? quod code™. 
 «9Ji pf Evangelicall Paftors, fucceedeth Levi- die icfus cfaftu 
 ticallConfccration. But neither Baptifme nor \°£^™£ 
 Ordination,are in force under the Gofpell,be- lU jcft. 
 
 P p caufe 
 
2pc D> B. fc tf Arguments examined 
 
 — i — ■ — ■ 
 
 caufe of the Old Law of Circumcifion, and 
 Leviacall Coofecrarion. 
 
 There is a morall equitiein the Leviticall 
 Law of Confccration, namely, that no man 
 (ball take upon him Ecclefiafticall function * 
 without bwfuli calling, Hcb. 5 .4. 
 
 Lik e . fx rhere is a morall equkie, in the old 
 Law of the fourth Comm&ndcmtnt , that the 
 fervants of C$d and Cbrifl , (hall depute a week- 
 ly day, or fmc tthcr fufjicim timt , to the 
 folemne religious fervice of their great Lord 
 and Matter. But more then this cannot bee de- 
 rived from the fourth Commandment. For the 
 Letter of that Ccmnumdcmm , istxpreflefor 
 Saturday : and by way of inference, no more 
 can be concluded for Sunday , then for pare of 
 i r - V:-t--> EnfafVnd faomlay. 
 iSfcSffafS For as G o d Almighty retted from the 
 mmmrie *1f worke of prime Creation,on Saturday $ fo our 
 cbript dutb fs Saviourrefted from all his (atisfadory works 
 &^t SoMQ1 ' of Mans Redemption, upon the latter part of 
 h i&xfarJ m&. Good-Friday, and the Saturday following^ 
 
 Sahmcni lb Hebczis ex iacerpretarioae oominis fai^e^-ies nomiiumr/pod Deaf 
 » iffe, perfeAo raaados i t yiMife . Sgp»dan &ia CO «Jk , rc<JoicTK in Icpddtf c 
 
 The 
 
D.B* bis Arguments examined. 191 
 
 The DoSlors bold ajfertion, That the 
 Sabbath Law , indifferently obliged 
 Iewes and Gentiles : and that the Gew- 
 tiles have no more liberty to labourer 
 co ufe civill recreation, upon the 
 Sabbath, then they have , to worfliip 
 Images, or to blafpheme, fteale, mur- 
 der, commit fornication, &c. is defti- 
 tute of all truth. For, 
 
 1 The Gentiles b were not called , either i> luftm.Mart. £ 
 Exod.i6.zs.otExod. 20. 8. when the Sabba- Gcmtqul' i?fc 
 ticall Law was delivered rand if they had pre- km acdunt, 1 to 
 fumed, to come neere Mount Sinai, at the pro- Etiam fi Sabbat* 
 mulgationoftheLaw, they muft havebeene oran?n6 Cn finaam 
 ftoned, Exod. 19. 12. And it is exprefly deli- Dei hajredicatem 
 vered in Scripture , that the Gentiles had not adlbum - 
 the Law revealed to them , T>eun^ % 8. What 
 Nation is there fo great, that hathfeatqtes and 
 judgements fo righteous , as ifetVeforejou this 
 day . ? Pfa. 147.19. He jheweth hiswordunto la- 
 cob, hisftatntes and his judgements unto Ifraei : 
 he hath not dealt (0 with any 2^ation,neither have 
 the Heathen knowledge of his lawes. Rom. 9.4. 
 
 But no Law bindes without promulgation 
 
 fndmanifeftationto the Subje&s. Reade be- 
 °repag-3334-3^ 
 
 Pp 2 2 Idolatry 
 
2 9 2 D,B. hk J-y*' tints txmlned. 
 
 2 Idolatry, Blafphcray, &c. arc finnes 
 againft the Law of Nature, Rom. i, 19 , &c< 
 Chap, 2. 14. and they are prohibited, quUfunl 
 mh, becaufe they are (imply evill intheir in- 
 ward qualitie : Bui the Do&or himfelfe ac- 
 \^Ab{ th a S ti knowledge^, that ™**&lg the Sabbath 
 indeed Iffiuw VRfs no pkrt of the Law of Nature 9 AS*d every 
 wai gwen in the wife man underftandeth , that tq labour on the 
 SSSL'SJ Sabbath, was evill only > quiwohibitw, be- 
 at*:™, ** /fcerfy? caufe it wa$ prohibited by a pblirive precept* 
 if the nine com. T bir4ly, Biafphemie 5 Murd€V Adulttric. 
 
 r ndtmentsrvere , _, r • / 7 / 11 j n ... * 
 
 *r «*/>"# Theft, &€. are formally and eternally evill r 
 
 u rd i ? c * r ^ or an ^ the negative law prohibiting them, admits 
 
 2£" no Difpenfation '. But to worke and labour 
 
 that fome dayes upon the SabbAth'day, was permitted by G o d 
 
 iti&Z^, Himfelfe in futldf y cafcs ' ***l*fore/#. 36. 
 
 &c m *to if 
 
 Jhould be every \eventh day > that tbehord Himfelfe fetdewue, &c. c Aqato.M.f, 
 
 ^7 . <z« .4 . Ca jctan. /^, Conrad, ibid* Medina ibid. Suares, VaT<^s, Salas.M#ra*, 
 
 ^/^.^.7/^,7.Camniach.Malder t 
 
 
R. B» his *irgw:Ms,£xa*iiTt4d. %pp 
 
 jrfafl I 1 ibb i i • - 
 
 R. B. His , Argument ftf r the Sunday Sab* 
 
 bath y from the Day of ^ejurr^lon. 
 
 ■ itei M 
 
 Tfc fourth:* Camttiandemeiit itaiids in 
 
 farce to us, and the Lop. ds Refur- 
 
 region, reding from the works of 
 
 $®l J&*tam Jxtioo,- and R^oycing in 
 
 fy bldfeingit With that worke, with 
 
 i dives* apparitions that very day, ind 
 
 fttxftifyitfig.i^ c with fpcbimg it> a. 
 
 mongHis^ifbljides , in His:prefehce 
 
 bodily nawgkrtified,in heavenly ex- 
 
 pofidonsa^d operations upon rfieir 
 
 heatfs, and j^ teturnc of it atSJ^hiu 
 
 vfo^e$£teftk the Mifsiofe bf thb «(?- 
 
 ly Ghoji : Thk I fay, dp^lyoikidd^le- 
 
 - ; ^tierjwkifcriabff ■ itd* dhisr IdfyQ Iwe^o w 
 
 obfe-rvfr w j^as^hc lwifep«crfeht to 
 
 feke th4 preciferday imfccvLxr r dV n 
 
 wftipg fywn thautfwksbf <Ji&atkrn ( ' 
 
 Pp 3 Se 
 
tt«4 R*B. his Argument examined. 
 
 So me are fent to the reft, from the 
 worke of Redemption. 
 
 The inftitucion of this day, is clearely in 
 the very worke of the Refurre&ion : 
 M the inftitution of the feventh day 
 was in the worke of finifiiing the 
 Creation. 
 
 Tloe maim reafbn of the lewes Sabbath, 
 is, becaufe it was the Sabbath of the 
 Lord : In like manner ours is the Sab- 
 bath of the Lord Qirift, when He had 
 finiflied the worke of our Redemp- 
 tion. For which caule Hetakeththis 
 Name : The Son of man is even Lord 
 of the Sabbath, jts if in more Words 
 He fliould fay : When God the Father 
 had once ended the making of the 
 World, and publiflied Himfclfe to be 
 the Lord of that reft, and dedicated it 
 . to Himfelfc 5 giving it the name of the 
 Sabbath of the Lord: In like manner 
 when I (hall have finiflberf the worke 
 of mans Redemption, I will reft, and 
 have the day of my reft, dedicated to 
 OTyfelfe:forwhichcaufe,I%, that 
 
 the 
 
R. B. his Jfrgumeni ) examined;. 195 
 
 •^ » ,. . .. . — ' *k 
 
 the Sonne of man is even Lord of the 
 Sabbath alio, and it fhall be calledthe 
 Lord's-Vay. 
 G. W. of the Sabbath chafa. As God the JJ^tJJ; 
 Father did fan&ifie the feventh day ^°he hcF f thC f 
 from theCreation, by His reftingup- fancying a day, 
 on it from the Creation : So did God wh«i°Tgreaw 
 the Son fandifie this feventh from the £ n d t ^/3S 
 Redemption, Becaufe that this worke ^ ft of neceflity 
 
 r | -i i . i • follow a greater 
 
 or the Redemption being a greater fanaification.fi/tf 
 worke than that of the Creation rand *Godis f atrcat« 
 His reft from afflidion being a grea- JigS^SS 
 ter reft than from labour : it better de- l , he ™> rk * of R€ - 
 
 ~ « * • t -. r demption is more 
 
 icrved to beare the name and credit or excellent then the 
 the day, than that from the Creation. "Z****** 
 
 H. ©. That day which is the day of the 
 Lord's reft, from the moft glorious 
 worke that ever the Lord wrought 
 and finifhed, Is that day which the 
 Lord hath commanded to bee fo- 
 lemnely fan&ified, and holily refted 
 
 upon, by His people. 
 
 <But 
 
z$4 \&^bk4mwm.mv&& 
 
 
 ®Ht tta&rft &JF pf m wqek^is the day of 
 [&!&#& ^ft/c<|ft thq.aipft glorious 
 worke that cvet the Lf^-VVfQflghc 
 ain4.finiQi?d. 
 
 ferefe fhe firft day Qf the week is that 
 day .which the L&d h#h commanded 
 to j be folemnely fandificd^ andtolily 
 refted upon by His people, 
 
 31e Ajjuwftiw ca>nt»ot be ddnied^haa the 
 firil day of the weeke was thfr day of 
 the Lord's reft, from the moft glori- 
 ous work that the Lprd ever wrought 
 an4 £niflied,to wk,the worke of Re- 
 demption, from which he refted in 
 the Relurredion* 
 
 Againe y It cannot but beconfeflfed, that 
 that Day is to be fanctified for the 
 Sabbath day, which is the Day of the 
 Lord* reft^fith the Commamdement 
 faith y^ememkr the dayofthfrSab- 
 bath> orreft> to fan&ifie it ;, He faith 
 not, Remember the feventh Day to 
 fan&ific it* §#t, Remember fihe Sab- 
 bath: day to fantiafie it. T^jr&day 
 which mu ft be fan&ificd, depends 
 
 upon 
 
H. B. Bis [argument examined. 207 
 
 upon the Sabbath-day, or day of the 
 ' Lor is reft, on what day focvcr it fal- 
 leth : Now the day of (%riJTs Rcfur- 
 re&ion, which brought in the mod 
 glorious reft, wasthefirftdayofthc 
 wecke. 
 
 <^nff». 1. It is acknowledged \ that the dJS^lt*^ 
 worke of humane Redemption, was a raoft nonai^uaYcwSu 
 gratious and glorious worke : And that in three tcrmifor. 
 refpeds. 1. The fountainc and originall caufe 
 thereof, was the riches of the mercy of G o d, 
 and the abundance of his love to mankinde, 
 Ephef*2.^ John 3,16. 1 lohn 4.9,10 .Secondly, 
 it was effe&ed by extraordinary meanes b , to b Bem^, dt<r>u 
 wit, not meerely by the Word,and imperative /%. mo. Non &. 
 power of God, zsGcn. 1.3. butbytheMif- oTnf C T ufVd 
 fion, Incarnation, Humiliation, and Pailion of faaun? 1 3? fcriptu 
 the onely, and deerely beloved Son of Go », cft > vixit&ha* 
 lohn 3.1 tf .C4/.4.4. *M.2. «,7,8, &c Thirdly, Jt^-J £ 
 T^ fruit, benefit, and effe<5i thereof, was glo- mcidicendo,fcck, 
 ry and honour to C?^ Almighty, Z*& 2. 14. ^ a r e ^X d °^°f 
 And glory, honour, and eternall life and hap- ta,«gefsitmi£"ae 
 pineffe to every one which beleeveth,and wor- p« tul " dura , nee 
 keth good, both to the lew, and to the Gentile. ffg^ 9 fcd 
 
 Secondly, The Dodrine of our Church is : 
 That the deerely beloved Son of God,Ie$us 
 Ch r ist, mMdeperfefi our Redemption by c CifttfAtheop 
 bjsdeAth c , T$ wit, the whole worke of Man s Ration ofPrieffc 
 
 Qjq Redemp- 
 
 ON 
 
i?& R.B. and H. B. Tlxir argument examined- 
 
 - - " 
 
 Redemption, which was to be performed by 
 
 the paimevt of a price , and fatisfa&ion for (in. 
 
 dGammschwi. But this great woike ofhunune Rcdempri- 
 
 M?amm°Chafti 01 > was not cffe<fted ty the tefurredion of 
 in C epspif»ionc& Christ, but by his obedience and facru 
 morteomninoter- fi ce on the Ciofle d : and it was fully wrought 
 pomrchXsvcl and finiflied, upon the PafTion- Friday, when 
 infepukhro,velin after our Saviour had faid, Corfummatnm esl^ 
 
 $"mlr, suS; " " fi'iWy Ht Z Ave « '*< **'*» M* *9. 
 
 non erac amplius 3 O . //£#. 1 . 1 4. 
 viator. Aqttin.i.z. 
 
 q.io-$.arc.i.a4.i. Myfterium Redemptionis humani generis completum fuitin 
 pafsione Chriiti : unde tunc Dominus dixit, Confummatum eft, /<w». 1 9. Mjerat. rf* 
 teg. Difp. 1 8 . ,?<?#. % . Chriitus humanum gen js non redcmit nil? condigna pro pec- 
 t.itis ejus fatisf ufhoneexhibita! pro iis au:cm non fatisfccitnifi per modumcondigni 
 merki. At Refurrc&ione fua nihil nobis meruit. Omne enim ejus pro nobis mcri- 
 futn^ in morte termimcaoi fuit. Similiter Suar. Vafq. Ragufa. Hurtado. de Mcndozi. 
 
 Thirdly > but bcfides the price and ranfome, 
 folvcd by ChriU our Saviour fox the redemp- 
 tion of all men, I Tim 2 6.1 C$r.6.io.&cj.i3. 
 It was neceffary to mans a&uall deliverance out 
 of captivity ,that the fruit,effe& abd benefit of 
 Chrifcs redemption, fhould bee applied, and 
 * ftofp. adAjetf. conferred e . For without this latter ,redemption 
 ^incem. 1. 1. Po- by payment of a price only, could have profi- 
 3&5E& tednothing./^.i.ia.*8.a4. Mohn .7. 
 um eir de mfirmi- 2{on> this worke of application, and a<5hnli 
 tatcnoftra, & vir- collation of the fruit of Christ's Paffion 
 
 tme tiivina, habet . „ . ~ . r ^ -p f 
 
 qmdc in feutom- and Sacrifice on the Crolle, upon man 3 began 
 aibusprofui fed a to be in fieri , on the .Refurreflion day •£/?/:# 
 ^m r ; tur ' n ° n was not then finifhed and perfefted.i^ to the 
 confummation thereof, all thefe anions fol- 
 lowing were neccflary 
 
 3 Oar 
 
R. B. and H. B.Their argument examined. 299 
 
 1 Our Saviours Afcention into heaven, Eph. 
 4.8. &c. 
 
 2 Hti inter cefion for us at the right hand of 
 God the Father, Romans 8 . 34. Hebrews 7.25* 
 1 Iohn 2.1. 
 
 3 The CMifiien of the tfo/y G^y?, upon the 
 Afoftles and Primitive Church, ^#/ 2.4.&C. 
 
 4 Apoftolicall ^retching of the Gofpell, 
 to the lewes and Gentiles^ Luke 24*47. 
 
 5 The donation of heavenly grace, preveni- 
 ent, fubfcqucnt„excitant, ad juvant,or co-ope- 
 rant, 1 Or.15. 10. PhiLi^. 
 
 From the premifes it is evident : 
 
 1 That our blefled Saviour refted, and cea- 
 fednot, from the whole and entire worke of 
 mans Redemption, upon hisRcfurredionday. 
 For his anions of collation , and application 
 of the benefir, and ultimate effett of that grati- 
 ous workc, had beginning upon that day 5 But 
 they were multiplied , and continued after- 
 wards, and fome of chem muft continue to the 
 worlds end. 
 
 2 The Day of chrift's Refurre&ion, cannot 
 properly be called a Sabbath, or day of reft: 
 becaufeour Saviour was inaction on that day, 
 about the neceflfary workes ofperfc&ing mans 
 Redemption, by way of collation and appli- 
 cation. For, On that day, He declared unto 
 His little floeke, the Article of His Rcfurreftt- 
 on ; He began to inttruft His Difciples, and to 
 
 Q3 2 prepare 
 
5ob R.B. and H. B. Their arguments examined. 
 
 prepare them to the great worke of Man's fal- 
 vation, which Hcc intended to performe by 
 their Apoftolicall fun&ion. La/ily, Heinfpi- 
 red them with the Holy Ghoft, the Spirit of 
 Grace and Truth -, And conferred upon them 
 the power of Abfolving penitent finners from 
 their (lnsjohn 20.22,23. 
 , 3 Theday of drift's reft and oeflfation from 
 all his meritorious, fatisfa&ory, and propitia- 
 tory a&ions and pafiions, neceflary to mans 
 Redemption, was the latter part of Good- friday, 
 (as is before declared :) Ks&nd the primitive 
 Church, devoted the firft day of the weeke, to 
 the honour and fervice of Chrijl, notbecaufe 
 otchrift's ceflation from redemptive a&ions: 
 a innocent; 1. rp. ^ ut becaufe it was, primus dies ktiti&\ the 
 poMUieVomi- fi^ft day of joy and gladnefle, for the Refurre* 
 nicocxhilarati,no #ion of our Lord : and the Sutwe of right ecu f« 
 «£!££%. «#> which had beenc as it were, under a 
 iuenint,venxmeti- cloud, during the time ofHis Pamon, did theri 
 amperonweiheb. begin to appeare in a joy full Juftre : and the 
 candum^effeTixc- Difciples a little flocke, amazed fome dayes 
 runt. ciem. Rom* before with forrow and feare, began then with 
 
 T$i ?." K d2 i°y t0 draw waCer out of the weli of filvatioir, 
 
 minicu diebus qui Ejfdy I2.jt and J J.I # 
 
 fumf dies lartitiaru, . 
 
 &c.~Ambr. Epift. 6i. Inea Salvator velut fol otiens, &c. luce Refarrec"tionis emi* 
 
 cuit. Auguft\ in loan. /r. 7. Hilar. prolog. In pfaU TmvU^Apol. cap.tS. Diem folia 
 
 tetitia? indulgemus^ &c. 
 
 fak 
 
 
X 
 
 RB. His argument examined. tt 
 
 $? 
 
 %!B. pag. \\7> 118. The inftitution of 
 the Lord's-day, is clearely in the 
 workc of Chriftjs Refurre&ion : as 
 the inftitution of the feventh day, 
 was in the worke of finifhing the 
 Creation. 
 
 The Refurre&ion applietkand ctetermi- 
 neth the Sabbath of the fourth Com- 
 mandement to the Lord's-day,&c. 
 
 Anfw. i\ The Lcrd's.cezRng or refting from 
 his worke of prime Creation, was a motive up- 
 on which he tookc occafion, to inftitate the 
 feventh day for a Sabbath: but his Law and 
 precept was the efficient caufe of making it a 
 Sabbath-day. And if the divine precept had a Manual. w 
 beene wanting, God's ceflfation on that day, *£>*>>/?-*. sett. t [ 
 had made ic no Holy- day. For the Commas a c *«^*£ crfc " 
 dement of a fuperiour, only inftitutes a Law a : um C ft, Bft?£ 
 and where there is no imperative aft of the fu- ' j^^ ua a<aus . r «- 
 periour or Law-giver, there can be no Law, to Svd ^5^1 
 oblige the fubjedt to obedience. ** liquid fuWito? 
 
 2 If God's refting from the workeofcreati- eft;&i5Kft ni 
 on,wa$acommandement:yetC^'jrefurre- cftunperare? errc 
 
 QjL 3 ^ion 
 
302 R- B. and H. B. Tlmr argument examined. 
 
 &ion being not refting, but aftion and pro- 
 grefle mthe redemptive opperations of the ap- 
 b i^avTimpl' plication of his redemption, was no Commtn- 
 fans ordinate ucui dement containing aninftitutionofanewSab- 
 imperac ad aiiqmd fafa p or the ground of the old Sabbath was 
 a? veUemmdan- reft : and on the contrary, the day of refurre&U 
 do. AUaco. i. fent. on 3 was fpent in a(5lion. 
 
 VdJ% n o^r^ 3 AI1 Cmmandements are either formall or 
 © Siiveftrk'/* ?. vcrtuall b , that is, eitt^er they are pofitive and 
 fent.vift.ir.te^ ex p re {f e denuntiations of the Law-givers 
 ji?rjio P rdTmpcau will: or el fe they containefomcthingimpli- 
 tacicndiveinonfa- citelv, by which the fubje<S may colled and 
 £3+££ infme the fuperiorswitl. 
 - ordinance™ : tm- B at the ad of Chnfts relurrection contames 
 perium propter le- no f onTn ii or exprefle coramandement , for 
 
 pitime ordmantem • , r * . 
 
 2 Chtyteerm.S' ^ere are no imperative words or fentences in 
 d. Refitr. Rede di- i Cj to declare any fuch thing c . Neither doth 
 ^fagcJ^tcC ic containe any implicite, vertuail, or interpre. 
 brsexciutis. ex- utive command : foriusinconftquenttofayj 
 
 ciamarunt qui e-<) ur Saviour arofe from death upon one Sun- 
 rant m teneons , . r , . . * ^ , 
 
 quia viderum In- day ot the yeere, lovni^on Eaficr Sunday : 
 men magnum, & therefore his rifing from death upon Eajlsr- 
 Effilffi^j was an inftiracioa, commanding every 
 iuxomefteis.^ Sunday of the yeere,tobe the Sabbath-day, 
 *d* <e G%o E $ti cn J°y ne d robe kept holy, by the fourth pre- 
 •m. A^flntn &- c ?P r of the Decalogue, 
 irki Morbo labo- ^ If the former argument have any weight ,tt 
 -Ito.™ fi: m'ght conclude fomeching for Eajlcr-dtj, be- 
 .& nobiie Pafcha, •caufeC£>v/?arofe from death, as on that day d . 
 
 diem in quam il- 
 ium dierum Rc^em, &c Ambrof. Ep 8 3 . de eelcbritate I'afchali. RtfuYTtQitmh ce- 
 ■/tbritaf, die Dminic* cc/ebratur. Athanaf. Ep. ad Dracont. Quiscnim iis Ibkru 
 H/an^lizabit fi tw abiis ? quis illis Erangelii.ibn Refurre&ionu diem ? 
 
 But 
 
RB. His argument examined. j % 
 
 But the Author of the former argument is 
 fo farrefrom yeelding an imperative power to 
 (Thrift's refurrcdion, to iniikutc E after- day a 
 Holy-day of the fourth Commandement ; that 
 he fa it h 3 pag . 1 3 4 . To fay the Fcatts efchrift y s 
 Nativity, E after, andwhitfuntyde, areofequall 
 authority with the Lord's* daj^vhat tare can heare 
 with patience e ? Now the reafon why this ' , The anci ^t Fa.. 
 man lookesthus a fquint on Eafter, is, becaufe L? p ££« d J^ 
 the fame is made the mdftfolemne Feftivallof Sun %- v*d. no* 
 the yeere, by EcclefiafticallLaw, without the ™d € J?££f' 
 approbation of the zealous fraternity. 
 
 The fame Author pag. m. The Sonne of 
 man being Lord of the Sabbath : re- 
 tted from his worke of redemption 
 upon the day of his Refurre&ion. 
 
 Anpv* The Son of Man being Lord of the 
 Sabbath, refted from the worke of fatisfadory 
 and meritorious redemption, upon Good. Fri- 
 day, before Sunne wasfet: and he continued 
 in his bed of reft, namely, his Sepulchre, the 
 whole Sabbath following 5 untill Sunday mor- 
 ning : and he no more refted upon his Refurre- 
 dion day, than he did upon every dayaf er 
 untillhis Afcenfion, andfincehis Afcenfion, 
 untill the worlds end* 
 
 Jh 
 
 ■ 
 
 
304 R* B. His argument examined. 
 
 ioh.Spdn t i.^ #. He fisnifiecl hereby his will, to have 
 
 f . 16. As when God 5 / > * 
 
 the Father was that day or his relt, dedicated to his 
 
 Lord of the Sab- , , J r * 1 « ti 1 1 
 
 bath, there was a weekely iervice, and to be called the 
 
 tttfZ^t LordsJay. And thus the will of the 
 
 ZiVfX ^ther fliall be fulfilled, that as they 
 
 an*- Exod. 20. honoured the Father in keeping the 
 
 EfasZ.ii.didtye 07/11 • 1 ^ • « /tn 
 
 the confsience . ft oabbath betwixt the Creation & 3(c- 
 
 ^fclTt urd°o} demption : fo they fhould honour 
 
 1ti1$$» the Son in keeping the Sabbath, be- 
 
 ajabbatb dayfan- twixt the redemption and confurru 
 
 cltfied, and thofe , r ■* f 
 
 morall Commande- matlOn Ot tllC WOrld. 
 
 menu doe no leffe 
 belong to Cbrift, & 
 
 r<MS ' ^- No a^ living dilate more freely 
 tbenewTe/tament, than theie Novell Matters, and no men con- 
 then tbey belonged fl rme t [ ic j r dilates more idely : for they nci- 
 
 nTtye'dtbe'ew- ther bring Scripture, nor fenfe and reafon, nor 
 feknee of the icw any authority to make good their bold afTer- 
 %% M "ft- tions. 
 
 1 This man faith , Cbrift fignijied fuch a 
 
 thing 5 &c.But by what figne fignified he this c i 
 
 for he expreffed his minde and wilJ, by no 
 
 c M L° r \L * 7 * ^ orma ^ fP eec ' 1,: be exprefTed the fame by none 
 
 »eft %nuc?eat°u] ol his deeds : neither hath he exprefTed it,in his 
 
 i* rational* noti- written word. 
 
 STaT'TS 2 The Synagogue or Iewifo Church hono- 
 dum^l nonftZ red the Father in keeping the Sabbath from the 
 ciendum / cftqur dayes ofMofcs y and during the old Law, untill 
 
 mSS*\ *££ thc time of the Gofpdl: and this is all that 
 ivn. can be proved out of the Scripture. 
 
 The 
 
Covclufion of the Treat ife. }6j 
 
 The Church alfo hath honoured rhc Sonne, 
 in keeping holy the Sunday ever fincethe Apo- 
 ftles : not by vertue ©f the Law of the fourth 
 CommAndtmcnt : For that CommAidtment en- 
 joyneth Saturday : but for thefamereafonsit 
 obferves Edjler, Whitfuntide, and theFeaftof 
 Chrifts ^iativitj : thatis,according to the rule 
 of Chriftian liberty : and becaufe it is an aCi of 
 piety and gratitude, to honour Chrift upon 
 thofe fet and iolerane feftivall dayes, which by 
 la wfull authority are appointed. 
 
 The conclufion of thisTreatife. 
 
 Ic is effectually proved, in the precedent 
 difputation, that T. B. his Do&rine concer- 
 ning the Old Sabbath, is erroneous, and the 
 Dilates and Principles, which hec received 
 from the Sunday Sabbatizers, are not divine 
 verities, but bold and blinde fancies and pre- 
 emptions. 
 
 It pleafed God Almighty, Who refiftetbtbe 
 
 giveth grace to the l$\vlj> to open the 
 
 lis Errant to difcerne truth, when it 
 
 Jed, and to fubmk himfelfe unto it, 
 
 pon conference hee became an unfai- 
 
 « - .uerr, and in a publike and honourable 
 
 ^tiience, he made this voluntary and humble 
 
 lubmiflionand confeflion following. 
 
 Whereat I Theophilus Brabourne,^v*&«* 
 R r converted 
 
306 Theoplb Brab. bis fubmiffim. 
 
 ■ . - ..I-— r ' — —— — * 
 
 converted inthis honourable Court of High Com- 
 mi/ton, for caufes EcclefiafiicaU, for penning and 
 publijhing a certaine booke, intituled, A defence 
 of that ancient ordinance of God, the Sab- 
 bath-day : Wherein I have rajbly and unadvifed- 
 ly maintained, that the Saturday of every weeke, 
 ought necejfarily to be our Chrijiian Sabbath-day, 
 now in the time of the GofpcU, according to the rule 
 ef the fourth Commandisment : 1 doe now (upon 
 further tr tail, and better advifement, being in con- 
 ference convinced of mine error) fincerely confeffe 
 & acknowledge fbat my ( aid Po fit ion touching the 
 Saturday Sabbath, was a rafi) andprefumptuom 
 error: andbythefeprefents, 1 doe here in all obe- 
 dience and humility y make my humble fubmifion, 
 unto my holy CMot her, the Church of England, 
 promifing , that I will ever hereafter carry my 
 felfe as an obedient Sonne, in all peaceable anddutu 
 full behaviour , to my Mother , f the Church, and to 
 tM godly Fathers and Governours thereof. 
 
 ^And as touching the Sunday or Lords- day, 1 
 doe confeffe and acknowledge, that the fame is aw 
 Holy-day of the Church : yea, and a mojl ancient » 
 Holy -day, and very honourable. For. S. .Jay hone 
 who lived in the dayes of S. lohn the jffed it,in his 
 leth it the J^cene andPrinceffeof d 
 other of the Primitive Fathers, doegmxeh. hono- 
 day very honourable Titles, and did exhfrom the 
 auditors , to obferue it relighujly : andj^nm^till 
 doe cenfejfe and acknowledge, that this day is re&t 
 ligioujly to bee obferved, and that upon the fafoe 
 grounds, and in the fame manner as is direiledby 
 
 the 
 

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