CAP. I. Wherein the first question is proposed, with the argu­ments seeming to prove the Sabbath to be as ancient, as Adam in paradise.

AS in the maladies of the body, the symptomes are removed, when the roote of the disease is purged out: so our errors (the only sicknesse of our minds) are reformed, when the foundations, on which they are built, are overthrowne. Our first question therefore is, when the Sabbath had its origi­nall; whether it were commanded Adam, and the Patriarches immediatly from God himselfe in the be­ginning; or only to the Israelites in the wildernesse, by the ministery of Moses. The former tenent see­meth to have many evidences, both from Scripture, from reason, and from the authority of many of the Learned.

First, from the words of Moses, So Gold blessed the seventh day, and sanctified it, because in it hee rested from all his works, an argument may be framed thus. The resting of God from all his works, and the bles­sing and sanctifying of the Sabbath, were coetaneous; for when Moses saith, So God blessed, he referrs us both to the reason why, and the time when, and the manner how the Sabbath was first instituted: but God rested from all his works immediatly from the Crea­tion, while Adam was yet in Paradise; therefore, im­mediatly [Page 4]mediatly from the Creation God blessed, and sanctified the Sabbath day.

Secondly, Gen. 1.14. in the same Scripture, God said, let there be lights in the firmament for signes, and for seasons, for daies, and for yeares; in which place the word in the O­riginall signifieth holy convocations. From whence thus. As soone as there was Sunne, and Moone, there were times appointed for holy convocations; for this was one maine end of their Creation. But the Sunne and Moone were from the beginning, therefore from the beginning there were times appointed for holy Convocations, therefore the Sabbath—

Thirdly, Heb. 4.3.4. from the words of the Apostle, who seem­eth to Comment upon the words of Moses, As I have sworne in my wrath, if they shall enter into my rest, although the works were finished from the foundation; When the works were finished, a rest was appointed for Gods people: but the works of God creating the world were finished from the foundation, therefore from the foundation was a rest, or Sabbath appoint­ed Gods people.

Fourthly, Nondum la­ta erat lex, sed Sabhathum [...]am servaba­tur. Bar. Itin. Moses could not haue spoken of the Sab­bath unto the Israelites in the Wildernesse, as of a thing well known and practised, unlesse the Sabbath had been observed by them, & their fore fathers, be­fore their comeing thither; but Moses doth thus speake unto them of the Sabbath in the wildernesse, before the law was given in Sinai; To morrow is the rest of the holy Sabbath unto the Lord, Exod. 16.23. and the seventh day, which is the Sabbath. Where note, that first he [Page 5]calls it the holy Sabbath. Secondly, he saith, it is the Sab­bath; but unles it had been already instituted, it could neither he holy, nor be at all; therefore &c.

Fiftly, that which was observed by Noah, at the time of the flood, was doubtlesse observed of him be­fore the Flood, and so from the begining; but the Sabbath was religiously observed by Noah, Gen. 8.10.12. in the time of the flood. For having sent out the dove, and shee returning, finding no rest for the sole of her foot, he abode other seven daies, and afterward other seven daies: therefore &c.

Sixtly, that which Iob, and his children observed, was long in use before Israell came into the Wilder­nesse; for all agree, that Iob was descended either from Shem or from Nahor, or from Ishmaell; and Moses mag­nus homo non ita scripsir quemadmod [...] Diabolus lo­cutus est, sed decētius, utpo­te devotus Dei famulus. Orig. in v. 11. c. 1. O­rigen affirmes, that Moses wrote that story: but Iob and his children kept holy the Sabbath day, for there was a day, Iob. 1.6. (saith the Text) wherein came the sons of God to present themselves before the Lord; these sons of God, are Iob and his children; and this day, the Sab­bath (saith In cap. 1. Pineda the Iesuit) therefore &c.

Seventhly, that which hath ever been the boundary of the weeke, was ever from the begining: but the Sabbath hath ever been the boundary of the weeke, for time hath ever been divided by weeks, therefore the Sabbath hath ever been from the begining.

Eightly, God left not Adam, and the Patriarches without any necessary instructions, (for God never failes in necessaries) but the Sabbath contained matter of necessary instructions for Adam, & the Patriarches; [Page 6]both in regard of their faith, in the article of the crea­tion of the World in sixe daies; and in respect of their hope, that there remained a rest for them in Gods Kingdome: Therefore God left them not without the ordinance of the Sabbath.

Ninthly, to whom God appointed publique wor­ship, to them he appointed the time of worship, which is the Sabbath: but God appointed to Adam, and the Patriarches publique worship, for men called on the name of the Lord, neither was this any will-worship of their owne. Therefore &c.

Lastly, the testimony of many of the Learned. Est enim fe­stus dies non untus populi regioni so [...], sed in univer­sum omnium, quae sola dig­na est ut dica­tur popularis festivitas, & natalis mundi, Philo Iud. de oper. Mund. Philo the Iew saith, that this feast did appertain to all nations from the beginning. M ^r Broughton affirmes, that the Fathers observed it before Moses. Benedictio ista nihil ali­ud est, quam solennis con­secratio, qui sibi Deus stu­dia, & occu­pationes ho­minum asserit die septimo. Calvin. in c. 2. Genes. v. 3. Calvin saith, that the blessing of the Seventh day was a so­lemne consecration, whereby God laid claime to the studies and employments of men for himselfe upon the seventh day. And againe, God (saith Primum ergo quievit Deus, deinde benedixit hanc quietem, ut faeculis omnibus inter ho­mines sancta foret, vel septimum quem (que) diem quiet [...] dicavit, ut suum exemplum perpe­tua [...]sset regula. Calv. ib. Cathar, in Genes. Alcuin. quaestionib. in Genes. he) did two things at the begining, first hee rested, then he blessed that rest, that it might bee holy amongst all men throughout their generations. Vnto this Catha­rinus, Alcuinus and many of the Popish schoole sub­scribe. Zanchius affirmes, as probable, that Adam kept the first seventh day in Paradise, and that the second person in the Trinity tooke upon him the shape of a man, and instructed him, and his wife upon that day in the works of the creation.

CAP. II. Wherein the arguments for the negative part are set downe.

FOr the negative are also produced many rea­sons: as,

First, the Sabbath was not given to Adam, either before his fall or after his fall, therefore not at all given him. Not before his fall, for God doth nothing that is needlesse, or superfluous; but to Adam, yet in Paradise, a Sabbath was needlesse. First in re­gard of his body, which needed not any rest, or re­freshing, (being not only immortall, but Communis est sententia Patrum & Theologorum hominem in statu innocen­tie fuisse im­passibilem. Greg. Val. Tom. 5. disp. 7. q. 4. p. [...]. impassible) not so much as of sleepe it selfe. Alex. Hal. part. 2. q. 86. memb. 30. Alexander of Hales brings many probable arguments to this purpose. Secondly, it was needlesse in regard of his soule, which wanted neither the practice, nor instructions of the Sabbath: not the practice, for every day was to Adam, before his fall, a practicall Sabbath; his whole life being nothing else, but a perpetuall contemplation of holy things; the dressing of the garden was no im­peachment at all to his heavenly thoughts: not the instructions of the Sabbath, for Primus ho­mo sic institu­tus est à Deo ut haberet omnium scien­tiam, in quibus homo natus est instrui, Th. [...]. 1. q. 94. art. 3. in corpore. his knowledge of the Creator, and all things created, was of it selfe perfect, and needed not the helpes of teaching, preaching, ca­techizing. No man will say (I presume) that he needed to be instructed in the mystery of the Sabbath, as our spirituall rest frō under the burthen of sin, in the king­dome [Page 8]of grace, and our eternall rest in heaven in the kingdome of glory. Divines generally affirme, that he knew not, that he should fall, or need a Redeemer, though perhaps the fall of Angells was revealed un­to him.

And Aquin. 2 [...]. 2 oe q. 2. art. 7. those, that affirme him to have knowne the Incarnation of Christ, say, he knew it, not as appoin­ted for mans redemption from sinne, but as ordained for mans translation to farther happinesse. The Sab­bath could not mind him of the eternall rest in Hea­ven; for suppose, that if Adam had stood, hee should have been translated with his posterity to fill up the roome of the Angells, which is as groundlesly as commonly affirmed; yet that very estate of glory could not have been to them, as it shall be to us, a rest, for this rest is opposed to misery, from which the state of innocency was priviledged.

Object. It may perhaps be objected, that the Sabbath was necessary even in that estate, that God might be pub­likely worshipped by way of acknowledgement of his infinite goodnesse towards man, and supreame domi­nion over all his creatures.

Answere. To which I answere, that such outward worship in publique cōgregations should not have been required in that state of innocency; for then the whole world should have been but one temple, and all men therein but one Congregation, as the glorified Saints make but one Quire, whose antheme is day and night, Praise, Honour, Glory, and Power be to him, that sitteth on the throne. Wee may well conceive, that if Adam [Page 9]had not fallen, our estate should have been much like, though much inferiour to the Saints in glory. I know, that Aquin. pare, 1. q. 44. art. 31. Schoolemen commonly teach, that Adam, in the state of innocency, should have beene a priest, a Pro­phet, and a King, having to this purpose a personall kind of knowledge imparted unto him, enabling him to be the head, and teacher of all mankind. But this being grounded upon a false principle viz, That his originall righteousnesse, of which his knowledge was a part, was a supernaturall endowment, superadded to the estate of pure naturalls; must needs be a conse­quent like the antecedent, out of which it is deduced. Order then should have been in that estate, for so there is amongst the Angels; but no division of men into pastorall charges, and congregations, which nei­ther are amongst the Angels, nor shall be hereafter a­mongst the glorified Saints. The precept therefore of the Sabbath, to be observed by Adam in Paradise, was in all respects superfluous, Ergo.

Secondly, it is generally affirmed by In principle mundi ipsi Adae, & Evae legem dedit ne defructu ar­boris plantatae in medio para­disi ederent, quae lex i [...] sufficeret, se esset custodi­ta. Tert. ad Iud. Divines an­cient and moderne, that Adam, in the estate of inno­cency, had but one positive law imposed upon him, even that of the forbidden fruit; neither doe we read of more in Scripture. And this, we commonly say, with Hoc tam le­ve preceptum ad observan­dum, tam bre­ve ad memo­riâ retinendū, tanto [...] inju, titiâ violatum est, quanto saci­liori possit ob­ser vantia cu­stodiri. Aug. [...]e C [...]v [...]t. l. 14. c. 15. S. Augustine, made his disobedience the grea­ter, God requiring no more at his hands: but if Adam had a commandement to observe the Sabbath, God gave him more positive Lawes, then one, Ergo.

If any man say, he needed no positive law for the Sabbath, being bound thereunto by the light of na­ture, [Page 10]for nature teacheth men to keepe holy unto God those daies, upon which they have received greatest mercies; for this guided even the Heathens to their holydaies.

Answere. I answere, indeed that nature teacheth men thank­fully to acknowledge Gods mercies; but how, and in what manner it must be done, or that the same day must be kept holy, upon which we receive them, na­ture teacheth not. For by this reason, Adam should have kept the sixt day, for in it he received from the hands of God an helper meet for him; in it, he and his wife received a blessing upon their Creation, and full power, and dominion over all creatures, being there­by enstalled the happy Princes of the whole world.

Object. If any say, that though God did all this for them on the sixt day, yet he had not given the operative power of propagation to the whole creation till the seventh day, and without this their former day was nothing worth.

Answere. I answere, that indeed In hoc dis­cordat nostra translatio ab alia, quam au­gustinus expo­nit, nostrâ e­nim transla­tione consum­matio operum oscribitur diei septimo, in a­lia diei sexto, ut [...]; autem veritatem [...]here potest, distinguenda est rei duplex perfectio, &c. super sent, l. 2. c. [...]. 15. 9 3. Aquinas, both in his summes, and upon the sentences, affirmeth as much: There is (saith he) a two-fold perfection; the one, wherein things receive their perfect being, this all things had upon the sixt day; the other, which regardeth not the being, but only the operation of things in being; this was bestowed on creatures the seventh day, for then God resting from giving being unto things, began to set nature to the worke of propagation; but any man [Page 11]may see. First, that this is only said without any ground. Secondly, that he was forced thereunto, by labouring to reconcile the vulgar translation with that of Saint Austin; the one reading, in the seventh day, the other in the sixt day God ended his worke. Gen. 2.2. But what a small fly this is, to choak so great a Ca­mel, will soone appeare; for the text meaneth not, that God did any thing upon the seventh day, as A­quinas conceived; but that, Inde ab hoc die destitit ab omni opificio. Trem. in i [...] ­cum. when the seventh day was come, all things were finished; nothing being de­fective, either in regard of the first, or second perfecti­ons, of which the distinction speaketh. Adam there­fore had all things perfected, and so delivered into his hands on the sixt day. And Hoc loco non dicit Deus re­bus ipsis bene­dixisse, sed diei. Est. 2. Dist 15. art. 9. one observes rightly, that the text saith, God blessed the day, not the crea­tures; so that if it were true, that nature binds us to keepe those very daies, on which we have received mercies; Adam was obliged to the Friday, which, I thinke, no man will presume to affirme.

Thirdly, whatsoever was commanded Adam in paradise was universally commanded unto all man­kind in all their generations, for we were all in Adam, neither had our first parents any personall or tempo­rary precept: but the Law of the seventh-day Sab­bath is of no such universall extent, neither is it still in force. The first appears, because the So Moses, The Lord hath given you the Sab­bath. Exod. 16.29. So Nehemiah, thou madest knowne unto them thy ho­ly Sabbath, by the hand of Moses thy servant. Neb. 9.14. So Ezek. 20.12. reckoning up Gods fa­vours to that nation, saith, moreover I gave them al­so my Sab­baths. Scriptures doe ever appropriate the Sabbath as a peculiar rite pre­scribed the Iewes: The second is also manifest; for we observe not at this day that Sabbath, which is said to have been given Adam, which we must have done [Page 12]had it been commanded in paradise, unlesse we could shew expresse precepts given to Adam to the contra­ry; but such a countermaine, certaine it is, Adam ne­ver received.

Fourthly, that which is eyther naturall, or com­manded in Paradise before the fall, was not to be ab­rogated by Christ in the fulnesse of time: the reason hereof is, because that fulnesse of time, wherein Christ came, and did all things appertaining to the Messias, is to be reckoned from the promise of the seed, which was not made till after the fall; that therefore, which preceeded this promise, appertained not to the Messias, either to establish, or abolish: but the observation of that Sabbath, which is pretended to have been commanded Adam in paradise, is abro­gated by Christ, as he is the Messias; even that day, on which God rested, and which he sanctified, which the Church of Christ neither doth, nor ought to keep: Ergo.

Fiftly, if the Sabbath had been observed by the Patriarches before Moses; it is no way likely, but that some footsteps of such their observation would have appeared in the Story, wherein many things, of lesse weight, & lesse tending to edification, are punctu­ally recited. In the first sacrifice Moses observes the names of the men, the quality of their oblations, the successe of both. All men know, that the fittest time for such observances was the Sabbath: would Moses (think you) haue omitted this circumstance, who is so exact in all other? For 'its most congruous to think, [Page 13]if they had then a Sabbath, they would have offered their Sacrifices chiefly upon that Sabbath. In the daies of Seth men began to call upon the name of the Lord, re­planting and reforming religion; every man will ac­knowledge, that the observation of the Sabbath is a maine point of reformation; and therefore sure if their fore-fathers had ever observed a Sabbath day, that especially (defaced, no question, among other things) would have been reformed, and this had been a ma­teriall point in the story, which yet speakes nothing thereof. It is afterwards said, that Noah offered a sa­crifice of rest, what fitter time for a sacrifice of rest, then the day of rest? But had this sacrifice of rest been offered upon the day of rest, it had been as remarka­ble a thing in the story, as that he builded an altar, and offered of every beast, and every fowle, yet not a word hereof. Come to Abraham, we read of many Altars, which he made to call upon the name of the Lord: a world of small things are recorded of him, yet no mention of any Sabbath, which he ever observed. If he had been bound to any set Sabbath, doubtlesse he would have sealed the promises of God unto himselfe and his family upon that day especially; but the Texttels us, He circumcised himselfe, and his houshold the selfe same day, in which the Lord talked with him. It is hard to proue, that this was the seventh-day Sab­bath, and suppose it, every man will confesse it to be an important circumstance, which yet we read not. The story of Iacob is full, and exact, but neither in his flight to Padan-Aram, nor in his returne to Canaan, [Page 14]nor going up to Bethel upon speciall command, and reforming his houshold, nor going down into Egypt. nor in his abode there, the least mention is made of a Sabbath observed by him. I confesse, that a negative argument from authority doth not conclude de rebus agendis, to shew what is, or is not to be done; but de rebus actis, to prove what was, or was not done, with such a concurrence of circumstances of times, places, persons, occasions; in this case I say, a negative argu­ment is more then probable. L [...]gant, & proserant ali­quem ducem norbarum praecepisse, ut arrup to oppido na [...]us serire­ [...]ur, qui in illo, out in illo tē ­plo suisset in­ventus. de civ. lib. 1. c. 6. Saint Austin thinkes it strong enough even against Heathens: for being to prove that Christian religion is indeed the true reli­gion, and came from God; he useth this medium: be­cause the barbarous Gothes in all their bloody con­quests in Italy, Spaine, and Africa spared the temple of Christians, and all such, as fled unto them for sanctuary, which was never vouchsafed in any con­quests to the Idolatrous worshippers of Heathen Gods. But how doth this appeare? His proofe is on­ly negative from authority, let men (saith An illi saci­ebant, et scrip­tores earun­den rerum ge­starum isla rettechant [...] It inc vero qui ea, qu [...] lauda­rent maxime requir ebant, ill a praeclaris­sima pietatis indicia praete­ [...]nent. lb. c. 6. he) read and alleadge any such example; was any such thing done, and did their historians hold their peace? what would they, who diligently sought for matter, and occasion to commend the states, and persons of whom they write, passe over in silence such excellent monu­ments of piety? Sure if this argument of Saint Austin be strong enough, ours much more, for the Holy Ghost omits not any thing in the story of the Saints, which might apparently make for the pious instructi­ons of after ages.

Sixtly had the Sabbath been so anciently obser­ved by the Patriarches, in all likely hood either Moses, or some of the Prophets would have reproved the profanation, and pressed the observation thereof upon the Israelites from their practice, and examples: I am sure Nehemiah doth so, after the Law was given: Nehem. 13.17. Then reproved I the rulers of Iudah, and said unto them what evill thing is this, that you doe, and breake the Sab­bath day? did not your fathers thus, and our God brought all this plague upon us? Certaine also it is, that the Israelites were superstitious observers of their fa­thers, especially of Abraham, Isaac, and Iacob: They eate not of the sinew that shranke in the hollow of his thigh unto this day (saith Moses): But neither Moses, nor a­ny of the Prophets, though in other things they make frequent mention of their forefathers examples, speake a syllable of this upon any occasion, ergo.

Lastly this opinion is supported by men of farre greater authority, then the former. Instituta le­galia quae in typo data sunt populo Jsrael. Orig. Hom. 5. in Num. Gen. 32.32. Origen reckons it amongst those legalls instituted by Moses, and given unto Israell as types. Tertullians treatise against the Iewes is nothing, but the relation of a conference, which passed betweene him, and a Iew; in which hee proves, that the legall ceremonies of Moses are no way necessary unto salvation; and amongst the rest Qui conten­dunt Sabba­thum adhuc observandum quasi salutis medelam, doce­ant in praete­ritum iustos Sabbatizasse. Et paulo post. Doceant, sicut iam pr [...]locuti sumus, Adam Sabbatizasse, ant Abel &c. Tert: adv: Iu [...] daeos. Sed dicturi sunt Iudaei. ex quo hoc praeceptum datum est Per Mosen, exin de observan. dum suisse. hee speakes of the Sabbath, saying, let them shew us, that Adam, or Abel, or Enoch, or Noah, or Abraham, or Melchisedech received the precept of the Sabbath. Having made this challenge, hee brings in the Iew re­plying, that because it was given to Moses, therefore [Page 16]it was to bee observed of all nations; in Tertullians time therefore this truth was acknowledged even by the Iewes themselves. To this purpose also is Dicit Rabbi magister, ob­servatio Sab­bathi in lege fuit instituta, ut in fide po puli firmitèr permaneret novit is mun­di. Tho. in l. 2. Sent. dist. 15. art. 3. Rab­bi Moses cited by Aquinas, that the observation of the Sabbath was instituted in the Law. S. Cessanti a servilibus o­peribus popu­lo iubetur, ut dies Sabbathi sanctificet. Cypr. de spirit. Sancto. Cyprian, following the foot-steps of his master, saith, that it was commanded the Iewes, resting from their servile worke, to sanctify the seventh day. S. Illud unum de Sabbato us­ (que) adeo figura­tà diei septi­mi observati­one apud Isra­elitas velatum fuit, & in my­sterio, praecep­tum fuit, & quodam Sa­cramento figu­rabatur, ut hodie a nobis non observetur, dug. quest sup. Exod. l. 2. q. 172. Austin affir­meth, the Sabbath to be a part of the vaile of Moses Pro die sexto in Hebraeo diem septimum habet, arctabimus igitur Iudaeos qui de otio Sabbathi gloriantur, quod iam tunc in principio Sabbathum dissolutum sit. Hieron. tradit: Heb: in Gen. S. Hierome, observing the Hebrew text to bee, in the seventh day God ended his worke; inferres, that there­fore the Iewes had little reason to glory in their Sab­bath rest, because God himselfe did not rest that day. I commend neither his antecedent, nor his consequent, but by this it appears, that in his opinion, there was no Sabbath commanded, or observed in Paradise. And more expresly in c. 20. Haec praecepta, & iustifi­cationes, & observantiam Sabbathi dedit dominus in deserto. Hieron, in cap. 20. Ezek. Ezek. Adde to these Ne (que) cerre ulla corporis circumcisio illis fuit, quia ne (que) nob is est, ne (que) Sabbathorum observation, quia ne (que) ne [...]is est. Euseb. lib. 1. c. 4. Eusebius in his ecclesiasticall history, and Proinde videtur non temerè interpretibus scripturae dili­gentioribus, praedicendo fortè dominum sanctificasse Sabbathum, cum ab exordio rerum sanctificâsse legitur. Bulling. Praefat. de Sab. & Feri [...]. Bullinger, affirming it to be the opinion of the most diligent, and accurate expositours of holy scriptures, of what sort soever. And lastly, whereas it is said, that Zanchius thinkes, that Adam kept holy the first seventh day in Para­dise, and had Christ in shape of a man to be his prea­cher; I will oppose none other then M ^r Perkins, that A­dam [Page 17]sinned, and was cast out of Paradise the sixt day. Adde hereunto those Nehem. 13.8. Exod. 20.31. Ezek: 20.12. places of scripture, which speak of the Sabbath, as given to the Iewes by Moses, as a part of his Leviticall covenant; with which how this other opinion can agree, I understand not. Quod Moses diem septi­mum nominet, & quomodo Deut orhem is sex diebus cre­avit, hic est temporarius ornatus, quo hoc praecep­tum populo suo ornat, nam ante Mosen hoc non invenitur, ne (que) de Abraham &c. Luth. To. 7. epist: ad amic: vid. Epiph haeres. 8. Luther (I am sure) affirmes, that when Moses, naming the seventh day, addeth, that God rested the seventh day, having made the world in sixe, did it to set it out to the peo­ple, to whom it was then commanded: for before Mo­ses, no such observation is to be found either in Abha­ham, or any of the Patriarches.

Chap 3. Wherein is briefely declared, what is to be thought of the present Question.

IN this question, so hotly debated on both sides, I never conceived it of any great consequence, which way soever the ballance fell. For though they, that affirme the question, thinke it to make much for the morality of one in seven; yet all me know, that Evane scant nugae Pseudo prophetarum, abroragatum esse quod cere­moniale erat in hoc manda­to; remanere veró quod mo­rale est; nempe unius diei ob­servationem in hebaomade Calvin. Insti [...], lib. 20. c. 8.33.34. Calvin, who is their greatest enemy in this, joynes with them in the other, as well [...] he may, without cō ­tradicting himselfe, especially if we speake of Adam, and the Patriarches after the fall. Indeed had it been given our first Parents in Paradise, and state of inno­cency; as it must universally have bound all men, so [Page 18]neither could it have been in any thing ceremoniall, relating unto Christ, to bee abolished by him; as is alleaged in the third, and fourth arguments; and wee must still have kept that day, on which God rested But if it were in practice only after the fall, so were many other ceremonies, Altars, Sacrifices, washings, circumcision; which yet are not therefore morall, but only positive precepts, and forerunners of the cere­moniall Law, to be established in the hands of Moses. Ob. If any man say, there is not the same reason; be­cause the Law of the Sabbath was afterwards made one of the ten words, written in the tables of stone; which since it cannot be affirmed of Sacrifices, Cir­cumcision &c. seemes to make a great difference:

Ans. I answere, that the Sabbath being in the Deca­logue; Sacrifices, & all other ceremonialls were there also; for the Sabbath is there placed as the Summum genus, and short epitome of the whole ceremoniall Law, as Ex hisdue­bus iocis (Le­vit. 19. & Levit. 26) ma­nisestum est Sabbatho an­nexum fuisse aultum taber naculi, nec modo res fuis­se coniunctas insolubili vinculo, sedo­tium à labori­bus debuisse re­serri ad sacri­ficia. Calvin. in Exod. Calvin hath well observed, and long before him S. Postaquā de­scendit Moses de monte, opera [...]ommendantur rabernaculi cōstruendi, & vestis sacer­dotalis, de qui­ [...] faciendis antequam a­liud praeci­peret locutus est adpopulum de Sabbahi observatione Aug. q. Exod. [...] 2. q. 72. Austin. To the question therefore, the whole seemes to move upon two hinges, matter of fact, and matter of faith. The matter of fact is what Adam did, or should have done in the state of innocency; but this, and all such of like nature, since Adam stood not, are meere speculations, knowne only to the Almigh­ty, by that part of his infinite wisdome, whereby hee beholdeth all possibilities of things. The matter of faith may bee thought to be the text of Scripture, alleadged out of Genesis. Which is not so; for not the text, but the interpretation is here only questioned, [Page 19]how it is to bee understood for circumstance of time only; in which case though sundry interpretations be brought, none can be said to be de fide, as long as all accord with the analogy of faith. Vpon those words, in the beginning God made Heaven and Earth, S. Austin saith, they may have a two fold interpreta­tion. Video vere potuisse dict quicquid ho­rum diceretur, sed quid ho­rum in his verbis [...] co­gitaverit, non ita video. Ne­mo mihiiam molestus sit, dicendo mihi. non hoc senti [...] Moses, quod t [...] dicis, sed hoc sentit quod e­go dico Aug. 1.12. Con. c. 24. &. 25. The first, that God made all things visible and in­visible, in that perfect, and glorious frame, in which now they are. The second, that he made the rudiments of all things, out of which they were in their severall orders extracted. I see, (saith the Father) both may be true; but which only was in Moses mind, when he wrote the Story, I see not; nay who is able so perfectly to know, as to affirme this was it, and no other. Let no man therefore contend with me, saying, Moses meant not, as thou saiest, but as I say; it were foolish, and rash thus to affirme. If the doubt be, whether the place in the second of Genesis, which lies at stake in this question, may admit both interpretations, with­out any prejudice to the Analogy of faith: that, Quam stul­tum fit in tan­tâ copiâ verissunarum sententiarum, quae erui pos­sunt, temere affirmare, quam earum Moses potissmum senserit, & pernitiosis conten­tionibus ipsam offendere charitatem. which is given by our Adversaries may justly be suspected; ours, I am sure, cannot.

CAP. IV. The arguments proposed Chap. 2. are fully answered, and the exposition of sanctification by destination is at large handled.

VNto the first, supposing that the words of the text, blessed, and Sanctified, are expository; this I say supposed, (because Aquin. p. 1. q. 7 3. art. 3. some have distin­guished between them) the meaning of the place is, that God bestowed a speciall prerogative, and prefer­ment upon the seventh day, setting it apart from the rest of the weeke; for so the word signifies.

That this was done, we all agree; when it was done, is the question; for this circumstance we have not ex­presly in the Text. Now because it may be doubted, whether Moses wrote the story before the delive­rance of Israel, as Lib. 7. de preparation: E­vangeli [...]. c. 2. Eusebius Caesariensis thinkes: or after the Law was given, as Hexamer. Beda, Abulensis in Genes. Abulensis, and most others are of opinion; let our Adversaries make their election, and this Text nothing favours them. For if Moses writ after the Law was given, as is most probable; then the proposition, that Gods resting from his works, and the Sabbaths sanctification were coetaneous, is denyed; and these words stand not in re­ference to the begining of the world, but to the Law given.

Object. If any demand, why then doth Moses speake of this sanctification in the history of the Creation, whereas [Page 21]the proper place for this had been Exodus, the Histo­ry of Israel in the Wildernesse?

Answere. It will be said, that it is fitly mentioned by Moses in that place, because there he had occasion, to speak of the severall daies of the week, and of the reason of the seventh daies Sanctification, Gods resting from all his works. As if Moses should have said, you know, how God hath lately separated the seventh day from others to his service: here is the reason, when he made the World, he himselfe rested upon that day, as is also expressed in the Law it selfe. But s [...]ing, Moses wrot that history before the Law, we must di­stinguish, for things are said in Scripture to be sancti­fied, or set a part, two manner of waies. First, by way of purpose, and destination only, as God sanctified Ieremy to be a Prophet unto him, before he was born. Secondly, by way of actualluse, and imployment; as when the Levites were admitted to the actuall ser­vice of the Tabernacle. True it is, that Gods resting from his works, and sanctifying the Sabbath, were coetaneous in the first sense, by way of purpose and intention, which Moses relates: but not in the latter, by way of actuall execution. As soone as he had en­ded his workes, he ordained, & appointed, that the se­venth day, the day of his owne rest, should be that, on which his Church should rest, and follow his exam­ple; and this was that great blessing and prerogative bestowed on that day. Therefore Mus [...]m. [...]ee. com. Musculus doth well expresse sanctificatus by destinat us, a day sanctified, because a day destinated, and fore-appointed. And [Page 22] Bysield a­gainst Brere­wood. M. Byfield himselfe hath observed, and that rightly, that the word in the Originall doth signifie to pre­pare; to prepare is one thing, and actually to appoint is another. So then the Sabbath had not an actuall ex­istence in the world from the begining, it had only a Metaphysicall being, as all naturall things are said to be in their causes. For the cause, or reason of the Sab­baths sanctification (Gods rest) was from the begin­ing, though the sanctification it selfe was long time after.

Object. You will say, doth any man write an history of things not existent?

Answ. I answere, that the Prophets and pen-men of holy writ usually doe so, and this is one chiefe reason, which doth manifest the Scripures to be the word of God. I hope no man will deny, that Moses also wrot by inspiration; but heer we read, what God hath done, as well as what man should doe; and so'tis an hi­story of what was past, if we rightly understand the Text; this therefore is but a cavill.

Ob. It will be againe objected, that never anything, which had actuall being, and ability unto thatservice, whereunto it was used, was thus sanctified, and afore­hand set apart, and not presently employed; but the seventh day was from the begining, and every way fit to be the holy Sabbath.

Answ. I would aske only, Esai. 45.1. whether Cyrus was not thus sanctified, to be the destroyer of Babylon, and restorer of Gods Church? or whether this service were the first, that ever Cyrus did, when hee was every way fitted [Page 23]thereunto? Nay was not Christ thus sanctified to be the Messias? yet was he neere thirty yeares old, before he actually manifested himselfe to be the Messias, and shewed froth his glory. I presume, that no man will say, that all the time before, hee wanted abilities there­unto.

Ob. You perhaps will say, Christ indeed was ready, but the people were not fitted.

Answ. I answere, our Saviour himselfe saith, the reason was neither in himselfe, nor in the people, but only in the time thereunto ordained, his houre was not yet come: And thus all things else are done by him, as Nihil in­comptum [...]t (que) intempesti­vum apud verbum. Prae­cognita sunt enim huic om­nia à patre: perfici [...]tur autem à filio, apto tempore, expectante e­amhoram, qua est à patrc praecognita. Irenae. lib. 3. Cont. haeres. c. 18. I­reneus well observes; So heere, indeed the seventh day was from the begining the day of Gods rest, and might have been employed as the Lords Sabbath; and some daies doubtlesse were thus bestowed, and per­haps this. But the time unto which God had destined, or ordained it, wherein solemnely to make it his ho­ly Sabbath, was not yet come, viz. the redeeming of his Church, out of the bondage of AEgypt; for of it was the Sabbath a speciall memoriall. For my part I cannot understand, why any man should mislike this interpretation, since the word sanctified, when it is attributed to such things, as are not capable of ho­linesse, is mostly used in this sense; especially since nothing hath hitherto been objected of any moment, but what may be reduced unto these heads.

Ob. First they say, there is no ground for such a destina­tion in the text; and to interpret Scripture without ground, is to build without a foundation.

But who sees not, that this is meere sophisme, supposing that, which is in controversy, viz. whether the word sanctified in that place, doth signify desti­nated? For if so, then this interpretation is warranted from the letter it selfe. If not, this must be proved by some other medium; for to say the text doth not war­rant your exposition, is only to deny, that the world sanctified, is in that place so to be understood, which is the question.

Ob. Secondly, it is said, that the very connection of the words overthroweth this desination, and restraineth the act of God, spoken of in the third verse, unto that period of time, spoken of in the second verse, else how can (And) the copulative tye all together? Now plain it is, that the words of the second verse are to be under stood of the time present, immediatly after the crea­tion: for then God ended his works, then he rested from his works; therefore he then sanctified the se­venth day to be forthwith observed by Adam, and his posterity.

Answere. Vnto this I answere, that the connection between the verses is acknowledged, & that as God then actu­ally rested, so he then actually sanctified the day: but that therefore he then commanded Adam to observe the day, doth no way follow. For that God did then sanctify, that is destinate the day to be the Churches Sabbath in due time, is one thing; and to command Adam to observe it, is another. A man may deter­mine with himselfe, that one of his sons (having ma­ny shall be his heire, may we therefore conclude [Page 25]that he did presently put him into the inheritance, the antecedent is true, the consequent false.

Ob. Thirdly, to interpret sanctified by destinated for times to come, is not warranted by any other place of Scripture, therefore it may justly be suspected in this.

Answere. I answere, that it is cleere enough by that which hath been already said, that the word sanctified, is put for destinated very frequently in Scripture. Es. 13.3. The Medes were Gods sanctified ones, that is destinated to be in time to come the destroyers of Babylon, and the restorers of his Church. Ioh. 10.36. The father sanctified his sonne, & sent him into the World, ordaining, or destina­ting him to be the redeemer of the World. And the same word, which is here translated sanctified, is used in the Ier. 12.3. 12. of Ieremy & third verse to signify to prepare, or preordaine. And that it is so to be understood here also, it shall (I hope) appeare by other places of Scripture, in answere to that which followes.

Ob. Fourthly, it is said, that the great works of God as soone as they are wrought, are forthwith to have their memorials observed; and it is unreasonable to thinke, that God working so great a work as the crea­tion never to be forgotten, would only destinate a day for its memoriall, to be kept holy so many yeares after.

Answere. But I answere, that this is no new thing, nor any way unreasonable. For what were the great festivals of the Iews, but the memorials of Gods great works, wrought by his outstretched arme? Yet were these ordaine [...] in Sinai to be kept, when they came into the [Page 26]land of Canaan forty yeares after: neither were any of them observed before in the Wildernesse, no not the Numb. 9.2. Passover, save once, that we read of, which was by an especiall command from God himselfe. Con­cerning this, the words of Exod. 13.5.11.12. Moses are plaine, when the Lord hath brought thee into the land of the Canaanites, &c. then shalt thou keepe this service in this month. So that I affirme two things.

First, that although the great works of God are so done, as to be had in remembrance; yet many of them had never any set times appointed for their me­morials by God himselfe, unlesse perhaps by such a destination, of which we speake. Was not the drying of the earth from the flood, much the same with crea­ting the sea, and dry land? Yet Noah, who was then as it were another Adam, is not commanded to keep that day holy. Was not the birth of our blessed Lord (not to speake of his conception, passion, ascension &c.) as glorious, as the first daies workes; and was it not then also in a manner said, let there be light, a light to lighten the Gentils, and the glory of his people Jsrael? Yet the Angels, which rejoyced to see that day, had no commission to proclaime it holy: neither did God himselfe appoint it for holy, unlesse by de­stinating it to be hereafter observed, by the precept, and practice of the Church, as we see at this day. Secondly, when God actually commands his Church the memorialls of his mercies, there is many times a great distance set betweene the institution, and the observation; as appeares in the instances gi­ven in the Iewish festivals.

Ob. You perhaps will say, that the reason is not the same, betweene those feasts, and this of the Sabbath; and that they were put off, till the sanctuary was built, and the people setled in the land of Canaan; be­cause till then they could not with any conveniency haue beene observed. But the Sabbath was the great festivall of all man-kind in memory of the creation, and might, without any incongruity, have beene obser­ved from the beginning.

Sol. Vnto this I answere, that the Patriarches retained (without question) the memory of the creation, with the manner, and order thereof, all which they recei­ved from their ancestors by tradition; yet that (in all probability) they observed not the Sabbath, for the selfe same reasons, for which those other Iewish festi­valls were put off in the wildernesse. For the Sabbath also, as well as those others, had relation unto their bondage in Egypt, and rest in Canaan. Deut. 5.15. Remember, saith Moses, that thou wert a servant in the land of Egypt, and that the Lord brought thee out thence with a mighty hand, therefore the Lord thy God commanded thee to observe the Sabbath day. Plaine therefore it is, that the law of the Sabbath was grounded upon their deliverance out of Egypt; for the one is rendred as a reason of the other. So that howsoever it please some to tell us, that the word (Remember) call'd the people back to consider the practice of this law in former a­ges; and that this precept hath morality in it, because of the word Remember; yet they must give us leave, to thinke Moses the best Expositor thereof, saying re­member [Page 28]thou wert a servant in the land of Egypt.

Ob. You will reply, that it remembred them indeed of the bondage of Egypt, but primarily of the works of creation, for God rested the seventh day, (saith the commandement) and therefore he blessed, and sanctified it. The Sabbath therefore was grounded upon the creation, as well as upon their redemption: nay this last seemes to be but accidentall, and accessory to the former.

Sol. But who sees not, that this is to little purpose? For wee say with Est duplex Sabbathi san­ctificatio: una qua sanctifi­catum est a Deo, altera qua praecipie­ [...]atur Israeli. Sanctificatio Deiest, quâ dics septimus statim initio est quieti de­putatus, & consecratus: sanctificatio Israelis est, di­em septimum [...] Deo quieti sanctificatum pro sancto ha­bere. Mus. praecept. 4. Musculus, that there is a twofold san­ctification of the Sabbath. For both God sanctified it; and Israel sanctified it; God sanctified the Sabbath, when presently from the begining he deputed, and consecrated the seventh day unto rest; Israels sancti­fying was the keeping holy that day, which God had long before deputed to be kept. According to this twofold sanctification, there is a twofold respect of the word Remember. For in the commandement they are bid to remember the ground of the seventh-daies destination to this holy use from the begining. In that of Deuteronomy, they are bid remember the imme­diat ground, or reason of the actuall institution, and observation of the day. The word therefore Remem­ber, in the commandement, hath not (as is supposed) primarily any reference, either to the works of God, or to the finishing of those works: but secondarily, & inclusively only, as being the occasion of Gods de­stinating the day to be in time to come the Churches Sabbath, which they are primarily, and immediatly [Page 29]commanded to remember. And in that other place, Remember hath respect unto their deliverance out of Egypt; as being the primary, and immediat reason of the Sabbaths institution, & actuall observation. And indeed, if wee will speake of things as they are, wee shall finde, that the Sabbath could not congruously have been instituted, and observed, untill this time of their deliverance. For now God makes to himselfe a glorious Church, which before lay hid in private fa­milies, in the midst of Idolaters, without Ceremony, without sanctuary, and therefore without Sabbath; for Sabbath and Sanctuary are relatives in Moses. Levit. 19.30. Ye shall keepe my Sabbaths, and reverence my Sanctuary. No Sanctuary, no Sabbath. Now, and not till now, God hath a separated people unto himself; and the Sabbath, we know, was given them, as a pledge and seale of this separation. Therefore the Prophet, Speaking of the great favours of God to this people, as distinguished from others, saith, Ezek. 20.12. moreover I gave them my Sabbaths, to be a signe betweene me and them, that I am the Lord, that sanctify them. Where first the prophet speakes of them Emphatically, he gave his Sabbaths to them, and none but them, to be a signe between him, and them; and none but them; that he doth sanctify them and none but them; and all this, when he lifted up his hand unto them to deliver them. Secondly, he speaks of Sabbaths in the plurall number; meaning all their three sorts of Sabbaths, of daies, months, and yeares, all which are made the signes, and pledges of their separation. That this is the common [Page 30]exposition of that place, by all, but himselfe, is confes­sed by Aliqui con­sent dici hic Sabbatha in plurali, ut sig­nificet triplex Sabbathum, primum die­rum, quod pro­prie dicebatur Sabbathum, secundum me­sium, tertium annorum, nam Sabbata haec o ania dedit Deus Iudaeis in signum salutis, & quietis dan [...] per Christum. Cor. Lap. Cornelius à Lapide the Iesuite, as great an ene­my to this destination, as any other. But if any list to be contentious herein, declining this place, as they doe that of the Colossians; as if the prophet spake not of their weekly Sabbath, but only of their other feasts: the words of Neh. 9.13.14. Nehemiah seeme to me as cleare as the noone-day, saying, thou madest knowne unto them thy holy sabbath (the weekly sabbath) and com­mandest them precepts, and ordinances, and lawes, by the hand of Moses thy servant. God, we see, made known now unto them, not unto their fathers, this weekly Sabbath, by the hand of Moses his servant. Ob. If any say, it was now made known unto them on­ly by way of remembrance, reviving that old ordi­nance of his, which had now been a long time inter­mitted, by reason of their bondage in Egypt.

Sol. I answere, that our Sabbatharians, when it serves their purpose, tell us, that this law of the Sabbath, and the practice thereof, was ever on foot from the begining amongst the very heathen by the light of nature, and that from hence, the number of seven came to be so highly magnified amongst them: if this be so, its in vaine to tell us now, that the Sabbath was either forgotten, or neglected, especially in Egypt, where all kind of knowledge at this time flourished; how can that be revived, which never perished?

Ob. You will perhaps reply to that place in Nehemiah, that the whole morall law was given unto Israel by the hand of Moses in the wildernesse; may we from [Page 31]hence conclude, that therefore they never were in the world till then in precept or practice?

Sol. I answere, that the text it selfe puts a remarkable difference between the other commandements of the decalogue, and this of the Sabbath, named there as the head of the Ceremonials, and Iudicials. For those words (thou madst known unto them thy holy Sab­bath, and commandedst them precepts, and ordinances, and laws, by the hand of Moses thy servant) cannot, in any congruity, be understood of the morals, which are immediatly engraven upon the conscience; and (I thinke) are no where said to be made known by the hand of Moses. But let this be granted; yet let it be considered, what he saith in the words immediatly going before, (Thou camest downe also upon mount Sinai, and spakest unto them from heaven, and gavest them right judgements, and true lawes, good statutes and commandements,) and then I conceive we may well conclude, that when he addeth (and thou madest knowen unto them thy holy Sabbath, and com­mandedst them precepts, and ordinances, and lawes, by the hand of Moses thy servant) either he meaneth the same lawes, spoken of immediatly before, which were such a tautology, as I think cannot be paraleld in Scripture: or that the text apparently distinguisheth between the morals in the thirteenth, and the ceremo­nials, and Iudicialls (of which the Sabbath was head) in the fourteenth verse.

Ob. Fiftly, it is objected, that the words of the comman­dement in the twentieth of Exodus, have expresse re­lation [Page 32]to the words of the story, Genesis the second; and that therefore the word Remember bids them look back to what God had appointed from the begining. Now the words of the commandement speake not of any destination, but of an institution, therefore that also in Genesis must so be understood.

Answ. I answere, that since the booke of Genesis was written after the law was given, (as most of the lear­ned acknowledge, and were very easy to be demon­strated) the contrary is most true, that the words Gen. the second, have relation to the words of Exodus the twentieth, as being first written in the tables of stone, and from thence transferred by the historian. Nei­ther doth the word Remember, which is more fre­quently, then solidly insisted upon, look to the practice of former ages, and Gods institution from the begin­ing: but is a plaine caveat (if men list to see it) for the time to come. And I appeale to common sence, how the words (remember thou keepe holy the Sabbath day) can be construed, remember how your fathers kept it, or how God did institute it from the begining? It is far more rationally said by some of our adversaries in this point, that Remember is added to this, and to no other commandement of the decalogue, as for other reasons, so because of the ceremoniality thereof. For they indeed were formerly practised by all man kind, and were naturally (though imperfectly) knowne, so that they could not be forgotten; but this of the Sab­bath was a new ordinance of another nature, and made known by the hand of Moses. It was withall the [Page 33]chiefe of all the ceremonies, containing in the myste­ry thereof the Epitome of Gods mercies in Christ, in whom the father blesseth us with all spirituall bles­sings: therefore is this Remember thus prefixed.

Object. Lastly, it is said, that the sixe daies of Gods working were presently exemplary unto Adam even in the state of inocency: and therefore, as soone as he was created, he was set to dresse the garden, and to worke therein in imitation of Gods working. There is the like reason of Gods resting, as of his working, that the one should be exemplary as well as the other; no doubt therefore, but that this was injoyned him, as well as that.

Ans. I answere, that here I must confesse my ignorance, for how Gods working on the sixe daies was exem­plary to Adam in the state of innocency, as binding him to follow Gods example herein, I understand not. Sure I am it hath no footing in Scriptures, and is spoken gratìs, and the whole argument a pari is a meere fancy. Especially, considering, that (as Calvin hath well observed) Gods example recorded in the commandement binds not us at this day, though in the estate of corruption. For the words of the com­mandement (sixe daies shalt thou labour) are not pre­ceptive, but only permissive. And Pro sua [...] ­bertate per­mittit. Ne (que) enim, ut insci­tè quidam pu­târunt, exigit sex dierum la­borem, sedipsà facilitate [...]o [...] ad parendum allicit. Calv. in Exod. Calvin bitterly, but justly derides, those, that expound them otherwise: saying, God doth not, as some have ignorantly thought, exact of his people the labour of sixe daies, but allures them, by the facility of that, which he re­quires, to obey the command. If those words there­fore [Page 34]set not a binding precedent before us, but permit us only to follow our occasions on the sixe daies, as shall seeme good unto us; much lesse was Gods ex­ample preceptive unto Adam in that condition. Vntill therefore something else shall be more substantially alleadged, I shall ever read, with Musculus, sanctified, that is destinated for time to come. To conclude, whereas the argument might seeme to be inforced from the particle (So) in the Originall, it is only a copulative: our last translation therefore reads it, And God blessed the seventh day and hallowed it.

To the second; be it granted that the word in the o­riginall be the same, which is elsewhere used for holy convocations; and that God, when he made those great lights, had an eye to this their use, to which al­so he afterwards appointed them, in the new moones and other festivals of the Iews; yet from hence to in­ferre, that from the begining there were such times thus observed by the course of those great lights, draws blood from the text. For this was neither a principall, nor naturall end of their creation; Though therefore God did appoint the Iewes in their solemne feasts to be guided by the Moone, yet we see the Christians follow no such directions. If this had been either a principall, or a naturall end of the moone from the begining; surely that which was naturall is become mutable, and we that looke not to this use of the Moone in our times of holy convocations, save only in a few moveable feasts, are most unnaturall. The whole argument thus grounded upon the signi­fication [Page 35]of the word is in all the parts thereof un­sound.

To the testimony of the Apostle Heb. 4. the Iesuit Hinc satis clare elicitur, & evincitus Sabbathi cul­tum, & requi­em in usu fu­isse apud ho­mines ab ori­gine mundi, a­li [...]s vim non haberet dis­cursus & ar­gumentum Pauli. Corn. à Lap. in loc. Cornelius à Lapide saith, it is by this place cleerely evinced, that the Sabbath was in use amongst men from the begining, or else the whole discourse of the Apostle in that place is overthrowne. For tryall whereof, and clearing of this Scripture, we must first set downe the Iesuits deduction, and then compare it with the text, out of which it is deduced. The words of the Apostle are. We which have beleeved, doe enter into rest, as it is said. As I have sworne in my wrath, if they enter into my rest: although the works were finished from the foundation of the world. These words, Est occupa­tio, per quam ascendit Apo­stolus ad ex­plicandam a­nagogen Sab­bathi, &c. saith he, are brought in by way of preoccupation, wherein the Apostle ascendeth in his discourse to explaine the anagogicall meaning of the Sabbath, and from the rest thereof, and that of Canaan, to prove, that there remaineth to the true believers a third rest in heaven: As if the Apostle should have said, Quod du­plex requies promissa fuit patribus no­stris, primare­quies fuit Sabbathi. God did hereto­fore promise a twofold rest unto our fathers; the first of the Sabbath, in which he commanded them to rest from their daily labours: the second of Canaan, where he gave them rest from all their enemies. But David speaks Psal. 9 [...]. neither of the test of the Sabbath, be­cause all men were already brought into that rest from the begining of the world, when God, having perfected the creation, commanded men to rest there­in in imitation of his rest: neither doth the Apostle speak of therest of Canaan as appears v. 7.8. therefore [Page 36]a third rest is there meant by the Prophet, even the rest of heaven. If this be compared with the Text, it will be found out of square in three things.

First, in that he makes the Sabbath to be a promise to the Patriarches, but where doe we finde any such promise? Nay how could it be a promise, if instituted in paradise? For a promise is of a thing to come, not already in being.

Secondly, the Apostle speaks of those rests, which were given the Iewes, as types and figures of our spi­rituall rest: but the Iesuit affirmes the Sabbath, not to have been given to the Iews, but man kind from the begining; which indeed overthroweth the whole scope of the Apostle.

Lastly, the maine intention of the Apostle is mis­taken, which is not to explaine the Anagogicall, or heavenly Sabbath, but only the spirituall rest, which the faithfull under the Gospell receive in Christ. The words are plaine, we which doe believe doe enter into rest: nor is the present tense put for the future, as the Iesuit suggests without any ground; For it is the sin of apostacy falling from the faith of Christ, against which the Apostle so much laboureth in that place, and throughout the whole Epistle; and apostacy is a falling away from some estate, in which we already are. Indeed our spirituall rest, which we finde in Christ, Rev. 21.4. endeth in that heavenly rest described Revel. 21.4. but this was not first, and immediatly typified by the Sabbath, and the land of Canaan; and therefore in a secondary, and subordinate construction, only to be [Page 37]found in that place of the Apostle. Leaving therefore this lesuiticall interpretation to those that like to fol­low it; the text is plaine enough, (as Praecipua huius loci dif­ficultas hinc provenit, quòd violentèr à multis torque­tur. Mar [...]o. in Loc. one hath well observed) to all those, that desire not to wrest it: For the Apostle exhorts the Hebrews, to whom he writes, to take heed, least by their Apostacy they de­prive themselves of that rest of God, which he ever proposed, and promised to their Fathers, and so pre­venteth two objections. For they might say, we can be in no such danger, having already entred into Gods rest two manner of waies.

First into that rest of his, which was from the be­gining, when he finished his works; into this the Sab­bath, which he gave our Fathers, as a speciall pledge and badge of his people, hath admitted us. Our imi­tation of him is our communication with him.

To this the Apostle answereth, that indeed the Sab­bath was given as a memoriall of Gods rest, but that this is not the rest of God, of which the Prophet Da­vid speakes.

Secondly, we are entred into Gods rest, being brought by Ioshua into the land of Canaan, the land of rest.

But this plea is also rejected by the Apostle, be­cause David, whose text is quoted, lived long after Ioshua. The summe therefore of that Scripture is on­ly, that neither the rest of the Sabbath, nor the rest of Canaan was that rest, into which God promised to bring his people, but only types, and shadowes there­of. To conclude, this argument hangs together like [Page 38]a rope of sands, because the text saith, the works were finished from the foundation, when God rested; it in­fers, that therefore also Adam, and the Patriarches kept a Sabbath from the begining; in which is no co­herence at all, as any man may see.

To the fourth it is confessed, that there was a Sab­bath before the Law was given in Sinai; but the que­stion is not of Sinai, but the wildernesse after Israels departure out of Egypt, till when we say, there was no Sabbath. And whereas it is said, that Moses speaks thereof in that place, as of a thing well known; he that looks better into the text, shall easily perceive the contrary. To this purpose observe these circumstan­ces.

First, the occasion of those words of Moses; to morrow is the rest of the holy Sabbath unto the Lord; they are his reply to a relation of a new accident, in the gathering of Mannah, viz. that whereas all the weekbefore, whether they gathered more or lesse, every man had an Omer full, now on the sixt day e­very man gathered two.

Secondly, this new accident is expounded by a new oracle, or revelation, this is that, which the Lord hath said, for so the words are used v. 16.

Thirdly, what is this new Oracle, but the reason of this new accident, God teaching them thereby a new observation, viz. that of the Sabbath. For surely if the Sabbath had been so well known, as is pretended; neither the rulers of the congregation would have wondred so much at the double portion of Mannah, [Page 39]which fell on the sixt day; they might easily have con­cluded to morrow is Gods resting day; neither nee­ded Moses have given them a new oracle for their sa­tisfaction.

Fourthly, we may observe the peoples disobedi­ence; for notwithstanding all this, some went out up­on the seventh day. By this it probably appeares, that they knew not yet what belonged to the keeping of a Sabbath. This was, it seemes, the first, that they ever heard of; therefore they neither beleeved, nor obser­ved it; whereas afterwards being acquainted there­with, they kept it even to superstition.

Fiftly, marke the Lords expostulation with them; how long refuse you to keep my commandements, and my lawes? Had he spoken in the singular number, then in­deed, how long, might have seemed to intimate, that the law of the Sabbath had been of greater antiquity; but when the Israelites are reproved for breaking the Lords commandements, and lawes; it is still meant of those, which God gave them by Moses; neither can any place be shewed to the contrary.

Sixtly, we may note, that God doth only reprove, not punish this violation; whereas afterwards, when the Sabbath was known, and established, the gatherer of sticks must be stoned; Now what difference, I pray you, between stick-gathering and Mannah-gathering; but that the one sinned of presumption against an or­dinance newly setled, and by consent established; The other, against a law only newly proposed, and made known, but not fully assented unto; And this I am [Page 40]sure is the reason rendred by Quare qui [...] collige­but punicha­tur; certe quo­niam si statim d [...]principio, quando ferun­tur leges, ac jere in pro­mulgatione ips [...] contem­nerentur, nul­lo mode pos­sunt postea cus [...]odiri. Chain Mat. c. 12. hom. [...]. Saint Chrysostom, for stoning the stick gatherer; because if lawes should be contemned, as soone as they be made, and almost in their very promulgation, they would never after­wards be observed.

Seventhly, the words of Moses are remarkable; see how the Lord hath given you the Sabbath: see, betoken­eth the novelty of the thing: how, sheweth the occasi­on of the Sabbath; to you, saith the text, not to your Fathers, or to all man kind; To which point the words of Nehemiah are so plaine, as it is a wonder to me, how any man can imagine a Sabbath commanded before Moses. Nehem 9.14 Thou madest knowne unto them thine holy Sabbath by the hand of Moses thy servant.

Lastly, marke the conclusion of the story, so the people rested on the seventh day. By reason of this new accident, new revelation, gentle reproofe, and admo­nition were they brought to keep a Sabbath. Vnto all which adde the glosse of Trem. in locum. Iunius, & Tremelius, affirm­ing, that there were three causes of the Sabbaths insti­tution; the remembrance of the creation, the delive­rance out of Egypt, and the fall of Mannah. No ef­fect can precede its cause in nature, and time, which the Sabbath needs must doe, if it preceded Mannah in observation, and yet the fall of Mannah be a cause of its institution. It doth not therefore appeare by this Scripture, that the Sabbath was a thing well known, and practised at that time. When Moses saith it is the holy Sabbath, the present tense is put for the future, as is most usuall, when we speak of daies or solemnities, though novell, and occasionall.

To the fifth we say, that Noah, in sending, or forbea­ring to send forth his Dove, was not guided by any rule of Religion. For I would aske any sober man, whether, if Noah had sent out the Dove upon the Sab­bath, (supposing a Sabbath to have been in the daies of Noah) he had thereby sinned, in breaking the Sab­bath? For if the Sabbath were broken thereby, it must be either by the Dove flying on that day, which were too ridiculous: or by Noahs letting her out of the Arke; and by this rule, he that should open a case­ment of his house to let a bird abroad upon the Sab­bath, (for Noah did no more) should prophane it; which to affirme, is more then Iewish superstition.

But you will say, Noah regarded not the flying of the Dove, only he durst not doe it on the Sabbath, be­cause it was his own work; and his thoughts should have been imployed about his worldly estate, and condition, which the Esai. 52. Prophet forbids.

This place of the Prophet we shall have fitter oc­casion hereafter to examine. For the present it shall suffice to remember, that Noah, at this time, though he were saved from drowning, yet he suffered also un­der the common distresse of the flood. Was it sin, think you, for Noah to think upon this calamity on the seventh day; or to labour to know, how neere God had set a period to that misery? If a man were at sea, where, or in what part of the world he knew not, would you hold him guilty of prophanesse, if he should goe about to discry the land upon the Sabbath day? But what other reason can be given of this se­venth [Page 42]days expectation, which is thus noted in the text.

Some perhaps will say, because seven is the number of perfection, that Noah might have conceived, that God would compleat his Iudgement, and make dry the earth upon some seventh day: or, that knowing, that God made the world in seven daies of nothings, he might hope that he would new make it againe, as it were, out of the flood in some such time.

But for mine owne part, I doe not conceive, that the observation of numbers was yet extant; but ra­ther, that Noah was directed hereunto, by the change of the Moone in every seven daies; well He resolved to open the windowes, or flood-gates of heaven, giv­ing extraordi­nary strength of influence to the starres. Bolton. knowing that the element of water is most subject to this Pla­net, as experience sheweth. And there is no doubt to be made, but that, as God did miraculously both powre downe the flood, and withdraw it: so in both works he used the help of second causes, and strengthned the naturall influences of those heavenly bodies. This reason therefore doth no way conclude.

To the sixt, which is the place of Iob. understanding, by the sons of God, Iob, and his children, and their standing before the Lord, their keeping of the Sabbath; If it be the interpretation of Pineda the Iesuit, I think it is a singular phantasy of his owne. But to give Pi­neda his due, although he seeme to say, that this sence may be gathered out of the septuagint; yet he him­selfe affirmes, that by the sons of God, in that place, are meant the holy Angels; and proves, by many reasons borrowed from Ex quibus omnibus effici­tur, vt qui fi­l [...] Dei vene­runt, ut assis­terent coram Domino, San­cti Angeli no­cessariò sint. Pined. ex A­quin. part. 3. q. 13. Aquinas, that the title of the sons of [Page 43]God doth more often agree to the Angels, then to men, in holy Scripture. This argument therefore, as it is forsaken of reason, so also of authority; only we may note by the way, that Iob offered sacrifice for his children every day, not upon any one set day more religiously observed, then another.

To the seventh, be it granted, that time hath ever been divided by weeks, notwithstanding some say, that, before Israels coming out of Egypt, we find no mention of them at all in Scripture. But that there should be no such division of time without the se­venth-day Sabbath, hath no ground of reason. For look how time came to be measured by quarters, and months, which was by the Sun and Moon set for that purpose in the heavens: so likewise by weeks. And therefore I make no question, but that the heathen, who never heard of a seventh-day Sabbath, have weeks, as well as months, and years. For men doe naturally observe the course of those great lights, and by the revolution of the Sunne recken their yeares, & by the Moone their Months: Now the subdivision of the moneth into weeks is chalked out unto them, by the foure changes of the Moone. This argument therefore seemeth to suppose that, which is against the light of nature, viz. that men first began to divide time by weeks, and so adding week unto week, made up the yeare; whereas they are naturally taught first to accompt months, and yeares, and afterwards to subdivide these into weeks, Lastly, this argument supposeth, that Adam observed the next day after his [Page 44]creation for a Sabbath, which I suppose few will af­firme, sure I am, none can prove.

To the eight, be it granted, that God never failes in necessaries, that the points of faith, and hope mentioned in the argument, were behoovefull instruc­tions for Adam, and the Patriarches: that they are also included in the ordinance of the Sabbath; but that they are only shut up in this ordinance, or that Adam, and the Fathers before the law, learned them not else where; is no way to be yeclded. For they might have them (as questionles they had) both by the light of na­ture, and of revelation. By naturall light; for we must not think, that Adam utterly lost the knowledge of his Creator, or works of creation; he knew after his fall Gen. 3.12. the voice of God, he knew also that God had gi­ven him the woman. It was also known by the light of revelation, in the promise of the blessed seed, in which is comprised both our creation, redemption, and translation to a better life, as Mihi, ne quid dissimu­tem, non sub­innui tantùm boc loto, sed [...]ltâ voce pro­clamari vide­tur relegatae gentis restitu­ [...]io. Park. l. 1. de delcen. one hath well obser­ved. Our creation in these words, out of the earth wast thou taken, and thou art but dust; our redemption in those, he shall break thine head; our translation in the last clause, till thou returne; in which he proclaimes the restitution of Adam, and his posterity, that are his seed, to the happinesse of Paradise, not earthly, but heavenly.

To the ninth we say, the Patriarches no doubt did publikely worship God; their altars and sacrifices make it manifest; neither was it any will-worship in them, but appointed by revelation. From hence to [Page 45]clude, that therefore God appointed them the Sab­bath, is no good consequent; for God appoints men many duties, but prescribeth no certaine time of per­formance. For time is no part of the worship, but an accident, and adjunct thereof, left for the most part to discretion, and opportunity. I hope, that no man will deny, but that God is publikely worshipped amongst us upon Holy-daies, Wednesdaies, and Frydaies; and yet God never sets us thosetimes. From the worship thereof to inferre the time, is no good deduction. But let all be granted, that God both prescribed worship, and time; the Sabbath at most is but a positive pre­cept, as the sacrifices also were, no morall duty, which is the thing aimed at in this question, and shall be handled in that which followeth.

Lastly, the testimonies of the learned are not, and, as I conceive, cannot be very many; and those that are, may easily be reconciled. To begin with Philo, the very addition which is given him, that he is a Iew, is sufficient exception against his testimony. And so for M. Broughton; it may be reputed a part of his Rab­binicall learning, to which he was so much addicted. M. Calvin is not constant to himselfe in this point; for in his book of Perpetuam islam cessatio­nem Iudaeis repraesentahat unius diei ex septem obser­vatio Cal. inst. l. 2. c. 8. Institutions, he plainely speaks there­of, as given to the Iews by Moses, Videtur De­us per diem septimum po­pulo suo deli­neâsse, futurū sui Sabbathi in ultimo die perfectionem. Ibid. not by God to A­dam. Catharinus, and Alcuinus are held but Innova­tors amongst the Schoolemen in this point, and are generally forsaken of all their followes. Lastly that of Zanchius is but a fancy of his own, and that also far fetched; and thus much of the first question.

CAP. V. The second question is proposed, whether the letter of the fourth Commandement be a morall precept?

A Law being once enacted, we take into consi­deration the binding power thereof; for all lawes doe naturally bind all such, upon whom they are imposed, untill it doth appeare, that they be repealed. Hence though Critickes say, lex à legendo, yet Divines take up another Etymology, lex à ligādo, its therefore a law, because it doth oblige. But all Lawes being not of the same kind, doe not bind after the same manner, neither as they are lawes, nor as they are intended by the lawgivers. This is most true not only of humane lawes, whose authors are men, but of such also as proceed immediatly from God himselfe. For there be some lawes of his, which ob­lige all people, nations, and languages upon the face of the whole earth, even every son of Adam. Others of them are prescribed either to particular persons, or some one people, & nation only: some of them al­so are of perpetuall, and everlasting continuance, ne­ver to be revoked; others were ordained only for a certaine period of time. Lawes of the first kind are properly stiled morall, which are in both the forena­med respects universall, the dictates of nature, and in­cluded in the divine essence, which is not subject to a­ny [Page 47]shadow of change; Lawes of the latter kind are all the ceremoniall, and judiciall ordinances. The se­cond question therefore is, whether the fourth com­mandement of the Decalogue be a morall law, bind­ing all men throughout all ages to the end of the world: or whether it were given only to the Israelites, till the fulnesse of time, and exhibiting of the Messiah? The affirmative seems to some men as cleer as the day it selfe, and to be a point of that high consequence in religion, as that we ought rather to suffer as Mar­tyrs, then to quit this truth. We will therefore mu­ster up all such arguments, as make to this purpose.

CHAP. VI. The arguments for the affirmative are propoun­ded, and enforced.

ANd first, it is alleadged, that all the commande­ments of the Decalogue are morall, being parts, and branches of the law of nature. But the fourth commandement is one of these, placed in the very heart of the rest, spoken by Gods owne mouth, written by Gods own finger, and that in ta­bles of stone, to teach us their perpetuity, laid up with the rest in the Arke; therefore the fourth com­mandement must needs be morall.

Secondly, if this be not morall, as well as any of the rest, not only Moses, but God himselfe, who pla­ced it so, might seeme purposely to confound things [Page 48]of different natures, intending as it were to breed di­stractions in the Church, as we see at this day. But this is no way to be imagined, for God is the author of peace, and not confusion; therefore doubtlesse the fourth commandement is equally morall with all the rest.

Thirdly, that which is naturally written upon the hearts of the very heathen themselves, must needs be morall; but the whole fourth commandement is thus naturally written. Ergo.

First the Sabbath must be the seventh day; for this number was ever reputed the number of perfection, and the holy number, not only Cyprian, de Spiritu S. S. Cyprian so cals it, but Homer also, Hesiod and Callimachus.

Secondly, the whole day was spent even by hea­thens after an holy manner, in publique worship, and private contemplation.

Thirdly, they also observed their Sabbaths with severe strictnesse from all manner of works. Their I­dolatrous Priests affirmed, that the holy daies were polluted, if any work were done in them; By all which it is plaine, that the very Heathen observed the Sab­bath not by revelation, for this they never had, but by the very light of nature; therefore, &c.

Fourthly, that commandement is moral, which hath all the characters of morality, As first, that it ap­pertaines to all nations in all ages. Secondly, that the more understanding amongst the Heathen appro­ved, and taught it. Thirdly, that it may be discerned by reason rightly informed. Fourthly, that it containes [Page 49]something which is necessary to humane nature to at­taine its end, and finall happinesse. Fiftly, that it is such, as if it were observed with the rest, would make the conversation of man compleat, without the addition of any other law; but all these markes of morality are to be seen in the fourth commandement. The two first are apparent by the precedent argument; for it was ever observed, approved, and taught by Hea­thens in all ages. The third is a necessary consequent of the former, for if the Heathens observed it, this their observation must needs proceed from reason rightly informed. The fourth no man can be so wicked as to deny; for if any thing be necessary to bring men unto everlasting happinesse, it is the obser­vation of the Sabbath. The last also is evident, for if all the rest of the Decalogue together with this were observed, what need we any other lawes either of God, or man? Ergo.

Fiftly, that commandement is morall, whose rea­sons are morall; but such are the reasons in the fourth commandement. As the first, which is taken from the equity of the law, giving men sixe for one; for God ever was, and ever will be alike liberall to all men in all ages in this kind. The second, drawn from Gods interest in the seventh day. The Seventh is the Sabbath of the Lord, and what sons of Adam are ex­empted from giving God his owne? The third, is Gods example proposed for our imitation; for all men are bound by the very light of nature, to be fol­lowers of God, as deare children. The fourth, is the pro­mise, [Page 50]which is made therein; For it will be as blessed a day, or a day as full of blessing unto us, if we san­ctify it, as ever it was to the Iews; God being not lesse good, nor his grace lesse powerfull, nor his pro­mise lesse sure; The fift, is the ease & refreshing of our servants, and beasts, to whom Christians must not be lesse mercifull, then the Iews. Lastly the Sabbath taught them, that they were the Lords people: and no man will say, but that we also are so, by as many and by more strong tyes, and relations, then were ever any. Ergo &c.

Sixtly, the law Ceremoniall, and Iudiciall were gi­ven only to the Iewes, and such as were circumci­sed; but the fourth commandement was directed, not only to those within the covenant, but also to stran­gers, and aliens. The strangers within thy gates. And upon this ground Neh. 13.16. Nehemiah reproved the Tyrian Merchants, which were strangers; therefore &c.

Seventhly, from the words of Christ in the Gospell, Mat. 24.20. pray that your flight be not on the Sabbath day; Those words were spoken to the disciples, fore­shewing, that if their flight should happen to befall them on the Sabbath; their affliction would thereby be increased. But if the fourth commandement be not Morall, what addition of sorrow had it been, if their flight had befallen them that day? Christians (and such were the disciples) need not trouble themselves about a law Ceremoniall. Thus then. That comman­dement, the breaking whereof might justly grieve a Christian forced thereunto by flight, is doubtlesse [Page 51]morall, but the fourth commandement is such, there­fore &c.

Eightly, that commandement, against which hu­mane corruptions doe especially arise, and band them­selves both in the Godly, and the wicked, must needs be morall: but our corruptions doe chiefly fight a­gainst the Sabbath, as the Godly feele by experience in themselves: and experience doth also make evident in the wicked of the world; therefore &c.

Ninthly, that cannot be a truth of God, which o­verthrowes all religion, lets in Atheisme, Epicu­reisme, and all prophanesse; no good tree can bring forth such evill fruit. But that doctrine, which denieth the morality of the Sabbath, overthroweth all religi­on, lets in Epicureisme, and Prophanesse; as appeares in those Churches, wherein it is taught in forraine parts. Ergo.

Tenthly, that wich the Church of England teach­eth in her Homilies, ought to be held for truth by all the obedient children of that Church; but the morali­ty of the Sabbath is that, which the Church of Eng­land teacheth in her Homily of the time, and place of prayer; as will appeare to every one, that will read the same: Therefore all the obedient children of the Church of England ought to acknowledge it to be true.

Eleventhly, if you make the fourth commande­ment Ceremoniall, you make the Church of England guilty of Iudaisme. For that Church, which readeth to her children a Ceremoniall Law, and commands [Page 52]them to kneele, whilst it is read, in acknowledgment of their subjection thereunto; and at the end to pray, Lord have mercy vpon us, and incline our hearts to keep this law, cannot but be a Iewish Church: But the Church of England thus teacheth her children. Ergo.

Twelfthly, unlesse the fourth commandement be morall, there will be but nine commandements in the Decalogue, which is contrary not only to the recei­ved opinion of all men, but to the calculation of the whole Catholique Church in all ages, and is no meane Sacriledge to affirme. Ergo.

Thirteenthly, that which is taught by men, which are most spirituall, and alone discerne the things of God, must needs be true, and so on the contrary. But the Morality of the Sabbath is taught by men that are most spirituall, the contrary by men that are carnall, therefore &c.

Lastly, we have the authority of all our English writers almost ever since the reformation unto this time; neither was it hitherto ever contradicted for at least these threescore, and ten yeares, unlesse by Papists, Anabaptists, or Familists. Ergo.

CHAP. VII. In which are set downe the arguments for the negative.

THe negative tenent hath also its arguments, which in the next place must be produ­ced, and

First, it is alleadged; That commandement, over which Christ was absolute Lord, as he was the sonne of man, is not morall; for a morall precept is part of Gods eternall law, over which the sonne of man can have no power, being made under the law: But Christ, as the sonne of man, was Lord of the Sabbath, as him­selfe upon two sundry occasions hath twice told us Math. 12. Mark. 2.

To these Texts these exceptions have been made.

1 Excep. 1. That this phrase doth no more import the Sab­bath to be a ceremony, then the same used by the A­postle doth conclude the dead, and the living to be a ceremony, for he rose againe, that he might be the Lord of the dead, and of the living.

But this is to play with the ambiguity of the word; it's one thing to be Lord of the Church, to guide, go­verne, perfect, quicken, raise, glorify her: for this is the meaning of the Apostle, upon which that in the Ephesians may seeme as a comment. Eph. 1.20.21.22. And another thing to be Lord of the Law or constitution, to moderate, dispence, order, alter, abo­lish; [Page 54]for in what other construction can any one be said to be Lord of a law?

2 Except. 2. It is said, that Christ did not intend by these words of his any such Lordship, because he did not then abrogate the Sabbath.

Nor is this to the purpose, for never any man yet dreamed, that Christ did in those words abolish the Sabbath; for both it, and the rest of the legall ordinan­ces were in force, till they were nailed with him to the Crosse.

3 Except. 3. It is excepted, that our Saviour in those words doth only dispence with his Disciples in that particu­lar case, and challenge to himselfe the power, and pre­rogative of expounding the Law against the Phari­sees, who pretended only to the Chayre, and to give interpretations of the Law.

But to satisfy this also, and to cleare the Text, we af­firme,

1 That Christ doth not there, or in any other place, ever dispence with the law in himselfe, or any other, for he took upon him the form of a servant, and came not to break the Law, but to fulfill it.

2 That in those words Christ doth not intend to expound the law only; for this he had done before, by the example of David, and by the place in Hosea.

3 That he doth therefore begin a new argument against the Pharisees, consisting of two things; the first of the end, and intention of the Law, which was the good of man; the other from his own office, which was to be head both of men, and Angels, and [Page 55]therefore being to dispose of all things, which tended unto mans good.

4 That he intended by those words to rectify their superstitious conceits of the Sabbath. As if he had said, you magnify the Sabbath, as if it were one of the greatest of all the commandements, a maine end of mans creation; but you must know, that it was made for man, and not man for it, as were all the le­gall rites, and ceremonies. And if this be so, I, that am the Messiah, am by my office Lord of the Sabbath, and can, and will abrogate the same in due time. And that this abrogation of the law of the Sabbath was that, which our Saviour did there at least insinuate unto them, is plaine; if we compare the text with that other of S. Matthew, where he tels them, that he is greater then the Temple, having absolute jurisdiction, Templum Sabbatho ser­viebat, ipse autem domi­nus erat Sab­bathi. Mald. in locum. and Lordship over all Legall, and Mosaicall rites.

Secondly, that, for which, no man is to be censu­red, and condemned, is not a Morall Law; for the Law of nature teacheth us to condemne the transgres­sors of all Morall precepts; but no man is to be jud­ged or condemned for the Sabbath. Col. 2.16. Col. 2.16.

If any man say, that the Apostle speaketh of the o­ther feasts of the Iewes, which also are called Sab­baths, not of the seventh-day Sabbath in the comman­dement.

I answere. First, that he contradicts all Ancient, and Moderne expositions.

Secondly, that in all other places of Scripture, where mention is made of their Sabbaths, the week­ly [Page 56]Sabbath is also included. Nehem. 20.33. Esai. 1.13. Hose. 2.11. why not here?

Thirdly, the Apostle had reason to have excepted this especially, considering that his doctrine in that place is a doctrine of liberty; for in cases of this nature unlesse men have their bounds set them, they easily turne their lawfull, and warrantable liberty into un­warrantable licentiousnesse.

Fourthly, it is not likely, nor agreeable to any rule, that, when all, which are denominated, are expressed, (as Sabbaths) that which doth denominate, ( viz. the weekly Sabbath) should be excepted; but on the con­trary.

Fiftly, the enumeration of the text is sufficient. New-moones, Holydaies. What Ceremoniall feasts had the Iewes distinct from their weekly Sabbath? which stands not under one of these heads. Either therefore the Apostle useth tautologies, which is not likely, his discourse being in that place Polemicall: Multa festa habebant Iu­daei quaedam quotanuis ce­lebrari oporte­bat, quaedam ineunte quoli­bet mense, quaedam fin­gulis septima­nis, ut Sabba­thorū, haecom­nia tanguntur ab Apostolo, hoc in loco. Salisbut, in locum. Or that Tri­partite enumeration of new-moones, holy daies, Sabbath daies includeth also the weekly Sabbath.

Lastly, the weekly Sabbath, which the Iewes ob­served, and circumcision, were the two maine heads of Iudaisme, for which in those times the Seducers so much contended: therefore this weekly Sabbath is there especially to be understood.

Thirdly, that, which is a shadow of good things to come, whose body was Christ, cannot be a morall law; for morall duties are eternall verities, no fleeting and vanishing shadowes. But the Sabbath in the fourth [Page 57]Commandement was such a shadow of good things to come; As hath in part appeared by that place of the A­postle Heb. 4. and shall be farther evidenced in that which followes, and hath generally been taught by all Ep [...]ph.l. [...] hae. 8. Antiquity. Ergo.

Fourthly, that, which cannot be deduced out of the principles of naturall reason rightly informed, with­out revelation, cannot be Morall: But the sanctifying of the Sabbath, as it is set downe in the letter of the fourth commandement, cannot be so deduced. For first naturall reason cannot teach us, that one of seven must be observed, much lesse, that it must be the se­venth from the creation, or that it must be one of se­ven in imitation of Gods rest. For though men by the light of nature may know the creation, and that God was the Creator, I will adde, (though it be impossible) the order how things were made; yet that all this was done in sixe daies, which is the ground of the Sab­bath, naturall light cannot reveale. Neither can nature teach, that a whole day from evening to evening is to be kept holy: For this is the rule of the Sabbath in the fourth commandement, which is rather against nature. For nature teacheth to calculate from mor­ning to evening as Aquinas. 1 [...]. 2. ae. q. 74. Art. 3. ad Sextum. Aquinas sheweth; nor doth nature shew us that straight & exact resting from all manner of works, as the Commandement, and the exposition thereof given by Moses doth require. If any man say, that some shreads of all these were found a­mongst the Heathen in practice, and that they were doubtlesse guided thereunto by the light of nature. He [Page 58]speaks nothing to the purpose; The question being not of their practice, but the principles of naturall reason, which must be produced, and the deduction made according to those principles. Now let any Philosopher. or Divine, laying aside his Bible, make the demonstration out of meere naturall principles, & erit mihi magnus Apollo.

Fiftly (which is also Manifestum est itaq, non aeternum, nec spirituale, sed temporale fu­isse praeceptū, quod aliquan­do cessaret. Tert. advers. Iud. Tertullians reason) whatsoe­ver is de facto abrogated, and abolished for practice; whether by Christ, or his Apostles, cannot be morall for precept. For whatsoever is morall must be per­petuall; but the letter of the fourth Commandement is thus abolished for practice. For first, not the se­venth from the creation, but the eight is observed. Secondly, this eight was never observed by the Chri­stians, as the Iews observed their seventh; neither for time from evening to evening, nor for manner in any respect. Lastly, we keep not our day upon the same reason, and ground with theirs, as in memory of the creation, of the deliverance out of Egypt, of the fall of Mannah; but of Christs resurrection: Nor to the same end, to represent unto us our spirituall rest in Christ. For the faithfull have already obtained that, for parts, though not degrees, neither was the Lords-day ever appointed to Shadow out unto us the eter­nall consummation thereof in Heaven. The letter therefore of the fourth Commandement is in all the branches thereof vanished, and abolished, Ergo.

Sixtly, that which is morall, admits no dispensati­on upon any ground of necessity, Charity, Piety, or [Page 59]what else soever. And this Chrysost. Hom. 40. in cap. 12. Math. S ^t Chrysostome makes good; saying, in those things, which are altogether unlawfull, (as whatsoever is forbidden by a morall Law) [...] excuse whatsoever can be pleaded to make it lawfull. A man must not lye, no though it be a ho­ly fraud: Commit Idolatry, Rebellion, Murther, Theft to save his life, nay his soule, or a thousand soules: But the fourth Commandement admits of many excuses, and dispensations; and that, when nei­ther Charity, Piety nor necessity require. I never heard a Physitian blamed for tending his Patient on the Sabbath, though not in extream danger; nor a Sheepheard condemned for following, or folding his flock upon that day; yet the folding of Sheep is nei­ther a worke of Piety towards God, nor mercy to the cattell, which would be better unfolded: only it's a matter of profit to the owner. The Laurent. in Tert. advers. Iudaeos ex Rabbin [...]s in Ios. c. 6. Iewish Rab­bins tell us, that the children of Israel never kept but the first Sabbath, during their whole pilgrimage in the wildernesse. No man will say, they were forced by necessity to this long intermission. Chrysost. ib. S ^t Chrysostome is of opinion, Abraham cūm consensi [...] occidere filiū, non consensic in homicidi­um, quia debi­tum erat eum occidi per mandatum Die, qui est dominus vitae & mortis. Aquin, 12. q. 100. art. 8, ad 3. (how justly I say not) that our Saviour in his own person brake the Sabbath, when no occasion compelled him thereunto: As when he made clay with his spittle for the blind mans eyes.

If any object, that even morall lawes admit of dispensations, as in the case of Abraham, who was commanded to sacrifice his owne sonne; and of the Israelites, who were also commanded to robbe and spoile the Egyptians.

The Communitèr dicitur, quòd Deus mutare potest materi­am praecepto­rum, sed ma­nente materiâ non potest dis­pensare. Vig. c. 15. v. 7. Schoolemen have long since untied this knot, distinguishing between the dispensation of the law, and the mutation, or change of the thing con­cerning which the commandement is given: And this change of the thing may be made, in regard of some of the commandements, by the omnipotent soveraignty of the Lord, but not in others. God by prerogative royall over all create beings may call for any mans life by the hands of whom he pleaseth, as in Abra­hams case. He may likewise deprive any man of his propriety in any of his goods, and so give them as a prey to another, as in Israels case; But God cannot change the matter of other Commandements, as make himselfe more Gods then one, or worthy to be dishonoured. So then in the forenamed particulars there was no dispensation in the commandement, but an alteration in the things. And the reason of this di­stinction is plaine; for had the Egyptians continued the lawfull owners of their Iewels, and ray ment, the Israelites must have been theeues, keeping them from them without their consents. God can no more make theft to be no theft, then deny himselfe.

Object. But perhaps you will say, that the matter of the fourth commandement is also changed in the former instances, the law not dispensed with at all.

Ans. I answere, that the matter of the fourth com­mandement is the seventh day; the sanctifying thereof the forme; but how the seventh day can be changed, and not be the seventh day, to the Physitian, or sheepheard, or any other, is not imagineable. Omne [Page 61]quod est, dum est, necessariò est. Whatsoever hath being, whilest it hath being, must necessarily be that which it is.

Seventhly, whatsoever is contained under the name of legall sacrifice in the old Testament, is not morall: for not only the Leviticall sacrifices, but e­ven those, which were offered by Adam, and the Pa­triarches, were Ceremoniall. But the Sabbath is re­ferred unto this head by Mat. 9.13. vide Mald. in locum. In vo­ce (Miseri­cordiâ) Synec­doche est no­tando; nam sub hoc nomi­ne Christus omnia huma­nitatis officia comprehendit. ut nomine sa­crisic [...] omnes caeremonias, & quiequid est externum. Marlor. Christ himselfe disputing with the Pharisees, and citeing against them the Pro­phet Hosea. For as under mercy are comprehended all works of love to our neighbours: so under the title of sacrifice are contained all the rites of the Mosaicall Law.

Eightly, that Commandement, for the observing whereof man was not made, is not Morall; Ordinatur homo ad De­um non per interiores ac­tus mentis, sid et [...]am per ex­teriora opera, quibus div [...] ­ [...]am servitu­tem prosite­tur, ista opera. & cultus Cae­remonia voca­tur, Aquin. 1. 2 [...]. q. 99. art. 3. in corp. for there­fore God made man, that by the observation of the Morall Law, he should beare his own image in the world, serving him in righteousnesse, and holinesse to the glory of his Creator. But man was not made to keep the Sabbath in regard of any circumstances of the commandement; but on the contrary the Sabbath was made for man, and not man for the Sabbath: There­fore &c.

Ninthly, that Law, which determines. Ecclesiasti­call rites and ceremonies, prescribing set times of ho­ly worship, and the outward solemnities there of, is not Morall, but Ceremoniall. This I take to be a Theologicall Maxime among all sorts Lex Caeremo­ntalis est, quae praescribit ri­ [...]us Ecclesiasticos, & externas Caereinonias, sacrificia, vasa, loca, tempera. But. loc. com. of Divines, & [Page 62]the reason is, because the law Morall being the same with that of Nature, doth not descend to any particu­lar circumstances. But the fourth commandement prescribes, and determines set, and particular times of holy worship, and the outward solemnities of the same, saying, the seventh is the sabbath, in it thon shalt doe no manner of work, Therefore &c.

Lastly, may be produced many witnesses of all kinds. Ignat. Ep. ad Magnes. Ignatius saith, that old things are passed a­way, applies it to the Sabbath in the fourth Comman­dement. In quibus fingulis lex non dicam im­possibilis, & infirma, sed planè iàm mort [...]ae. Orig, lib. 6. in Rom. cap. 8. Origen upon these words of the Apostle the law was weak through the flesh, expounds it of the Ceremoniall law, which (saith he) understood ac­cording to the letter, and so observed, was weak, and not able to doe us good. His first instance is in the law of the Sabbath. Tertul. ad­versus Iudoe­os. Tertullian calleth it a Tempo­rall Sabbath. Iam tempo­regratic re­velat [...] obser­vatio illa Sab­bathi, quae u­nius dici va­catione figu­rabatur, abla­ta est ab ob­servatione fi­delium. Aug. in Gen. ad lit. lib. 4. c. 11. S. Augustine doth every where distin­guish the fourth from the other, as being Ceremoni­all, and not belonging to the new Testament. Hier. lib. 28. in Galatas. S. Ie­rome makes it a Iewish observation. Literalis illa observatie Sabbathi sonantis requiem, non dantis, indictus saerisifciorum ritus, interdictus porcinae carnis esus, pluvia est ex illa nu­be (Mosi) descendens, sed nolo in hortum meum descendat. Bern. serm. 50. in Cant. S. Bernard sticks not to say, that the literall observation of the Sabbath, was one of the precepts, which Ezechiel calls not good, and numbers it with the Law against Swine­flesh. Da­mascen, de fide orthod. lib. 4. cap. 4. Damascen is large, and particular in this point, shewing where, and how it was Ceremoniall. Quies ab operibus, licet non amplius sit in Chri­stianismo praecepta, ficut scribit Apostolus Col. 2. necessaria tamen est, & instituta ab Ecclesiâ propter imperfectos. Luth de bonis operibus. Lu­ther [Page 63]saith plainly, that the outward Rest of the Sab­bath is not commanded us Christians under the Gospell, and alleadgeth for proofe the Prophet Isai­ah, cap. 66. and the Apostle S. Paul Colos. 2. Evanescant nugae pseudo-prophetarum, qui Iudaicâ opinione popu­lum superiori­bus saeculis imbuerunt, ni­bil aliud asse­rentes, nisi ab­rogatum, esse quod ceremo­niale erat; id vocant diei septimae taxa­rationem, re­manere autem quod morale est; nempe unt­us diei objer­vationem in hebdomade; atqui id nihil aliudest quam in Iudaeorum contumeliam diem mutare, diei sanctita­tem eandem a­nimo re [...]inere. Calv. inst. lib. 2. c. 8. Calvin sharply confuteth the maintainers of a seventh day Sabbath for false Prophets, and Iewes. All the Pro­testants, by what names soever distinguished, follow these their leaders, except a few in comparison in the Church of England, which have all started up since the daies of Queene Mary.

And therefore Bellarm. de cultu. San­ctum lib. 3. c. 10. Bellarmine, setting downe the Do­ctrine both of the Lutherans, and Calvinists, reduceth all to these heads. First, they affirme, that the Law of God requires us to keep some daies holy. Secondly, that those daies are not determined by the Law of God, but that this determination is left wholy to the Church. Thirdly, that those daies which the Church shall determine, are not in themselves more holy, then other daies. Fourthly, that this determi­nation of the Church doth not bind the conscience, but in case either of contempt, or scandall.

Now if this be the Doctrine both of the Lutherans, and Calvinists, they cannot affirme the fourth Com­mandement to be morall; For if so, then God had de­termined a set day, and time, wherein to be worship­ed; then one day had been more holy, then another, being set thus a part by God himselfe for his holy use; and then also all mens consciences had been bound to the observation thereof, even out of the case of contempt, and scandall.

If any man suspect Bellarmines honesty in this his report of Lutherans, and Calvinists, let him shew wherein he hath unfaithfully collected. I am sure, A­mesius, who hath taken upon him to weakē, & enervate his whole Doctrine, toucheth not upon this: It were an endlesse piece of worke, to set down the particular writers of the reformed Church. I will only name Bullinger, and Pellican, and that in those places, where they purposely treat of this subject. Because the com­mon evasion is, that heretofore the Protestants of all kinds were so taken up with the common adversary of the reformation, that they never sufficiently studi­ed this point. Seimus Sab­b [...]thum esse Ceremoniale, quatenùs con­iunctumest cum sacrifici­ [...]s, & reliquis Iuda [...]cis Cae­remoniis, & quatenus al­ligatum est tempori Caete­rùm quatenus Sabbatho reli gio & pietas [...]opagatur, & ius [...]us or­acretinetur in Ecclesiâ ipsà, charitas prox­imo servatur, perpetuum, & non temporale est. Bul. dec. 2. ser. 4. Bullinger therefore, writing purpose­ly of this subject, saith, we know, that the Sabbath was Ceremoniall, as joyned, and annexed to the Sa­crifices, and other Iewish rites, and as confined to a set time. Die septimo vacandum, catenùs mora­le est, quod s [...]ato tempore domino va­candum sit, quod ne deferatur ob occupationes temporarias. Caeremoniale decretum est, ut septimum diem non praetereat, quocun [...] tandem die supputare incipias Pell. in Exod. 18. Pellican likewise thus expresseth himselfe. A seventh-daies rest is so farre Morall, as that God must have a certaine time appointed for his worship; but that we must not let slip the seventh day, wheresoever we begin to reckon, is Ceremoniall. I know argu­ments from humane Authority are unartificiall; and that some men are so wise in their own conceits, as that they stick not to cry down all others, when they oppose their fancies; The immediat symptome of sin­gularity. This therefore shall suffice.

CHAP. VIII. In which the question is stated, and explained.

THe Morality of the letter of the fourth Com­mandement is thus eagerly maintained even with way wardnesse, to make way only to that which concernes the Lords day; of which we will al­so speak (God willing) in its place. For there being neither precept, nor practice in the Scripture, nor any other good record for that, which hath of late yeares been imperiously thrust upon the consciences of men in that point: the broachers of those doctrines were of necessity to shelter themselves under the letter of the fourth Commandement; And indeed this hiding place being once granted them, we could never be Iewish enough in Sabbatizing. But if it be made ap­peare, that this is but a pretence only, and a covering of Fig-leaves; the nakednesse of their doctrine will soon be seen: and that they have (though unawares) laid snares, and ginnes for mens consciences therein. For the opening now of this point, we must first en­quire, what a Morall law is? And then, how the fourth Commandement is Morall, and how not? Lastly, what be the particular Ceremonies therein contained.

Morall is derived Moralus sunt de illis, quae secundum se ad honos mores perti­nent; cum au­tem humani mores dicun­tur in ordin [...] ad rationem, quae est pro­prium princi­pium huma­norum actu­um illimores dicuntur boni qui cōgruunt rationi Aq. 1. 2. ae q. 100. art. 1. in corpo­re. from Mores, which signifies manners: That therefore in a large and generall con­struction of the word may be said to be a Morall law, which doth any way prescribe concerning the man­ners [Page 66]of men. Now the manners of men being good, or evill, as they either agree, or disagree with right reason, a Morall Law is that, which prescribeth a man to governe himselfe, as right reason neither blinded nor corrupted doth require. Hence it is, that the Law Morall, is the Law Naturall; for that only is right reason not corrupted, which God imprinted in the heart of manin the creation with an indeleble chara­cter never to be blotted out. And therefore the re­liques thereof remaine ever since the fall of Adam in the worst of the heathen. This kind of law is al­waies in force, though it never be proclaimed; be­cause it commandeth those things, that are of them­selves simply good, and forbids those things, which are of themselves simply evill. Yet because it was much obscured in mans heart, the fall of Adam making us the children of darknesse; God was pleased to give a copy thereof in writing to his people, and in them to his whole Church for ever; The Morall law therefore, of which we speak in this place, in its pro­per and restrained sence, is not every rule of right rea­son; but only that, which is naturally engraven upon the conscience. So that the Schooles have well distin­guished the rules of right reason into three kinds.

First, there be some so common and obvious, as that man, retaining humane reason, cannot erre in them: as that God is to be loved; good to be embra­ced; evill to be avoided; and such like practicall prin­ciples ex terminis evidentia; and all conclusions ne­cessarily, and immediatly flowing from the same [Page 67]And so Morall (saith Non omnia decalogi prae­cepta sunt de lege naturae strictè accep­tà. lib. 3. sent. dist. 37. q. 1. art. 2. con. 1. Duo praecep­ta negativa primae tabulae sunt de lege naturae pro­priè [...]b. con. 2. Gab. Biel) extends it selfe but only to two Commandements of the decalogue, Thou shalt have no other Gods but me, and Thou shalt not take the name of the Lord thy God in vaine. For it being a naturall principle, nay Quod Deus fit, est primum principium complexorum. Bradvv. de causâ Dei lib. 1. cap. 12. the first and ground of all the rest, that there is a God; those practicall conclusions are known of themselves without farther teaching. Lawes thus Morall are utterly undispensable even by God himselfe, who cannot deny himselfe.

Secondly, some of these rules and directions of manners are not so obvious, and manifest of them­selves; yet such, as every vulgar and mean capacity may easily find out even by the light of nature: as that parents are to be honoured: that God is publikely to be worshipped, with Secundae ta­bulae praecepta sunt de lege naturae non strictè, sed lar­gè accepta. Biel ib. con 3. the precepts of the second table. These are not so plaine, and evident, as the two for­mer; and therefore men doe the more easily erre in them, as we see by the practice both of heathens, and of the ignorant Christians. These may in particular cases be dispensed with, Non rapie­bant alienum, quia Deus erat superior, & verus Domi­nus omnium bonorum Ae­gypti, & to­tius univer si­tatis, & ita poterit trans­ferre Domi­nium infilios Israel. Biel. ib. Dub. 4. by changing the nature of the things, about which they are conversant, as hath already been shewed.

Thirdly, some of the rules of right reason, direct­ing mens actions, are yet more dark, and obscure then the former; and therefore are known only to wise men, or by revelation; Such are all good positive lawes superadded to those of the decalogue, either by God, or man; and may be stiled Responsa pruden­tum, the answers of the wise. In this last and largest construction of Morall, all the Holy rites prescri­bed [Page 68]by Moses, being appendices to the fourth com­mandement; and all the Iudicials appendices to the severall precepts of the first, and second table may be termed Morall. The question therefore is not of this kind of Morality, but of the two former only, viz. Whether the law of the Sabbath be either a principle in nature known, and evident of it selfe: or at least such, as every man, that hath the use of pure naturall reason, may without revelation easily find out? For that it is under positive precept in the fourth Com­mandement was never doubted.

We must in the next place understand, how we speak of the fourth commandement in this question; whether of the whole, and every part thereof, or of one, or more parts, and clauses?

And first, there are, that say, that according to the law of God, and rules of right reason, there ought not to be in the time of the Gospell any distinction of daies, as being directly contrary to Christian liberty. So our Anabaptists, Perfestists, Libertines.

On the other side there are, that affirme every letter and Syllable therein to be Morall: as the lews; and such Christians, as in this particular doe Iudaize expresly, as the Familists, and others, together with our rigid Sabbatharians, who although they stand not for that very day, of which the commandement speaketh, the seventh from the creation, as the others; yet keep the Lords day, as being a seventh intended also in the commandement, and to be observed in all things according to the sound of the letter by all men [Page 69]in all ages; which is no better then implicit Iudaisme. And herein they stand (for ought I know) alone, un­lesse they will claime kindred of the ancient Here­ticks, the Ebionites.

There are others in the third place, that affirme, the fourth commandement to be partly Morall, partly Ceremoniall. And this is the most generall voice of Divines, ancient, and moderne, Protestants, Papists, Lutherans, Calvinists; except those before named.

But this their agreement is not without great disa­greement; some affirming in one sence, & some in ano­ther, some of more, some of fewer branches of the commandement.

Many in the Popish Schoole, with some Protestants, especially Lutherans, put morality in two clauses; the first is, Remember thou keep holy the resting day, where a day is commanded (say Morale est sanctificare unum è sep­tem. Baldvv. c. de Sab. casu 2. Manet hoc morale, esse nimirum ali­quod tempus, vel diem ali­quem singu­lis septimanis ad exercitia divina pera­genda tribu­endum. Con­radus Diete­ricus dom. 17. post Trin. Morale est, quod sacra re­quies die sep­timo non de­terminatè hoc vel illo, sed u­no è septem piè observan­da est. Thum. in expl. Dee. they) in generall. They second is, the seventh is the Sabbath of the Lord thy God, wherein (say they) the former generality is re­strained, and determined to be one of seven.

But Evanescant nugae pseudo­prophetarum, qui Iudaic â opinione po­pulum superi­oribus saeculis imbuerunt, nihil aliud asserentes, nisi abrogatum esse quod caeremoniale erat in hoc mandato, id vocant su â linguâ septimae diei taxationem, remanere vero quod morale est, nempe unius diei observationem in hebdomade, Calv. instit. lib. 2. c. 8. Calvin, and all those that insist in his steps flye from this as from false doctrine, and Iudaisme, I meane this latter assertion; for they joyne with them in the former, and acknowledge a morality for a set day; but say they, the determination to one in se­ven, or five, or ten, &c. is wholy arbitrary, and in the power of the Church to prescribe. And herein Cal­vin [Page 70]hath the voices of many both Papists, and Luthe­rans. One thing more must be added, that when Di­vines put morality in the first clause (Remember thou keep holy the resting day) those words may undergoe a twofold consideration; for they may be taken

Either formally, as they lye in the commande­ment, and thus considered they are not Morall; be­cause they speak of that particular Sabbath given un­to the Iewes, even the day of Gods rest. It is not á Sabbath, but thé Sabbath, even that which God san­ctified, and is pretended to have been as ancient as Adam. The Sabbath must be the same with the se­venth, or else there is no tolerable sence, or congruity in that Law.

Or Materially, as challenging a tribute of our time; As if it said, put a part some certaine, and set time from thine own employments for Gods publike worship; and in this sence Hocest quod usitatè & rectè dicitur, novum testa­mentum non genus, quod morale est, sed speciem, quae caeremonialis est, abrogâsse. Chem. part. 4. exam. Morale est quant ùm ad hoc, quo l ho­mo leputet a­liquod tempus vitae suae ad vacandū divi­nis. Aq. 2.2. ae q. 122. art. 4. in corpore. Festa quoàd genus institu­ta sunt, quoad speciem ma­nent in liber â potestate Ec­clesiae. Bald. c. de Sab. Casu 2. they affirme it to be Mo­rall, and not otherwise. That God therefore must have some of our time allotted out for his publike service, is the substance of that commandement, to continue for ever unto the worlds end. The whole letter, as it is expressed in the decalogue, is the shadow vanished away, being either Ceremoniall, Iudiciall, or mysticall. Therefore saith An vero propter unum praeceptum, quod ibi de Sabbatho positum est, dictus est Decalogus littera occidens: quoniam quisquis illum diem huc us (que) observat, ficut litera sonat, carna­liter sapit. Aug. de spirit. & lit. c. 14. S. Augustine, he that keepeth the Sabbath, as the letter soundeth, is carnally wise, not spirituall. To which purpose Quod in lege, quae duabus tabulis lapide is conscrip­ta est, solum inter caetero in umbr â figurae positum est, in qu â Iudaei Sabbathum observant. ib. he speaketh [Page 71]continually. And Bedae Hexa. Bede affirmes, that the Apostles of Christ took clean away the letter of the Sabbath; But we will, as was promised, descend to particulars, de­claring, and following herein the footsteps of the ho­ly Ghost, and reverend Antiquity.

First, that in regard of the rest and precisenesse thereof, it was Ceremoniall.

Secondly, that in regard of the persons, it was Iu­diciall.

Thirdly, that in regard of the determination of the time, and imitation of Gods rest, it was mystically to be understood.

That is properly a leviticall ceremony, which God commanded Moses in the Leviticall Law to shadow out Christ, or his offices, or his benefits, and doctrine of the Gospell. And therefore the Apostle defines the Ceremoniall Law, to be Heb. 10.1. Co. 2.17. a shadow of good things to come, whose body is Christ. These Ceremonials are far­ther marked unto us by Ʋsus Caere­moniarum e­rat; primo, ut essent imagi­nes cultus in­terioris; secun­do, ut demon­strarent im­munditiem ho­minis inhae­rentem, tertio ut palpabiles essent concio­nes de passione Christi; quar­to ut essent maceries, qui­bus Jsra­elis Ecclesia [...] reliquis gen­tibus discer­neretut. Buc. de leg. Divines by diverse chara­cters.

First, the Ceremonies were notes, and badges of distinction between Iew, and Gentile, parts of the wall of separation set between them.

Secondly, they were helps to discover unto them their naturall filthinesse in Gods sight.

Thirdly, they did shadow out unto them that in­ward, and invisible worship, which God requireth of all such, as worship him in spirit, and truth.

Fourthly, they were unto the people so many visi­ble sermons of the death of Christ, and glad tidings [Page 72]of the Gospell; not that the ceremonials did alwaies look only to things to come; for many of them had (as it were) two faces, and pointed historically to things past, as well as mysteriously to things to come. The Passover did remember them of their deliveran­ce out of Egypt; the Pentecost, of the law given in mount Sinai; the feast of the Tabernacles, of Gods protection of them the wildernesse; the Sabbath, of the Creation of the world in sixe daies. Yet (as Quamvis in­stituta erant obrecordatio­nem beneficio­rum praeteri­torum, (ut Sabbathum in memoriam creationis) ta­mèn habebant coniunctam adumbratio­nem, & pro­missionem spi­ritualium be­neficiorum in Christo exhi­bendornm, sci­licet Sabba­thum gaudi­ [...]m spirituale, et requiè con­feientiae da­tam in Chri­sto. Ioh. Sa­risb. Episcop. in Col. 2. v. 17. a learned Prelate of the Church hath observed) all these had thereunto annexed the shadowes of things spiritu­all; As their passover was a type of our redemption by the bloud of Christ; their Pentecost, of the powring out of the spirit, writing Gods lawes in the tables of our hearts; their feasts of Tabernacles, of our present pilgrimage to Ierusalem which is above; their Sab­bath, of the peace of conscience and joy of heart, which we receive by a lively faith; their new Moones, of the Churches illumination; So that their looking back to some remarkable Histories of things past, did nothing hinder them from being shadowes of good things to come.

These therefore being the undoubted, and generally received cognisances of Ceremoniall observances, we must examine, whether they doe agree unto the law of the Sabbath.

And first, that the Sabbath was a part of the wall of partition, given to distinguish Iewes from Gentiles, appears both by the law, and the Prophets; keep you my Sabbath (saith god by Exod. 31.12. Moses) for it is a signe be­tween [Page 73]me, and you in your generations, that ye may know that I the Lord doe sanctisy you, therefore shall ye keep my Sabbath; And by Ezek. 20.21 [...] Ezechiel the Lord saith, I gave them also my Sabbaths, to be a signe between me, and them. By comparing of which places plaine it is, that God spake this not of their other feasts, and solemni­ties, (the common evasion) but also chiefly of the weekly Sabbath; for though in the Prophet it be in the plurall number (Sabbaths) yet in Moses it is the Sabbath. The Sabbath was a signe between God and his people, viz. Of his covenant made with them, having discarded all other nations, making them only a holy and a peculiar people to himselfe, leaving o­thers in their pollutions, and to their manifold abo­minations. The Law of the Sabbath was of the same nature with that of the circumcision, as Ergo Sabba­thum & cir­cumcisio in signum data sunt veri Sabbathi, & verae circum­cisionis. Hier. in Eze. 20. S. Hierom hath well observed upon that place of Ezechiel. Hoc qui­dem illustre esse voluit Deus discri­minis symbo­lum inter Iu­daeos, & pro­fanas gentes, unde & dia­bolus, quo in­famiam asper­geret purae sanctae (que) reli­gioni, per pro­tervas lin­guas Iudaica Sabbatha saepe traduxit, Cal. in Exod. praece [...]. 4. M. Calvin calls it an illustrious sign of greater note and use to separate the Iew from the Gentile, then cir­cumcision could be. And this was the reason, why the Devill raised up so many blasphemous tongues against it amongst the heathen. Ne (que) circum­cisio ita ipsos ab aliu distin­guebat, ut Sabbathum. Theod. in Ez. 20. Ioh. 7.22. Theodoret also saith, that many other nations communicated with the Iewes in circumcision; and we know it to be true at this day in Turkes, and Mahumetanes. But the Iewes alone even unto this day observed a Sabbath, as the only proper seale of Gods covenant. Lastly, our Sa­viour is observed to have joyned the Sabbath with circumcision, as being both of like nature, and use.

The second Character of ceremonies is, that they [Page 74]served to mind the people of their naturall unclean­nesse; This we see in all their washings, cleansings, pu­risyings; sacrifices, therefore called also expiations. The same like wise did their feasts, and new Moones represent unto them, some more, some lesse. And this also did the rest of the Sabbath; For as circumcision remembred them of the superfluity of malitiousnesse to be done away by the circumcision of the spirit: so did the rest of the Sabbath mind them of their prone­nesse to follow their sinfull lusts, walking in their own waies, and of their aversnesse from suffering God to dwell, and raigne amongst them. This also ap­pears out of that, which hath already been said; for being a signe and representation of their covenant with the Lord, it not only remembred them of Vt scilicèt ludaei seirent, non aliter vi­tam suam pos­se Deo prohari, nisi rationem, consilia, sen­sus omnes car­nis exuerent. Calv. in Exod. what he required of them, but also of their own crooked dispositions thereunto. It appears also by the Pro­phets expostulation with his people to this purpose, for seeking their owne wills, doing their own works, and speaking their own words; for by these things cannot be understood ordinary works, thoughts, words at o­ther times lawfull; as is commonly expounded, to the entangling of weak consciences.

For first, though the commandement forbad them ordinary works, and their very sitting still was a Sab­baths duty, as we shall shew hereafter; yet to speak common words in ordinary communication, or to think of any ordinary things, as occasion required, was never forbidden.

If any man say, that the other negative precepts [Page 75]take in also the heart, and the tongue, and therefore that this also in the Sabbath must be so extended.

I answere, that all other negative precepts are of things simply, and in their own natures evill; To kill with the tongue by slandering, and railing; so to mur­der in the heart by malice, envy, hatred, evill wishes, are things in their own nature simply evill; and therefore no marvaile if in this case negative commandements thus enlarge themselves; it is not so here.

Secondly, this interpretation crosseth the maine scope of the Prophet, which is, to discover the deep hypocrisy of their hearts, not any outward visible prophanation of the Sabbath; As if the Prophet should have said, the Lord hath sent me to cry aloud against your deep dissembling with him in two princi­pall points, the one of fasting, the other Esaias hy­pocritas ob­jurgat, quod in externo tantum ces­sandi ritu in­sist [...]rent. Cal. ibid. & Instis. lib. 20. of resting be­fore him. In both these you are so outwardly formall, (for they did outwardly fast, and Sabbathize most precisely) as that you think God doth you much wrong, not to accept both your persons and Arguunt dominum quòd bona opera non respiciat. Hier in locum. perfor­mances. Sinon pro­phanes Sabba­thum sequen­do volanta­tem, id est li­bitum passio­num tuarum, à vitij suti ab opere otium agas, Cornel. à Lapid. in lo­cum. You seek me daily, and will know my waies, even as a nation that did right, and had not forsaken the sta­tutes of their God, and aske of methe ordinances of justice; they will draw neere unto God, saying where­fore have we fasted, and thou seest it not? But saith the Prophet, I am sent to tell you, you neither fast, nor rest aright; you should fast unto sinne, and rest unto holinesse; fast unto mortification, rest unto sanctifica­tion, not following in either regard your own cor­rupt [Page 76]immoderate desires. Fast and rest in this manner, & then see whether your light, (all manner of felicity) break not forth as the morning, and thou mount not up on the high places of the earth. Thus it is generally understood by all ancient, and moderne Expositors; and therefore is quitted by Amesius, as being nothing to that purpose, for which it is commonly avouched; and by Greenham. Catech. M ^r Greenham not to belong to the Christi­ans at this day, but in proportion.

The third character of Ceremonies is, that they represented unto them that inward, and spirituall wor­ship, which God requires of them that fear him. So unleavened bread signified sincerity, truth and the like. This also is plaine in the Sabbath, representing unto them the inward repose, which we ought to have in the Lord, denying of our selves, crucisying our carnall wills, and affections, suffering the Lord wholy to governe our hearts by his holy spirit.

Lastly, the Sabbath was a visible Sermon of the glad tidings of the Gospell; of that rest, which Christ should bring us; of reconciliation with God; of peace of conscience through the powerfull operation of a true and lively faith. For this last the Heb. 4. Apostles te­stimony is so evident, as whosoever gainesaieth it, fighteth against the light it selfe: we, which have belie­ved, doe enter into rest. What rest [...] even Interpreta­tur Apostolus Sabbathum, cum dicit re­manet igitur Sabbatisinus pobulo Dei. Aug. contra Adam. c. 16. that, which is shadowed in the Sabbath, instituted and grounded upon Gods resting from his works from the founda­tion; and what rest was thus shadowed, but that, which Christ and his Gospell brings them. By all [Page 77]which (I think) it is manifest, that the Sabbath was not only a Type, or figure, as the brazen Serpent: as many of their Iudges, Priests, Kings, Prophets also were, (for this is that, which is replyed) but properly and truly a Leviticall shadow, and ceremony abolished in Christ the true Sabbath indeed, as Epiph: con­tra heresi lib. 1. Tom. 2. cap. 30. Epiphanius stiles him.

To proceed therefore, if the rest commanded in the Sabbath were thus a figure of our spirituall rest in Christ; then doubtlesse also that proportion of rest, which is the strictnesse of Sabbathizing according to the sound of the letter, shadowed unto them that pro­portion of holy and spirituall rest, which God re­quires of his redeemed ones, and unto which Christ will at last bring them by degrees. The Iewes, we know, were forbidden all kinds of servile works, even the kindling of fires, and that upon paine of death: I confesse, some are of opinion, that this was but a tem­porary injunction, during Israels abode in the wil­dernesse: Their reason is, because our Saviour dined (saith the Text) with a chiefe Pharisee upon the Sab­bath; and it is probable, so great a man entertained so great a personage with a great feast, which could not be without kindling of fires. But I cannot conceive, that any Mosaicall ceremony once instituted could be abolished, till they were altogether nailed to the crosse; especially having reference to any benefit, which the faithfull receive from Christ; as hath this of the Sabbath. Now though the Iews rest were so strict, and exact, yet we may justly wonder at the pe­nalty [Page 78]inflicted on the transgressors, death; since God passed over greater things with lesse censures, as for­nication, and theft, which are contrary to the Law, and light of nature it selfe. Nisi eximi­um aliquid, & singulare fuisset in Sabbatho, vi­deri posset ae­qua atrocius iubere homi­nem interfici, tantùm quo­niam ligna deciderat. Calv. in Exod. Calvin therefore saith right­ly, that unlesse there were some excellent, and singular thing in the Sabbath, more then is expressed in the letter, it might seeme to savour of cruelty to put a man to death for gathering a few sticks, and kindling a fire with sticks already gathered. But saith he, what was this great and excellent thing in the Sabbath? Doubtlesse not the litterall rest; for then the punish­ment should continue still the same, and the precise observation of this rest ought to remaine. It is there­fore the mystery, that is so excellent and highly estee­med of the Lord, viz. that the faithfull should sancti­fy unto him an Sabbathum commendatum est priori po­pulo in otio corporali tem­poraliter, ut sigura esset sanctificatio­nis in requiem spiritus san­cti Aug. ad Ian. ep. 119. entire rest from all, even the least ser­vile works of sinne and Sathan, leaving no one lust unmortified to raigne in them, into which absolute liberty Christ will also at last bring us. This is the meere reason, why God doth by his Prophets so pun­ctually stand upon the observation of the Sabbath; because in the violation of the litterall rest they did in effect spurne at this spirituall rest, which was the substance of that shadow.

If any man aske, whether then under the Gospell no bodily rest be at all commanded; we shall I trust in due time give him satisfaction herein, when we come to those questions, which concerne the Lords day.

The next thing in the letter of the commandement, are the persons there named, thy sonne, thy daughter, [Page 79]thy man servant, thy maid servant, cattell, and stranger: although Damasc. lib. 4. sidei vnbo­dox. cap. 24. Damascen avoucheth it for Ceremoniall; making children, Servants, Strangers a Type of our sinfull and naturall affections: and the Oxe, and the Asse figures of the flesh, or sensuality. Yet I rather consent with those, (amongst whom also are some of our adversaries in this question) who affirme this pas­sage to be partly Memorative, looking back to their seruitude in Egypt, partly Iudiciall, teaching that mercilesse people, that God expected that their ser­vants, nay their beasts should then at that time have rest, and refreshing.

We have in the next place the prescribed time, the seventh day, even that day, which God himselfe rested on; which how and in what respects it was mysticall, and figurative, let others speak. Magdeb. Cent. 12. Petrus Alphonsus a Iew baptized in the Christian faith 1106, being then 40 yeares of age, and having for wit­nesse of his baptisme Alphonsus that pious King of Aragon from whom he received the name of Al­phonsus, in honour of his worth and learning. This Alphonsus (I say) presently upon his baptisme, and be­ing a Christian, had many and great contestations with the Iewes, from whom he revolted. Amongst other things was questioned the law of the Sabbath, which he affirmed to be Ceremoniall even in this ve­ry part thereof, which concerned the time. For (said he) as God the Father ended all his works in six daies, and rested the seventh at the worlds Creation: so the sonne finished his course also upon the same [Page 80]day, and rested with it is finished, on the seventh at the worlds redemption. His conclusion therefore is, that since that is accomplished, of which the observation of the Sabbath was a signe, it is altogether needlesse that any such observation should be longer continu­ed. And indeed it may well be thought to be more then casuall, that Christ should pronounce his Con­summatum est upon the Crosse much about the same time, as we may probably conjecture, in which God the Father made the woman last of all his creatures. Ipso die Sabbathi re­quievit in se­puichro, post­quàm sexto are consum­mavit omnia opera sua. Aug in Gen. ad lit. lib. 4. c. 11. S ^t Augustine teacheth the same almost in the same words; and Omnes so­lennitates ve­teris legis fu­erunt institu­tae in cōmemo­rationem ali­cujus beneficij divini, vel iam exhibiti, vel figurati, ideo observan­tia Sabbathi, in quâ comme­moratur bene­ficium creati­onis, & figu­rabatur quies corporis Chri­sti in sepul­chro, fuit po­tissima, Durand. lib. 3. dist. 37. q. 10. ad quartum. Durand also upon the third of the sen­tences; and many others.

Lastly, Gods example is proposed; but upon this the Apostle hath a plaine comment, when he saith, he, that entred into rest, hath ceased from his own works, as God did from his; which being a reason of that, which immediatly goeth before, (there remaineth a rest unto Gods people) must needs make Gods resting from his works a Proto-type of our resting in Christ, which is indeed the rest of God, as S ^t Chrysostome ex­pounds it. This day therefore, of which the Com­mandement speaketh as of the day of rest, is obser­ved to have no evening annexed unto it, (as the others had, when it is said, the evening and the morning were the first day) because Gods rest, which we have in Christs, is permanent, to last for ever. This Ego vero non dubito quin Deus sex diebus condiderit mundum, ac septimo quieverit, ut documentum ederet summae operum suo­rum perfection is, it a ut dum se typum proponit ad imitationem, significat se ad veram f [...] ­licitatis metam suo [...] vocare. Calv. in Exod. M ^r Cal­vin [Page 81]puts to be out of question the meaning of the letter. God (saith he) made all the world in six daies, and rested the seventh, to shew us the perfection of his works. And therefore he proposed himselfe in the Commandement to be imitated by the Iewes in the Mosaicall law, to teach them that he calls all them, that believe in him to compleat, perfect, and everlast­ing happinesse, even that spoken of Esai 66.23.

CHAP. IX. The Arguments for the affirmative examined.

THe first, which is commonly famed for invin­cible and unanswerable, is as weak as any of the rest. All the Commandements of the De­calogue are Morall, but still with that distinction, and difference of Morality spoken of in the former Chap. All are Morall, but every one in his proportion, and degree, and so is that of the Sabbath; Morall it is for substance, not circumstance; Morall in regard of the purpose, and intention of the Law-giver, that some time should be set apart: not Morall in regard of the letter, in which it is expressed.

If therefore the proposition be of the sounds and syllables of the Decalogue, so that whatsoever is written in the letter thereof is affirmed to be Morall, it is utterly untrue. For what think you Jllud in pri­mo praecepto, quieduxit te &c. & illuà in quinto, ut diù viva [...] &c. of those words in the very front of the Decalogue, I brought thee ont of the land of Egypt, and out of the house of [Page 82]bondage, are they Morall? If any say these words are a preface, no law, he speaketh nothing to the purpose; for the proposition in question is universall, of what­soever is written in the tables of stone with Gods own finger; Besides give us liberty to exclude from being morall, whatsoever is not a law: and thereby the rea­sons of the fourth Commandement will be denied Morality; for the reasons of any Law are no more the law it selfe, then the preface thereof: Indeed there is an implicit Morality in that preface, Egypt being a type of the Kingdom of Sathan, the house of Bon­dage, the dominion of sinne; and under the delive­rance of these are contained the rest of Gods mercies to his Church; If such a morality as this be all they seek for in the law of the Sabbath, no man (I presume) will gainsay them herein. But to give an other in­stance, what shall we think of that clause in the fifth commandement, That thy daies may be long in the land which thy Lord thy God giveth thee? I am sure it is no principle in Nature, nor conclusion flowing from any naturall principle: nature can only say, God will blesse all dutifull and obedient Children; but that it shall be with this, or that particular blessing (as this is) nature cannot teach us. Besides this is only a positive and conditionall promise, not universally and perpetually performed, therefore not Morall. And farther let us consider not only what is promised, but to whom, and it will appeare, that those words concerned Nullo modo ad nos possu­mus accommo­dare. Luther. tom. 7. Epist. ad Amicum, the Iewes only, and the land of Canaan, and are applya­ble to us, only by way of proportion. I am not Igno­rant [Page 83]how some labour to patch up a Morality in these words, perhaps because they find them written in the tables of stone. But their distinction of old in yeares, and old in grace, though otherwise of good use, is in this place of no validity; For the promise is without equivocation, of long life in the earth, as the Apostle expounds it Ephe. 6.3. But what speak we of things circumstantiall? Our adversaries confesse the taxation of the seventh day to be Ceremoniall, though the ve­ry heart of the Commandement, and written with Gods own finger. Although therefore it be written in tables of stone, and that by Gods own finger, and that in the very heart of the whole Decalogue; (which also is pressed) that therefore it must be Morall, must needs be acknowledged no good consequent, unlesse men have a mind to play fast and loose with this ar­gument.

Ob. Oh! but this commandement is in the very heart of the Decalogue.

Sol. To which I answere, that if by the heart of the De­calogue we understand the midst; then Philo deleg. Philo the Iew tels us, that the first Commandement is the heart of the whole, being written part in the first, part in the second table. But if by the heart we understand that which gives life to all the rest, so the first commande­ment (Thou shalt have no other Gods but me) is the ve­ry vitall spirit of the whole Law of God.

Ob. Yea but the Decalogue was spoken with Gods own mouth, and so were not the rest, this therefore must needs be Morall.

Sol. Not to trouble the reader about the manner of Gods delivering the ten Commandements; I briefly answere, that the Ceremonials and Iudicials were al­so spoken by Gods own mouth; so that herein there is little difference, save that he delivered the Deca­logue publikely in the audience of all the people, the rest only apart, but still face to face, and mouth to mouth. And the reason hereof is given in the text, not to be any precedency in the lawes themselves, but fear in the people, being no longer able to hear the voice of so great and terrible a lawgiver. When therefore Moses presseth this circumstance Deut. 5. 22. thus he spake, and added no more. Quod re­fere Moses Deum nihil adjecisse, eo perfectam vi­tae regulam decem praecep­tis comprehen­di significat. Calv. in Deut. 5. v. 23. Calvins glosse, which was the common marginall note, viz. that these ten words are perfect directions, needing no additions; is indeed true, but comes short of the meaning of the holy Ghost in that place; for the true reason of that clause is expresly set down in the words following, when you heard the voice out of the midst of the darknesse, you came unto me and said, if we heare the voice of the Lord our God any more, we shall dye; As if Moses should have said, you heard but these ten words, he added no more, and you were thus afraid. What if he had held on as he began? So that it is their feare at that time, of which Moses puts them in mind, to beget in them an awfull reverence of God, and heedfull observation of his Law; and is no­thing to our purpose.

To the second, by placing the fourth commande­ment, being Ceremoniall, amidst the Morals in the [Page 85]Decalogue, there is neither confusion of things, nor distraction of the Church; unlesse by accident, as the law begets sinne through our own corruptions. For will any man say, that in Leviticus and Deuteronomy Moses did purposely confound things, to distract the Church; this were blasphemy, and yet Morals and Ceremonials are commonly mixed in those Scrip­tures. Nay we may with more reason affirme, that had not this law of the Sabbath been thus place, we might justly have complained of confusions, and di­stractions. For it being a Commandement mixtly Ceremoniall, it could not without distraction have been ranged amongst the meerly Ceremonials; and on the other side it being mixtly Morall, reason re­quires it should be Si quaera­tur, quare aliae Iud [...]orum fe­stivitates prae­cipiebantur in decalogo, di [...] quòd fuerunt tantum Care­moniales, Sab­bathum autèm magismorale est, quum Cae­remoniale. Greg. de 10. praeceptis. Caeremoniale islud determi­nabat natura­le. Greg. de Val. tom. 2. disp. 7. q. 7. p. 4. set amongst the meerly Mo­rals in honour to the Morall parts thereof. For the Morall and Ceremoniall parts thereof cannot well be severed one from the other; the generall, which is Morall, from the particulars which are Ceremoniall.

Lastly, though it were in no respect morall, yet the Law of the Sabbath being that, wherein is The Lord prescribeth the feasts of the old Test [...] ­mentin these words. Re­member that thou keepe holy the Sab­bath day. Doct. Hol­lands Apolo­gy for the Queenes day. folded up the whole Ceremoniall worship (for so Sabbath is sometimes taken) it might well challenge its place amongst the Moralis both in the Tables and in the Arke; that so the whole Law Morall and Ceremoni­all might at once be preserved together, unto which Gods covenant did equally oblige the people of the Iewes.

To the third, that this Commandement is natural­ly engraven upon the hearts of the Heathen, is utter­ly [Page 86]untrue. And whereas it is said in confirmation thereof, that the Heathens generally admired the number of seven, we nothing doubt thereof; but to inferre, that therfore they acknowledged the Sabbath for a naturall law, were too loose a consequence. The number of three was (I thinke) in as great esteem amongst them, as the number of seven; it were a pit­tifull inference, therefore they naturally discerned the blessed Trinity. The like may be said of the number of ten, may we therefore say, they knew there were ten commandements? It is true, that Clemens A­lexand. Strom. lib. 5. Clemens Alex­andrinus brings many authorities out of Homer, Hesi­od, Callimachus, to prove, that the very Heathen knew the seventh day was to be kept holy; But how? As Naturall, and Morall? Nothing lesse; but to shew, that the wisest of the Heathens were theeves of holy things, having stolne them out of Moses writings, for these they had translated: Or Israels practice, and this is the maine scope of that place alleaged out of the fift book of his Stromata; and therefore he doth not only instance in the seventh-day Sabbath, but in the article of the Trinity; the resurrection of the body, the fire of the last day; and the judgement following. Besides, that the Heathen in all ages gave great heed unto numbers, is confessed; But whence? Not from a­ny light of nature, which directed them; but partly from the delusions of Sathan in Sorcery, Geomancy, and curious arts: partly from Pythagorean superstiti­on: and partly from their own experiments & obser­vations. To insist a little upon the latter, whence did [Page 87]they admire the number of three? but that they ob­served, there were three principles of every naturall body, matter, forme, privation; three kinds of soules that informed those bodies, vegetative, sensitive, and rationall; three sorts of good things, which complea­ted the happinesse both of soule and body; three regi­ons of the soule like the three regions of the aire; and thus they collected, tria sunt omnia, all things consist of three. The number of ten was also in esteem; and because ten is the greatest amongst the unites, they conceited this to be the number of greatnesse, even to the tenth egge of an hen, and the tenth wave of the Sea. But the Poet sets down their observations; men have Hic numerus magno tunc in honore fuit; Seu quia tot ligiti, per quos numera­te solemus. O­vid. Fast. 3. ten fingers; women goe with child ten months; when we have told unto ten, we must begin again with the unites; As for the number of seven they held it sacred, and the number of perfection; but Gellius Noct. Attic. lib. 3. cap. 8. Gellius shews out of Varro, whence they made that collection: as seven Planets, seven starres; the Moone varieth her course by sevens; mans conception in the womb is absolved in seven daies; all his proportions, are perfectly formed in seven weekes; he is safely borne in seven months; but he that is borne in the eight month never lives; every seventh yeare is their climacterical; the arteries of mans body keep a kind of musicall motion to the number of seven; and a world of such stuffe. Not only the Heathens, but the Fa­thers themselves have exercised their wits, but wan­tonly this way. Ego ad Deum potius argu­mentabor hune modum tempo­ris, ut decem menses deca­logo magis in­augurent ho­minem, ut tanto tempo­ris numero nascamur, quanto disci­plinae numero renascimur. Sed & cum septimo mense nativitas ple­na est facilius quam octavo, honorem Sab­bathi agnos­cam. Tertul. lib. de Anima. [...] cap. 37. Tertullian speaking of mans nativity in the seventh, and tenth month, though he will not [Page 88]superstitiously attribute any thing to the force of numbers, yet he dares say, that God, by the tenth, would acquaint man with the ten Commandements; and by the seventh, honour the institution of the Sab­bath. Septenari­us iste nume­rus ex qua­ternario & ternario con­stans habet ex partibus suis excellentiam maximam; ter­narius Creato­rem propter Trinitatem e­nunciat; qua­ternarius Cre­aturam prop­ter quatur E­lementa. Cyp. de Spiritu Sancto. S. Cyprian also speaking of the giving the Law upon the day of Pentecost saith, there is a great myste­ry contained in that number; for seven times seven with the addition of one unity makes the Pentecost, in which the nine and forty are an embleme of this life, and the unity of the life which is to come. And that you may think he had great reason to call it the holy number, he proves it to be so from the parts of which it doth consist, foure and three; for three is the number of the holy Trinity, by whom all things were created: and foure the number of the Elements of which they were made, with much more to this pur­pose. But what poore speculations are these, to sway any mans reason in a point of Religion, I leave to the judgement of any sober minded man. It borders upon superstition, and Cabalisticall Iudaisme to be obser­vant of numbers, which the holy Ghost hath not commended unto us for mysticall: as the weekes of Daniell, and the number of the beast.

To the fourth, the letter of the Sabbath hath not one, much lesse all those characters of Morality, which are set down; not to question the things them­selves. That God should have tribute of our time, for publique worship was never by any man denied to be naturall, and morall; but for the determination of one in seven, of this one, more then of another, [Page 89]that it must be a whole naturall day of twenty foure houres, that it must be thus and thus observed, and all these grounded upon Gods rest at the Creation, hath no character of Morality at all. That the wiser of the Heathen taught, and practised most of them, is confessed, but as stolne amongst other holy things, as hath been shewed. The Law of the Sabbath apper­tained not to all nations; neither did God give it unto mankind in Adam, nor was it ever intended to any but to the Iewes, as an especiall pledge to distinguish them from other nations. That those things, which are laid down in the letter of the law, are necessary dire­ctions unto perfect happinesse, hath lesse ground then the former; for let any man shew, how the number of seven doth guide to happinesse more then three, five, ten: or to begin the day rather at night, then in the morning: or to doe no manner of work; till this ap­pear, this argument concludeth not.

To the fift, briefly both propositions are faulty. The first, that whatsoever is backt with a Morall rea­son, is a Morall Law; for what think you of the Law of the first f [...]uits? No man I think but will say, it was Ceremoniall, yet the reason given of it is morall; Prov. 3.6. Honour the Lord with thy substance: So the reason of the fift commandement, is it Morall or Ceremoniall? If Ceremoniall, then how standeth it writen in the ta­bles of stone? If Morall, then that, which is Morall, may be the reason of a law Ceremoniall; and so the proposition is not true, (ex. gr.) Deut. 26. [...]. Thou shalt not kill the damme with the young, that thy daies may belong in the land, &c.

The second proposition is also faulty; for let the reasons of the Commandemen be well scand, and they will come farre short of that Morality, which is pretended. Aske naturall reason at best refin'd, what proportions were fit to be observed between God and man; would it answere, we must have sixe for one? and not rather on the contrary, or any other? what principle of naturall reason can guide us to the number of six herein; God you say hath interest in the seventh; but this is the question, let this interest be discovered by naturall light, we will grant the Mora­lity. All men are as much bound to follow Gods ex­ample in resting, as the Iewes, but

First, we deny, that this example of God is, or may be known by the light of Nature.

Secondly, that it is there proposed to all men in their generations, being given particularly to the Iews only. For the commandement speaketh not of the se­venth, but of that seventh from the creation; wherein the Church followes not Gods example, keeping the first of these seaven. For unlesse we rest that very se­venth, in which God rested, we no more resemble his rest, then a man that hath a ladder resembles Iacob, that had a vision of a ladder. But God hath promised a blessing unto our rest, as well as unto theirs, for the Lord even blessed the seventh day to the right obser­vers thereof. But the text is strained, for though God hath promised alway to blesse his own ordinances, in the publique worship; yet for any blessednesse to be communicated to the day, or affixed to one more [Page 91]then to another, we read not.

That servants and beasts should now rest, and be refreshed, is confessed to be Morall; but that they should have rest upon such, and such a day, just so ma­ny houres from all manner of imployment, was part­ly Ceremoniall, partly judiciall, as hath bin said. Which also farther appears, because it is added Levit. 26.5 as a reason of the seven yeares rest, which I think no man will say was Morall; neither doe I see, why the one should not hold as well as the other.

Lastly, true it is, that the Sabbath was a token unto them, that they were the Lords people; and that we under the Gospell are also the Lords people is most true. But was not Circumcision also a badge unto them, that they were the Lords people: must Circum­cision therefore be Morall, and perpetuali? God for­bid. We see therefore the vanity of this argument likewise.

To the sixt, first, if by strangers we understand all, that are aliens from the commonwealth of Israell; plaine it is, that the Sabbath was no more given unto them, then Circumcision; for it was a signe of Gods covenant, and God never covenanted with the Hea­then. Moses was the Law-giver of the Iewes; neither doth any law bind the Gentiles, because Moses gave it, but because only it is written on their hearts; If by stranger we understand bondslave, or sojourner, not yet made Proselyte; the commandement indeed speaks of him, but not to him; of him, for his ease and re­straint; not to him, for his observation; such were not [Page 92]obliged, unlesse first adopted; as appears in the law of the Passover.

If any say, why then did Nehemiah threaten the Merchants of Tyre for breaking the Sabbath day?

I answere, he did it not, because he thought them bound to keep the Sabbath; but because Ne quid oc­c [...]rreret Isra­elitis ante o­culos contra­rium &c. Cal. in Deut. 5.15. they occa­sioned the breaking of it amongst the Iews, and offen­ded against the present goverment of the state. For if Nehemiah conceived those Tyrians to be under the Sabbath, why did he shut the gates to keep them out? he should rather have compelled them to come in, and constrained them to keep the Sabbath, being now under his power, and jurisdiction.

To the seventh, how superstitious the people of the Iews were in their observation of the Sabbath, e­ven in case of life and death, notwithstanding they had the example of divers of Gods Saints, their pre­decessors, to the contrary, as of Elias fugit à facie Ieza­bel die Sab­bathi. Anton. tit. 9. Elias, and Iudas Ma­chabeus; and how their superstition continued, not only when the City was destroyed by Titus and Vespasian, but long after, as appears by the history of the Iew in Rome, that would not be taken up out of a Iakes, because it was his Sabbath; what advantages the enemies of that nation took from their superstiti­on in this kind, is evident of it selfe. Our Saviour therefore in the Scripture glanceth at their superstiti­ous, and Quod malum luxuriae hoc nomine signi­ficatum est, quia haec erat, & nunc est pessima Iudae­orum consu­etudo. Aug. de Cons. Evan­gelist. c. 75. lib. 2. luxurious observation of the Sabbath, foreshewing, that it should be no small promoter of their lamentable destruction; Orate ut fu­ga vestra fit expedita, nullis impedi­ta remoris vel tempestatis, vel religionis. Marl. in lo­cum. so the best and anci­entest Expositors. Sabbatha sancta c [...]lo, de stercore sur­gere nolo. Laziard. in hist. univer­sali.

But you will say, what was this to the Disciples, that they should pray against it?

I answere, that the Christians also observed the Sabbath among the Iewes, Dicet ali [...]uis, Iudaei scie­bant licere in Sabbatho fugere, ut vi­tam morti [...] ­riperent. Re­spondeo Iudae­os pleros (que) hoc ignorâsse, vel putâsse fugere quidem fas esse hostibus insequentibus aliter esse [...]e­fas. Bar. in locum. till the Gospell was suffi­ciently preached, and the Synagogue was honourably buried. Some therefore, that were weak amongst thē, might be entangled in that superstition: Others, that were stronger, might be hindred, and prejudiced in their safety by those that were contrary minded; and all were bid to pray against the judgement of God, which hanged over the head of the bloody City, and whatsoever might in any degree further, and increase the same, though themselves were not engaged therein.

To the eight, the riseing of mans corruption a­gainst any law gives no true estimate of the Morali­ty thereof. It is generally the effect of lawes of re­straint, to beget an appetite in men to the thing for­bidden; the motions of sinne are set on work by the law. Besides, if the rule given were a certaine Maxim, then on the contrary, that law, against which humane corruptions doe least rise (which without question are the Commandements of the first table) should be least Morall; which I think no man will affirme. But to passe by this, I would gladly know, against what in the Sabbath mans corruptions be so rebellious? I doubt not, but you will say, against the strict and holy observation thereof; but the manner how the law bids, is one thing; and the manner how the day is to be observed, is another; of which we shall also speak, in due place.

To the ninth, taken from experience in forraine parts; in the first place I answere, that the reformed Churches of God beyond the seas are much behold­ing unto you for branding them with laying religi­on on the back, setting up Atheisme, and Epicureisme. And I believe many of this judgement are as free from those evils, as any Sabbatharian in the world. But strange it is, that some men cannot vent their no­vell fancies, unlesse, like new wine, they break the old bottles of love.

Perhaps you will say, men will take liberty to be prophane, when all tye of conscience is taken off; as when the Morality of this law is denied.

But we must know, that the conscience is not let loose, as is supposed; but only bound in another way, as we shall see hereafter. It hath ever been the cu­stome of all sorts of people, thus to palliate their er­rours under the titles of holinesse.

To the tenth, the Homily is very briefe in this point; the Summa totalis is this. First, that although God be at all times to be glorified for his mercies, yet his pleasure is, there should be set time for this pur­pose.

Secondly, that this Commandement given in the Decalogue doth not bind us Christians, as it did the Iewes.

Thirdly, that whatsoever is found in the Com­mandement appertaining to the Law of Nature, as a thing needfull to the setting forth of Gods glory, ought to be received of all men.

Lastly, that the set time of Gods publique worship ought to be on one day of seven. This indeed, which is last, seemes to be something; but seemes only, for it must receive construction according to the foundati­on, on which the Homily buildeth, viz. that nothing herein is Morall, but what appertaineth to the law of nature. Seeing therefore that this particular cannot be deduced out of the Law of nature, the Homily never intended it for Morall.

Ob. It will be said, that then the Homily doth contra­dict it selfe; for if nothing, but what is naturall, must be retained, and one in seven be not naturall; how can the Homily affirme, that one in seven must for ever be observed; and that, by the will, and commandement of God himselfe.

Sol: But for answere hereunto, first let it be considered, that the Homily speaks by way of exhortation, & ad populum; and in treatises of this nature every pas­sage is not rigorously to be pressed for advantage in disputation. This favour must be yeelded to all the popular tractates of the ancient Fathers, else many things may well be quarelled at in them. Secondly, let the passage it selfe be well construed, and the Ho­mily clears it selfe; for it saies indeed, that Gods com­mandement was so to the Iewes; but the Christians have followed this example voluntarily and of their own choice; and if of their own choice, then doubt­lesse not by any necessity of Morall precept.

To the eleventh, what if the Church retaine, and read this amongst the Moralls? Doth she not also ap­point [Page 96]by her Liturgy Leviticus and Deuteronomy to be read amongst other parts of Scripture? Or doe we thinke with the Maniches, that the old Testament is not the word of God: or with the Anabaptists, that it appertaines not unto vs. We retain and read the Ce­remoniall law in our congregations, not so much for the Ceremon [...]es themselves, which are vanished a­way; as for those eternall truths, of which they were shadowes. And as we retain, and read them: so we al­so pray unto God for his mercy and grace, that wee may fulfill and practise them, so farre forth as they doe concerne us. There be therefore two things, which we aske in that short petition following the commandement.

First, that our hearts may be graciously inclined, to sanctify all such times, as are set apart for Gods publique worship.

Secondly, that as long as we live here in the vale of misery, and sinne, we may be enabled by his grace to keep a perpetuall spirituall Sabbath in righteous­nes, and holines, and peace of conscience all our daies.

To the twelfth, this takes deep impression amongst the vulgar, who have been taught their ten Com­mandemens perhaps for their prayers from their cradles, and therefore stand for this tanquam pro aris, & focis. But in one word to give them satisfaction; the argument is denied; for there are and ever will be ten Morals, though the letter of the fourth be Cere­moniall. That God must have his set, and appointed Sabbaths, which is the essence, life, spirit of that [Page 97]Commandement, is for ever Morall, though the cir­cumstances, expressed in the text, be Ceremoniall. And this is no novell assertion, but the common do­ctrine of all antiquity. And therefore S. Chrys. Hom. 40. in Math. S. Chrysostome, speaking of this commandement, insteed of Remem­ber to keep holy the seventh day, reads, remember to keep a spirituall Sabbath. And Aug. in Ex­od. lib. 20. cap. 172. S. Augustine expresly saith, that the nine rest, as they are literally set downe, are doubtlesse to be observed in the new Testament; but that one of the Sabbath, was given under the vaile of Moses, and mystically commanded. His reason is out of the text, when Moses (saith he) returned from God out of the mount, and had received from him the patterne of the Tabernacle, and all holy things, he speaks to the people only of the Sabbaths observation; by which it appears, that this was given only as the head of the Ceremonials. Alia quipp [...] nona, sicut praecepta sunt, in novo testa­mento obser­vanda mini­mè dubitamus; illud autem u­num de Sab­batho adeo i [...] Mysterio prae­ceptum fuit, ut hodiè à no­bis non obser­vetur, sed so­lum quod sig­nificabat intuemur. Inter omnia illa decem praecepta, so­lum id quod de Sabbatho positum est, fi­guratè ob­servandum praecipitur. Aug. ad Ian: ep. 119. In istis de­cem praeceptis, exceptâ Sabbathi observatione, d [...]catur mihi, quid non sit observandum à Christiano. Aug. de spirit. & lit. c. 14. The same Father disputing in another place, how the Commandements of the Decalogue were a killing letter, as well as the Ceremonies, makes frequent distinction between this one of the Sabbath, and the rest; affirming, that not only this, but those nine also were a killing letter. So that S ^t Chrysostome, and S ^t Augustine acknowledged ten commandements Morall; but with our distinction, that there be but nine litterally morall.

Oh! but this is to curtoll the Decalogue, cutting it short by a distinction.

But what ingenuity there is in this exception, let a­ny [Page 98]man judge. When our adversaries themselves say, that the taxation of the particular seventh day, and the rest required therein, was, at least in some re­spect, Ceremoniall, may we cry out you curtoll the Decalogue? let us have ten wholy and entirely Mo­rall? There may therefore be ten Moralls, though the letter of the fourth be more or lesse Ceremoniall, by their own confession.

To the thirteenth, this stands in termes of compa­rison between the Patrons of the two opposite opini­ons; but all comparisons (as they say) are odious, and such as these more then any other. My charity shall cover the want of charity in this objection. But be­cause it is a very disputable point, whether the more spirituall, taking Spirituall for strict, zealous, well af­fected, desirous to walk before God, as the Apostle speaks unto all well pleasing: (for this I take to be meant, by spirituall in this place) whether I say the more spirituall the man be, the more sound and Or­thodox are his positions; it will not be amisse, by way of digression, to speak a word or two hereof; especi­ally, it being amongst the Vulgar in these daies a point of no small importance.

CHAP. X. Containing two digressions, the first shewing who are the best, Interpreters of holy things. The second, wherein the two opposite tenents in this question of the Sabbath are compared one with ano­ther.

AS light, and truth multiply themselves by re­flection, so doth darknesse and errour. One er­rour therefore admitted, many others are en­tertained, either by way of consequence, or imitation. It was heretofore an opinion, which at this day is in­grafted in the hearts of many of our people; that an unconverted Minister could not convert his hearers; be­ing unregenerate himselfe, he could not be used as an in­strument of an others regeneration. This position, the very pillar of Puritanisme, being rejected, at least in shew, by those that wished well to the cause; an other point of doctrine began to be broached in the roome thereof, but in effect, much the same, viz. that an unsanctified man cannot acquaint the people with the truth of God, at least so well as others; that God hides himselfe from men of corrupt mindes, revealing him­selfe only to some peculiar and selected ones. If there­fore we would at any time have our understandings informed in things we know not, our consciences sa­tisfied in things doubtfull, or be directed in any of our waies, either with God or men, we must repaire to [Page 100]those that are of strictest lives, of precisest carriages, and sanctified conversations; for the more holy the man, the more sound, and orthodox are all his reso­lutions. Hence it hath come to passe, that by pretend­ing to holinesse, so many Oracles have been of late yeares erected in sundry corners of this land, unto which our well minded people have repayred, as the Heathens did to the stoole of Apollo; the Iewes to the breast of the high Priest; & the Papists this day to the Sea of Rome. And to speak truth, this point is no­thing but Popery taken in at the back doore: for why doe the Romanists think the Pope to be infallible? but that they hold him to be, (as they stile him) His holi­nesse; being that spirituall man (of whom the Apostle speaks) that judgeth all things, himselfe judged of none, as Soto in 4. sent. dist. 25. art. 1. concl. 1. Soto hath interpreted. The difference only is, the Pope challengeth unto himselfe absolute in­fallibility; these men only likelyhood, and probabili­ty, and eminency above others.

This last errour is worse then the former; for that was not only odious, being raked out of the graves of some ancient Hereticks, but destitute also of tolerable probability. This latter is somewhat more refined, and perfumed, and seemes to be supported by Scrip­ture, reason, and authority. The ancient Prophets, (say they) which only were the Lords Seers, inabled to discover truth from falshood, to separate the preti­ous from the vile, and foretell the judgements of God upon the Church and State, were, as Mich. 3. Micha speaks of himselfe, full of the spirit of the Lord; men sanctified [Page 101]throughout. 1. Cor. 7. S ^t Paul, when he would have his do­ctrine believed, and imbraced, sets it on with this: I think, that I also have the spirit of God. 1. Cor. 2. The naturall man, (as the same Apostle witnesseth) perceiveth not the things of God, they are spiritually discerned: For it is the anointing, that teacheth, saith 1. Iohn, 2.27. S. Iohn. Rom. 12.2. Who­soever fashioneth himself according to the world, can never prove, try, search, or find out what the will of God is. Men therefore Math. 18 3. must be converted, and be­come as Children new borne, or else they cannot enter into the Kingdome of Heaven, the doctrine of the Kingdome, which is the Gospell. This Instituiani­mum meum intendere in sacras scrip­ [...]uras, ut vi­deren quales. essent, & ec­ce video rem non comper­tan superbis; non eram talis ut intrare in eā possem, & acies meanon penetrabat interiora [...] Aug. Cons. 3. c. 40. S. Augu­stine found verified; when before his regeneration he addressed himselfe to the reading of the Scriptures, he confesseth, that he was not as yet such a one, as could enter into thē. He that will know Christs voice, must be one of Christs sheep; and if any man doe his will, he shall know the doctrine, whether it be of God. And there is great reason it should be so, because God, and wicked men are meere strangers, nay ene­mies; and we know, that amongst strangers and ene­mies there is no communication of counsels, and se­crets. On the contrary, those, that are spirituall, are not only his servants, but Iohn 10. friends; nor friends alone, but sons, and daughters, from whom their father con­cealeth nothing; but Psal. 25. the very secret of the Lord is revealed to them that fear him.

This the very Schoolemen themselves faw, and ac­knowledged. Iohannes Damascenas videtur non parum [...]rr [...]sse in vitâ cur ergo non po­tuit errare si­militer in de­ctrin [...]? Brad lib. 2. de caus [...] Dei. cap. 3 [...]. Bradwardine setting down how many of the Ancients either did indeed, or might be [Page 102]thought to comply with Pelagius, reckons up Da­mascene amongst the rest; but slighting his authority, saith, Damascene erred greatly in his life (he meanes his dissembling at the Tombe of Mahomet) and be­ing thus erronious in his life, why might he not also erre in his doctrine? The learned Contingit s [...]pe, quòd Simplex ali­qua bona per­sona melius intelligit ali­quod Dei my­sterium, quàm magnus ali­quis Doctor, cum malus sit & iniqu [...]. Ideo dicebat Christus, Gratias tibi ago &c. Gers. par. 4. serm. de nativit. Chancellour of Paris acknowledgeth, that one good, pious, holy man, though otherwise simple, doth understand of­tentimes more in the mysteries of Godlinesse, then the great profound studied Doctors of the world. This he confirmes by the words of our Saviour, I thank thee o Father, &c. and by the example of the sheepheards, to whom the Angels appeared & preach­ed Christ; when the wise men of the East, Herod the King, the high Priests and Elders knew not where to find him. Besides, it is the nature of the word to be plaine, and facill to such as are of a semblable disposi­tion thereunto: but hard and difficult to those, that are Rebellious. It giveth light to the simple saith Psal. 19. the Pro­phet; where there is humility of spirit, simplicity of mind, syncerity of heart, a conscionable walking with God, the light of the word shineth even to the perfect day. For as in naturall things there must be a proportion between the eye and the object: so in things spirituall, he must have a strong vigorous eye, that must look upon the Sunne. The eye of a child, be­cause it is tender, and weak, is dazeled as soon as it feeles the aire; a blear eye smarts at every looking up. The naturall unregenerate man hath the eyes of the Nycticorax or night crow, compared with divine [Page 103]truths, as Aristotle himself acknowledgeth. Lastly, there be many impediments in the unregenerate, which serve as strong barres to keep out the light of truth; as pride, vanity, deceit, hypocrisy, sensuali­ty. A vessell so full of filth and rottennesse cannot be capable of the syncere milk of the word: or if any thereof happen to enter, it receives a taint from the vessell that receives it; the liquor smels of the Cask; and the spider converts all things into poison. Nay certain it is, that every carnall affection, once grown habituall, doth harbour at least in the spawn and seed some heresy or other; so that men of vitious, and lewd lives doe believe nothing, which may prejudice their corrupt affections. Vnlesse therefore (saith Nisi macta­verimus cupi­ditates carnis nostrae, non possumus esse idonei, ut in actionibus no­stris intelliga­mus, quae sit voluntas Dei, sed quod no­stro sensui ve­hementèr arri­det, interpre­tamur esse voluntatem Dei, Sa [...]b. in Rom. 12. Sas­bot) we sacrifice, subdue, and mortify the lusts of the flesh, we can be no way fit to understand the will of God; but will ever interpret that to be Gods will, which is most agreeable to our own humours. Therefore Non haec dixit Domi­nus, ut os [...]en­dat omnes vi­ros honos per se intelligere posse omnia loca scripturarum, sed ut doceat viros probos carere quibusdam impedimentis, propter quae alij nec perse, nec per alios fidei veritatem intelligere possunt. Bell. de interp. verb. Bellarmine himselfe doth confesse, that pious and good men have not so many lets and hin­drances to keep them from truth, as others have, in whom their judgements, being corrupted by their af­fections, neither doe, nor can, by themselves, or o­thers, understand the doctrine of faith preached un­to them.

This being that, which is thus speciously said in the defence of this. Paradox, we will briefly discover the [Page 104]falshood and vanity thereof for the satisfaction of the judicious, and indifferent reader, by distinguishing those things, which are thus confusedly heaped, toge­ther. For he that hath truth to himselfe in grosse, may well vent to others errour by retaile. We must there­fore distinguish.

First, of the persons of men unregenerate.

Secondly, of the spirituall estate, or being spiritu­all.

Thirdly, of the things of God.

Fourthly, of the knowledge of those things.

Vnregenerate men are of divers kinds; either such as are apparently known, & may be averred for such, both by the judgement of faith, and the judgement of charity: as Heathens, Infidels, Apostates, Hereticks; Or they are such as are in the bosome of the visible Church, known unto us only in generall by the judg­ment of faith, which saith there are such, but un­known unto us by the judgement of charity, when we come to look upon particulars. Besides, the un­regenerate within the Pale of the Church are either private, and ordinary people; or publique persons, guifted, and qualified to the service of the Church.

To be spirituall, is also of doubtfull signification; for as the spirit of God dwelleth, and worketh in men diversly, so are they in different kinds spirituall. Now the spirit worketh by his graces; and these are either such, as well call saving graces, as faith, hope, love, feare, obedience, given to men for their own profit, by the help whereof they work out their own [Page 105]salvation: or such, as we call common graces, as mi­racles, tongues, healings &c. which God bestows up­on men for the good of the Church, and the pro­moting the salvation of other men.

The things of God are also of two sorts; some are only in fide, Circumstantiall; things in, and con­cerning faith, and religion, without the knowledge of which we may well be saved: Others are de fide, sub­stantiall truths; such, as Athanasius hath in his Creed, of which he saith, he that believeth them not, cannot possibly be saved.

Lastly, the knowledg of holy things is two fold: speculative, and experimentall: by the one, we know what the things are in themselves; by the other, we have a lively sense, and feeling of them in our own soules.

These distinctions being applyed to our present purpose, the truth opens it self in these propositions.

First, the unregenerate, and unsanctified without the Church, discern no kind of heavenly truths of what sort soever; unlesse they be also naturall, to be found out by discourse of reason; or morall, written upon their hearts. Of such as these the words of the Apostle are to be understood; The naturall man per­ceiveth not the things of God; and that of our Saviour, my sheep hear my voice. And in this condition S. Au­gustine speaks of himself in that passage of his confes­sions. There is indeed no proportion between the light of their darkned minds, and the light of super­naturall saving truths.

Secondly, the unregenerate within the Church, if publique persons, if sufficiently qualified by nature, education, and common graces, being diligent in their places, with the ordinary concurrence and assistance of the spirit, may as infallibly deliver the doctrine of religion, as any other, not superiour unto them in the fore named indowments; especially if they be accom­panied in them with common modesty and civility. Qui expo­ [...]unt scriptu­ras, sint ingenio praedi­ti, studio ex­ercitati, in ju­dicio humiles, a [...] affectato vitio immunes Ger. de Com. Gerson therefore, expressing how the Expositors of Scripture should be qualified, requires; first, that they have naturall parts; secondly, that they be well groun­ded, & studied; thirdly that they be of humble judge­ments; fourthly, that they be free all from grosse and affected vices. And Sub utrâ (que) comparandi sunt igitur doctores docto­ribus, & illi, quos con­stat habere conditiones positas in re­gul [...] praete­denti, praese­rendi sunt non habenti [...]us, & dona gratis data. habentes non possidenti­ [...]us. the same man affirmes, that those, that have those common gifts, are to be pre­ferred before those, that have them not. It is as evi­dent as the sun-shining, saith an eminent Bish. White against Fisher. Prelate of our Church, disputing against Romish infallibility, that the Pastors of the Church, if they use means, and have sufficient knowledge, and the assistance of or­dinary grace, may be as infallible in their doctrines, as the Roman Prelats: his meaning is of any, which chal­lenge most unto themselues the spirit of infallibility.

Thirdly, the title of spirituall agreeth not only, or in a more proper and peculiar sence to those, that are regenerate and truly sanctified; then it doth to those, who are only inlightned; but rather on the contrary. When the Prophets claim unto themselves the spirit, and to be spirituall, they understand the spirit of illu­mination only. Hosea 9.7. The spirituall mean is mad. And when [Page 107]went the spirit of the Lord from me to speak unto thee? 1. King, 22.24. Rev. 4.2. I was in the spirit saith S. Iohn, that is, ravished in a propheticall vision, or extasy. So the Apostle cals the gift of tongues, interpretation of tongues, prophesies, spirituall gifts; 1. Cor. 7.40. and so he speaks of himself in the place alleaged, I think that I also haue the spirit of God.

Fourthly, the regenerate, and truly sanctified chil­dren of God are not priviledged above others in those things, which are only in fide, or circumstantiall points of religion; howsoever it be otherwise with them in those things, which are de fide, wherin the sub­stance, & essence of saving faith doth consist. Things of this kind 1. Ioh. 2.2 [...]. the anointing shall teach them; Ioh, 7.17. and they shall know the doctrine whether it be of God. Hence it oftentimes comes to passe, that in these things a sim­ple illiterate person understandeth more then learned Clearks: they being sometimes hid from the wise, as when the indignation of the Lord, upon their pride, and obstinacy, spreadeth a vaile over their hearts. And in this notion our Saviour speaketh comparatively of the Pharisees, and his Disciples, saving, Mat. 11.25. I thank thee O Father, that thou hast hid these things from the wise, and hast revealed them unto Babes. Although then other points of religion are not presently known unto men; for these the spirit reserveth unto itselfe, and by ordi­nary meanes revealeth to one in one kind, to another in another: yet in those things, which are necessary unto salvation, the regenerate, having the spirit dwel­ling in them, shall be kept by the mighty power there­of. [Page 108]But not so, as that either the regenerate shall not at any time, or the unregenerate shall at all, or at most times ordinarily erre in them; especially, if publique persons, and qualified as aforesaid, in the second pro­position.

Fiftly, the inward, and experimentall knowledge, or sense rather of heavenly mysteries is not in the un­regenerate, unlesse it be in some light superficiall tast, as the Apostle cals it. For even the bad ground recei­ved the seed with some kind of suddaine, and flashing joy; but only the elect of God, holy, and beloved of him, having the spirit bearing witnesse with their spirits, have the true lasting joy of Salvation, which shall not be taken from them. And so the Prophet is to be understood; Psal. 19. the secret of the Lord is with them that fear him; not his known; and revealed will, which is preached upon the house top. It is only the Spouse, the true faithfull soule, that hath her beloved be­tween her breasts, whom he brings into his wine cel­lar; that is stayed with flaggons, comforted with apples; that is caused to drink the spiced wine, the new wine of the Pomegranate. Often times (saith Plus ali­quando cre­dendum est sim [...]licibus Idiotis de con­solatione, & beatitudine internâ, tan­quam plus in his verè sapi­entibus, & per experien­tiam intimam philosophan­tibus, & pu­ros sensus ha­bentibus, quàm alijs, licer e­ruditis, cum suis foedis de­ [...]ideriis ob nu­bilantibus. Gers. in solen. sanctorum. Gerson) there is more credit to be given to simple Idiots concerning inward joy, and happinesse, as be­ing more truly wise, and understanding in points of this nature, speaking by their inward sense, and expe­rience; then unto others though very learned, having their minds clouded with filthy lusts, and desires. Not that we are to credit every Enthusiast, fantastical­ly boasting of his familiarity with Gods spirit, of [Page 109]which he is not over prodigall to any: but only when the true cup of consolation overflowing in our bre­thren wee observe a reall sympathy between theirs, and our own experiments. But who sees not, that ex­perimentall consolation is one thing, spirituall illu­mination an other? and that this therefore can make nothing for the pretended prerogative of infallibi­lity.

Lastly, this estimate of truth, taken from the san­ctity of the teacher, is most uncertaine, and therefore most vaine. For if by sanctity we understand that which is inward, the new moulding, and making of the heart; this is farre removed from any mans search, and seen only of God, who tryeth the reines; it's hid in the soule, as leaven in the three pecks of meale, the understanding, will, affections, saith S. Hier in Math. 19. S. Hierome. The spirit of discovering was one of those Charismata, with which the Primitive times were fur­nished, as being necessary indeed for those times. But now no man can say, as S. Peter did to Simon Magus, I see that thou art in the gall of bitternesse; or as S. Paul did to Elymas, Thou child of the Divell. If by holi­nesse we meane that, which is outward, seen in mens actions, how deceitfull, and leaden a rule will this prove to be? It is here, as in wealth and learning; many men shew more then they have, and many others have much more then either they doe, or can shew. Let this be our tryall, and you shall many times find the grossest Heretiques to get the start of the soundest Catholiques. I will not only say, that S. Iohn the [Page 110]Baptist was more strict, austere, precise in his life then our Saviour: but the Pharisees also themselves, though inwardly like graves full of rottennesse, were outwardly so whited, that they gained the opinion of the world, and durst defame our blessed Lord for a wine bibber, a friend of Publicans, and sinners.

Perhaps (you will say) these were only shewes. Propter hoc novae propheti­ae recusantur, non quò [...] alt­um Deum praedicent Montanus & Priscilla & Maximilla, nec quòd Ie­sum Christum solvant, nec quod aliquam [...]idei aut spei regulam ever­rant, sed quod pla [...]è doceant saepius iei [...] na­ [...], quàm nu­bere. Tert▪ in Psych. cap. 1. Quinam isti sunt semel no­m [...]nabo, exte­riores & in­teriores Botulae Psychicorum. ibid. Ter­tullian (I am sure) was in earnest, when he condemned the Orthodoxe of those times for Carnalists; and that guided thereunto by the very heresy that he had suck­ed from Montanus, as appears by a treatise of his writ­ten to this purpose. Our new prophesies (saith he) are refused; not that Montanus, and his two Prophetes­ses, Priscilla and Maximilla preached any new Dei­ty, or denied Christ, or overthrew any rule of faith and hope; but that they plainly teach, that men should fast more, and marry lesse. And in the words imme­diatly going before, he describes his adversaries by stuft puddings, or sausages. Ptlagii no­men non sine lande altquâ posui, quia vi­ta eius à mul­tis praedicatur. Aug. retract. 11. c. 33. Mark. 13.22. Pelagius also, the pro­fessed enemy of Gods grace, whose heresy over­throweth the very Basis of Christs kingdome, was not only in outward shew, and formality, but indeed a man of a well governed life, and blamelesse car­riage. S. Augustine, that damned his doctrine, extol­led his conversation; nay, it is the generall marke of false Prophets, to come in the rough garments of au­sterity, sheeps cloathing, innocent outsides; else it were impossible they should deceive so many, nay almost the very elect. This therefore must needs be a most de­ceitfull ballance to weigh any mans doctrine in. To [Page 111]draw therefore to a conclusion August. ad Hier ep. 11. S. Augustine unto S. Hierome saith, I confesse vnto your brotherhood, that I have learned to give such reverence, and honour to the books of Canonicall Scripture only, that I most firmely believe, none of the pen men thereof to have erred in the least things; so that when I meet with ought in their writings, which seemes contrary unto truth, I presently think, that either the book was false printed: or that the Translators were mistaken: or that I my selfe understood it not aright. But all other authors I so read, as that though they excell in learning, and holinesse, yet I think nothing true, because they so thought it; but because they make it appear to be true by those Canonicall Authors, or probable reasons at the least. Doct. Twist. praef. con. Armi [...]. A learned man also of these times hath spoken so home in this point, that nothing more need be added thereunto. If at any time (saith he) the Lights of the Church think not the same things, but dissent one from another in divers points, and those of moment in religion; what is to be done? But to try all things, and to hold that, which is good. But how may we doe this? shall our labour be to search which Side was more docible and desirous to learne, had more humble minds, did more tremble at Gods word, were more obsequious to the guidance of his spirit, were more ready to renounce themselves, and their own wisdomes, worshipped God with greater fear, and reverence, were more frequent and earnest in their daily prayers, fasted oftner to keep the body in subjection, were more exercised in the reading of the word, and meditating therein. Who sees not this [Page 112]kind of touchstone of Ecclesiasticall doctrine to be neither commanded of God, nor approved of men, nor to be attempted with any hope of good successe? God forbid, that as often as we dissent one from ano­ther, we should presently object to the adverse part, that they neither fear God, nor serve him, nor doe his will. For neither are we able to dive into mens hearts, and the better we our selves are, the more conscious of our sins, more ready to amplify our own misdeeds, more mild and mercifull in censuring of others. Leaving therefore this kind of search, which after many obscure, and slippery Meanders gives but a doubtfull issue, and scarce ever brings us to the truth; what remaines, but to bring the dictates of the great­est Divines to the Law, and to the Testimony? If they indure not this tryall, those other are but popular, and gawdy shewes, wherewith simple people are deluded. Let this be the tryall. It were easy to answere the weightiest arguments, against which nothing can be said, with an answere ad hominem as they call it, a­gainst whom, whatsoever he be, some exception or o­ther may be taken.

But though the persons of the Teachers may not be weighed in this ballance, yet their doctrines may. Because therefore the adverse part doth so highly ad­vance theirs of the Morality of the Sabbath for pious, and religious: as if without it holinesse it selfe could not subsist in the world; and so farre depresse the con­trary, as if it were the only floodgate to let in Athe­isme. It will not be amisse briefly comparing each [Page 113]with other, to see which doth most advance Gods glory, most edify his Church, give most life to reli­gion, and bring most comfort to a Christian mans conscience. Suppose therefore one should tell us in effect this: The fourth commandement is wholely, and meerely Morall; only indeed there be some Ap­pendices thereof, which concerned the Iewes, viz. the day spoken of in the commandement, the seventh from the creation (whereas not that Seventh, but a Se­venth, which the Lord should choose, is Naturall, and Morall) and the strictnesse of the Rest, which was injoyned them in kindling of a fire. This indeed is in a sort permitted Christians under the Gospell. Yet men may doe well to forbeare even this, and to dresse their meat over night; all the rest of the Law binds us strictly, nay more then ever it did the Iewes. We must therefore remember not to doe, either by our selves, or those that belong unto us, the least servile work from Saturday sunset till Sabbath-day sun-set: or, as others, from Saturday midnight, till next day midnight: or, as others, from Sabbath-day sun-rising till Munday sun-rising; for a naturall day of twenty-foure houres must precisely be observed. In all this time, all works, words, and thoughts are to be aban­doned, which may at any time else be done, spoken, or had; so that both in publique and private we be imployed only in the holy things of God. There­fore the publique exercise being ended; for a Sermon must of necessity be heard, neither may men satisfy themselves with the common Liturgy of the Church, [Page 114]if they purpose to sanctify to the Lord an holy Sab­bath. The publique exercise (I say) being ended, a short meale may be made, for this is no day to feed the body in, and to make a feast on this day is utterly unlawfull. After dinner, see that you fetch not your wonted walkes, or any way recreate your selves, or have any communication but of holy things, and what was delivered in the Congregation. If any man, not acquainted with the mysteries of Godlinesse, de­liver you a message, or letter upon that day, you may receive it of civility; but see you neither dispatch the businesse, nor think thereon untill next morning, up­on paine of sinne. Be sure also to take your notes, and repeat to all such, as shall assemble themselves, what you have writen, and so repaire unto the evening Sermon, which also must be heard either at home, or abroad. This done, give not your selves a breathing while; suffer neither Child, nor Servant to have any recreation; for this were to prophane the day. As­semble therefore your selves together, recount what the Afternoon hath brought forth; doe also likewise after supper. Nor yet are you by all this discharged of the duties of the holy Sabbath, unlesse the former practices have made such deep impression in your phansies, as to season the nights sleep with holy dreames, which is the last duty of the Sabbath. These things thus done, you may not only well expect a blessing upon what you have heard, but upon all that is yours the whole week after. For so highly is the seventh day in Gods favour, that he doth not only [Page 115]sanctify it, but also blesse it.

Now let another come, and say, the comman­dements of the Decalogue be not all of the same rank, but amongst these the fourth is partly Morall, partly Ceremoniall. The Morall part is, that God must have set, and standing times for his outward, and solemne worship; all which times are religiously to be observed. But the letter concernes only the Iewes, written indeed, as other holy things of Moses, for our edification, and consolation, of which every part if full. For first, we must consider, that the Sab­bath, as it is there litterally expressed, was a signe of the separation of the Iewes to be Gods people from all other nations of the world; which is now by the coming of Christ abolished, as all other peices of the wall of partition are taken down, that the Gentiles may glorify God, as it is written Deut. 32.43. Reioyce ye Gentiles with his people. It did also shew them the pronenesse of our corrupt nature to doe our own wills▪ and to fulfill our own lusts, not suffering the Lord to rule in us by his Spirit; whereas he requires perfect confor­mity of the whole man, with an utter cessation from all his servile works of sinne, and Satan. It did in the third place lead them unto Christ, who alone gives us test from these cruell Taskmasters; who hath crucifi­ed the body of sinne in us, and triumphed over Satan in his crosse. And therefore as God the Father, hav­ing made the World in sixe daies, rested the seventh: so God the Sonne finished all things, which were writ­ten of him for our redemption on the sixt day, and [Page 116]began his rest on the seventh, obtaining for us the rest both of grace, and glory. The rest therefore of the Sabbath given in such severe precepts unto the Iewes doth lead us Christians under the Gospell unto the rest of sanctification, which we must endeavour to keep inviolable with all watchfulnesse, not suffering the least fire to be kindled in any of our lusts. And as it doth thus edify: so it ministreth no small comfort, assuring us, that as God rested from all his works, and Christ from his: so we also by degrees shall enter into rest in the Church militant, till it be perfectly con­summated in the Church Triumphant; as the Apostle saith, Heb. 4.9. there remaineth a rest for Gods people.

Now let the indifferent Reader judge, whether the former of these doe not burthen, and indeed ensnare the consciences of men with many outward, unprofi­table, impossible performances, even to superstition, and without end; whereas this latter doctrine con­taines the very pith, and marrow of Religion; pro­motes the care, and study of true sanctification, and is most quickening, and cordiall to weak, and tender consciences. But not to stray in this by-path any far­ther, it were much to be wished as one of the greatest blessings of God upon his Church, that Sacra Theo­legia pium, & prudentem Lectorem re­quirit. Brad. L. 2. c. 31. Bradwar­dines rule were once well observed on all hands; the study of Theology (saith he) requires both a pious, and a prudent Reader; pious in himselfe, prudent in his do­ctrine: a dove for the one, a serpent for the other. When these are divided in the Ministers, divisions must needs be amongst the people; and a house divided [Page 117]cannot long continue. One looks at the holinesse of his Minister, another to the learning of his; neither, as they ought; and therefore the one straines at Gnats, the other swallowes Camels; both pester the Church, the one with loosenesse, the other with sin­gularity. He that is licentious, like the Camels of the Ishmaelites carrying many a sweet burthen, but ne­ver tasting them (Against whom Erasm. Dial. Erasmus hath a bitter Satyr in his Cyclops Evangeliophorus) is in shew a friend of the Churches peace, a zealous promoter of the goverment thereof; but indeed an enemy, occasio­nally increasing that faction, which he verbally cries downe. For men think of him, and all his disciplinari­an invectives, as Non nisi magnum bo­num à Nerone damnatum Tert. Ap. c. 5. Tertullian speaks of Nero, and his persecuting the Gospell; it must needs be some good thing, which so wicked a man, as he, condemned. In vaine doe these Vipers goe about to devoure with their mouthes that faction, which themselves either breed, or cherish at least by their lives. On the other side, he that is singular, whom with Aelians Tiger either the sound of a Bell, or musick of a Timbrell causeth to run mad, cares not whether he runs, and drawes others after him, so long as he runs, as the phrase is, on the right hand. By this meanes his duties in Religion daily grow, and multiply, as either his own, or some other mans head, and fancy runs: this is Idolatry, that superstition; this is prophane, that is abomination, and Antichristian; and what not? And he that dares think otherwise, is tantùm non Anathe­ma. But did these men rightly consider of errours, [Page 118]they should find little difference in regard of their ma­lignity. He that fals from a bridge, hath as little safety, as comfort, though it be on the right hand. Nay, it would be no paradoxe to affirme, that errours of this kind are most dangerous, being lesse discerneable in themselves, lesse burdensome to the conscience, lesse hopefull to be reformed, and being indeed the illusi­ons of Satan transforming himselfe into an Angell of light, in which shape he becomes the fowler Divell.

CHAP. XI. Wherein the name of the Christian mans Feast day is proposed, with those arguments, which seem to con­clude for the name Sabbath.

THe names of things, if rightly given, serve much to disover their natures. On the other side Omnia pe­ri [...]litan [...]ur alitèr accipi quàm sunt, & amittere quod sunt, dum ali­ter accipiun­tur, si aliter quàm sunt, cognominan­tur. Tert. de car. Chr. Tertullian saith well, all things are in dan­ger to be mistaken, if they retaine not their true, and proper names. Being therefore to treat of the Christi­an festivall, and the Questions moved concerning the same; the first thing, which offers it selfe, is, whether it must, or fitly may be stiled the Sabbath day.

The affirmative tenent is supported by these rea­sons.

First, those names, which God himselfe hath im­posed, are without all question most proper, and most fit to be retained: But God himselfe hath impo­sed the Name Sabbath upon all daies of his solemne [Page 119]and publique worship; and such is the Christian mans feast day. The Assumption appears. For not only the seventh day in the fourth Commandement, but all the new Moones, and other festivals of the Iewes, are commonly called Sabbaths: Therefore &c.

Secondly those names are commonly best, which are most ancient. Inquire (saith Iob. 8.8. Iob) of the former ages, and prepare thy selfe to the search of their Fa­thers: But the name Sabbath is more ancient then any other, being the name, that was first given to daies of this nature: Therefore &c.

Thirdly that name is alwaies best, which doth most acquaint us with the nature of the thing. In this the excellent Wisdome, which God gave unto Adam, appeared, that he gave names to all the crea­tures answerable to their natures: But the name Sab­bath, given to the daies of publique worship, is such: for they are daies of rest unto us, and they were in­stituted in remembrance of Gods rest at the Creati­on, and of Christs rest in the Resurrection, and are pledges of our future rest in glory. What name there­fore can better agree unto them then Sabbath, which is as much as Rest.

Fourthly, that name is doubtlesse best, which best directs us to the duties of the day: For if 1. Cor. 1 [...].26. all things must be done for edifying, such names are best to be imposed and used, as are most accommodated unto edifying: But the name Sabbath best leads us unto the duties of this day both outward and inward: Out­ward: Resting from all Corporall, and worldly em­ployments: [Page 120]Inward, resting from the spirituall slavery of sin, and Satan. Adde thereunto, that it doth not on­ly best direct us unto the duties of the day, but it doth also help to confirme our faith, and hope in the pro­mises of God concerning the life to come, and our Math. 8.11. sitting down to rest with Abraham, Isaack, and Iacob in Gods kingdome: Therefore &c.

Fiftly, we must not affect to be singular in anything not so much as in words and Phrases: Loquendum cum vulgo; saith the proverbe. But not only the vulgar, but all men wha [...]soever speak religiously, and reverently of the Sabbath day: Therefore &c.

CHAP. XII. The reasons against the name of Sabbath are briefly alleadged.

FOr the Negative opinion stand these reasons.

First, he speaks best of things, whose lan­guage is most conformable to the holy Ghost in the Scripture: But the holy Ghost doth every where in the new Testament (which alone speaks of the Christian mans Holy-day, as having being, and existency) call it the Lords day, no where the Sabbath day; The name of the Lords day is therefore best, and fittest to be used.

Secondly, we should retaine those names, which the Primitive Church in the purest times the first three hundered yeares chiefly used, unlesse through any [Page 121]corruption, or abuse they are scandalous: But the name of the Lords day hath been chiefly used in the Primitive Church, and in the purest times; neither is it since through any abuse become scandalous; Ergo &c.

Thirdly, we of the reformed Churches should not forsake the Roman Church, but where necessity doth inforce us; For then we are guilty of that Schisme, which is made in the Christian world; Nei­ther should we vary from our selves so much, as (were it possible) in sounds, and Syllables; for then we may be justly noted for singularity and affectation: But both the Romane Church, and all reformed Chur­ches use to stile it the Lords day, not the Sabbath, Ergo &c.

Fourthly, we that are Christians should beware how we gratify the Iewes in their superstitious obsti­nacy against Christ, and his Gospell in the least things; least we partake with them in their hardnesse of heart; the ancient Christians fasted Saturday, especially for this reason, because the Iewes fasted on Satt [...]rday. But in using the name Sabbath we gratify the Iewes in their obstinacy against Christ, and his Gospell. For they abhorre the name of the Lords day, as the greatest Blasphemy: Therefore &c.

Fiftly, it is one of the chiefest points of a Christian mans wisdome so to speak, as not to put a stumbling block before his weaker Brethren: He that doth o­therwise Rom. 14.15. walketh not charitably, saith the Apostle: But the name Sabbath may be, and is become a snare [Page 122]to many weak ones, especially in reading of the Scrip­tures. For where ever they find the name Sabbath, they presently conceive it to be spoken of, and to a­gree to the Lords day; and many times by this means fall into flat Iudaisme: as appears by their quoting of the old Testament in the Questions in hand: There­fore &c.

Sixtly, that name, which doth lesse edify, is lesse proper. This, I thinke, will easily be agreed on by all parties: But the name Sabbath doth lesse edify. For it leads us only to an outward cessation from bo­dily labour; which of it selfe, and precisely conside­red was indeed a duty of the Iewish Sabbath; but is not so of the Christian Festivall; as hereafter shall ap­peare. On the contrary, the name Lords day doth best open and explain the whole nature, and duty of the day; as the remembrance of Christs resurrection, the acknowledgment of his Lordship over the Church, and all other Creatures in the world: Ergo &c.

CHAP. XIII. Wherein is briefly shewed what is to be thought of this Question.

IT is a frequent rule in Cùm de re constat prop­ter quam ver ba dicuntur, de verbis non de­bere contendi: si quis id facit imperitiâ, docendum esse, simalitiâ, deserendum. Aug. cont. Acad. lib. 3. cap. 13. & lib. 2. cap. 11. S. Austine, that wise men should not strive about words, unlesse when there is some reall difference in the things. But I doubt [Page 123]whether this question be only a fight about words. For as the Non illos vi­ros [...]os fuisse arbitror, qui rebus nesci­rent nomina imponere; se [...] mihi videntur haec vocabula elegisse, & ad occultandum tardioribus, & ad signifi­candum vigi­lantioribus scientiam su­am. Ibid. lib. 2. cap. 10. same father speaks of the Academicks; so may we, without breach of charity, suspect of our Sabbatharians at this day. They are not (saith he) such simple men, as know not to give things their proper names; but they purposely make choice of such words, as may best serve both to hide from the simple, and to inti­mate to the wiser sort of their disciples their opinions. Else I see no reason at all, why the name Sabbath should be so common, and that of Lords day so sel­dome used. I deny not, but the name Sabbath is law­full, and may also be used by such, as have their wits well exercised in Scriptures, if without superstition, fraud, or scandall: But yet notwithstanding the name Lords day is both more fit in it selfe, serving more for edification; and the Arguments to the con­trary doe not conclude.

To the first, true it is indeed, that God himselfe in Scripture imposeth the name Sabbath upon all daies of publique worship in the Iewish Synagogue; and the reason was, because the very corporall rest was a chiefe thing aimed at in them; being both memorative of some things passed, and figurative of things also to come: But that therefore the daies also of Christian Assemblies should be so called, doth not follow: be­cause the reason is not the same, as shall appear in it's proper place. The name Sabbath therefore is no more Morall, and to be retained in the times of the Gospell, then the name Priest, Altar, Sacrifice; which perhaps our adversaries themselves will allow of in a com­mon, [Page 124]large and Analogicall construction. If therefore we look to the Si vocis pri­maevam signi­ficationem spectemus, Sabbathum erit omnis dies festus. At Scripturae con­suetudine Sabbathi nom [...] ferè appropri­atum est diei septimo Estius 3. Sent. d. 37. first and originall signification of the word, every Holy-day, wherein men rest from their labours, and attend the publique worship, may be cal­led a Sabbath; but if we look at the application of it in Scripture, we shall find it appropriated in the first, and chiefest sense to the Sabbath day, or Satturday in the fourth commandements; in the next and subordinate construction, to all the Iewish festivals, never to the Lords day.

To the second; No man will deny, but that anti­quity is a good guide in the search of the truth: for all errors are upstarts, even those that are gray-hea­ded. The Ier. 6.16. Prophet therefore adviseth to ask for the the old way, which is the good way; but his meaning is, that which is simply old, not comparatively only. The corrupt Glosses of the Pharisees were very anci­ent. Math. 5.38. Ye have heard, that it was said to them of old time, an eye for an eye. The superstitions of the Romanists are like so many old aches in the body of the Church; yet as the one, so also the other, meere no­velties in religion. Should I grant the name Sabbath, as applyed to the Christian Feast, to be of some good standing; yet without all Controversy it was not known to the true Primitive times. Indeed antiquity ever used one of these foure, either Sunday; not from 'Dum sol [...]s l [...]tt [...]iae indul­gemus, longè aliâ ratione quam religio­ne solis. Tert. Ap. cap. 16. the Sunne in the firmament, but Mal. 4.2 the Sonne of Righteousnesse with healing in his wings: or the Day of light, from the Sacrament of Baptisme, called by the Fathers our Illumination: or the Day of Bread, not [Page 125]from holy bread, as Papists now use it; but from the other Sacrament of the Supper administred every Lords day; or the Lords day, which doth, and will continue to the worlds end.

To the third: The name Sabbath doth not best ac­quaint us with the Nature of the Lords day, as is pre­tended. For the nature thereof consisteth not, either in our corporall, or Spirituall Rest, or in Remembring the Rest of God in the Creation, or in being a pledge unto us of our eternall rest: All these are accidentall considerations of the Lords day. Indeed the memory of Christs resurrection is essentiall thereunto; but not so much in regard of his rest, as of his conquest over death, and the grave, and being made the Lord of the Quick, and the Dead. It being therefore the Lordship of Christ, made evident to all creatures both in hea­ven and in earth, by the Glory of his Resurrection, which is then celebrated, it ought to be stiled the Lords day, not a Sabbath.

To the fourth: What the duties of the day be, we shall see hereafter. Let it be granted therefore for the present, whatsoever the Argument doth suggest, the consequent is denied. For whatsoever duties are then performed, are, or at the least ought to be directed in a speciall manner unto the Lord Christ, as our service of him. The day therefore, is to be named, not from the nature of the things done; but from the quality of the person, to whom they are intended; and therefore not Sabbath, but Lords day. And whereas it is said, that the name Sabbath may serve to confirme our faith [Page 126]and hope of our eternall Rest; I answere, that indeed it may be so used by us, but was never so intended in the first institution thereof: and being a consideration so remote, it cannot claime to denominate.

To the fifth: It is indeed most rue. that we ought not, especially in matters of Religion, to innovate though but words, and Phrases, although perhaps in­significant, and improper; much lesse ought we to swarve from such language, as is most savory and re­ligious; but which name hath most salt, the Sabbath, or Lords day, I hope it doth appear by this, which hath been said. And who speaks most Religiously, the A­postles, and the whole Church; or some few private persons of late yeares, is easy to determine.

CHAP. 14. Wherein the Question concerning the duration of the day is proposed, and the arguments for the day natu­rall are set down.

AMongst those things, which disquiet and per­plexe the consciences of the weak concerning the Lords day, this is not the least, where it is to begin, and how long it lasteth. For God requiring of us perfect and entire obedience without diminuti­on, or defalcation: and Iames 2.10. S. Iames saying, that he that faileth in one point is guilty of all; unlesse every minute of time, which the Lord requireth of us, as his tri­bute and homage, be duly tendred to him, our whole [Page 127]labour bestowed upon the parts, and peices of the day, is not regarded. It is also that, which concernes the most sort of our inferiour people to be satisfied in, le [...]st the Commandement requiring one thing, their employments another, they many times wound their Consciences, and rob themselves of that peace, which otherwise they might enjoy. We must therefore, be­fore we proceed any farther, inquire, whether the Lords day be to consist of any certain determinate number of houres, as being a Naturall day, or Artifici­all. And here our Adversaries are very positive, that the Christian mans Sabbath, as well as that of the Iewes, is to consist of full twenty foure houres; and they have these reasons.

First, all the time, that the Commandement re­quires, is to be observed. But that the Commande­ment of the Sabbath requires a whole naturall day from evening to evening is undenyable: There­fore &c. If any man say the Commandement was Ceremoniall, and so proves nothing for the Christian observation; it may be replied, that this being gran­ted of all the other branches; yet it is not so in this. For no man can shew, how the time of twenty foure houres can be in any respect mysticall. Though there­fore the rest of the latter should vanish as a shadow, yet in this particular it must needs continue Morall.

Secondly no one day of the week is longer or shorter then other: but if the Lords day, as the rest, hath not twenty foure houres, it must needs be shorter, & that, which is next there unto, either going before, or come­ing [Page 128]after must be longer then any other day. There­fore &c.

Thirdly, it is a good Rule, which the Rabbins give; that we should not take from that which is ho­ly, to adde to that which is prophane, but on the con­trary: But if the day of Gods publique worship a­mongst us have not allowed it so many houres, as o­ther daies, we take from that which is holy, and adde to that which is prophane, even our own secular im­ployments; which were impious, and sacrilegious: Therefore &c.

Fourthly if the Iewes Sabbath were to consist of twenty foure houres, then much more the Christians. For we have both received more, and greater bene­fits, and we also have more and greater mysteries of Godlinesse to contemplate; But the Iewish Sabbath was a whole naturall day: Therefore &c.

Fiftly, the Scripture seemes to be plaine to this purpose. For the 92. Psalme was the Psalme of the Sabbath; as appears by the title thereof, and in the very begining thereof the Prophet sets downe the very time of its observation, saying, Psal. 92.1.2. it is a good thing to praise the Lord, and to sing unto thy name O most High; to declare thy loving kindnesse in the morning, and thy truth in the night season, meaning a whole na­turall day: Therefore &c.

Sixtly, we must rest, as God Rested, begining to rest from the works of our callings, when God began to rest from the worke of Creation. For Gods rest is propounded in the Commandement to be our pat­terne: [Page 129]but God began his rest at evening the sixt day, immediatly after the making of the woman; and so continued the day of his rest which was the seventh. If therefore our Rest must be answerable to Gods Rest, it must begin at evening, and continue till eve­ning: Therefore &c.

Seventhly, as Christ rested, so must the Christian rest; his actions were our instructions; and we call the day of our Rest the Lords, because it was dedicated unto him; but Christ finished his course, and began his Rest over night, resting in the grave foure and twenty houres at the least: Our Rest therefore, being grounded upon Christs Rest, cannot be lesse then a whole Naturall day.

Eightly, as the Apostles, to whom the observation of the day was immediatly prescribed by Christ him­selfe, kept the day in their own persons: so doubtlesse must we their successors in all after ages: But the A­postles Sabbath was a whole naturall day. This ap­pears by S. Pauls practice at Troas, when he preach­ed, and administred the Sacrament, and communed with the Disciples of holy things (all duties of the Lords day) Acts 2 [...].11. untill the morning: Ergo &c.

Ninthly, as our Saviour, who instituted the day, observed it in his own person: so doubtlesse must the Church for ever. But our Saviour appeared (and his very apparition was the institution) not only early in the morning, but also Iohn 20.19. late at night to his Disciples; and even then preached unto them, and gave them the holy Ghost, with the keyes of the Kingdome of Hea­ven; [Page 130]therefore &c. If any object, that by night in that place is understood the evening or shutting in of the light only, making it thereby a day artificiall; the very circūstances of the Text are against him. For first the doores of the house were shut (saith the Text) which is not usually done in the evening; Secondly, they feared a search would be made for them, which is commonly done in the dead, and depth of the night; Thirdly Profundâ jam nocte. Aret. in lo­cum. Aretius a good Protestant Expositor saith expresly, it was very late in the night.

Tenthly, as the Primitive Church observed the day, so must we: But the Primitive Church kept a night, as well as a day; as plainly appears by their vi­gills and over-night assemblies, not only in time of per­secution, but when the Emperours themselves were Christians. Every man knowes, and we read unto this day the Sermons of the ancient Fathers in their vigils, which doubtlesse had never been, but that they held themselves obliged to a twenty-foure-houres Sabbath at the least: Therefore &c.

Lastly, divers good authorities may be brought to this purpose, not only of some private men, as Sicut Anti­quis praecep­tum est de Sabbatho, di­cente legisla­tore, à vespe­re us (que) ad ve­ [...]eram. Aug. de tempore. S ^t Au­gustine, and Irenaeus con­tra Valent. l. 4. cap. 31. Irenaeus; but whole Observemus igitur Diem Dominicum, & sanctifice­mus eum à vespere diei Sabbathi us (que) ad vesperam Dominici di­ei sequestrati ab omni negotio. Con. Agath. cap. 47. Noctem ipsam, quae nos insseratae lucd in [...]cessibili redidis, spiritualibus excubijs exigamus. Con. Matis. c. 1. Councells have so determined this point, nay the very Canon law the sink and dunghill of Popery.

CHAP. XV. The Arguments against the day naturall are proposed.

THe negative Tenent hath also its Reasons.

First; our Resting day must be proportio­nable to our working day; for they are rela­tives, and all relatives have their mutuall Respects in all things, in which they are Relatives. Certaine therefore it is, that God requires for himselfe such a day of Rest, as he doth proportion unto us for our own imployments: But our working daies are Artifi­ciall, not naturall. Man goeth forth unto his labour till the evening; ( Psal. 104.3. saith the Prophet) & Ioh. 11.9. there are twelve houres of the day (saith our Saviour) Ioh. 9.4. night cometh, wherein no man worketh. Therefore &c.

Ob. May not a man then work by night in his lawfull calling?

Resp. Yes doubtlesse, if he offend not against the rules of mercy to himselfe, or others; or if there intervene not some other irregularity in his working; and upon this caution also he may lawfully spend the Lords night in holy exercises. But our question is not, what some men may doe, but what all men must doe under paine of sinne.

Ob. But doth not then the rule hold, that those who sit up late at night about their own workes on week daies, should proportionably watch about holy things at night on the Lords day?

Resp. This no way agreeth with the intention of the Lawgiver, which in commanding the Sabbath had a twofold intention: the one his own publique worship, and the spirituall good of mankind; the other the cor­porall refreshing, and reviving the bodies of his ser­vants, and of all that belonges unto them. I would now gladly know what refreshing the body of a man hath by the Sabbath, if he must labour about holy things not only all day, but most part of the night al­so. But I think no sober minded man will say, it is a sinne to goe to bed sooner upon this night, then upon others; or if any doe, few I presume will believe him therein.

Secondly, if the Christian Holyday were to consist of a certaine determinate number of houres; either the new Testament, which alone speaks of this day: or the Church of Christ, who alone observes it, would have directed us, where to begin those houres, and where to end them. For the Iewes were expresly so directed: but neither the new Testament, nor the Church of Christ hath given any such directions.

If any say, we need no such new information in this point, having already the same, which the Iewes had in the fourth Commandement; we shall I hope give him satisfaction in the answere to the first Ar­gument of the precedent chapter, which it doth con­cerne.

Thirdly, if a Lords night be to be sanctifyed, as well as the day, this night, and all the parts thereof must differ from other nights, by some speciall appro­priation [Page 133]to the Lord, as the day differs from other daies; But how can this be, unlesse we rest not at all that night in our beds, or serve God by dreames and visions? Which to affirme were notoriously absurd.

Ob. If any man demand, how did the Iewes then keep their Sabbath from evening to evening.

Sol. I answere, that the reason is not the same, for the very corporall rest of the Iewes, was simply and of it selfe a Sabbath daies duty; so that it was as unlawfull for them not to Rest in their beds that night, as to work about their callings that day; which I think no man will affirme of Christians under the Gospell.

Fourthly, there is no morall law in nature, nor posi­tive law in Scripture, but is in it selfe possible to all men in all parts of the world in regard of the thing commanded. But a naturall day-Sabbath, as it is made to consist of a day and a night, is absolutely impos­sible for some men in some parts of the world, in re­gard of the thing commanded: in some parts there be­ing nothing but day, and in other places nothing but night for a long space together. This is so apparent as needs no proofe: Therefore &c.

Ob. It is objected, that the Iewes also by this rule might have been (as we say) perplext, had they at any time travailed towards either of the Poles.

Vnto which I answere,

Sol. First that the Iewes were in a manner confined un­to the land of Canaan, except in cases of necessity; for the blessing and promise was annexed thereunto, be­ing therefore stiled the Lords Land. Commerce in­deed [Page 134]they had with other nations, which proved their ruin; but for any voyages they made, or Colonies they deduced, we read none. Solomon, it is true, sent a navy unto Ophyr, which is Peru, as most conceive; or as Iosephus, some place in the East Indies: Iehosaphat at­tempted the like, but his ships were broken at Ezion, Geber. 1. Kings 22, 48. For though Solomons navy found prosperous successe, intending therein the glory of Gods house: yet Iehosaphat having no such warrantable grounds failed in his expectation. Some think that the Iewes travelled, and t [...]ded into that part of the Indies, which at this day we call New-England; for there they finde a harbour, which the natives call Nahum-Keik, the harbour of him that comforts, or of him that repents. It's usuall in this language to have con­trary significations: But let it be granted, that they meet with some Hebrew words in that tongue; what nation is there, in whose language you may not make the like observation. Say also that the Iewes travai­led into the East, and west Indies for Gold and Spi­ces. I think it easy to shew, that those parts of the world, in which are either continuall day or night, were not known untill after Christ, and the destructi­on of Hierusalem. In a word, had the Iewes at any time travailed into such places, where they could not have kept their Sabbath from evening to evening, it had been sinne unto them; For when a man shall, by any voluntary action of his own, cast himselfe into an utter impossibility of fulfilling any positive pre­cept of the law of God, it becomes evill unto him, [Page 135]though otherwise it be both lawfull, and commenda­ble. The case therefore is not the same with the Iewes, and us in this point, they being precisely bound both to places, and houses, from both which Christ hath set us free. The objection is of no weight.

Fiftly to make the night part of the Lords day to be observed by the Church of Christ, is contrary to the ground of the institution thereof, which is the Resurrection of Christ. For Christ rose not in the night, but early in the morning, and being risen, his Resurrection hath no night. But how can the night remember us of that, which hath no night? If we keep the night before, we solemnize not Christs re­surrection, for he was not as yet risen; if the night af­ter, we seeme to be enemies of his resurrection, as if the Sunne of righteousnesse were set the second time, whereas Rom. 6 9. Christ being risen, dieth no more, death hath no more dominion over him.

If any man say, he keepeth not the night, as a part of the Lords day, the memoriall of Christ Resurrecti­on; but as a part of his Sabbath in the fourth Com­mandement; He seemeth expresly to forsake Christ, and to cleave to Moses, and being weary of being a Christian, defires to turne Iew.

Sixtly, A night Sabbath is contrary to the end of the Institution under the Gospell, which was Gods publique worship in the congregation, for other use thereof we find not in holy Scripture. If any man ob­ject, collections to be made for the poore, private prayers, and christian exercises &c. we shall, God [Page 136]willing, speak thereof also in its place. But night as­semblies for the publique worship (except in time of persecution) are contrary to the Apostles Rule, 1. Cor. 14.40. let all things be done decently and in order. Experience in former ages hath made it manifest, what abuses were practised under such pretences.

Ob. If any man say, that the publique was appointed for the day, and the private for the night.

Sol. First there is no such rule in Scripture.

Secondly the Church hath no such custome.

Thirdly, private night-conventicles are as little, nay farre lesse to be trusted, then publique meetings in the night.

Lastly the practice of the primitive Church was utterly without any set number of houres; and there was much variety in their observation; sometime they began their publique worship on Saturday after sup­per, as in Syria, and Aegypt. Some-time they began their Lords day about the Tempus pub­lici conventûs fuit Antelu­ [...]anum. Con. Antis. cap. 11. dawning, the time; as they conceived, of Christs Resurrection: others also be­gan upon satturday noon, and held on untill Sunday morning. At this day our Sabbatharians are devided in this point; some affirming from evening to even­ing; others from morning to morning; others from midnight to midnight; so that their position of a twenty-foure houres Sabbath can be no better, then a snare to weak Consciences, there being no certainty, wherein to fasten.

CHAP. XVI. Wherein something concerning the day naturall, and ar­tificiall being premised, the former arguments are briefly answered.

TO give better satisfaction to weak, and unstable minds, we must know what a Naturall day is, and where it is to begin, where to end. Some have of late fondly denied this distinction, because it is not found, as they think, in Scripture; And indeed the termes Naturall, and Artificiall are not there read; but what matter is it for sounds and syllables, if we have the sence, and substance. Math. 28.2 [...] S ^t Mathew is plaine, that it was the end of the Sabbath, when the first day of the week began to dawn: so that all that night, untill the dawning of the first day, was part of the Sabbath, which were not possible without the distinction of Naturall, and Artificiall.

Ob. If any say, that the Iewes kept their Sabbath from evening to evening, and therefore that the night fol­lowing could be no part of the Sabbath.

Sol. I answere, that S. Matthew in that place speaks not according as the Iewes accounted from evening to evening: but as the Romanes from morning; which was a naturall day of twenty-foure houres. But not to spend time in so needlesse a point, we must proceed to enquire where the naturall is to begin, and end. In this there is no small variety of opinions. Astro­nomers [Page 138]begin at noon; Manè diem Gens Graeco­rum incipit; astra sequen­tes in medio lucis; Iudaei vespere; san­cta inchoat ecclesia medio sub tempore noctis. Iewes at Sun-set; the Greci­ans at morning; the Dies natura­lis secundum ecclesiam Ro­manam inci­pit à mediâ nocte. Aqui parte 3. q. 8. ad 5. Church of Rome with the Vm­brians at Mid-night. But this is to find knots (as they say) in Bulrushes. For if the naturall day be measured by the revolution of the Sunne, as all confesse, sure it is, that untill the Sunne begin his course, the day can­not begin. At what time now did the Sunne set forth upon the fourth day at the creation? Common reason will say, when he first appeared in the Horizon; the rising therefore of the Sunne in the Horizon must needs be the first period of the naturall day. And so the words of Gen. 1.5. Moses are to be understood, saying, the evening and the morning were the first day; that is the shutting up of the day, which is there called the even­ing; and the begining of the next, there called the morning, Permittitur autem vespe­re, quia cum à luce dies inciperet, pri­ùs terminus occurrit lucis, quod est vespe­re, quam ter­minus noctis, quod est mane: vel secundum Chrysost, ut designetur, quòd dies na­turalis non terminatur in verspere sed in ma [...]e. Aquin. parte 1. q. 74. art. 3. ad 6. was the first day. The words also of S. Mathew before cited make it apparent; in which not only midnight, but to the very dawning belonged not to the first, but last day of the week. It was not of it, but towards it: as the end of one contiguum is the begining of another. By all which it is apparent, that when God commanded the Iewes their Sab­baths from evening to evening, the order of the natu­rall day was inverted by him, not so much looking to the number of foure and twenty houres, as to the time of Israels deliverance out of Egypt, which be­gan, when the Passover was eaten at even; of which their deliverance the Sabbath is a memoriall, as hath been said.

Some thing also must be said of the day Artificiall [Page 139]which we may define to be a certain proportion of houres, appointed by men, and employed by Artifi­cers about their crafts, and trades. This is not the whole time between Sunne, and Sunne, but generally (I think) conceived by all nations to be measured by twelve houres, according to that of our Saviour: Iohn 11.9. Are there not twelve houres of the day? And, as the Math. 27. Evange­list describes the passion of Christ by the third, sixt, and ninth houres.

Having thus briefly set down the day Naturall, and Artificiall; whereas it is generally supposed by all men almost, that the Lords day must be measured by one of these two proportions of houres; the truth is, there is no such portion of time set us in the New Testament, which alone can direct us in the Lords day; neither expresly, nor implicitly. Vnlesse there­fore we will have recourse unto the Iewish Sab­bath, and begin the observation thereof over night, and that Analogically, because Christ himselfe our Passover was sacrificed at Evening, and our Re­demption from the spirituall Egypt set on foot; the Conscience hath no ground to settle upon. But what warrant Christians have to follow the Iewes, in ob­serving the Lords day, in regard of any circumstanti­alls, I see not. And that Analogicall respect (before spoken of) between the sacrificing of ours, and their Passover, cannot bind the conscience. The whole therefore is left to the Church, and Magistrates under the Gospell; the time being such by their appoint­ment, as may be convenient for the publique worship [Page 140]of God: neither doe the Arguments to the contrary conclude.

To the first: the Iewes indeed were prescribed a na­turall day, not properly, but equivocally so called, consisting of twenty foure houres; but that the time, which limited them, doth also limit us, is utterly un­true. And whereas it is said, that the twenty-foure hovres were no way Mysticall, or Ceremoniall; It will be replyed, that though the number of houres spoken of (which are not so much as mentioned in Scripture) was in no respect mysticall; yet the time named from evening to evening was partly memora­tive, looking to the time of their deliverance out of Egypt: partly positive, looking to the publique wor­ship, the morning and the evening sacrifice, which concernes not us, but only in a proportion. For as the Iewes worshipped the Lord upon the day of their Sabbath, and had set times of assembling themselves on that day both morning and evening: so it is fit, and convenient, that the Christians also worship the Lord in their publique assemblies, both in the begining, and towards the evening of their Lords day.

To the second: A day may have a twofold conside­ration; the one Absolute, as it is a day; the other Rela­tive, as appointed for any use, or service. The fifth of November may be considered either as such a day of such a moneth; and so it's neither longer, or shorter then any other naturall day: or as a day set a­part by the Church for publique thanksgiving, and so it consists only of a morning, as appears by the [Page 141]Statute, from whence it hath authority. The case is the same in the Lords day, which continueth no lon­ger, then the duties of the day require.

To the third: the saying of the Rabbines is a good admonition to all men, not to abbreviat or lessen the time appointed by the Church for holy duties; but this makes no more for twenty foure houres, then it doth for forty or fifty, or any other. It is (all men will confesse) sacriledge to rob God of his time; but it must be made to appear, that God hath claimed un­to himselfe this time in question; till when nothing can be concluded.

The fourth indeed were unanswerable, if the case were, as is pretended between us, and the Iewes; But

First the ground, upon which this argument is builded, is sandy; for it supposeth, that God appoin­ted them from Evening to Evening to contemplate the mysteries of Godlinesse, and mercies vouchsafed unto them; whereas it was both memorative, and mysticall, as hath been proved; neither did they spend the night of their Sabbath in contemplation, but in bodily Rest.

Secondly, it is utterly untrue, that we under the Gospell have more work for the Lords day, then the Iewes had for their Sabbath: For as Lib. 4. c. 4. Eusebius ob­serves, their religion was the same with Christian Religion, which at this day we professe; 1. Cor. 10.2. For they all were baptized unto Moses, and did all eat of the same spirituall meat, and drink of the same spirituall Rock, which was Christ: his meaning is, that the body and [Page 142]substance was the same, only it was cloathed with many shadowes, and as the Apostle cals them Gal. 4.9. Beggarly ru­diments; so that their Sabbath daies work was in this respect, as much as our Lords can be.

Thirdly, I say, it was much greater; for how cum­bersome was Gods worship to them by Sacrificings, Purifyings, Washings? How did God seem to hide himselfe, and his mercies from them in Types and figures, whereas he reveales himselfe to us even in the face of Iesus Christ. 2. Cor. 3. And not only Moses had a vaile put upon him, 3.15. but also their hearts, which remain­eth unto this day; There was also a restraint of Gods spirit unto them: as of the raine in the daies of Elias; whereas now the fountaine is opened, and the spirit powred out. All men know, that when any thing is enquired after, it is sooner found when it lies open, then when it is hid; by a man of understanding, then by a child; one that hath eyes to see, then by one that is hoodwinked; by one that hath many helpes, then by one that hath none; So is it between the Iewes, and us in holy things: This argument therefore is a meere [...], neither can any more prevaricating reason be produced.

To the fift, it were to be wished, that Scripture might be handled, if not with more reverence, yet with greater gentlenesse, not thus to be racked. The 92. Psalme was the Psalme of the Sabbath, and it makes mention of night and day to be spent in the Lords prayses; But what then, will any reasonable man imagine, that they then had night meetings in [Page 143]the Temple, or sate up late in their families that night? Those times of morning and evening, if we restraine them, as spoken of the Sabbath day, are me­tonymically to be understood, for the whole worship of God, whensoever performed upon that day; and are as much, as when we say, Morning-prayer, and Evening-prayer. But farther, notwithstanding the Psalme was the Sabbath-Psalme; yet whatsoever is therein contained may not respectively be spoken of the Sabbath only. And this is Tantùm vult docere, nisi nos nostra socordia im­pediat, nun­quam deesie argumentum laudandi De­um; nec verè defungi officio grati­tudinis, nisi in eo si [...]us assi­dui, sicut ipse bonitatem & fidem erga nos perpetuat. Calvin. in lo­cum. M ^r Calvins observa­tion upon the very words alleadged; affirming, that day and night are there put in indefinitely for all times whatsoever; as appears (saith he) by that, which followes: For his loving kindnesse, and his truth are al­waies towards us. But as those, that have yellow eyes, think every thing to be of that colour: so these men cannot meet with the Lord to be praised night and day, especially in the Sabbath-Psalme; but it must pre­sently conclude a foure and twenty houres-Sab­bath.

To the sixt; as Gods rest began, so must ours; is a proposition Atheologicall; For the Iewes themselves, who observed the Sabbath in imitation of Gods Rest, looked not at their patterne in this particular, but on­ly at their deliverance out of Egypt; into which deli­verance they entred, when they sacrificed the Passo­ver. The example of God is not proposed without limitation in the Commandement; he so rested, as that he never since returned to his labours, from which he rested; he so rested, as that he blessed it; in [Page 144]neither of which ought we to presume to imitate his Rest. Lastly, I wonder how the example of Gods rest, proposed in the Commandement, can concerne our Lords day, which was not the day of the Lords Rest, but the begining of his labours.

The seventh is not much unlike.

First, therefore we observe not the Lords day in memory of Christs resting in the grave. For though in some respects he may then be said to have entred into Rest; yet was the grave part of his humiliation also, and our Redemption, and no compleat and per­fect Rest.

Secondly, let it be supposed, that the grave to Christ was only a place of Rest, and that he entred thereinto over-night; what is this to a twenty foure houres-Sabbath? unlesse perhaps Christ rested but just so many houres in the Grave; but how then was he three daies and three nights in the Bowels of the earth? This therefore is a meere pretence, no proof.

The eight, drawn from Apostolicall practice, is in all parts thereof unsound. Plaine it is, that Aposto­licall practice binds not the conscience, but where there is a precept annexed: Nay where there is a pre­cept annexed, both precept and practice may be (as they say) ambulatorium in lege, of no lasting continu­ance. But in this point we have neither precept, nor practice, either for the present, or for after ages. I presume, that no man, well considering the place al­leadged, can deny, what Curavit scriptor libri causam pro­ducendi ser­monem produ cere. Aug. e­pist. 86. ad Cus. S. Austine long since obser­ved, that S. Paul at that time took the advantage of the [Page 145]present occasion, and necessity, and not otherwise. Sure I am, that if the Apostles practice, there recor­ded, were a president for us to follow; neither the whole Church of God can be excused, who never since hath observed such a Sabbath: nor the Apostle himselfe can be acquitted, who, for ought we read, never did the like before, or after in any part of the world. Besides all this Calv. in lo­cum. M ^r Calvin thinks, that the day there spoken of was the Iewes Sabbath, not the Lords day; reading, in stead of uno Sabbathorum, quo­dam Sabbatho; upon a certain Sabbath day, not Lords day. But if any list to be contentions herein, sure wee are out of the Text, that S. Paul and the congregati­on met not, till they came together to break bread, which in those times was commonly after supper, and so it Acts 20.7. came to passe, that he continued his preaching till after midnight. This therefore can be no presi­dent for a naturall daies-Sabbath, but may be allead­ged for a night-Sabbath only; and such Sabbaths were never yet heard of.

To the ninth: the practice of our Saviour is (I confesse) of great force, and the argument drawn from thence of more probability, though it conclude not; For

First, the ground thereof is but loose, that our Sa­viours apparition was the Institution of the Lords day. For if ever our Saviour instituted the day, it must be by his Resurrection, which is a thing distinct from his Apparition. Our Saviour instituted the observa­tion of this day by his Resurrection: as God the Fa­ther [Page 146]instituted the Iewish Sabbath day by his ceasing to work; which was only the ground, and Reason of the Institution, as hath already been said.

Besides, if the appearing of Christ after his Resur­rection were the institution of the day; it must needs follow, that to whom he first appeared, to them the day was first instituted, and commanded: now these must needs be the Souldiers, or Mary Magdalene; and if so, what inconveniencies follow? For by this means a publique, and everlasting ordinance for the whole Church of Christ must be delivered either to those, that are not of the Church, as the Souldiers: or to a woman, whom nature it selfe inhibits to teach in the Church. And whereas it is commonly affir­med, that Christ kept the first Lords-day with his Dis­ciples, leaving an example to us therein. I cannot suf­ficiently wonder at the boldnesse and rashnesse of this Assertion: For let the Text be looked into, and we find therein these particulars. First, he having ap­peared to Mary early in the morning, he appears to the whole College of the Disciples ( Thomas only excepted) late at night. Then having given them his ordinary benediction, Peace be unto you, he shewes them his hands, and his feet. Lastly he imparts unto them their Apostolicall mission, and indowes them with power, the keyes of the holy Ghost.

But what are all these to the observation of a Sab­bath, or Pastorall charge? What Preaching, Cate­chizing? What Sacraments administred? Vnlesse Or­ders shall be thought a Sacrament. It's a strange keep­ing [Page 147]of a Sabbath, and such as our adversaries will not avow, to begin early in the morning with one, or two, and let all the rest of the day slip, doeing nothing amongst their people till late at night; and then nei­ther Preach, Pray, nor administer the Sacrament. But what then was the reason, why our Saviour appeared so late in the night, and the Apostles in all likely­hood sate up so late expecting his coming? The Text doth satisfy both scruples; first on the Disciples parts, that were assembled together, not thinking of Christ, but for fear of the Iewes; then on our Savi­ours part, this seeming unto his wisdome the fittest opportunity to shew himselfe unto them, to comfort them in their present feare; and to furnish them with the holy Ghost, against future temptations; to which tend both his wordes, and gestures. And this Clavieni [...] manus fixe­rūt, lanceâ la­tus ejus aperu­erant, ubi ad dubitantium corda sanan­da sunt ser­vata vulne­rum vestigia Aug. tract. [...] Ioh. 12 [...] Saint Austine saw upon the passage of the Text, where he shewed his hands, and side; for the print (saith he) of his wounds were reserved to heale the doubt of their fearfull hearts; and the effect followed, for they were glad (saith the Text) when they had seen the Lord.

To the tenth: Certain it is, that the first originall of Vigils, or night-assemblies, was persecution, as ap­pears, Acts 12.12. but persecution ceasing, they were continued of devotion; and the Fathers constantly preached in these vigils, or Eve of any Festivals. In processe of time they began to be corrupted, and by little and little degenerated into superstition, as being a work of merit, and supererrogation. They were therefore (because otherwise also abused) not only [Page 148]despised, but forbidden; and by name Placuit prohibere, ne foeminae in Coemiterio per­vigilen, [...]ò quòd saepi sub obtentu orati­onis scelera latentèr com­mi [...]tantur. [...]on. Elib [...]a [...]. to women: By which it appears, that it was not an essentiall duty, or observation. Lastly these vigils, being alwaies the night before, cannot advantage our Sunne-rising-Sabbatharians, which observe the night following; which are the best, and greatest part.

Lastly, the authorities alleadged, as Saint Austine, Irenaeus, the Synods of Agatho, and Matiscon (not to question the validity of them) speak according to the custome of the times, wherein vigils were not yet so grossely abused; not enforcing any thing upon mens consciences herein. The Canon Law also shewes the Practice of the Church of Rome begining at mid­night, as was before observed out of Aquinas. But me thinks, they, that are so suspicious of Rome, fear­ing every thing to be a relique thereof, and to smell of Popery, should not have been so hardy, as to avouch the Canon Law, which they think no small horne of the beast.

CHAP. XVII. The Question concerning the institution of the Lords day proposed, with arguments for the divine authori­ty of it.

HAving thus entreated of the Lords day, as it is a portion of our time, to be set apart for holy uses; we must now consider it in regard of the institution, and observation thereof; and first, whether [Page 149]it be enjoyned by the Church by Divine, or Ecclesia­sticall authority. To prove a divine institution, either immediatly from Christ: or mediatly from the A­postles, are brought such, and so many arguments, as are able, in the opinion of their owners, to convince any mans judgement, not corrupted with prophanesse of heart, or darkned with pride, and prejudice. We must therefore faithfully muster them up in their full strength, that all men of sober mindes may take their dimensions.

First it is said, that God by his precept requires one of seven to be for ever observed; his words are, Exod. 20.10. The seventh is the Sabbath; but the Lords day is one of the seven, and no other of the seven is to be kept Sabbath; therefore this.

Secondly, all holy resting daies are in the fourth commandement, as every species is contained in the genus, and every Individuum in the species. It must needs be in this, as in all other things. For example, Honour the King is a generall precept, under which the honour of all particular Kings is comprehended: honour King Richard, King Henry, King Charles: But the Lords day is an holy resting-day, as appears by the practice of the whole Church, and was never yet denied by any enemy thereof, unlesse he were some malicious person. Therefore &c.

Thirdly, one and the same Scripture hath many times two literall senses, or at least is twice fulfilled in one, and the same literall sense; for example Not abone of him shall be broken, fulfilled both in the pas­chall [Page 150] Numb. 9.12. Lamb, and Ioh. 19.36. Christ our passover; Out of Egypt have I called my Sonne, first verified of Hos. 11.1. Israel his a­dopted Sonne, then of Math. 2.15. Christ his naturall Sonne: A voyce was heard in Ramah, understood first of the cap­tivity of the Iewes foretold by the Jer. 31.15. Prophet, then Math. 2.18. of the number of the Innocents by the cruelty of He­rod. As it is in these and divers other places of this kind: so it is in the letter of the fourth Commande­ment; where either we have two literall sences, one for the Iewes Sabbath, an other for the Christians; or at least one literall sence twice fulfilled, once under Moses, and once under Christ. Now whatsoever is commanded the Church in the Scripture under any literall Sence, is of divine institution: But the Lords day is commanded in the fourth precept, though not in the first, yet in the second literall sence, There­fore &c.

Fourthly, that which was foretold and typified in the old Testament, is of divine institution in the new; for where the ceremony is commanded the Iew, the substance is commanded the Christian; for example: where unleavened bread is commanded them, there sincerity, and truth is commanded us: But the Lords day was thus typified, and foretold in the Testament. This the Rabbins themselues have observed in sundry passages; First, in the words of God, saying let there be light, therefore the Messiah should rise the first day of the week. Secondly, from the fall of Adam on the sixt day, therefore the Messiah should suffer that day, rest in the grave the seventh, and rise the next. Thirdly, [Page 151]from the words of Boaz to Ruth, Ruth. 3.13 sleep untill the morning, therefore the Messiah should sleep in the grave all night, and rise in the morning. Fourthly, from the cloud covering the people first on this day: from Aaron, and his sonnes executing their Priest­hood first on this day: from the Princes of the con­gregation, who made their offerings towards the e­recting of the Tabernacle on this day. From the fire also, which first came down from heaven, and consu­med the Sacrifices upon this day: And if any man be so prophane hearted as not to be convinced by these grave collections of the Iewish Rabbins, he shall find the same averred by the Fathers, and Synods in the Church of Christ. Both Hic dies oc­tavus (i. e.) Sabbathū pri­mus praecessit in imagine quae imago cessavit su­perventente post-mod [...] veritate, Cyp. ad Fid. Ep 59. Saint Cyprian, and Sanctos pa­trer plenos spirita oc­tavae die [...] sacramentum non latebat, quo figura [...]a­tur resurre­ctio. nam & pro octav [...] Psalmus inscribitur, & octava lic circumci [...]e. bantur [...]n­te [...]. Aug. ad Lan. Fo. 119. Saint Austin make the Administration of the Circumcision on this day a Type, and Figure of its future observa­tion. The Synod called Foro-Iuliensis affirmes, that I­saiah prophesied of this day; An other Synod held at Matiscon said expresly, that this day, which was inti­mated unto us by the shadow of the Iewes seventh-day, is made known unto us both by the Law and Prophets; what can be more evident?

Fiftly, that day, which the Lord himselfe hath made, must needs be a day of the Lords own insti­tuting; for to make, and to ordaine, and appoint, are in this case termes equivalent: But the Lords day is a day of the Lords own making, and appointing; [...]pse est d [...]e [...] [...] perpe­t [...], ipse no­bis per septimae dici umbram insinuatus noscitur in lege, & Prophetis. C [...]n [...]. [...]atis. c. [...]. Syn For. c. 13. so saith the Prophet David: Psal. 118. This is the day, which the [Page 152]Lord hath made. And therefore Exultemus & Laetemur in eo, qui à lumine vero nostras tene­bras fugatu­rus illuxit; nos ergo constitu­amus di [...]m do­minicam in frequentatio­nibus us (que) ad cornua altaris. Arnob. in lo­cum. Arnobius upon this place saith, let us also make our Lords day a great day, since God himselfe hath so made it. A learned Prelate also of our Church hath a Sermon extant upon that text, much to the same purpose. Therefore &c.

Sixtly, that day, which the Lord ever doth, and will blesse unto his Church, and people, which religiously observe it, is doubtlesse a day of his own ordaining, and appointing; therefore sanctified, and blessed are put together in the Commandement. But God hath, and continually doth, and ever will blesse this day with groth of grace, and all spirituall blessings in Christ to all such as Religiously observe it. There­fore &c.

Seventhly, that which the example of God the Creator, resting from all his works, was to the Iewes in regard of their Sabbath; that also the example of God the Redeemer is, and must be to us, that are Chri­stians in regard of ours: But the example of God the Father resting from his works was a sufficient institu­tion of the Iewes Sabbath; for therefore they rested, because God rested; it should therefore be a sufficient Institution unto us under the Gospell, to rest on the Lords day, because in it Christ rested.

Eightly, If a day of holy rest were instituted by God the Father in memory of the worlds Creation, which was the lesse; much more was there a day of holy rest instituted by God the Sonne in remem­brance of the worlds redemption, which was the greater. The consequent is authorized by Athan Hom. de [...]en. Athanasi­us [Page 153]in his Homily of the Sower: But a day of holy rest was ordained by God the Father, in memory of the Worlds creation, as is undenyable. Therefore &c.

Ninthly, Certaine it is, that nothing, but divine au­thority, can bind, and overcome the Conscience in regard of any outward observations, in their own na­tures indifferent; for the Conscience is a Throne, in which God only sits, and commands. But the con­science is bound, and over-awed to the observation of the Lords day; as all men confesse, and feel by ex­perience, unlesse they bely their consciences. There­fore &c.

Tenthly, That day, which the Church observeth in regard of some mysticall signification therein contai­ned, is a part of Gods worship; and must therefore be under precept, unlesse we will worship God after our own fancies; But the Church observes the Lords day in regard of some mysticall doctrine therein con­tained, the Lords resurrection, our own future glori­fication; therefore it must be under precept.

Eleventhly, Whatsoever is not under divine pre­cept is mutable, and may utterly be abolished in the Church of God by the authority of the Governors thereof; but the Lords day cannot by any humane au­thority whatsoever be changed, and abolished. Therefore &c.

Twelfthly, If the observation of the Lords day be not of divine, but only Ecclesiasticall constitution, then are all festivalls, or holy-daies of the yeare of e­quall dignity, and honour with it: But it were little [Page 154]lesse then blasphemy to affirme the latter; and clean contrary to that of Ignatìus Ep. ad Magne sia­nos circa me­dium epistolae. Ignatius, who lived, & wrote in the purest times, styling it the Queene of daies Therefore &c.

Thirteenthly, It's only the divine prerogative of God himselfe, to put holinesse into times, and daies; for he only is the fountaine of holinesse. But the Lords day is an Holy-day, and hath holinesse in it, more then other daies; whence it is, that the Fathers frequently call it Sacred, Mysticall, Religiously to be observed: Therefore doubtlesse made holy by God himselfe.

Fourteenthly, None can appoint any thing to be a part of Gods worship in the Church, but Christ, who is the head of the Church, to rule and govern her; who can command the spouse, but the husband? But the observation of the Lords day is a speciall branch of Gods worship in the Church; therefore none can, none ought to institute it, but Christ himselfe.

Fifteenthly, There being a change of the Priesthood, there was also a change of the Law, saith the Heb. 7.12. Apostle; [...], the word there used in the Originall signifieth the transposing of things, one being put in the room and steed of another; But the Iewes Sabbath was one of those things thus to be exchanged, being Ceremoni­all; therefore our high Priest put an other in the room thereof; but no other, therefore the Lords day.

Sixteenthly, Only Christ is Lord of the Sabbath, to appoint, and dispose thereof as he thinks good; the [Page 155]Church can claim no such Lordship; but the Sabbath is changed, and another appointed in the place thereof, which the whole Church observeth; this change therefore was made by Christ, not the Church.

Seventeenthly, Old things are passed away, all things are become new, so the 2. Cor. 5.17. Apostle. The meaning is, that Christ hath made all things new in his Church, as new Creatures, new Man, new Covenant, new Com­mandement, new Way, new Names, new Song, new Garments, new Hierusalem, new Heaven, new Earth. But unlesse Christ hath also made a new Sabbath, he hath not made all things new. Ergo &c.

Eighteenthly, It is no way to be beleeved, that Christ would leave his Church under the Gospell in worse condition, then he found the Synagogue under Moses; But if Christ left not his Church under the Gospell a Sabbath of Divine Institution; he left it in a farre worse condition, then he found the Syna­gogue, which received a Sabbath from God himself, as a speciall token of his love; Ergo &c.

Ninteenthly, If Christ hath left us no day of his own appointment, and Institution, it were our safest way to turne Iewes (as some have done upon this ve­ry motive, at least in this point) for the Iewes day we are well assured was from God; but we may say of the Lords day, as they did of the Lord himselfe, we know not whence it is; But no man will say it is best for us to turne Iewes in this point; Ergo &c.

Twentiethly, The very Name is a sufficient demon­stration [Page 156]of a Divine Institution; for all things belonging to Gods worship, which have the Lords own name stamped upon them, were ordained by the Lord him­selfe; as the Lords Prayer, the Lords Supper &c. But the observation of the Christian Sabbath is a thing appertaining to Gods worship, and hath the Lords own name engraven upon it by the Rev. 1.10. holy Ghost him­selfe. Ergo &c.

The one and Twentieth, That which Christ did im­mediatly institute in his own person, and with his own mouth ordaine, must needs be of divine instituti­on; But that Christ did immediatly in his own person institute the Lords day, the Ioh. 20.19.22. Evangelist makes appa­rent; for he came into the midst of his Disciples (the holy assembly) the two first daies of the two first weekes; then he blessed them, breathed on them; gave them the keyes of the Kingdome: It's very likely he did this every first day of the week from his Re­surrection to his Assension, Act. 1.2.3. speaking unto them the things appertaining to the Kingdome of God. Ergo &c.

The two and twentieth. Christ, whiles he was upon the earth after his Resurrection, gaue the Apostles instruction, and commands Acts 1.2. what these commands were may be knowne (say Divines) part­ly by their Doctrine, and partly by their practice; But if Christ gaue them such commands, as is most apparent, without question he would not omit to command them a day to remember him, and his Re­surrection in, and to performe vnto him holy wor­ship: [Page 157]nay that this he did, appeares also by their pra­ctice; Ergo.

The three and twentieth makes it more evident, thus: Whatsoeuer is an Apostolicall tradition, is of Divine Institution; for they deliuered nothing, but what they first receiued; But the Lords-daies obser­uation is certainly an Apostolicall tradition, 1. Cor. 10. [...]. for they appointed collections to be made for the poore that day; the ordaining of the one doth necessarily inferre the other; the duty of the day supposeth the day; And withall this day hath been constantly ob­serued by the whole Church in all ages, and that without the authority of any generall Councell; the very definition of an Apostolicall tradition deliuered by Illa, quae non scripta, sed tradita custodi­mus, quae quidè toto terrarum orbe observan­tur. Aug. ad Ian. ep. 118. S. Augustine. Ergo.

The foure and twentieth: If the Lords day were not of Christs institution to his Apostles, then sure­ly they by their practice haue drawne the Church of Christ into an horrible presumption; as great, as that of Ieroboam, Antiochus, and Antichrist himselfe, changing times and seasons; But God forbid any man should thinke so uncharitably of the Apostles; there­fore certainly they receiued warrant for what they did from Christ himselfe.

The fiue and twentieth. If we keepe the Lords day, warranted thereunto only by the Apostles practice, for which they themselues receiued no precept; then by the same reason we haue only the Apostles pra­ctice for abolishing the Iewes Saturday-Sabbath; But we forbeare not Saturday-Sabbath, only upon the [Page 158]Apostles practice, and example, for which doubtlesse they receiued a precept. And indeed the examples of holy men, not seconded by precepts, shew what we may doe, the case being the same; not what we must doe; Now the Church not only may, but must for­beare Satterday-Sabbath, and obserue the Lords day. Ergo &c.

The six and twentieth: That day, on which the holy Ghost was giuen with all his graces, with such effica­cy, that Acts 2.41. S. Peter immediately with one short Ser­mon conuerted three thousand soules, must needs be a day of Christs owne Instituting; But this day was the Lords day, the day of Pentecost. Ergo &c.

The seuen and twentieth. That day, on which Christ reuealed himselfe unto S. Iohn, acquainting him with his whole counsell concerning his Church, to the worlds end, was doubtlesse a day, which he himselfe had especially selected out of all other daies, for himselfe, and his seruice; But the Rev. 1.10. Lords day was the day of Reuelation to S. Iohn; Therefore &c.

The eight and twentieth. That day, whose Propha­nation is revenged with miraculous judgments, even reuealed from Heauen, must needs be of Diuine insti­tution; for why else should the Lord so seuerely re­quire it? But the Prophanation of the Lords day hath beene in all ages miraculously revenged; as an Tom. 3. Conc. [...]dem fere con­cil. Paris. to­mo 3. ancient Synod held in Scotland, and sundry other good Records make it apparent. Therefore. &c.

The nine and twentieth. A cloud of many Argu­ments, all of which are at the least probable, are equi­valent [Page 159]to a demonstration; But here is such a cloud. Therefore. &c.

Lastly there wants not the authority of the lear­ned. Ignatius stiles it the Queene of dayes: Iustin Martyr saith, the Lord himselfe changed it: Atha­nasius affirmes the same, as we see Argument the eight. The latine Fathers call it sacred, as Argument the thir­teenth: Augustine, Leo, and the Councell of Palestina inlarge themselues in the prayses and prerogatiues of the day. Amongst the Schoolemen some are found, which maintaine it to be of diuine Authority. Nay some Antisabatharians themselues haue acknowledg­ed the same; So mighty is truth, and prevailing.

CHAP. 18. The Arguments for the Negatiue are breifly set downe.

FOR the Negatiue it is said.

First, that whatsoeuer is of Diuine institution is to be found either in the naturall, or positiue law of God; for all lawes are writen constitutions, say Civilians. And the Schooleman giues the reason, for otherwise they were Leges con­stituuntur, cum promul­gantur, alio­qui constitati­ones positivae non essent nisi in laqueum & offensiones, & scandalum nedù [...] insipi­entum, sed & sapientum. Gers. no lawes, but snares for mens consciences, and stumbling blocks, not only * to the simple, but to wise men themselues. But that the first day of the weeke should be the Christian mans Sabbath, is not found to be writen, either natu­rally vpon the heart; or positiuely in the Scripture, [Page 160]either expresly in the letter: or implicitly to be dedu­ced by necessary, and vndeniable consequence: Not naturally vpon the heart; for then it were a principall of nature, which no man affirmes; Nor positiuely in Scripture, for then the text might be produced; not by vndeniable consequence, for we shall see the weaknesse of all these deductions, which hitherto are, or, as I conceiue, may be made; and in this poynt we must wholy be guided by probabilities, saith M ^r Per­kins.

If any man except against the sufficiency of this enumeration, and conceiue it to be a diuine ordinati­on, because it hath authority from the practice of the Apostles, and their example recorded in Scripture.

I answere, that in deed the Papists make much vse of this Maxime. Ab Aposto­lis per doctri­nam spiritus sancti institu­ta, & omni­bus saeculis post Apostoli­ca tempora succedentibus celebra [...]a est. Bel. de bonis oper. lib. 2. cap. 34. Bellarmin maintaines the fast of Lent to be a necessary observation, by no other way. But me thinks, when a man speaks of holy things, to which the consciences of men are bound vnder the obligation of sinne; it is too much loosenes to say, we are bound to follow the examples of Gods Saints, when no precept can be produced. For only the ex­amples of Christ in such things, which are mo [...]rall vertues: or wherein he dischargeth the office of a Me­diator, and wherein he is proposed unto us to be im­mitated by us, are to be admitted for necessary in­structions, and obligations. And surely were it o­therwise, so that a man should distinguish betweene a divine precept, and a divine ordination (as the Iesuite Lainez did in the Councell of Trent) what a wide [Page 161]gappe were opened to usurpe upon mens consciences? S ^t Augustines rule is safe, I beleeue not, what I read not. If any man say, that this daies observation was an Apostolicall tradition; we shall I hope giue him sa­tisfaction, when we come to those arguments, which formerly were made to this purpose.

Secondly, if Christ had given any command to for­beare the Iewish Sabbath, and in its roome to obserue the Lords day; the Apostles, holding their first Sy­node, would doubtlesse haue expressed as much in their letters to the Gentiles; for they professe by that their decree, to lay upon them all necessary burthens in regard of outward observations. But the keeping of the Lords day in the place of the Iewish Sabbath, is an outward observation, and the Apostles burthen them not therewith; therefore &c. The Argument gathers strength from the circumstance of the text; because the question was at that time, which also oc­casioned the Synode, betweene the Iewes, and Gen­tiles, how farre forth they were bound to the law of Moses, of which the Sabbath was one speciall branch.

Ob. If any man say, that Baptisme was an outward ob­servation, and yet they burthened them not there­with, and therefore no marvaile if they silenced the Lords day; as also that the Apostles prescribed nega­tively, not affirmatiuely,

Sol. I answere to the first, that Baptisme was already made knowne unto them, both by precept, and pra­ctice, to be a necessary Sacrament of the Gospell, and therefore needed not to be then repeated. And to the [Page 162]second, that indeed their directions were only nega­tiue; and from hence we may well inferre, that the first Christians were tyed to no affirmatiues, but such only, as were expresse duties commanded by precept of the Gospell; But the observation of the Lords day is affirmatiue, and no where so precepted. Therefore &c.

Thirdly, whatsoever is of divine institution, and (as they say) by necessity of precept laid upon the whole Church of Christ, is to be observed, as a necessary meanes unto salvation by the particular members thereof, unlesse we be debarred therefrom by some inevitable impossibility; for he that is guilty of one, is guilty of all. But that the obseruation of the Lords day, ever since Christs resurrection, or ascension, hath been a necessary duty, without which, if it might pos­sibly haue beene observed, no salvation were to be had, were desperate rashnesse to affirme. For many doubtlesse there were, which never kept the Lords day in the Apostles time: as most beleeving Iewes, and many beleeving Gentiles. Many also in these times very seldome, or never keepe a Sabbath, by rea­son of their callings: as workers in Mines, Colepits, Shepheards, Cookes, Physitians; whose salvation not­withstanding we may not doubt; Ergo. &c.

Fourthly no outward observation is under precept in the Ecclesiasticall Law, which concernes not the kingdome of God, Rom. 14.17. defined, to be Righteousnesse, peace, ioy in the holy Ghost; and therefore is the Gos­pell called Evangelium Regni, the Gospell af the king­dome, [Page 163]and the Law of the Spirit: This proposition is laid down by the Schoolemen for a Maxime in Di­vinity, and is thus proved by way of induction; for the Lex nova in exterioribus illa solum prae­cipere debuit, vel prohibere, per quae in gratiam intr [...] ­ducimur, vel quae pertinen [...] ad rectum u­sum gratiae ex necessitate. A­quin. 1.2. q. 108. art. 2. Gospell commands only such observations, which are either meanes of Grace, as the word, and Sacraments: or wherein the use, and excercise of grace doth consist: as the duties of love towards God, and man; But that the first day of the weeke should be ob­served Sabbath, nothing concernes the kingdome of God within us, because its neither a meanes of grace, nor exercise of grace.

Ob. If any man say, the keeping of the Lords day Sab­bath is both these; first a meanes of grace, by reason of the word, and Sacraments then administred; and an exercise of grace; for then we returne prayses, and send vp our prayers to the throne of grace, and mani­fest our loue both to Christ, and our brethren.

Sol. I answere, that he wholy mistakes; for the questi­on is not, whether the duties done upon the day, be either meanes, or exercises of grace; for this is of it selfe manifest; but whether the keeping of this day Sabbath, more then an other, be such. The day is one thing, the duties are an other; these belong to the king­dome of God, preserving, and encreasing them in us: that is but a circumstance of time, and of it selfe no­thing in this respect. All things of this nature, as time, place, manner, are not (precisely, and of themselues considered) of the essence, or necessity of grace; and therefore are not commanded in the Gospell, but left to the wisdome, and descretion of the Church.

Fiftly, that day, which cannot be kept universally through the whole world, was never commanded the whole Church of Christ by an Evangelicall Law; for the law of the Gospell is given to all nations. But the first day of the weeke, which is the Lords day, ob­served in memory of the Lords resurrection, cannot be thus universally kept, considering the diversity of Meridians, and the unequall rising, and setting of the Sunne in diverse Climates in the world. Some of our adversaries foresaw this objection, but could never a­voyd it; only they tell us, that it was so with the Iewes in regard of their Sabbath; and therefore Practice of piety. affirme, that they were not bound to keepe their Sabbath upon that precise, and just distinction of time, called the seventh day from the Creation. For the Sunne stood still in Iosuah's time; it went back ten degrees (fiue houres) in Hezekia's time; besides the variation of the Climates throughout the world. Vpon this they inferre two things. 1. that God by his prerogatiue might dispence with men in these cases: 2. that the Commandement meaneth not the determinate se­venth from the Creation, but indefinitely a seventh. But what absurdities doe hence follow?

First, they seem to affirme, that the standing still, and the going back of the Sunne, made an alteration in the day, as it was the seventh from the creation. Indeed they made it longer, and to consist of a grea­ter number of houres for the present; but what is this to the number of seven? One and the selfe same day may be longer in Summer, shorter in Winter, yet [Page 165]keeps its ranke amongst the other daies of the week for place, and number.

Secondly, they affirme that the Iewes were not bound to any determinate day, not to this seventh, but a seventh. Expresly contrary to the words of Mo­ses, Exod. 20.10. the seventh is the Sabbath.

Thirdly, there is the same reason in all the forena­med particulars between the Iewes Sabbath, and the Christians. If therefore their day were indefinitely a seventh, ours must also be indefinitely a first; and by this meanes they say, and unsay with one, and the same breath; the first day is our Sabbath by divine in­stitution, and yet not the first, but a first; which is to yeeld the question.

Sixtly, there is the same reason of keeping a deter­minate set Sabbath under the Gospell, that there is of preaching, praying, and administring the Sacraments, Ordaining of Ministers, doing works of mercy at set-times. For I think no man is so farre infatuated with this paradox, as either to preferre the Sabbath before these: or to sever the day from the duties, which are the main end of the daies observation. But all these are commanded in generall, not prescribed in particu­lar when, or where, or how; so all things be done decently, and in order; We no where read how often in a year we must receive the Sacrament of the Lords supper; how often we should hear a Sermon: or when to give, or how much either publikely, or privatly. If therefore there be no set times appointed for the maine duties of religion under the Gospell, there is [Page 166]no set time appointed to be kept Sabbath. There­fore &c.

Seventhly, That, which is expresly against Christi­an liberty, was never commanded by Christ, or his Apostles; but to have the conscience burthened with any outward observations, putting Religion in them, as being parts, and branches of Gods worship, is di­rectly against Christian liberty; for how is he free, that is thus bound to times, and daies? We have then only exchanged, not shaken off the Iewish bondage. If any man say, that this was both the argument, and error of the Patrobrusians of old, and Anabaptists of late; he is much mistaken, for they pretend not to Christian liberty, when the conscience is not burthe­ned immediatly from God; but to unchristian licence, and confusion, to be exempted from the lawes of men, and decent order of the Church.

Eightly, There is no duty, I think, essentiall in reli­gion, ordained by Christ, or his Apostles, of which we find not either exhortations in respect of perfor­mance: or reprehensions in regard of their neglect, ei­ther in the Gospell, the Acts, or the Epistles; But the keeping of the first day of the week Sabbath, is no where pressed, or exhorted unto; the neglect thereof no where reproved, or forbidden in all the new Te­stament. Ergo.

Ob. If any man say, it is frequently mentioned with ap­probation:

Resp. I answer, that so are divers things besides, which are no divine institutions, binding the Church of [Page 167]Christ; as extream unction, the Presbytery, womens vayles, widdowes; these are mentioned with honour: but so is not the manner of observing the Lords day, which is now cried up; nor any divine institution thereof. Whereupon these things will necessarily fol­low. That either the Apostles never held this obser­vation to be a divine precept: or that having given it for such to the primitive Christians in the Churches planted by them, they never failed in the observation thereof; which is not imaginable, considering what grosse abuses, and prophanations were found amongst them: or lastly, that the Apostles knowing the Lords day, which they had injoyned thē as a divine precept, to haue been neglected, winked & connived thereat; though so ready (even with the rod) to reforme all o­ther disorders; which also cannot be well conceived.

Ninthly, Had the obseruation of the Lords day-Sabbath been of divine institution, it is very probable, that the 1. Cor. 6. [...]. Apostle, reproving the Corinthians for go­ing to Law one with another under the heathen Iud­ges, would not have omitted the advantage of this circumstance. For plain it is, that their pleadings were ordinarily upon the Lords day. By their going to Law therefore they not only scandalized the Gospell, and devoured one another; but were also prophaners of that day, which Christ himselfe had Commanded to be kept holy; it being impossible at once to keep a Sabbath, and attend a Court of Iudicature under an Heathen Iudge. But the Apostle makes not the least mention of this circumstance, though so pregnant and [Page 168]advantagious to his purpose; it is therefore very like­ly, there was not as yet any divine precept for the Lords Day.

Tenthly, if Christ had appointed this day, because it was the day of the Resurrection; then the Eastern Churches, which followed S ^t Iohn, did ill, and trans­gressed this ordinance of Christ, when they kept their Easter (which only, and properly is the day of Christs resurrection) upon any other day: as it happened in the Leviticall account. And so Apud Euseb. lib. 5. c. 24. 'O [...]. Soc. lib. 5. c. 21. Pope Victor may well be justified, who did excommunicate them for this offence; but the Disciples of S. Iohn, though perhaps they did not so well, yet cannot be simply condem­ned for evill doers, and to have been justly excommu­nicated by Pope Victor: as Iraeneus in his Epistle to Victor makes it appear. Ergo &c.

Eleventhly, Had it been a divine institution, doubt­lesse those Fathers, and Synods, that have spoken so much in praise of the day, displaying the glorious prerogatives thereof, to commend it thereby to Christian mens observation, would never have omit­ted this, which is the greatest of all the rest. But nei­ther the Councell of Palestina, setting down the seve­rall Benedictions of this above other daies: nor the Councell of Matiscon in France attributing the ir­ruption, and prevailing of the Gothes, and Vandalls, to the neglect of this day: nor Cyprian. ep. 66. S. Cyprian, nor Leo, which have writen large panegyricks hereof, ever af­firmed a divine institution.

Twelfthly, That, which the Orthodox condemne [Page 169]to be indeed Popery, should not be consented unto by us; especially by such of us, as would be held the great Reformers of the Church, and therefore startle at the very sight of harmlesse ceremonies, because they have been polluted by Papists; as the Crosse after Baptisme, Surplice &c. But that the Lords day is not only a part of the Churches order, and policie, but of Gods worship also, and is more holy, then other daies (as it must needs be, if from divine authority) is con­demned by Paraeus in cap. 14. ad Rom. Ames. Bell. enervat. Reformists in the Papists; farre there­fore be it from our adversaries to Symbolize with them.

Lastly. Authorities also are not wanting. [...]. Soc. ib. Socrates affirmes, that the Apostles never intended to establish Lawes concerning Holy-daies to be observed by Christians, but to be unto them the Masters of true piety, and holinesse. And because (saith the Hi­storian) no man is able to produce any precept to this purpose, upon authenticall record; plaine it is, that the Apostles left these things to the liberty, and ap­pointment of men. The historian speaks indeed of Easter in that place, but first he delivers for Maxims, and Principles that which hath been said. Secondly, that question of Easter (as I conceive) differs not any thing from this of the Lords day: viz. whether the day celebrated by the Church in memory of Christs resurrection ought necessarily, and by vertue of Di­vine precept to be the first day of the week only. Hoc in iis culpat Apo­stolus, & in omnibus, qui serviunt crea­turae potius, quàm creatori; nam nos quo (que) & dominicam diem & Pas­cha solenniter celebramus, sed quia in­telligimu [...] quò perti­neant, non tempora obser­vamus, sed quae illis sig­nificantur temporibus. Aug. cont. Adam. Man. c. 16. S. Augustine also made it not only will-worship, but the service of the creature, which is Idolatry, to ob­serve [Page 170]any day, as commanded of God; and answering what the Manichee (against whom he wrote) might object, viz. that Christians themselves diligently observe the Lords day, and Easter; true (saith the Fa­ther) we solemnly keep all these, but the time is not that, which we obserue, as if it were cōmanded; but we look wholy to those thins, to which the times lead. Dicat ali­quis, nos quo (que) simile crimen incurrimus, observantes diem domini­cam; ad quod qui simpliciter respondet, di­ [...]et, non eosdem Iudaicae ob­servationis dies esse, quos nostros, ne in­ordinata con­gregatio po­puli fidem minueret, in Christo, quòd non celebrior sit dies illa; qui verò acutius respondere co­natur, illud affirmat, om­nes dies ae­quales esse. Hier. in Gal. c. 4. Tyndall in his answere to Sir Thom. Moores first booke. Fr [...]ths Decla­ration of Bap­tisme. Barnes suppli­cation to the King. S. Hierom likewise makes the Quaere, whether our Christian Lords-day incurre not the Apostles prohi­bition in his Epistle to the Galathians, and resolves negatively upon these grounds. They differ, (saith he) from those there condemned; first, materially, for they are not the same daies; Secondly formally, for our daies have not in them any holinesse, and necessity from divine institution, as theirs had; but are at liber­ty to be kept upon any day whatsoever; Thirdly, in regard of their end, which in ours is only to preserve order, and to avoid confusion in our Ecclesiasticall Assemblies. The book of Homilies affirmeth plainly, that Christian men did of themselves without any divine precept follow the example of God comman­ding the Iewes a Sabbath, & so took upon them the observation of the Lords day; we have also the unani­mous consent of al the reformed Churches of God at this day in Christendom. Adde hereunto the suffrages (not to say the sufferings) of our own Martyrs in those Marian daies. How the tenent came to be chan­ged M ^r Rogers, in his preface to his Comment upon the Articles of Religion established in the Church of England, hath at large set down. Lastly, M. Perkins [Page 171](who, I think, was one of the first, that took up this te­nent) speaks waveringly, and doubtfully herein. And surely his modesty is to be commended, if you com­pare it with the violence of his followers, with whom any man of contrary judgement is tantùm non a re­probate. But Mat. 11.19. wisdome is justified of her children.

CHAP. 19. The Question is briefly stated, and resolved.

BEfore we come to answere the arguments made to the contrary, some few things are to be pre­mised for the better opening of the truth in this point. And first, though our adversaries agree in gene­rall upon a divine institution of the Lords day; yet they vary in nothing more, then when they come to specificate their tenent, and shew how it is divine. Sure it is, that whatsoever is of divine ordination, must be so, either from God the Father in the law of nature, or some positive precept of the old Testament: Or from God the Sonne, in some precept of the Gospell: or from God the holy Ghost inspiring the Apostles, Iohn 16.13. leading them, according to the promise of Christ, in­to all truth. Some therefore affirme a divine institu­tion of the Lords day from God the Father, ground­ing themselves upon the morality of the letter of the fourth commandement. But this, savouring too much of Iudaisme, and the commandement speaking pre­cisely of another day, is generally exploded. Others [Page 172]therefore pretend an institution from God the Sonne by Evangelicall law; but being required to shew some word of Christs establishing this observation, faile in their proof, and are taken upon a Nihil dicit. The third opinion therefore is now become most univer­sall, viz. That it is an institution from God the holy Ghost, in, and by the Apostles. And this tenent is wisely taken up, it being such a hiding place, out of which men cannot so easily be drawn, as out of the former; especially considering, that they extend to this purpose Apostolicall inspirations to the uttermost latitude; for they were inspired (say they) what, and how to teach the Church in all things. And these in­spirations, whensoever they became notified to the Church, were, and are to be esteemed divine instituti­on; whether written, or not written in Scriptures; wherein they seeme to imitate young Respondents in Philosophy, who use to shelter themselves under the secret qualities of naturall things, which they know their Opponents cannot easily discover: Or rather they are glad to plow with a Popish Heifar, (Traditi­on) of which Sacra nos­trorum an­chora est, ubi nulla suppe­tat nostrarum falsitatum probatio. Spal. 2. de repub. c. 11 [...]. 51. Spalatensis saith, It is the very sacred anchor, on which our men rely, when they know not how otherwise to defend their falsehoods, and a­gainst which themselves also have made ample inve­ctives.

For the better clearing therefore of this point, it is necessary something be said; First of Apostolicall in­spirations; Secondly of Apostolicall traditions. Con­cerning the first, the Apostles, we all know, sustain'd a [Page 173]threefold person. For we may consider them either as Apostles, by extraordinary mission sent to plant the Gospell: or as ordinary Pastors to govern the Churches already planted: or thirdly as private per­sons. As Apostles, they were infallibly inspired with all truths upon all occasions, which might plant the kingdome of Christ, and bring men unto the obedi­ence of the faith; the end of their mission being to beare abroad Christs name. Acts 9.15. To this pur­pose they were also furnish't with the gifts of Tongues, Miracles, Healings, Discerning of Spirits, being immediatly directed by the holy Ghost. As Pastors, they had a twofold worke; First, to perform the duties of the man of God, exhorting, reproving, correcting, instructing in righteousnesse; Secondly, as Elders, to rule well, erecting such goverment in their planted Churches, as might best sort with the times, and states, in which they lived. Thus considered, no doubt but they were also inspired; but not in like manner, nor measure as before. For their inspirati­ons, as pastors, were only such irradiations, influences, and concurrences of the Spirit, as are afforded at this day to the Pastors of the Church; unlesse by some personall miscarriages they procure unto themselves spirituall derelictions. Thus the spirit is at this day present in all Ecclesiasticall Synods, nay even with private ministers, using the right meanes in their pla­ces, even in their privat labours. For the promise of Christ reacheth also unto them, and he is present with them unto the end of the world; Where notwith­standing [Page 174]we must remember, that as all dictates of Ecclesiasticall Synods, or dictates of private Pastors, are not to be esteemed divine precepts, because they are subject to error: as daily experience makes it ma­nifest, even in such persons, and assemblies, as are most regular; nay when their resolutions are most confor­mable to the word of God, yet they are not divine or­dinances: So it must be conceived of the Apostles, con­sidered as the Churches Pastors, without any im­peachment at all to their Apostolicall dignitie. We know, that even the Apostles, considered as Pastours, were subject to mistake; as appeares by Gal. 3.11. S ^t Peter, who, living at Antioch, as a Pastour, was iustly reproued by S. Paul (how ever Hoc excedit modum fra­ternae correp­tionis, quae Praelatis à subditis debe­tur. Aquin. in 4. sent. dist. 19. art. 2. Stap. de Doct. princip. c. 14. Stapleton, and Aquinas gloze it) for not walking as behoved a Pastor, or Minister of the Gospell. And in another place, Paul, and Barnabas consulting the Churches Pastors, in what manner, and with what company they should set about the worke of the Ministry, dissented from one another; and Acts 15.39. that in such heat, as it makes it apparent, they were not both, if either, directed by the Spirit; but as God by his providence overruleth affections, bring­ing by them his owne purposes to passe. Nay plaine also it is, that, although as they were Apostles they de­livered nothing, but what they had received; yet, as Pastors, and governours of particular Churches, they delivered some things of themselves, not as di­ctates of Gods spirit; So 1. Cor. 7.6. V. 12. V. 25. V. 40. S. Paul, I speake this by per­mission, not of commandement; to the rest speak I, and not the Lord; and I haue no commandement of the Lord; and [Page 175]I giue my iudgment, and againe, after my iudgment. Neither is Non est con­silium divini-spiritus, sed pro eius maie state praecep­tum. Tert. Exhor. ad Ca­stit. Tertullians glosse to be regarded; for he was now infected with Montanisme, when, out of that Scripture to condemne all second Mariages as unlawfull, he saith, it is no advise, but a binding pre­cept; for the Apostle speaks of himselfe, and his owne judgment, as contradistinct unto the Lord, and the spirits revelation:

Ob. If any man say, why then doth he adde, that V. 25. he hath obtayned mercy of the Lord to be faithfull; and againe, V. 40. I thinke also that I haue the spirit of God.

Resp. Haec non abs (que) Ironiâ dicta, qua Pseudo-Apo­stolos taxat, qui Paulum traducebant, quasi alienus à spiritu Christi esset, & indignus, qui coeteris A­postolis annu­meretur. Mar­tyr in locu [...]. Peter Martyr will giue him satisfaction, saying, it was to adde the more weight, and authority to his words, in opposition to the false Apostles, who were crept into the Church of Corinth, and undervalved S. Pauls judgment. But observe, whether S. Paul to vindicate his reputation against them, saith more, or as much, as some of our adversaries say of themselves, upon all occasions, when their dictates come to be questioned. Are not we (say they) the faithfull Mini­sters of God, men more spirituall, then others, who use not to mislead our people? And are not our oppo­sites, men, that seeke themselves, that please the times, having all the marks and characters of false Prophets? Whereas the words of the Apostle exceed not the bounds of a modest, and just defence.

But it will be farther objected, that by this meanes we bring in the Papists Evangelicall counsels, if any things were delivered by the Apostles in Scripture, which are not precepts.

I answer, that this is a meere calumniation. For these Evangelicall counsels, upon which the Roma­nists build their works of merit, and supererrogation, are (they say) Counsels of perfection; by embracing of which they become higher in Gods favour, and haue done more, then is required at their hands; for which they shall be more extraordinarily rewarded in Gods kingdome, and by which they daily augment the Churches treasury. Such counsels we utterly dis­claime, notwithstanding the Apostles haue advised many things of themselves in Scripture. Inspired then the Apostles were as Pastors; but these were not divine constitutions. And hence it comes to passe, the goverment, which they erected (for this appertained not to their Apostolicall, but Pastorall charge) was no setled, or binding constitution. Lastly, directed also they were as private persons, which belongs not to this place to enquire into. Ex traditi­onum vinculo, quas à Christo acceptas A­postoli servan­das reliquere, Ecclesia exi­mere fideles non potest; in aliis vero, quae Apostoli con­stituerunt tanquam Ec­clesiae pasto­res, poterit summus Pon­tifex dispen­sare ibid. We must in the next place, enquire of Apostolicall traditions. These the Papists themselves, the great admirers and advancers of them, distinguish into two ranks. For some ( Alia divisio est Apostolicae traditionis; nam alteras Apostoli à Christo domi­no accepe­runt; alteras spiritu sancto suggerente in Ecclesiae utilitatem tradiderunt. Canus lib. 3. loc. cap. 5. they say) the Apostles immediatly received from Christ, to be de­livered to the Church forever to be kept; As, that Matrimony, Confirmation, Extreame Vnction are Sacraments of the Gospell. These they delivered, as Apostles from Christ, and cannot be changed by any law, or custome to the contrary, no not by Papall au­thority it selfe. Other Apostolicall traditions there are, (say they) which they received not from Christ, but were suggested unto them by the spirit, for the [Page 177]profit of the Church; and they instance in the fast of Lent, and threefold immersion in Baptisme. These they delivered as Pastors, not Apostles; and may be dispenced with, as occasion shall require. More plain­ly, those Traditions, which they received of Christ, were (saith Canus) fidei dogmata, articles of faith; a­gainst which whosoever pertinaciously erreth, is an Heretike; but those other, which they delivered by the motion of the spirit, as Pastors only, are not fix­ed, but moveable in the Church. According to this sense also I find the Fathers to speake of Traditions. S. Cyprian relating what Pope Stephen had writen unto him against Rebaptization, that nothing should be innovated in the Church, but what was anciently a Tradition in this thing, should be observed. True (saith Ʋnde ista traditio, uti u­ne de domini­câ & Evan­gelicâ autho­ritate descen­dens, an de A­postolorum mandatis, & Epistolis ve­niens? Ea e­nim facienda esse, quae scrip­ta sunt Deu [...] testatur. Cyp. Ep. ad Pomp. 74. S. Cyprian) but whence comes this Tradition, from Christ in the Gospell: or from the Apostles in their Epistles? If so, then God himselfe (saith the Fa­ther) hath commanded by his servant Ioshua 1. Ioshua, to keep all such Traditions; there we haue the first kind. But in another place, Diligenter de traditione divinâ & A­postolicâ tra­ditione obser­vandum est, & tenendum, ut ad ordina­tiones ritè ce­lebrandas E­piscopus eli­gatur plebe praesente. Cyp. ep. 68. S. Cyprian writing to the Clergy, and people of Spaine, commending them for depose­ing Basilides, and Martialis from their Sees, and pla­cing in their roomes Sabinus, and Felix; saith, that the choyce of Bishops, and Ministers in the presence, and with the approbation of the people, was of divine and Apostolicall Tradition, and observation. Now who seeth not, that here S. Cyprian speaks of those other Traditions, deliuered and practised by the Apo­stles, as the Churches Pastors; which are no longer [Page 178]in force, then the Church shall like? For this choyce of Bishops, and Ministers, we are sure, is neither deli­vered in the Gospell, the Acts, or the Epistles. If I mis­take not, this also is that, which the Professors at Ley­den in their body of the Purer sort of Divinity, (as they call it) hammer upon, when they thus distin­guish of Traditions. Some (say they) there are, whose cheife heads are contained in the Scriptures: as the A­postles Creed, Baptisme of Infants, that Women should receive the Sacrament of the Lords Supper; and here they adde, that the Lords day be kept holy. These they receive for divine, but all other whatsoever they reject. It were to be wished, that they had expres­sed themselves in purer & clearer tearmes; their summa capita are so obscure, as if purposely devised not to be understood. For if they understand, by the cheife heads of things, the substance, and matter of the thing delivered, though in other words in Scripture, (as it should seeme to be their meaning, by their instances in the Apostles Creed, childrens Baptisme, and Wo­mens communicating) they speak of things vnder precept, and concurre with us in our distinction. But if they understand by cheife heads, whatsoever is na­med, and mentioned in the writings of the Apostles, (as it seemes they also doe, by instancing the Lords-daies observation) then must they also receive Ex­treme Vnction, the selling of possessions, having all things common, the Presbytery for Apostolicall tra­ditions necessarily to be received; for all these haue generall ground, and footing in Scripture. But to [Page 179]draw towards a conclusion in this poynt, according to the doctrine of the Traditionaries themselves, we affirme these things.

First, that the observation of the Lords day is no divine Traditions, delivered by Christ immediatly to his Apostles, to be laid as a necessary duty upon his Church; and the reason is, because its no where so de­livered by them in the Acts, or in the Epistles; and because it is no Article of faith, or practice necessary to salvation. Neither haue they, which haue gainesaid, ever been reputed for Heretiques by the Church, or any sober minded man.

Secondly, we say notwithstanding, that it is very probable (for probability is our surest ground) that the Apostles commended this day unto the Christi­ans of those times in honour of Christs resurection, and giue it the title of Lords day.

Thirdly, that they never imposed it upon the Church, as a necessary observation; nay that them­selves observed it not in those places, where the Iewes had Synagogues, and observed their Sabbath, unlesse it were for breaking of bread in the Lords supper, with reservation of Christian liberty.

Lastly, the Ex instituti­one Apostolicâ servatâ ta­men liberta te Christianâ. Gret: Whether the Church can now alter it to any o­ther day, I submit my judgement to the Church herein. Doct. Holland. Apol. Apostles commended this observation unto the first Christians, as their Pastors, and part of their Ecclesiasticall Order, and Discipline; and therefore it binds only the children of the Church, and that by Ecclesiasticall authority; and the Church may (if occasion so require) change, and alter the same, as seemes good unto her; neither doe the arguments to the contrary conclude.

CHAP. XX. The Affirmative Arguments are breifly answer'd.

LOoking vpon this multitude of allegations, and considering the strange confidence of their Au­thors, I remember the words of Melchior Ca­nus, that having collected the arguments, which the Protestants bring against the Apocrypha, many of his friends advised him, neither to set downe all: neither to presse those, that he did set downe, home to the point, le [...]st he should not be able to make a cleare, and a full answer, and so not only endanger his credit, but also corrupt his judgment. I know, that very many men conceive, through custome, and prejudice, that Catalogue of reasons [...] irrefragable; but Consilium amicorum quidem, sed ti­mentium ubi non est timor, Existim [...]runt enim imperiti argumenta esse maiora, quàm u [...] à nobis refelli possunt, Can. lib. 20. cap. [...]. loc. as my Au­thor unjustly in his cause faith, his friends feared where there is no cause of feare: so I doe truely find it to be in this dispute, and shall soone be able to blunt the edge of that sword, which we haue thus whetted.

To the first, plaine it is that the fourth commande­ment is misalleadged; for neither a seventh, nor one of seven, but that particular seventh, which was given unto the Iewes is there spoken of. And how the Lords day can in any propriety of language be called the seventh, I confesse, such is my dulnesse, that I cannot apprehend; for if we speake thereof according to the [Page 181]order of nature as they succeeded one another from the Creation, it is the first day of the weeke, and so the 1. Cor. 16.2 Scripture cals it. If we relinquish the order of na­ture, its not the seventh, but the eight in number of daies, and so Tertul. de Idolol. Cyril. in Io. lib. 12. c. 58. many of the ancients stile it. If we still confine our selues to the compasse of a weeke, and withall dissolue the reference, which one day hath to another in regard of the Creation, we may make it any other number, what we please. Lastly this argu­ment supposeth the question. viz. That God hath commanded the Church of Christ, under the Gospel, one of seven, and this in particular, to be kept Sabbath; whereas all outward observations, which were com­manded in generall, are left to the wisedome of the Church, when we once descend to particulars.

To the second, It is most true, that all particulars are included under their generals; but this doth not inferre, that he, who commandeth a generall duty, doth thereby also prescribe the manner, and circum­stances of particular actions, contained, and com­manded vnder that generall. For example, it is a ge­nerall precept (at least to such as it appertaines, for the unletter'd (I thinke) it binds not) to reade, and search the Scriptures. But I hope, the Acts. 8.32. Eunuch, when he did this in his chariot, was not bound at that time to read that particular passage in the Prophet con­cerning the person of Christ. The Apostles were commanded in generall to ordaine Pastors, and Mi­nisters; were they therefore commanded to choose Timothy in particular? We are bid to giue almes of [Page 182]that which we doe possesse; but our particular distri­bution to his, or that man, at this, or that time, is in our owne discretion. Honour the King, is a generall precept; but this binds us not to receive such, or such a particular man for our King: but he being by the grace of God our anointed Soveraigne, the precept, which before was generall, becomes now a particular tye, and binds us to honour him. So here, the fourth precept commands to sanctifie some set time for pub­lique worship; doth it therefore command the first day of the weeke to be that time? To keepe some time is one things, this generall is under divine precept: to keepe this, or that time, is another thing, this par­ticular is left unto the wisdome of the Church. And thus Exemplum sit in genicu­latione, quae sit dum solen­nes habentur precationes; qu [...]ritur sit­ne humana traditio, quam repudiare, vel negligere cui­vis liceat. Dic, fic esse huma­nam, ut simul sit divina; Dei est, quatenus pars est deco­ris illius, cuius cura, & obser­vatio nobis per Apostolum commendatur: hominum au­tem, quatenùs specialiter designat, quod in genere fuit indicatum ma­gis, quàm ex­positum. Cal. Inst. lib. 4. c. to par. 30. M. Calvin doth affirme, that one, and the same thing may both be a divine precept, and a humane constitution in different respects. He gives instance, in kneeling at the Communion, and at publique prayers in the congregation. The question is, whether they are humane Traditions; thou must answer (saith he) that it is both humane, and divine; it's a divine ordinance, being comprehended under that decency comman­ded by the Apostle in generall: and it is a humane con­stitution, in regard of the particular designation of this, or that gesture. Indeed when the particular is once appointed either for days, or gesture, or any other outward observation, the generall precepts binds us to those particulars. If therefore this argument can hold for the manner of observing the Lords day-Sab­bath, which is prescribed by our Sabbatharians, well; [Page 183]sure I am it concluds nothing for the institutiō thereof.

To the third, it is true, that one, and the same Scrip­ture is many times twice fulfilled; but this propositi­on holds only, when that Scripture speaks either of Christ, and his Church: or of things, which were tran­sient Types of things to come. And lastly, they are such Scriptures, as the holy Ghost hath already dis­covered vnto us; for we haue no warrant to follow our Pha [...]es herein. If therefore the letter of the fourth commandement be a prophecie of Christ, and his Church: or the Iewes Sabbaths were Types of the Lords day: or the holy Ghost hath in any place re­uealed unto us, that what was spoken of the one, was intended by him of the other, we subscribe to this ar­gument; but till this be made appeare, it serves to no purpose.

To the fourth, this therefore comes timely in to second his predecessour, but hath not that strength, which might be wished. For we vtterly deny, that ever the Lords day was prefigured, much lesse precepted in the old Testament. Those Rabinicall collections shall passe for dreames. The authority of the Synod, and Fathers produced in the argument, are nothing to the purpose. For in the first place, S. Cyprian is wilful­ly mistaken; he treats in the place cited of Baptisme for Infants at two, or three dayes old; this Fidus a Bishop, to whom he wrot, held very unfit, if not un­lawfull, for diverse reasons; amongst the rest, because circumcision was not administred unto any, untill the eight day; To this Quod in Ia­daticâ circum­cisione carnali octavus dies observabatur, sacramentum est in umbrâ & in imagi­ne; nam quia octavus dies (i [...]est) post Sabbathū pri­mus futurus erat, & nos vi [...]i [...]ica­ret, quo do­minus resar­geret, & cir­cumcis [...]nem spiritualem daret, hic dies praecessit in i­magine. Cyp. ad Fidum. S. Cyprian replyes, that to the [Page 184] [...] [Page 185] [...] [Page 184] Iewes the eight day was to be that, where on Christ should rise, and spiritually circumcise us; the legall cir­cumcision was given upon that day, as a Type, and fi­gure thereof. In which words of S. Cyprian, we haue two Types, and two things Typified; first the carnall Circumcision is made a Type of the spiritual; second­ly the day, wherein one was administred, is made a Type of that day, wherein the other should be per­formed; but what is either of these to th [...] keeping of the Sabbath? S. Augustine ad Ianuarium is no better handled, for he saith indeed, that the Type of the eight day, was not unknowne to the Fathers, filled with the spirit of prophecy; for David hath a Psal. 118. Psalme intituled for the eight day: Infants also were circumcised on that day. A figure it was then, and well knowne unto the Fathers, but of what? This followes expressely in S. Augustine, of Christs resurrection, and of our quickning and circumcision by him. The Inchoante noctis initio (idest) vespe­re Sabbathi c. 13. Omnibus man­damus Christi anis abstinere ab omni pec­cato, & ab omni opere carnali, etiam â propriis coniugibus. Ibid. Synod cal­led Foro-Iuliensis commands divers things concer­ning the Lords day, viz. to begin with Saturday E­vening prayer; to abstaine from all works, sinnes, com­paning of Men with their Wives &c. Their reason is, because the choysest of Gods mercies were vouch­safed unto the Church on this day; they adde also, that this is the Sabbath of the Lords delight, spoken of by the Prophet Isai 58.13. Isaiah: for Diceret tā ­tùm Sabba­thum, & non delicatum. Jbid. saith the Synod, had he spoken in that place of the Iewes Sabbath, he would haue called it barely a Sabbath, without any such attributes of delightfull, or mine. When this interpre­tation of the Prophet shall be averred by the Oppo­nents, [Page 185]we will thinke of an answer to this authority. The Synod of Matiscon is more ancient then the for­mer, and purposely held concerning the Lords day; here, amongst other things, we have this passage; This is the perpetuall day of rest, which is knowne by the law and the Prophets: and insinuated unto us by the shaddow of the seventh day. But that Synod intends no more, then the former ( viz. That upon the day of Christs resurrection we were admitted into everlast­ing rest) appeares evidently by that which followes, it is Iustum est, ut hanc diem celebremus, per quam fa­cti sumus, quod non fui­mus. Con. Matis, ubi supra. but equall therefore, that we should celebrate this day, by which we are made that, which we were not. Not therefore the keeping of the day it selfe, but the mercies of the day, peace, and liberty in Christ, is that, which the Synod affirmes to be intimated unto us in the Type, and to be knowne by the law, and the Prophets.

To the fift, the day, of which the Psalmist speaks, is literally the day, wherein David was setled in his Kingdome, and the unction of Samuell took effect. As if the prophet should have said; God long since an­nointed me to be King over his people: but this was a day, on which he decreed to settle me actually in my Kingdome. There is no question, but that Psalme is mystically, & spiritually to be understood, as well as litterally, of Christ, and his Throne, as of David and his Scepter; one was a figure of the other. I deny not also, but that Davids day was a figure of Christs day, though it did not appeare, that David was setled in his Kingdome the same day of the week, [Page 186]that Christ rose out of his grave; But understand the place how we please, all that can be gathered thence are but these three things.

First, that God had in his counsell determined a sett day to performe his promise unto David, making him King of Israel.

Secondly, that God had also decreed a sett period of time, wherein Christ should be exalted, and set up­on the Throne of his glory in the Kingdome of the Church.

Thirdly, that as the Iewes had cause to rejoyce in the dayes of David, God having given them a man after his own heart: so the Christians have much more reason to rejoyce in Christ their King, and to embrace the mercies of his glorious resurrection. If any man now say, that either the ancient, or moderne Arnobius, mentioned in the argument, collect from hence the institution of the Lords day; I answere, they find it there instituted no otherwise, then the whole Church hath ever found it, viz. Logically, because they ground the observation of the day upon the mercy of the day; not morally, as being formally, and positively instituted either in that, or any other Scrip­ture.

To the sixt, we have here a well known fallacy, the effect being attributed to that, which is no way the true cause thereof. As when the wolfe in the fable quarrelled with the Lamb for troubling the water, when the Lamb stood all the while below the Woolfe in the river: And when the heathen in the [Page 187]daies of Mala, quae civitas pertu­lit Christo imputant; bon [...] verò non im­putant Chri­sto nostro, sed fato suo. Aug. de civit. lib. 10. c. 1. S. Austine charged the Christian religion to be the cause of the scourge of the Goths, and Van­dalls, and all other evills, which then afflicted the world. But to returne to our Opponents. I will only demand, whether God doth not blesse his ordinance unto his people upon Lecture daies, as well as upon Lords daies. If not, why are they in vaine so much fre­quented; if so, then evident it is, that Gods ordinance may blesse the day, and make it happy unto his peo­ple. But the day doth not blesse the ordinance unto us; the words in the Commandement (hath blessed and sanctified) are Exegetically put, the one expounding the other.

To the seventh, the example of God the Father, resting from his works of creation, was that indeed, upon which the institution of the Iewes Sabbath was grounded, but not the institution it selfe. For to this there was required a law to be given, which was not untill the daies of Moses, and the fall of Manna in the wildernesse. The like we also affirme of the example of God the Sonne, at the worlds redemption resting from all his labours; for though it be not a Law insti­tuting, yet it is sufficient ground, and warrant, why it was at first instituted, and hath ever since been obser­ved.

To the eight, all arguments of this kind from the lesse to the greater are but probable, and must be un­derstood of great, and lesse in the same kind. For that, which is lesse in one respect, may be greater in ano­ther; it's so in this particular. For the creation of the [Page 188]world is a greater work of power, [...] then the redempti­on; and the redemption is a greater work of goodnes then the creation. Besides in reasons of this kind we must alwaies adde si caeterasint paria; for any dispari­ty in any circumstance of time, place, person over­throweth all conclusions built upon comparisons. Now suppose, that the argument speak of the same kind of great, and lesse, which yet it doth not; nothing can be concluded, because the circumstances of time, and persons are not equall. For the Iewish Sabbath was given in the child-hood, and nonage of the Church, to a people of dull eares, stiffe necks, heavy hearts; to such the appointing of a determinate time was necessary; but the children of the light, men of ripe eares, that have their eares bored, their hearts il­luminated, need no such childish rudiments, as the observation of daies. And this Sicùt prae­ceptum de sa­crificiis habuit aliquam cau­sam moralem, non simplici­tèr, sèdsecundū congruentiam llorum, quibus ilex dabatur, qui ad Idolo­latriam proni erant: sic praeceptum de observati­one Sabbathi habuit ali­quam causam moralem, ex conditione eo­rum, quibus lex dabatur, qui propter avaritiam iis inditam &c. Aqu. in 3. sent. dist. 37. art. 5. in corp. Aquinas long since ob­served. The words of Athanasius, alleadged in the Ho­mily of the Sower &c. are a meere allusion, or illu­stration, shewing only the conveniencie, which was never doubted; not the necessity of this observation, which is the point in question.

To the ninth I briefly answer, that he, whose consci­ence is not over-awed by the lawes of the Church, & states, in outward observations, in things lawfull, and in different, established upon good grounds, & Chri­stian considerations, is neither good subject, nor good Christian. It is true indeed, that the conscience is the Throne of God; yet I think no man will so restrain him to that Throne, as to say, he cannot put another [Page 189]thereinto. That Lex aliqua potest cond [...] cui sit necessa­riò etiàm [...] mortali pa­rendum, quae (que) vi suâ, quam­vis non nisi dependentèr à lege divinâ & aeternâ ob­liget sub mor­tali. Greg. Val. de lege hum. Vbi pater iu­bet quod cen­tra dominum non sit, sic audiendus est quomodo Deus Aug. in Ps. 70. our superiors, especially those that derive their power immediatly from God himselfe, may, if cause so require, lay their authority immediat­ly upon the conscience, binding it to sinne, in cause ei­ther of neglect, disobedience, or contempt, is to all so­ber mindes a Maxime in Divinity.

To the tenth, the mysticall signification of any ce­remony, or observation whatsoever is either of di­vine imposing; as in the sacraments, and all such cere­monies, as are parts & branches of Gods worship: or of humane invention: as building of Churches East and west, bowing towards the Altar, usingthe surplice, the Crosse after baptisme upon infants, or otherwise, as the Primitive Christians used. Such as those are no parts of Gods worship, neither is the conscience bound thereunto, but in obedience only to authority.

To the eleventh, the observation of the Lords day is not only metaphysically, and speculatively muta­ble, but also Morally and practically, as well in our times, as in the Primitive Church. For amongst the first Christians, for some hundred yeares, we cannot find any regular, and constant practice thereof. Sup­posing therefore the decrees of Councells, the practice of the Christian world, the edicts of Emperors, the statutes of the Land, it is unchangeable in sensu compo­sito, all things standing as they doe: but supposing Ne (que) Chri­stus, ne (que) Apo­stolus celebra­tionem primi diei lege ali­quâ praeccpe­runt, sed prop­ter praesentem commtaitatem ita sanxe [...]n [...]; à qua quidem sanctione re­cedere possu­mus, si evi­dens Ecclesiae utilitas pos [...]u­laverit. Bald. de Sabbath. cap. 20. that the Church, and state should find sufficient cause to repeal all such constitutions; it may, and ought to be changed in sensu diviso, as well as any other ob­servation, whose ground is only decency, and order, [Page 190]when it comes to be abused to superstition.

To the twelfth, if we consider all daies, which the Church hath set apart for publique worship, absolute­ly, as being so set apart; I hope it will not be thought blasphemy, to affirme, that the Lords day, and all other holy-daies are equall; So I am sure Omnes di [...]s aeaquales esse. Hier. in Gal. 4 S. Hierome affir­med of old, and our learned Bishop Down, ta­bles. Downham of late: but in some respecttive, and accidentall conside­rations, one day may be said to be greater, and better then another. And this may be either from the ground, or reason of its observation; so it is said by the Ioh. 19.31. Evangelist, that the Sabbath was a high day, because the feast of the passover fell upon that day by transla­tion (which was the manner of the Iewes, when any of their feasts fell out to be the day before the Sabbath) and in this respect, we may call the Lords day the Queen of daies; because it is kept in memory of Christs resurrection, which is farre to be preferred, before any festivall celebration, in memory, and for imitation of any Saint whatsoever: Or, from the so­lemnity of the publique worship, according to the custome of the Church: Or lastly, from the intention of the Church appointing, as when she intends only halfe, or some part of the day to be kept holy, forbid­ing all manner of works upon some daies, but allow­ing them upon others, as Markets, and Faires. In this latter respect also, no Holy-day is equall with the Lords day, especially in the Church of England, however it be in forraine parts; notwithstanding if we look to the outward solemnity of Gods worship, [Page 191]some holy-dayes may be greater then it.

To the thirteenth, that one day should have more holinesse in it then another, as it is this day, or that day, by divine institution under the Gospell, is a proposition Atheologicall, and part of the Egyptian, and Iudaicall superstition, which the Apostle con­demneth in the Epistle to the Galathians; and against which, S. Hierom reasons irrefragably. For then this holinesse, faith Aut habe­rent sanctita­tem ex lapsu syderum, aut Dei beneficio, aut hominum inssituto. hee, must be derived either from the motion, and influence of the heavens: or from the impression of Gods holinesse made upon it. The for­mer no man will affirme; and for the latter if ever any such impression of Gods holinesse were communica­ted to any day, doubtlesse it was to the seventh from the Creation. But this in the time of the Gospell, is accounted, but as other common daies. If any man say, it may receive its holinesse from man; sure we are that all the men in the world cannot make any crea­ture in the world to be formally holy. Daies are well stiled holy by accident, and in regard of their end, and appointment, because set a part for holy things; and no otherwise. And this agrees not only to the Lords-day, but to all Holy-daies whatsoever; and that equally, being all set apart by the same authority of the Church.

To the foureteenth, the publique worship is an e­speciall part of our serving of God; and in this the Church is to hearken only un [...] Christ her Soveraign Lord, in regard of the [...] thereof; but for ritualls, and accidentals, [...] liberty, so all [Page 192]things be done decently, and in order. Who knowes not, that the day, wherein the worship is performed, is meerely circumstantiall? Only for orders sake, least (as Hieron. in Gal. 4. S. Hierom speaks) the confused, and unprescri­bed Assemblies should by degrees lessen the faith of men in Christ himselfe.

To the fifteenth, it goes hard, when to resolve a case of conscience, men are forced to fly to Criti­cismes: But if here a man should deny, that [...] doth signify an exchange, or putting of one thing in the room of another, store of work would be cut out for Grammarians. But this needs not, for that [...] signifieth to retract, alter, reverse, as well as to ex­change, every man knowes. We therefore grant, that Christ hath brought in a [...], having recalled and utterly abolished the Iewish Sabbath, established in the letter of the fourth Commandement. Further­more I answere, that if the exchange of the Priest­hood had made only an exchange of the Law, putting one thing in the roome of another; Christian religion should now be as burthensome, as the Iewish was heretofore; in regard of the number, though not for the quality of their observations; which how absurd it is, appears at first sight.

To the sixteenth, we all acknowledge Christ to be the Lord of the Sabbath, and of all things else in his Church. The Iewish Sabbath also is abolished; yet it followes not, but this might be done by the autho­rity of the Church. For what? doth he, that is Lord in a house, doe all things with his own hands? In the [Page 193]house is nothing left to the power of wife, and ser­vants? Christ indeed is Lord of the Church, gives orders with his own mouth concerning things ne­cessary, and substantiall; but he leaves ritualls, and ce­remonialls (such as are time, place, manners of his worship) to his wife, and servants, the Church, and Magistrates.

To the seventeenth: no man denies, that * all things are become new, so we take the rest of the text with us, 2. Cor. 5.17. old things are passed away; for it was the passing of old things away, which maketh all things to become new. In the Gospell all things are become new, no otherwise, then the reformed religion is said to be new; because it hath receded from the corruptions of Popery, which had a long while stuck to the Church: as an old ach lyes in the body. The Ceremo­nies of Moses are vanished, things themselves are ex­hibited, and this is the novelty there spoken of. But granting what the argument requireth, that all things are become, not only negatively, but positively new: as a new Testament, a new and living way. May not his spirit make other things new, as new hearts, new creatures? May not the Church also make some thing new: as new forme of goverment, new exercise of publique worship, with new circumstances thereof? But as all things else are become new, so I wish these men would leave their old abusing of Scripture, and think of a new, and better kind of reasoning.

To the eighteenth, that Christ hath left his Church, in worse estate, then he found the Synagogue, because [Page 194]he hath not burthened it with observations of dayes, is a mystery in Divinity. It is, as if a man should say, the Heire is in worst case, when he is Lord of all, then when being a Child he differed not from a servant, because now he is no longer under Tutors, and go­vernours; this is such a Paradox, as few Wards will beleive. To be freed from putting holynesse in dayes, is part of the liberties of the Sonnes of God, in which the Apostle wisheth Gal. 5.1. vs to stand.

To the nineteenth, To turne Iewes therefore in this poynt, and upon this ground, because they had a Sab­bath of Gods owne appointing, and we haue not; were as great madnesse, as for a Slaue, that is once manumitted to returne unto bondage. What if they had a day of Gods immediate appointment? Had they not also Priests, Vestments, Sacrifices, a set day of hu­miliation yearely, &c? If it be best to turne Iewe in one, why were it not so in all? But this needes not; for God hath hitherto, and ever will giue vs our appointed Feasts, though from men, and by men, as he giues vs Priests, Altars, Temples, Sacrifices, and all things be­longing to his worship, and service.

To the twentieth, many things have the Lords name stampt upon them, which never were of Gods immediate, & particular appointment. Our Churches are called the houses of God; our Communion-table, the Lords table; our Ministers, the Lords Ministers; yet are none of these of immediate institution from the Lord himselfe, though all are such as appertaine to the Lords worship. It is an old rule, à nomine ad [Page 195]rem non valet argumentum, from the name to the thing the argument doth conclude.

To the one and twentieth, concerning our Saviours keeping of the Lords day with his Disciples, as their Pastor, after his resurrection, enough hath already been spoken; and the Scriptures alleadged haue been also cleared, in which there is not any one footstep of an institution.

To the two and twentieth, its most true, that Christ, after he was risen, was fortie daies on the earth, and conversed diverse times with his Disciples, which times are particularly set downe in the history. He gave them also instructions, and commands, but these are also upon record. They were of two sorts, either such, as belong to their Apostolicall function, as Math. 28.19. to goe to all nations, teaching, and Baptizing, having nei­ther staffe, nor scrip, &c. or some locall mandates, as Luk 24.49. to stay at Ierusalem till they received the promise. These are all the commands, of which I find Prote­stant Per haec mā ­data quidam nihil aliud intelligunt, quàm illud ipsum manda­tum quod pòst clariùs exponit ne Hierosoly­mis discedant; sed rectius alij de praedicando Evangelio &c. Marl. in locum. Interpreters to understand the text; Papists in­deed gladly extend it farther, but cannot.

To the three and twentieth, that it descended from the Apostles by tradition, may with more ease be de­nied, then ever the contrary can be proved. But we must remember to distinguish of Apostolicall inspi­rations, and traditions, according to the doctrine of the Traditionaries themselves, before delivered; that it descended from them as Pastors, not Apostles; as a thing of their owne instituting, not of the Lords com­manding. S. Augustines definition we acknowledge, [Page 196]and desire no other Iudge. For first, it is cleare, that Quo tempo­re Christiani se à Iudaeis seiunxerunt, & diem do­minicam fe­ [...]iari caepe­runt, non est memoriae pro­ditum. Magd. Cent. 1. lib. 2. c. 6. no man can shew, when the Iewes, and Christians severed their assemblies. Secondly, many particular Churches varied one from another, in this poynt, as it hath been said, Thirdly, the Lords day was never ob­served as a Sabbath, with cessation from works, till Constantines edicts commanded it; which were after­wards enlarged, or restrained by Ecclesiasticall con­stitutions. That the Primitive Church, in the time of persecution, observed the Lords day as a Sabbath, hath no ground at all in Scripture; and is not con­sonant unto reason; because certaine it is, that they kept the Iewish Sabbath, till the Synagogue was bu­ried. Neither is it likely, that they kept two daies to­gether: or if they did, is it probable, that neither the Iewes should quarrell at this observation: nor the Hea­thens, who derided the Iewes for mispending the se­venth part of their lives in idlenesse, note it in the Christians, over whom they held watchfull eyes? Or is it likely, that the Primitive Fathers, who wrote Apologies for the Church, either to the Emperour, or against the Gentiles, in which they expressed the whole carriage of the Church, should never so much as mention this daies observation, as taken up, and kept, as the Iewish Sabbath, by divine institution? If we consider Sabbath duties named in the argument, certaine it is, that they preached no more, nor so much on that day, as they did upon others; for this they al­waies did on the Iewes Sabbath, because of the con­course of people. S. Peters sermon upon the day of [Page 197] Pentecost, which was the Lords day, was accidentall; occasioned by those that mocked at them, and their gifts of tongues. S. Pauls sermon at Troas hath beene already examined; and as for their collections on the Lords day I wonder from whence it should be so ge­nerally conceived, that they were then either com­manded, or made. S. Paul bids thē indeed provide a be­nevolence for the poore Saints at Hierusalem against his comming; and that they might be in readinesse, he wils every man, the 1, Cor. 16.2. first day of the weeke, to lay a­part by himselfe; not, to collect in the assembly. So that this being a particular occasion, was particularly or­dered by the Apostle, as their wise Pastor; not, as a ruled case to bind the Church for ever. Nay farther, we may affirme, that collections are no essentiall du­ties of the Lords day; neither are they so esteemed, and used in most congregations, living as we doe in a set­led estate, wherein the law hath provided for the poore in another kind. The Sacrament of the supper was indeed constantly administred every Lords day; but the reason was no way Sabbatharian; for the Sa­crament, being the badg of Christianity, could not be received in the Iewish Synagogue, wherein they per­formed other duties. Besides, they much mistake, which judge of their Communions, by ours; as if they only received upō resting daies, with sermons before, and collections after; they only met together in some private Chamber to break bread, without any more adoe. And this they did upon the Lords day, as most sutable to that service, wherein Christ was to be re­membred. [Page 198]Lastly, admitte all the argument requires; we have only the ancient practice of the Church; but this makes no divine institution; by the confession of them, that most advance the Churches power, Non ideò ali­quid est iuris divini, qui [...] olim illud Ec­cles [...]a usurpa­verit. Greg. Val. de Euch. q. 7 the Papists themselves.

To the foure and twentieth, That the Apostles should be guilty themselves, and make the Church guilty of so damnable a presumption, as this argument speaketh of, were indeed a blasphemous consequence; but the best is, this terrible inference hath no acquain­tance at all with the antecedent, the reputed Father thereof. For what was the presumption of Ieroboam, and Antiochus, figures of that, which shall be practi­sed by Antichrist? But the changing of those times, which God appointed to be observed by his Church, commanding others to be kept in their places, and that out of impious, and blasphemous intentions, to subvert true Religion, and to set up Idolatry in the roome thereof? Did the Apostles so? God forbid. But the Iewish Sabbath being expired, and having breathed out its last gaspe, that the publike worship of God might be upheld with decency, and order, they commanded the observation of the Lords day unto the Primitive Christians; which hath no likenesse at all, with those things here spoken of.

To the five and twentieth, It is true, that the pra­ctise of holy men in Scripture, not seconded by pre­cept, bindeth not the conscience; only their example sheweth us the lawfulnesse, and expediency of the things practised upon like occasions, with like cir­cumstances; [Page 199]and this is our warrant for observing the Lords day. But for despising the Saturday-sabbath, we have more then the naked practice of the Apo­stles. For in all their Epistles they proclaime all Levi­ticall ordinances, (and such was that Sabbath) to be ceased under the Gospell; Christ, who was the sub­stance, being come.

To the six and twentieth, Whether Pentecost fell on the Lords day, is questioned by some, and denied by many; their reason is, because the fifty daies were to begin the morrow after the Passover. Levi. 23.16. But plaine it is, that our Saviour did eate the Passover upon Thurs­day-night; and so Saturday, the Iewes Sabbath, must be the first, and last from the fifty daies. To avoyde this objection, In Ex. c. 39. Rupertus reads the text; Thou shalt ac­count from the next day after the Sabbath, understand­ing it of the Sabbath properly so called, or weekely Saturday-sabbath; and so our Lords day, being the next following, is made the first, and the last of the fifty. But this is a plaine mistake of the text. For the first day of unleavened bread, being commanded to be a Sabbath, is that Sabbath there spoken of, from whence they were to begin their account. Secondly, therefore others interpret those words; (Thou shalt number fifty dayes) from the first day of unleavened bread, (for not only the first, but the last also of those dayes was a Sabbath) exclusively, shutting out the first day after from the beginning of the number of the fifty; and by this meanes they bring it also to be the Lords day. But whether doth this hold; for the [Page 200]text saith expressely from the day after the first Sab­bath: or as our old translation hath it, thou shalt num­ber unto that day. And Ʋerba in­cluduut diem, non excludunt. Ioseph. Ant. lib. 3. c. 13. Iosephus himselfe (a Iew) saith, the words are inclusive, not exclusive. Others Bell. de cul­tu Sanctorum lib. 3. cap. 13. there­fore say, that the first day of unleavened bread, which was to be a Sabbath, happening to be Friday; and the morrow after being their weekely Sabbath, the Iewes transfer'd the former into the latter, and kept two Sabbaths in one (as their custome was) propter olera, & mortuos, making it by this meanes, a greater, or higher day, as the Ioh. 12.31. Evangelist cals it. This being done, they begin to account from that great, or high day, and so the Lords day was the first, and last of those fifty. But when all this stirre is made about the day of Pentecost, on which the holy Ghost was given; first this fell out by meere accident, and from the superstitious con­ceit of this people concerning their Sabbaths, that it was not lawfull for them in them to bury the dead. Secondly, what loosenesse is in the conclusion gathe­ring any thing from any thing? The holy Ghost was given on that day, therefore it was a Sabbath of Di­vine institution.

To the seven and twentieth, This also savours of the like loosenesse. Indeed if God did never reveale himselfe unto his Prophets, but on Sabbath dayes, the inference were tolerable; but this I thinke no man will affirme. I presume, God revealed as much to Da­niel in his kind, as S. Iohn in his; must therefore the daies of Daniels revelations be Sabbaths? Besides, who can tell, whether the Lords day, of which S. Iohn [Page 201]speaks, were the Lords day, which we keepe: or Easter day, the solemnity of Christs resurrection, which S. Iohn, & his Disciples observed, as it fell out according to the Iewish supputation?

To the eight and twentieth; This being drawne from the Iudgements of God, is full of rash presump­tion. For Esa. 55.8. Gods wayes are not as mans, but secret, and unsearchable, & his judgements past finding out. But in this place it is as fallacious, as presumptuous; affir­ming Non causam pro causa, assigning that to be the cause of the judgements, which is not. For the day is one thing, the prophanation, irreligious contempt of Gods ordinances appointed upon that day by the Constitutions of the Church, and the law of the Land, is another. These indeed be sinnes highly provoking Gods wrath; but no respects, which God hath to this day more then to another, doth pull down his judge­ments. And therefore I doubt not, but if the day were changed into any other, there would be as ex­emplary judgements of God revealed from heaven, a­gainst this kind of ungodlinesse of men, as ever were in any ages upon the Lords day. I denie not, but that a Synod held at Paris reports diverse strange accidēts, which befell the Prophaners of this day; Some killed with Lightnings, whil'st they were at Plough; others taken with a suddain shrinking of the Sinews; others consumed in a moment, as Iobs Iob. 1.16. Cattle, and Servants, by fire from heauen. Et multa alia terribilia iudicia, & many more dreadfull Iudgements, as that Synod speaks. But let any man cast his eyes upon the begin­ning [Page 202]of that Nullo modo divinae autho­ritati concor­dat, quod reli­gio Christiana sicut à san­ctis patribus traditū acce­pit et Ecclesiae authoritas se habet diem Dominicū re­verentèr, ve­nerabiliter (que) non colit. Con. Par. cap. 50. Chapter, and he shall find, that they e­steemed, and taught, the Lords day to be observed only by Ecclesiastical authority. And though they en­large themselves in the praises of the day, yet they speak not a syllable of any divine institution, either from Christ, or his Apostles.

To the nine and twentieth. Indeed here is a Cloud of witnesses, as darke, as thick, and I hope sufficiently dispelled by the light of truth. That these arguments are all probable, I cannot find; but on the contrary. they cannot therefore be Demonstratiue, that are not Topicall. But grant them to be probable, let them be pressed for such, and no more; let not the conscience of our hearers be fettered with probabilities. Lastly the authorities alleaged are for the most part also sa­tisfied in their severall places.

CAP. XXI. A preparatiue discourse to the two maine questions which follow, concerning the observation of the Lords day.

HAving examined the originall, and institution of the Lords day; it remaines only, that in the last place wee enquire after what manner it ought to be observed in the Church; & what be those duties of the day, unto which in particular the consci­ence is bound under the penalty of sinne. For how so­ever this be the last conclusion in our adversaries po­sitions, yet it is the first in their intentions; and I doubt [Page 203]not, but they would willingly shake hands with us in all the rest, might this be yeelded. Necessary there­fore it is, that this be knowne; not only for the satisfy­ing of many weake consciences, who are wavering herein, and therefore daily wounded: but also for the better according of these Questions formerly dispu­ted. But should we be exact in the discussing hereof, it would proue to be a Hydra of many doubts. For it being agreed betweene us, that the whole observation of the Lords day doth consist in a Dichotomy, being divided betweene rest, and holinesse; there arise out of both sundry scruples, which may be ranged under these two heads.

First, whether they be ioyntly, and equally com­manded, as essentiall duties: or whether the duty of holinesse be essentiall, and that, wherein the sanctifica­tion of the day consists. The duty of rest being on the other side only accidentally commanded, as it stands in relation to the duties of holinesse. Now supposing (as it is commonly taught) that corporall rest, and ces­sation from workes is enioyned, as an essentiall dutie; it is necessary to know, in what measure, and degree it is required of us Christians in the time of the Go­spell; whether in that rigour, and strictnesse, as was exacted of the Iewes under the Law. And under this head come fiue particulars by name, about which ma­ny disputes haue beene raised amongst the weake.

First, whether all workes of profit, which are not of absolute necessity, be forbidden as sinnes upon that day, how lawfull and commendable soever they be [Page 204]upon other daies: as journyes, Harvest workes, ordina­ry trades.

Secondly, works of pleasure, & honest recreations, in themselues lawfull, and not prohibited by the Church, and State.

Thirdly, works of the minde: as the studying of Arts, and Sciences, which are not parts of Divinity, but only usuall hand-maids thereof: as the tongues, Philosophy.

Fourthly, all conferences, discoursings, consultati­ons about things of common life, and meerely civill.

Lastly, Whether a more liberall use of Gods crea­tures in feasts, and entertainments of friends, & neigh­bours, either Anniversary, as the feasts of dedication of Churches; or occasionall, as marriages, and Christ­ning-dinners be forbidden Christian people, as pro­phanations of the Lords day.

The second generall head, and Lerna of perplexi­ties is, whether the duties of holinesse, by which the day is sanctified, be only acts of the publique worship of God in the Congregation: or whether the private exercises also of Religion appertaine unto the day, as necessary, and immediate duties thereof; and that, du­ring the whole time? And under this head a world of particular cases are raised also; and many times such, as neither wise men, nor learned men would imagine: as daily appeares by experience to men of Pastorall employment in the Church. But these, and the fore­named particulars being delivered as Magisteriall di­ctates, and conclusions out of the former Positions; [Page 205]my purpose is, only to make enquirie into the two ge­nerall heads, under which they are contained. For these being weighed in the Ballance of the Sanctuary, and true iudgement, the rest will evidence themselues, as Corollaries.

CHAP. XXII. The Question concerning the Corporall rest is proposed, with the Arguments for the affirmatiue.

THat the outward bodily cessation from all se­cular employments whatsoever, is of it selfe a duty of the Christians mans Feast-day, may seeme to be proved by many undenyable arguments.

First, that, which is an essentiall duty of all Sabbaths in generall, is an essential duty of every Sabbath in par­ticular. But the Lords day is the Christian mans Sab­bath, & may so be called, though improperly, as hath beene formerly confessed; and bodily rest is an essenti­all duty of all Sabbaths in generall: as appeares both by the very name of Sabbath, which signifies as much as cessation: and more expresly by the letter of the fourth Commandement (In it thou shalt doe no manner of work) confirm'd by the Exod, [...].15. commination of death from the Lords owne mouth upon all those, that shall transgresse this Law. Ergo, &c.

Secondly, the Prophets are the best Commentators of the Law, and are therefore usually put together, Math. [...].40. The Law, and the Prophets. But the Prophet Isaiah [Page 206]saith, that those, who will honour the Lord in his Sab­bath, must not doe their owne works, nor follow their own pleasures, nor speak their owne words. In which three whatsoever may be any businesse of our own is ex­presly forbidden us on the Lords Sabbath, by which we honour him. Therefore. &c.

Thirdly, in all Lawes whatsoever, that is essentiall, and for its owne sake commanded, for whose sake other things in the Law are enjoyned, according to the common Maxime, Illud est perse, propter quod est aliud. But many things in the fourth precept are comman­ded, that this duty of utter cessation from all secular employments may be performed. For wherefore would God haue not only our Children, and servants rest, but our beasts also to rest? unlesse only, that all meanes, and occasions of not resting might be taken from the Parents, Masters, and owners themselues. Therefore. &c.

Fourthly. All theft is directly, immediatly, and for its owne sake forbidden; and of thefts, the cheife and capital is Sacriledge. But to work upon the Lords day is theft, nay sacriledge; for we steale so much from God (this day being his) as we bestow upon our selues, and our owne employments; whereas, on the contrary, by resting on that day, we abstaine from ho­ly things, and giue the Lord his own. Therefore. &c.

Fiftly, whatsoever doth immediatly hinder any thing, which God commandeth, is immediatly for­bidden in the Negatiue of every Affirmatiue. This is a Maxime generally received in expounding the De­calogue. [Page 207]But all kinds of works upon the Lords day, whether serious, or lusorie, doe immediatly hinder that, which God commands, viz. To attend his wor­ship, and service, suffering him to work effectually in us by his word, and Spirit. This Moses doth plainely teach us, in saying, Lev. 23.3. There shall no work be done there­in, in is the Sabbath of the Lord in all your dwellings &c. Where first he repeats his Commandement, There shall no work be done therein. Secondly, he giues the reason, for it is the Sabbath of the Lord in all your dwellings. It is not possible for you to performe the duties of the Lords Sabbath; or that God should work on you therein; unlesse there be an utter cessatiō from all kindes of works. It stands also with reason, for worldly imployments steale away the heart from holy things; and according to our Saviours rule, Mat, 6.24. We cannot serue God, and Mammon.

Sixtly, that, which immediatly resisteth, and over­throweth the Kingdome of God in us, Rom. 14.17. Which is righteousnesse, peace, ioy in the holy Ghost, must needs be immediatly and for its owne sake forbidden by the Law of God. But all secular imployments of what nature soever upon the Lords day immediatly resist, and subvert the kingdome of God in us. Righteous­nesse, take it how we will, either for the righteousnesse of justification, which is imputed: or righteousnesse of sanctification, which is inherent, commeth by hea­ring, groweth by praier, is strengthned by meditating, and conferring; not by journying, working, and spor­ting on the Lords day; and the more these are practi­sed [Page 208]by us on that day, the lesse righteousnesse must needs be in us. The conscience also is deeply woun­ded by such grosse prophanations, if it be not sense­lesse & seared: as appeares by the confessions of Con­verts, & Penitents, and the Godly feele in themselues by daily experience. And it cannot but diminish the joy of the holy Ghost; for this is chiefly fed, and nou­rished by holy meetings, and godly exercises of reli­gion. Nay if it be true, which many learned men af­firme at least for probable, that Christ shall come to judgement on the Lords day. What little joy can any man finde in things earthly, and sensuall on the day, when, for ought he knowes, he may suddenly heare the voice of the Archangell summoning him before the Tribunall of the Lord, whose Sabbath he is then prophaning.

Seventhly, if there were no law prohibiting works on this day, the very law of expediency were enough. For it's no way expedient on that day, to make such a medly of things heavenly with things earthly, to mix the holy things of God with things prophane; base, and vile things with things honourable, and glorious; this were to make the Lords-day a garment of linsy­woolsy. But the Lords day, and the duties thereof are things holy, heavenly, and glorious. All secular im­ployments prophane, vile, contemptible. The 1. Cor. 6.2. Apostle calls the things of this life the smallest things. There­fore, &c.

Eightly, that, which was ever blasted in all ages with some extraordinary curse, & remarkable judge­ment, [Page 209]is doubtlesse not only unlawfull, but in an high manner abominable in Gods sight. For the Lord Exod. 34.6. being gracious, long-suffering, and slow to anger, doth not usually reveale his wrath from heaven, but against some unsufferable ungodlinesse of men. But the pro­phanation of the Lords day by servile works hath beene ever thus blasted; whether done about sun-ri­sing that day, and being a matter of no great impor­tance: or after evening prayer in the afternoone, to take away all evasions from the circumstance of time. Of this there hath beene much, and lamentable expe­rience ever since the Kings Declaration, he being confuted as it were herein by the King of Kings.

Ninthly. The consent of the whole Church ever since Constantines time: as appeares by the Edicts of that Emperour, with sundry Synodicall constitutions in all ages; many wholsome statutes made to this pur­pose in all parts of the Christian world. The Fathers also haue been large in the same argument, utterly condemning even those speeches, and conferences, which withdraw our mindes from the serious medi­tation of what we haue heard in the congregation. Chrys. Ho [...]. 5. c. 1. Math. S. Chrysostome hath much to this purpose, which he doth also illustrate by two familiar similitudes. The one, of men that goe into the hot Bathes for their health, as soone as they come out, they retire them­selues to rest, and sweat in their beds, least by going a­broad about their businesse, they depriue themselues of the benefit of their bathing. The Lords day is as it were the day of the soules spirituall bathing in the li­ving, [Page 210]and wholsome waters of the word of God, and the blood of Christ. This day therefore should be a most retired day, wherein we should be secluded frō all earthly things, least we depriue our selues of the wholsome profit thereof. The second is of Scholars at Schoole, when they haue their tasks sett them, they labour, and beat upon it the whole day, and all is lit­tle enough. Vpon the Lords day we sitt at Christ feet in his Schoole, to be taught from his mouth. What we haue heard from him in the Congregation, must be our worke the whole day after; unlesse we affect to be like broken vessels, which receiue much, but retaine little. S. Aug. in Ps. 32. Augustine also bitterly inveighs against sports, and pastimes upon this day; and by name a­gainst Dancing, saying, a man were better upon the Lords day goe to plough. By which, it seems, he con­demnes all kinde of works, and recreations; concur­ing with that Oportet Chri­stianos in lau­de Dei & gratiarum a­ctione us (que) ad vesperam per­severare. Syn. Tur. c. 4. Synod, held at Tours in France, which faith, that Christians ought upon the same day to per­severe in the praises of God, and in giving of thanks untill the night. To which purpose runnes the unani­mous consent of all those worthies in the Church of England, which haue treated on this subject, almost since the Reformation.

CAP. XXIII. The Arguments for the Negative are also related?

THE Negatiue also is supported by sundry rea­sons. First, that, which is not under any Law Na­turall [Page 211]or Positiue, can be no essentiall duty, unto which the conscience is bound under the penalty of sinne; for where there is no Law, there can be no Transgression. But cessation from work upon the Lords day is under no Law Naturall, or Positiue; not naturall, for it is neither a principle in nature knowne unto all men: nor any conclusion to be deriv'd from any naturall principle; I meane such a totall cessation, as is here questioned. For that men should haue times of rest, and refreshing is naturall; that God should haue part of our time sequestred for his worship, is also na­turall; but neither the question, nor arguments produ­ced intend this naturall rest, but an artisiciall kinde of cessation, which our Sabbatharians haue fancied un­to themselues, and cannot be knowne unto us, unlesse by Revelation. Neither is it under any positiue pre­cept; for then it might be shewed in some Evangelicall writer, and we need not fly to the Law, and the Pro­phets of the old Testament; to which satisfaction will soone be given.

Secondly: Nothing commanded the Iew, as a Cere­monie, under Moses, is, or can be an essentiall duty of Religion unto the Christians in the time of the Go­spell. And the reason is plaine; for the ceremoniall law was the application of things, in their own natures in­different, to mysticall, and holy uses; and otherwise there could be no distinction between Morall, & Ce­remoniall. But that utter, and totall cessation from works here spoken of was a ceremony commanded the Iew under Moses, hath already been manifested. Therefore, &c.

Thirdly. That, which is not in it's selfe, & in its own nature an act of Religion, cannot be in its selfe, and its own nature a universall Christian duty, binding all men under the penalty of sinne. But an utter cessation from bodily labour upon the Lords day, is not in its selfe, and its own nature, an act of Religion; for then it must be some part of Gods worship, inward, or out­ward; wherewith, if rightly performed, God is well pleased. But God (saith M. Calvin) is not taken with any bodily rest, and cessation of his creatures precise­ly, and of it selfe considered, upon what day soever; which I think all men of sober mindes will acknow­ledge; it cannot therefore be of it selfe a Christian du­ty upon the Lords day. If any man say, it is a part of Gods worship, being an ordinance commanded by him. Let him shew us any such command for the Christian festivall, and I will subscribe.

Fourthly, that, which of it selfe doth no way fur­ther our spirituall edification in Christ, is not a Chri­stian duty, binding the conscience upon any day. But corporall rest from the works of our lawfull callings, doth no way further our spirituall edification. For if 2. Tim. 4.8. Bodily exercise profiteth nothing, bodily cessation profiteth lesse. If any man say, it helpeth much to Edi­fication; for by this meanes we may wholy attend the things of God. I answer, that is not the thing in question; for then it edifieth not by and of it selfe, but by and through the holy exercises. If it be further said, that it doth edifie, remembring us of our spiritu­all rest required of us, and the eternall rest promised [Page 213]unto us. I answer, that this Edification proceedeth not from the Significatio alia est divina, seu à Deo re­bus addita, a [...] ob signationem, & cultum, ut significatio Sa­cramentorum: alia humana, & ecclesiasti­ca, hominū in­stituto rebus addita, utsit occasio memo­randi rem ge­stam; illa est necessaria, haec libera: significatio do­minicae est humanitūs. Parae, in Ro. 14. thing it selfe, but as affix't thereunto by our own inventions, and institutions. And so the Sur­plice, the Crosse, standing at the Creed, & all Church Ceremonies doe edifie, which yet of themselues are not Christian duties.

Fiftly, if Christian liberty extend it selfe to things of greater consequence, carrying with them far grea­ter shew of divine command; then doubtlesse we are much more free in things of lesse importance. But we are left free under the Gospell to many things of grea­ter weight, as Vowing, Fasting, Preaching, Catechi­zing, receiving the Sacraments, Confession. For all these are commended to Christian Liberty, in regard of determinating circumstances: as where, when, in what manner, how long, how often; And some of thē, whether at all; yet are things of greater importance, and haue more probability of Divine precept, then bodily cessation on the Lords day. Ergo, &c.

Sixtly, that, which is not so much as mentioned in the new Testament for a Christian duty, is not com­manded Christian people under the penalty of sinne. This must needs be true of all such duties, which Christ, and the Gospell hath brought in, imposed up­on the Church, as distinguished from the Iewish Sy­nagogue. But corporall rest, such as our Sabbatharians require upon the Lords day, is not so much as menti­oned in the new Testament; and yet the Lords day, & the observation thereof was brought in, and imposed upon the Church, as contra-distinguished from the [Page 214]Iewish Synagogue. Ergo, &c.

Seventhly. Had this been an immediate Christian duty, so essentiall as it's now made; doubtlesse the first Christians, living under persecuting Emperours, would haue made as great a conscience of this, as of any thing else whatsoever. Especially, because it con­cern'd the Lord himselfe, to whom the day is devo­ted; and persecution maks men stick closest unto Christ, and all Christian duties commanded by him. But the Primitiue Christians did all manner of works upon the Lords day under the persecuting Empe­rours, unlesse whilst they assembled themselves by stealth to break bread. This appeares by Constantines edict against working upon this day, wherein not­withstanding are excepted all labours of Husbandry whatsoever. It is a true rule, that the manners, and cu­stomes of men, are the Mothers of the Lawes of Kings, and States. A law prohibiting the doing of any thing, is a strong presumption, that the thing was done; especially, when the Law is exceptiue. Plaine therefore it is by the Law of Constantine, who was the first Christian Emperour, that the Primitiue Christians made not cessation from works upon the Lords day a matter of conscience.

Ob. If any man say, that Constantine did only reviue the duty, which Persecution had almost defaced.

Sol. I answer, that Constantine was not the reviuer, but the first enactor of this observation, in regard of bodily cessation; if not, why can it not be shew'd who preceded him herein? But let it be, that Constantine [Page 215]renewed the Discipline, which was decayed; it seemes then, that the labours of Husbandry, (then what more toylesome?) were in use amongst Primitiue Christi­ans upon this day, because they are excepted by Con­stantine, which renewed the Discipline of the Church in this behalfe: or else Constantine insteed of a reviuer, must needs be made a depraver, and corrupter.

Ob. If any man say, the nature of the times required this indulgence.

Sol. I answer, that those were the most peacefull, and happy times, that ever the Church saw. But suppose what malignity you please in the times; sure I am, that nothing can make a sinne to be no sinne: or let the conscience loose from any necessary, and essentiall duty, though but positiuely commanded; vnlesse as David did eate the Shew-bread; which cannot be a­verr'd of those times of Constantine.

Lastly, authorities also are not wanting. Cont. Ma­nich. lib. 2. Epipha­nius against the Manichees saith, that God regardeth not outward cessation from works more upon this, then any other day: because by his providence the Sunne riseth, and setteth; the Moone waxeth, and wa­neth; the Winds blow; and Women bring forth as well on this, as any other dayes. And against Ebion the same Idem cont. Ebion. Epiphanius saith, that the Disciples pluck­ing the Eares of Corne upon the Sabbath day shew­ed, that the outward rest of the Sabbath was ended, when Christ, who is our great Sabbath, was once come. Cogitans re­quiem in Deo tuo & prop­ter ipsam re­quiem omnia faciens, absti­ne ab opere [...]ervili; omnis enim, qui facit peccatum, ser­vus est pecca [...]i. Aug. Ps. 32. S. Augustine also upon the 32. Psalme, which is mistaken by our Adversaries, as speaking against all [Page 216]sorts of works, serious, and lusory, faith: We must seeke rest in the Lord our God, abstaining from all servile works; for he that committeth sinne, is the ser­vant of sinne. Our servile works are our sinfull works, from which to abstaine, is all the rest required of us under the Gospell. Luther: de bonis operibus. Luther expressely faith, that the outward rest, spoken of in the Commandement, is no longer under precept in the profession of Christianity. Calvin thinks it strange, that man should imagine, that God is delighted with bodily cessation. And to con­fesse my ignorance, I know none, either Protestant, or Papist, new, or old, (our English Sabbatharians set a­side) which teach corporall rest, to be of it selfe a duty of the day, under positiue precept.

CHAP. XXIV. The Question is briefly vnfolded in nine Propositions.

THE whole question may be easily clear'd in these following propositions.

First, I conceiue, it is out of all controversy, that the outward rest from all manner of works, as it is expressed in the letter of the fourth Commande­ment, was of it selfe, precisely considered, and without relation to any thing else, to the Iewes an especiall du­ty of religion, and part of Gods worship. For though it be true, which Calvin in Levit. 19. v. 13. M. Calvin hath observed upon these words of Moses (You shall keep my Sabbaths, and reve­rence my Sanctuary) that God commanded them cessa­tion [Page 217]from works, with reference to the duties of the Sanctuary, yet were it also of it selfe a Sabbath-dayes duty. For that, which is of its selfe, and for its owne sake commanded, may also be made a subordinate du­ty to help, and further another duty. So Prayer, which is of it selfe a maine part of Gods worship, is made a subordinate help to encrease our dependance upon God, and to beget in our hearts an awfull reve­rence of his Majestie. It's so here; for also if it had stood commanded only in relation to the worship of the Sanctuary, why were they to begin it over night? where as nothing was done in the Sanctuary, till the next Morning. If any man say, that, which was done o­uer night, was only by way of preparation. He much deceived himselfe; For the preparation is one thing, the Sabbath another. They had their preparation, and their prepreparation, which tooke up almost the whole day precedent; both of their owne invention. But they began not their Sabbath-rest till after Sun­set in the evening. And howsoever they imposed ma­ny things upon themselues of their owne Traditi­ons by way of Preparation; yet the first use, and true end thereof was, to provide for themselues what to eate upon the Sabbath; in which it was unlawfull for them to dresse any thing, or so much as to kindle a fire. Their over-nights rest had no relation at all to the Sanctuary, but to their comming out of Egypt, the memory whereof they were commanded to solem­nize thereby. As therefore unleavened bread, the not Ploughing of their Land in the yeare of Iubile, were [Page 218]necessary duties of the ceremoniall worship; so was the outward rest in the fourth Commandement. This I take to be Sabbathum commenda­tur primo po­pulo in otio temporalitèr ut figura, Aug. ad Ian, ep. 119. Colebatur Deus Sabba­tho in ipsâ exteriori qui­ete ab operi­bus servilibus, quia quiesce­bant ad reprae­sentandam divinam quie­tem à creatio­one mundi. Ca­jet in Aquin. 22. q. 122. art. 4. generally agreed upon.

Secondly. It is also out of question, that this utter cessation, which was unto the Iewes a duty of Religi­on, permitted them notwithstanding; first, works of piety; for the Priests, saith our Sauiour, They obler­ved their rest, as being pro­perly, and simply, and in its selfe a Sab­bath dayes duty. But vve &c. Wille [...]. Syn. 9. Gen. Cont. q. 7. breakethe Sabbath, and were blamelesse. Secondly, works of mer­cy both to men, and beasts. It was lawfull on that day to heale the diseased, as appeares both by our Savi­ours practice; and those defences, which he makes for himselfe, justifying his practice against the calumniati­ons of the Pharisees. It was lawfull also to Math. 12.3. help a beast out of the ditch, to Math. 12.11. giue him meat, Luk. 13.15. Elias fugie­ [...]at die Sab­bathi. Anto­ [...]n, tit. 9. to leade him to the water, which be our Saviours owne instances, upon the former occasions. Thirdly, works also of necessity were allowed them; whether they were the necessities of nature: or casuall, or accidentall necessities, as de­fending themselues from unexpected incursions of their enemies. The lawfulnesse of works of this kind they learned from deare bought experience; as ap­peares by Iosephus, and the history of the Macchabees.

Thirdly, I conceiue it also to be evident, that where­as works of mercy, and of necessity be of two sorts; some, which are of extreame necessity, which cannot be deferr'd, if we hope to preserue the being of our selues, and others: some, which are only of moderate, and convenient necessity, which may be put off, though with some losse, and detriment. The Iewes were allowed not only the former, but those also of [Page 219]the latter kind; unlesse such as were by name expresse­ly forbidden them. Those were three. First, Iourny­ing. They were not to goe out of their places this day, Exod. 16.29. This they afterward interpreted of themselues to be 2000. paces, or two Italian miles, which they called a Sabbath-daies Iourny; concer­ning which God never delivered any thing unto them in his word. As therefore in other things they super­stitiously contracted the Law, and made it straighter, then ever God intended: so in this they extended it, and made it larger, then the Letter of the Law could beare.

Ob. If any man say, that Christ himselfe journyed upon the Sabbath day with his Disciples, when they passed through the fields of Corne; which surely he would not haue done, had all journying on that day been forbidden.

Resp. The answere is easie, if we compare the Evange­lists together. For that, which Mat. 12.1. S. Mathew, & Mark. 2.23. S. Marke call the Sabbath, Luk. 6.1. S. Luke cals the second Sabbath after the first. By which it appeares, (for the latter Evange­lists doe ever expound the former) that this Sabbath was some anniversary Festivall, not the weekly Sab­bath. secondly. They were not to kindle a fire upon this day, in all their habitations. Exod. 35.3. This also was an absolute precept, admitting of no exception, unlesse in cases of Piety, Charity, and extteame necessity.

Ob. If any man say, that it had relation only to their dres­sing of meat, or service of the Tabernacle on that day.

Resp. First, the Text is against him, which forbids in that [Page 220]place all manner of worke upon paine of death; and giues instance in the kindling of fire, without reference to the dressing of their meat, or any other addition whatsoever.

Secondly, they had an expresse prohibition for matters of Cookery upon the Lords day. Exod. 16.23. and therefore the day before was the Preparation to the Sabbath.

Thirdly, they were forbidden to carry Burthens on the day of their Sabbath too and fro: as appeares by Nehem. 13.19. Nehemiah, & the Prophet Ierem. 17.21. Ieremiah. These therefore excepted, the Iewes were permitted any workes what­soever, which were of convenient, though not of ex­treme, and eminent necessity. This conclusion ap­peares, both by our Saviours doctrine, and practice. By his doctrine, in those Maximes delivered to this purpose. Math. 9.13. I will haue mercy, and not sacrifice. Mark. 2.27. The Sab­bath was made for man, and not man for the Sabbath. By his practice, Math. 12.3. when he justified his Disciples for plucking the eares of corne on the Sabbath day, though mistaken by the Pharisees. For I beleiue no man will say, that they were in extreme necessity, that they must either haue starved, or fainted, or incurr'd any incurable disease. The Text tels us, they were hungry; and the place was not farre from the City. When our Saviour vsually healed men diseased upon that day, and most of them carried their greife many yeares, I think, no man will say the diseases would haue killed them, or growne mortall, had they not been taken up­on the very instant. But to giue instance in a thing be­yond [Page 221]exception; when he commanded those, whom he healed, to take up their beds, and to carry them to their owne houses; was this any worke of extreme, or pressing necessity? Or might it not haue been defer­red, with little, or no inconveniency at all?

Ob. If any man say, that Christ gaue such extraordina­ry dispensations to some such particulars, to make his Miracles the more glorious, and conspicuous.

Sol. I answer. First, with Iraeneus ad­versùs Va­lent. cap. 16. Irenaeus, that our Saviour ne­ver did any thing, which was contrary to the Law of the Sabbath, which God commanded his people by the Ministery of Moses. And the reason hereof is evi­dent; for he was made under the Law, and performed perfect, and entire obedience thereunto. Neither can any man shew any particular in the Law Morall, Ce­remoniall, and Iudiciall, which he alwayes observed not; and therefore doubtlesse he was as farre from dis­pensing with others, as he was in dispensing with himselfe. Supposing therefore, that this had been a meanes to make his Miracles more illustrious; yet had the thing in its selfe been repugnant to the Law, he neither would haue permitted it in any, much lesse haue commanded it so often; though to haue gayned both credit to his doctrine, and glory to his Miracles. He well knew, that evill is not to be done, that good may come thereof. But that, which is thus supposed, hath no ground, or shew of truth. For I conceiue it to be more rationall to affirme, that the differring of the taking up of their beds, and carrying of them to their owne houses the next day, upon notice given thereof, [Page 222]a greater concourse of people would haue been gathe­red together, to haue seene the sight, and to haue glo­ryfied God for the same. But I doe not obserue, that our Saviour affected either ostentation, or publication of his Miracles, but pro renatâ shewed his glory in them, as occasions offered themselues.

By this therefore, which hath been said, our third Conclusion doth appeare: viz. That the Iewes might lawfull haue done, whatsoever was, not only of ab­solute necessity, but also of conveniency; unlesse in such things, as were expressely forbidden them.

Fourthly: Its also, as I conceiue, out of question, that Christian liberty hath freed us by the Gospell, from some part at least of the burthen of the Sabbath, in regard of the strictnes of that rest, which was com­manded the Iewes. This proposition is found in ex­presse tearmes in our Sabbatharians Treatises; unlesse in some one, or two, who would perswade Christian people to Super-Iudaize, Keeping the Lords day in a stricter, and more precise manner, then ever the Iewes kept the Saturday Sabbath. But this being a strange fancy, and almost singular; I trust, this fourth conclusi­on also will passe without contradiction. And there is good reason it should; for not only the rest of the Sabbath, but the strictnesse of that rest was Typicall: as hath been already shewed, prefiguring that accurate holinesse, which God requires of his people, and that fulnesse of joy, and perfection of happinesse, unto which Christ admits us, that belieue his Gospell. Be­sides the whole Christian Church in all ages hath de­livered [Page 223]this for an undoubted truth, and Vacent tan­quam Christi­ani. Qui in­venti fuerint Iudatizare, a­nathema sint. Con. Load. c. 29. abhorred a Iewish resting on the Lords day, and ever accursed it, where they found it. By this then it is plaine, that in the time of the Gospell we are not only allowed the same things on our day of rest, which were permitted the Jewes upon their Sabbath: but even those things also, which they were expresly inhibited. And if this be so, it must needs follow, that since no particular works are forbidden us, as were forbidden them; and in generall, works either of absolute, & extreme, or of moderate, and convenient necessity are allowed us, as well as them, no restraint at all lies upon us in things appertaining to common life.

Fiftly, there is notwithstanding a cessation from works required of Christian people under the Gospel upon all daies of their publique worship, and Assem­blies. For nature her selfe teacheth all men (saith Natura d [...] ­ctat aliquan [...]ò vacandum quieti, & ora­tioni Dei. Gers. de de­cem praecept. Gerson) sometimes to rest from their owne imploy­ments, and to spend that time in the praises of God, & prayer to him. This is evident of it selfe, and there­fore there is scarce any Nation so barbarous & void of reason, which obserues not this Law written in their hearts, by sequestring sometime, or other to such rest. The Turks, nay the Indians haue their Sabbaths. And indeed these two, viz: to attend Gods publique worship, and at the same time to follow our own im­ployments, are incompatible, and imply a contradicti­on: as on the other side, to be taken up with our owne affaires, and neglect Gods publike worship, is open ir­religion, and prophanenesse. This conclusion there­fore [Page 224]will passe for currant upon both sides also.

Sixthly. Although the Law of nature, in the Gene­rall, and Morall part of the fourth Commandement requires us to rest upon the day of Gods publique worship; yet how long we are bound to abandon the labours of our callings either before, or between, or after the publique worship; is neither set down in Scri­pture, nor can be determined by the Law of Nature. Generall directions the light of every mans consci­ence will suggest unto him, and may be deduced out of the writen word; concluding, that whatsoever may hinder either the worship it selfe, or our profiting thereby, should be forborne, and avoided. But when we descend to practice, no generall rule is, or may be given. For as they say, Practica est multiplex, and no Law can justly be framed of Particulars in this kinde. For all men are not alike of themselues; that, which may be an impediment to one, may not hinder ano­ther; more time is allow'd some men, though to di­spatch but a little businesse, then others need haue for weighty matters. How therefore to governe our selues therein, we must haue some other direction, be­sides the generall rule, and dictate of nature.

Ob. If any man say, that the case is already overruled by Moses in the Commandement, which requires a whole dayes rest of twenty foure houres of all men whatsoever.

Resp. I answer, that this is to proue a thing unknown, by that which is more unknowne. For the Christian Church knowes no such commandement of Moses, as being [Page 225]her children under the Gospell: the letter of the Law of Moses being wholy ceremoniall: as hath formerly been shewed.

Seventhly. Therefore it must needs be, that the de­terminate time of cessation from works, together with the manner, in regard of the strictnes thereof, is who­ly left to the power, and wisdome of the Church, and Magistrate. It is therefore the common direction of the Casuists, Quilibet e [...] die abstine at ab omni labo­re, aut merca­tione, aut a­lio quovis la­borioso opere secundum ri­tum & consu­etudinem pa­triae, quam consuetudi­nem Praelatus spiritualis il­lius loci cog­noscens non prohibet: quod si aliqua super talico [...] ­ [...]uetudine [...] ­bietas occur­rat, consulat superiores. Gers. de De­cal. praecep [...]. that men abstaine from the works of their severall callings, according to the custome of the place in which they live; and if any scruple happen to arise herein, they should consult with their Superiors in the Church, and Commun [...]y, who only may di­ctate unto them their pleasures herein. And thus hath it been in all ages of the Church with great variety & contrariety of Lawes, and constitutions; as the state of the times, wherin they lived, required. How it was be­fore Constantines time, who was the first Christiā Em­perour, the History of the Church doth not shew, but very imperfectly. This we may be assured of, that had their cessation from works been such, as at this day is pressed on mens consciences by our Sabbatharians, Cōstantine might haue sau'd his labor in ordering this point. Constantine having begun, divers Synods in par­ticular nationall Churches followed, together with sundry Lawes of Kings, and Princes in their Territo­ries, & dominions; some restraining; others enlarging the peoples liberty. For when some had brought the people even to a Iewish superstition, equaling, if not exceeding that, which is now required by the Adver­saries. [Page 226]Others taught the people to stand fast in this part of their Christian liberty. For proofe whereof, I will only trouble the Reader with two instances. Synodus Quia er­su [...]sum est populo die dominicâ cum caballis, & bobus, & ve­hiculi [...]itinera­ri non debere, ne (que) ullam rem ad vi­ctum compa­rare &c. Syn. Aurel. 32. c. 10. Aurelianensis Can. 6 [...] saith, that because the people are perswaded, that none ought to travaile with horses, and wagons upon the Lords day; and that no­thing might be done in dressing of meat, or making clean of houses (which thing appeares plainly to be­long rather to the Iewish, then to the Christian obser­vation of the day) we appoint therefore, that what was heretofore lawfull, shall still be lawfull; only we think fit, that men abstaine from workes of husbandry, that so they may the better attend the exercises of the pub­lique worship. A Haec sunt fe­sta, in quibus prohibitis aliis operibus con­reduntur opera agriculturae & carucarum viz: omnes di­ [...]s dominicae &c. Syn. Oxon. Synod also held in our own land at OXFORD doth allow both husbandmen & Car­men to follow their imployments even upon this day. We need not goe beyond our own memory; for who knowes not, that Markets, and Fayres were usually kept upon the Lords day some good space in the raigne of Queene Elizabeth; and how afterwards Par­liamentary Lawes provided to haue the Lords day kept, as it is now in use; & that to rectifie mens judge­ments, and to settle their consciences, his Majesties Declaration hath since been published.

Ob. If any man reply, as our Saviour upon another oc­casion did to the Pharisees, Math. 19.8. Non fuit sic à principio. It was long so, and the longer the worser; but it was not so from the beginning.

Sol. I appeale to Ignatius, who, for ought I know, is the the most ancient and authentique witnesse, that can [Page 227]in this case be produced. Let us keep the Lords day (saith he) no longer after the Iewish manner with ces­sation from works: for he that doth not labour, let him not eat; and God hath commanded us in the sweat of our faces to eat our bread. First, he condem­neth all Iewish Sabbathizing in generall. Secondly, he makes cessation from works to be a part of Iuda­isme. Thirdly, he proues by two places of Scripture, that Christian men may lawfully, and with a good conscience work upon the Lords day. The one taken out of Gen. 3.19. Moses, In the sweat of thy face thou shalt eat bread: & the other out of the Apostle, grounded on that of Moses: Ep. ad Mag­nes. He that will not labour, let him not eat. 2. Thes. 3.10. It was then lawfull to work on the Lords day: why is it not now? Vnlesse the Lawes of the Church, and State haue since inhibited them.

Eightly, Though it be a thing in it selfe lawfull to labour upon the Lords day, unlesse in prohibited cases by the publique Magistrate; yet it is not unlawfull for any to obserue it with as great strictnesse, as ever the Iewes did; so that his observation be accompanyed with these conditions.

First, that we haue no opinion, that such a rest is of necessitie to be observed under paine of sinne, putting Religion therein; for then the conscience is ensnared; and our rest is not religious, but superstitious. For though the Dictates of an erroneous conscience be to be obey'd, and therein a man doth well; yet his con­science therein subjects it selfe to an Idoll, fancie, or Chym [...]ra of its own making, and so a man doth ill.

Secondly, that when we thus practise it in our own particulars, we neither labour to draw others into the like; nor presume to condemne those, that are contra­ry minded. For by the former we shall betray an un­quiet spirit in our selues, and may become authors of evill unto our brethren; and by the latter we break the common peace, and uniformity of the Church, wherein we liue: and, being guilty of schisme, become evill members both of the Church, and State. With these cautions Vnusquis (que) abundet sensu suo. Every man may doe, as he listeth. For the Law of the Magi­strate allowing works of any kinde, serious, or lusori­ous, doth not forbid any man to forbeare them.

Lastly, any work of what kinde soever, which may be beneficiall unto any in a speciall, and extraordina­ry manner, the benefit whereof would be utterly lost, were the present opportunity neglected, may law­fully be done upon the Lords day; unlesse some cir­cumstance adhere thereunto, which may make it un­expedient; as in case of scandall, or the like. For exam­ple, the husbandman may lawfull saue his corne in the time of long, dangerous, & unseasonable weather. Fisher-men may doe well to take Fish offering them­selues upon the Coast upon the Lords day, which would be carried away the next tide: to which adde drawing of Cole-pits, and Mines, travailing of pub­lique Posts; the sittings, and consultations of the Councels of State, &c. This also is consented unto in regard of some of the particulars, even by our adver­saries themselues: as in cases of Mines, and publique [Page 229]Posts. But upon what grounds they should dissent from us in the latter, I understand not; unlesse they will condemne themselues in those things, which they doe allow.

Ob. Perhaps it will be said, that those former works are imployments of extraordinary consequence, which is equivalent to extreme necessity.

Resp. But let things be impartially considered, and com­pared together, it will appeare to be otherwise, at least many times. I conceiue a greater benefit may redound to the Common-wealth by a Shole of fish taken up­on the Lords day, then doth many times by a packet of Letters brought by a publique Post a day sooner then otherwise. The substance of the Letters may per­haps be of great importance most times, though not alwayes; but the comming of them upon the Lords day may not be so: So the saving of Corne in hazar­dous weather may sometimes happen to be a greater benefit to the state, then the assembling of the Coun­cell of State, and conferring together for some short time.

Ob. But say they, what if a present benefit offer it selfe; he is very earthly minded, and neerely allied unto prophane Esau, that will not denie himselfe all advan­tages, where the Lords honour is so highly intere­sted, as it is in this particular; Nay it argueth not only a carnall minde, but an heart full of vnbeleife. For may not the Lord, and will he not (think we) make a recompence of all such losses, sustained in Contem­plation meerely of his holy Sabbath.

Resp. These be I confesse goodly popular shewes, but empty of substance, and a begging of the question: For were such precise restings under any precept of God, or the Magistrate Gods deputy; the honour of the Lord were indeed engaged therein, and we should for his sake wholy deny our selues without all hope of recompence, though never any man was a looser in this kind; but let it be first proved, that such an ut­ter cessation, as is here spoken of, is that, wherein the Lords honour is any way engaged. Sure I am the ar­guments already produced doe not conclude it,

CAP. XXV. The Arguments brought for the affirmatiue are an­swered; and in particular that, which is drawne from the Iudgements of God, is handled more at large.

THese Conclusions being thus premised, it will not be difficult to dissolue the arguments for­merly alleadged.

To the first therefore I say, it is utterly untrue, that outward rest, and cessation from secular employ­ments is an essentiall duty of Sabbaths in generall, but of Sabbaths properly so called, which were only the Iewish weekly Sabbaths. And this those very Scrip­tures used for confirmation doe make appeare, being all of them branches of the law Ceremoniall. The Lords day is a Sabbath, but not properly so called, [Page 231]and as the word doth signifie, but Analogically, and in its proportion. And therefore the Christian Holy­day is no where stiled by this name, either in Scrip­ture, or Antiquity: as hath already been declared. Lastly we deny not, but there is a Rest, which is Mo­rall, and eternall to all dayes of publique, and solemne worship: as it is laid downe in our fist Conclusion; but not as any essentiall duty, as essentiall is here ta­ken, that is of it selfe, and its owne nature, without reference to the publique worship. For so it was to the Iewes in the fourth Commandement; and so our Sabatharians now make it, pressing the Letter of that precept in the same, nay in a greater rigour, then ever it did binde the Iewes. This argument therefore is weake in all the parts thereof.

The second carrieth with it much weight with poore ignorant, well-minded people, as seeming to be the very words of the holy Ghost. But how both they, and the Text it selfe haue been abused, hath already been shewed, and need not here to be repeated. We will only adde what the argument it selfe suggesteth, that the Prophet Commenteth upon the Law; and the Letter of the Law is wholy Ceremoniall: as hath also been declared.

To the third. That the Rest of the fourth Com­mandement was imposed upon Servants, and Beasts, to take away all occasions of travaile from their Ma­sters and owners: or that this was intended by the Law-giver herein, is a groundlesse fancy, and comes neere to wresting, and perverting of Scripture. For [Page 232]when the Law-giver shall with his owne mouth ren­der a reason of his owne Law, expressing what he aimed at in the severall clauses thereof; it is not only vanity, but presumption in any other to shew the depth of his reach, to tell us of other reasons, and those directly contrary to his; and all this in his name, as being sent from him with He saith. It is so in this particular. For God hath expressely expounded this clause in the Commandement, and shewed his aime therein; as first, that it was to remember them of their labours in Egypt, where they were servants, & entrea­ted more like beastes, then men. Secondly, it was the Lords goodnes extending it selfe euen to the meanest of his Creatures, that their Servants, & Cattle might be refreshed as well as themselues; not therefore for the Masters sakes, as a restraint (as is pretended) but for the poore Servants, and Beasts sakes to be refreshed thereby, was this added in the Commandement. God having thus rendred an account of this passage, it is more subtile, then solid, & savors more of acutenesse, then of religion, to affix to this exposition any glos­ses, and conceits of our owne.

The fourth hath already been satisfied in the Que­stion concerning the duration of the Lords day.

To the fift it is indeed true, that all impediments of holy duties are forbidden by the same Commande­ment, wherein the duty is required, though not imme­diately as the duty it selfe, but inclusiuely by way of reduction only, as Privations are reduced to the same Predicaments with their habits: But that all se­cular, [Page 233]and civill works, words, thoughts are such im­pediments to the duties of the Lords day, as are ima­gined, unlesse they hinder us in the publique worship, is utterly untrue. The text of Leviticus speaks of the carnall Sabbathizing of the Iewes, which being of it selfe a duty, was broken by any thing done by them. But we are Christians, not Iewes. And whereas it is suggested, that secular diversions steale away the minde from holy things, choaking the good seed of the word in us, it being impossible to serue God, and Mammon; this is true indeed, where the world is made an Idoll, and a mans affections are immoderately set upon outward things; and so the text alleadged doth expound it selfe; Now every mans reason will tell him, that there is a great difference between carking and careing for outward things, which at all times is unlawfull, as being the service of Mammon: and the dispatching of some accidentall occurrent, or secular discourses, or ordinary affaires, which are alwayes lawfull, but when we ought to attend Gods publique worship.

To the sixth. Were the Minor proposition true, it would well neere follow, that the actiue life should be most miserable, and little better then prophanesse; being, by reason of infinite secular imployments, made uncapeable of Righteousnesse, Peace, Ioy in the holy ghost. Magni ma­ris fluctth [...]s quatior, at (que) in navi wentis tempestatis validae pro­cellis illidor, Greg. dial. S. Gregory indeed complaines, that when he was taken out of his Monastery, and made Bishop of Rome, and by the greatnesse of his See forced to engage himselfe in the matters of the [Page 234]world, it seemed a new tempest to his soule. But what is this to some triviall imployments of particular men, which may suddainly be trans-acted without tumult, or distraction? But to descend to the particu­lars. It's most true, that faith, which purifieth the heart, is obtained by hearing the world, strengthned by meditation, and conference; doth it therefore fol­low, that by whatsoever else we doe we destroy, or overthrow it? It is as if in naturall things we should say, naturall life doth consist in naturall heart, and moi­sture, both these be upheld by naturall food. whatso­ever therefore is not our naturall food, overthroweth our naturall heate, and moysture, destroyeth naturall life in us; and so war me cloathes in winner may kill. Saving faith, and our honest imployments of this life are so farre from being incompatible, as that the one is preserved, and cherished by the other; when they are vndertaken, and performed, as they ought to be, in the Lords presence with reverence, and feare, and o­bedience, not intermitting the habituall bent of the soule towards heaven. With these conditions the cir­cumstance of time, whether on this day, or on that day, is not materiall, so the publique worship be not prejudic'd thereby. The same is also most true of Peractis sa­ [...]r is, an [...]mi gratià equi­ect quis, pis­cetur, aut si­mile quid ja­ciat, non ma­gis prophanat sabbathum, quan Christus per sata. [...]ll [...]. de Sab. c. 5. Peractis sa­cris recreatio­nes licitaesunt, sed non carna­les, & s [...]urri­ [...]es-quales in obs [...]nis [...]udis, [...]osu charta­ [...], & tesse­ [...]acum, compo­ [...]ationibus &c. sed lusus priae, nochi pales [...]rica ex­ [...]citia, jacu­ [...]atus, & simi­ [...]ia ad libera­gem recreatio­ne [...]mo [...]ò non [...]ant cum neg­lectu caltus jacri, qui ante om [...]i [...]pt aece­ [...]ere d [...]er. [...] c. [...]. Re­creations, if they be honest in themselues, and lawfull by the State, and used as they ought to be with mo­deration in regard of the things, and good intention in regard of the person; they are so farre from hinde­ring, as that they serue to advance the kingdome of God in us; first enabling the body; secondly putting [Page 235]life & cheerfulnesse into the mind; thirdly, encreasing our thankfulnesse unto God, for being so indulgent a Father unto us in Iesus Christ, allowing us all things, whereof our frailties stand in need. Nay the Ludorum es [...] triplex diffe­rentia; quida [...] ex se turpitu­dinem habent, & tales ab omnibus sunt vitandi: alij, qui ex gaudi [...] devotionis procedunt [...] ­cut David dixit, Ludam ut violior fiam. quidam ludi sunt [...]hi [...] turpitudinis habentes, & sunt materi [...] Eutrapeliae▪ & servatis debit is circum [...] stantijs pos­sunt laudabi­litèr fieri à poeaitentibus ad quietem propriam, & alijs delecta­bilitèr convi­vendum. Aq. 4. sent. dist. 16. q. 4. art. [...] ▪ Schoolemen haue long since determined, that if men were to be professed Penitents, no recreations of this kind, thus qualified, would hinder them.

Yea, but the Conscience is wounded, and the Ioy of the holy Ghost is ecclipsed by such prophanati­ons.

I answer, that these be indeed the effects of propha­nation, and that worthily: but it doth not as yet ap­peare, that works, and recreations on the Lords day doe prophane the same. And Whereas it is said, that many haue felt, and confessed their wounded Consci­ences from hence.

First, it must be knowne, whether their cases were such, as the question is stated to be.

Secondly, we must remember, that there be many needlesse, and causelesse wounds of Conscience. For not only a Conscience rightly informed, which is not hearkned unto; but also an erring, and doubting Con­science may, and doe wound, and that deeply; especi­ally, when they meet with Emperickes, that undertake to cure them. The Conscience is one thing, the feare, & Scruple of Consciēce is an other, (saith Gerson) And I verily beleiue, if these converts were well look'd into, the wounds were from the feares, and scruples, and not from the Conscience it selfe. And lastly, whereas it is said, that probably Christ will come to [Page 236]judgement on the Lords day. The very words of our Saviour reclaime, saying, Math. 34.36. that day and houre knoweth no man: but suppose that Christ should then come, doubtlesse whatsoever is just, honest, and lawfull, not forbidden eitherby God, or man, may confidently be averred at his comming.

To the seventh. These secular imployments, of which we speak, are not so unexpedient to be mixt upō the same day with holy things, as is supposed. For.

First, who is there that doth not intermix them in the whole course of his life? and why they should be expedient upon one day, and not upon another, I cannot understand.

Secondly, true it is, that in all outward things, taken in a divided sense, by themselues considered, there is this vilenesse and basenesse, as is said: but considered as they are, or at least should be used by a Christian man in obedience unto God, who hath imposed them upon us: and with faith in his promises to sanctifie them unto us, accompanied with an unfained desire to glorifie God in them, and for them, they begin to change their natures, and are no more base and vile, but honourable and glorious. To conclude therefore Omnia munda mundis [...] Ti [...]. 3. [...]3. To the pure all things are pure, but to them that are defiled, & unbelieving, is nothing pure, but even their mindes, and consciences are defibed.

To the Eight, drawn from the judgements of God, which haue been exemplary upon works, and recrea­tions used on the Lords day. I say, that this, and most of like nature, are first, rash, & vaine: Secondly, weak [Page 237]and concluding nothing. It is rash, for who hath knowne the minde of the Lord at any time, his waies are past finding out; and of all others, the waies of his judgements are unsearchable. This our Saviour hath sufficiently taught; as in the Iohn 9. case of the man borne blinde;* the fall of the Towre of Siloam; and Luk. 13.2. massa­cre committed on the Galileans. The whole book of Iob serues to shew the folly of vaine men, presuming to particularize the foot-steps of the Lord; as if hee proceeded in his justice according to our fancies: yet with Iob. 38.2. Elihu, we will not leaue off to darken his Coun­sels by words without knowledge. It is as weak, as rash; for if it be denied, that either the evill inflicted is a judgement, or that it was for this inflicted, we are forth with put both to shame and silence.

Ob. You will say perhaps, that by this reply we make all applications to particulars in this kinde utterly un­lawfull, and so the remarkable judgements of God shall no way serue to our edification.

Resp. I answer, that neither of these inconveniences will follow hereupon. For certainly it is lawfull in some cases to apply particular judgements to particular sinnes of particular men, but then we must proceed with these rules.

First, when the spirit of God shall be pleased to re­veale so much, we may warrantably publish unto o­thers, what the Lord hath revealed unto us. So it was lawfull for any man in Davids time to say, that when Ammon was murthered, Thamar deflowred, his wiues, and Concubines dishonoured in the sight of the Sun, [Page 238]all this befell him for his murther, and Adultery: for for the Prophet 2. Sam. 1 [...].11. [...]2. Nathan had foretold it by his Pro­pheticall spirit. So Nehemiah, after their returne from the captivity, might warrantably say, that God brought that evill upon their Fathers, for such and such sinnes, because the Prophets had formerly fore­told the same. Whensoever therefore the spirit doth reveale it unto us by immediate, and extraordinary inspirations, or mediatly by the word, threatning those particular sinnes with those particular judge­ments, which we see to be executed upon them, we may, nay we ought both to obserue it in others, and to lay it to heart in our selues.

Secondly, we must be well assured, that the thing, which we will suppose to be punished by the Lords immediate hand, be, not only in our opinions, but tru­ly, and indeed, a sinne. This hath ground upon the for­mer: for if it be threatned by God in Scripture, we may be well assured, it is indeed an evill, and hatefull in his sight. If therefore it be a disputable point in the Church of God, suppose the ballance be equally car­ried on both sides; who are we, that we should take up­on us to pronounce a definitiue sentence, condemning our Brethren, which Rom. 14.4. stand or fall to their own master.

Thirdly, when we finde by observation, that it ever hath been, and continually is so, at least for the most part; we may, though not infallibly, yet more safely particularize in this kinde. So if the Barbarians had not mistaken S ^t Paul for a murtherer, their judgement had been rightly pronounced out of that generall [Page 239] maxime, which holds at least for the most part, Venge­ance suffereth not a murtherer to liue.

Fourthly, when the sinner is taken in the very man­ner, and the sinne doth either naturally, or morally co­operate to his judgement, we may doe well to obserue the Lords hand therein. So many times surfetting and drunkennesse kill immediatly of themselues, and lasci­viousnesse begets mortall diseases.

Fiftly, when the Lord proceeds against men by the rule of Retaliation, dealing with them, as they haue dealt with others, meting to them their own measure. This indeed is remarkable, and a man may say with Iudges 1.7▪ Adonibezek. As he hath done, so the Lord hath done. Thus oppression is many times punished with extor­tion; disobedience to Parents with rebellion of chil­dren; adultery with uncleanesse. In such cases there­fore we may probably conjecture, though not pe­remptorily define, because the justice of God doth mostly render unto men according to this rule, though not alwaies.

Sixtly, the conscience of the sinner himselfe is ma­ny times a good directer to point out unto us the ac­cursed thing. For as in other respects, so in this also, the Etymology of the Canonists doth well agree, when they define Conscience by Consonancy with God. Conscientia est consonant ia animi cum Dee. The con­science is as it were Gods Concordance in a mans own bosome, especially when we are under the hand of his justice.

Lastly, men must beware how they draw the Lord to [Page 240]their parties, forcing him to be of their faction even against his will. We foolishly goe about many times to advance our cause by observing of some accidents, which befall those, who either in judgement, or pra­ctice dissent from us. But besides that these be vaine observations, and next allied to superstition, if we hap­pen to mistake in our judgements, we make the Lord, as much as in us lieth, to beare false witnesse with us, who is truth it selfe.

Now whether the observations, which our Sabba­tharians haue made in this particular, be not of this rash, presuming, and prophane kinde, let any wise man judge, and (I wish) that they themselues would well consider. For

First, it was never yet revealed by Prophet, or Apo­stle, that God would thus, or thus punish honest, law­full, and harmlesse recreations upon the Lords day with such, particular judgements, as are observed, to haue fal'n upon some particular persons in divers quarters of this land. Let such threatnings be produ­ced, and something is said.

Secondly, as wise, learned, holy men, as any of con­trary judgement, affirme, not nakedly by way of di­ctate, but with sundry reasons in writing, that such re­creations upon the Lords day, especially in such man­ner as is expressed in his Majesties Declaration, are no sinnes, as hath already been shewed. What insuffera­ble arrogancy therefore is it in these men, to cry out. [Page 241]Loe judgements, judgements from the Lord out of heaven? What is this, but foolishly to triumph before the victory, and vainely to think of our selues more highly, then we ought to think?

Thirdly, is it so alwaies or for the most part, and doe not such accidents fall out as frequently upon o­ther daies, and upon other occasions? If the first be not affirm'd, as I am sure it cannot, for there be thou­sands (the more is the pity) that prophane the Lords day in greater measure, then any of those, in whom in­stances haue been made, which yet never felt any ex­emplary evils; 'Tis therefore a wicked and unchri­stian conclusion to say, Vengeance suffered them not to liue. If the latter be most true, surely we father not the judgements of God aright. When M ^r Trask was confuted in the pulpit for his error concerning his new imagined kingdome of Christ, and through the turbulency of his spirit not induring his reproofe came to be silenced, it happened that D. Sutton, who opposed him herein, had his next child still-borne: Loe said M. Trash to some of his friends, the Lord hath declared himselfe to be on my side: the author of my silencing hath a child still borne. Had this been a strange accident, and not befalling other women, his collection had been probable; whereas now it was, I will not say, ridiculous, but most vainglorious, if not blasphemous. The case here is much the same.

These Sabbath breakers were taken in the very manner, ad their prophanations did cooperate to their destruction.

This indeed is our fourth rule, but still supposing the thing in doing to be a sinne well knowne, and not questioned to the contrary; such as are those of glut­tony, drunkennesse, uncleanesse, which are the instan­ces of that rule. For otherwise there is scarce any good thing, of which it may not be said, that some or other haue been strucken either with sicknesse, or death in the very doing: even preaching, and praying it selfe: The true estimation of things depends not up­on the events, or accidents accompanying them. Be­sides it is not considered by these Exclaymers, whe­ther those, that haue thus miscarried, swarued not frō those directions, & limitations prescribed unto them; for if so, the blame rests upon their own licentious­nesse. But it is taken hand over head; it happened up­on the Lords day, and this we think to be enough.

Ob. You will happely say, if no liberty at all were given, these evills had been prevented by a generall, and strict restraint.

Resp. I answer, that the Declaration is so farre from ope­ning a gap to licentiousnesse, that would men keep themselues thereunto, as they ought, the Lords day was never so well observed in this kingdome in any age, as now it would be. Besides, it is most unreasona­ble to abridge all men of their true Christian liberty in this, or any other kinde, because a few abuse it to their own destruction.

Fiftly, what rule of Retaliation can be pickt from hence? what proportion is there between this preten­ded sinne, and those conceived judgments?

Sixthly, did ever the consciences of those, that mis­carried, make this application?

And lastly, to what purpose is this Catalogue of judgements so studiously collected, but to advance our cause, & to draw God to our party; which ought not to be done, but to confirme certaine and revealed truths, of which no man doubts? It is therefore a good rule, which S ^t Iudecet ille qui ad prenun­ciandum nul­lo odin, nullá offen sione, nullâ levit a­te ducitur. A [...]ab. in 10. 8. Ambrose giues; let him judge, who is not in danger to be carried either by hatred, or distast, or lightnesse of minde in his sentence. And by this I am sure, our adversaries haue no right to the Chaire; their mindes being so disaffected to this truth; their spleenes so full of gall against all that gaine-say them, and by consequence their hearts so full of levi­ty, and vanity in censuring their brethren. IF they re­gard not S ^t Rom. 14.4. Pauls Quis es tu, who art thou that judgest, let them hearken to S. Pierum (que) nes cum recti­tudinem justi­tiae exequi­mur, mansue­tudinem relinquimus & cum man­suetudine [...] servare &c. Greg. Mor. l. 1. c. 10. Gregory, setting before their eyes our Saviours mildnesse; we men (saith he) for for the most part labouring to preserue judgement & justice, utterly abandon mildnesse, and mercy: and on the contrary, when we would be milde, we cease to be just. But our Saviour cloathed with our flesh was ne­ver so milde, but that withall he was just; neither was he so severely just, as to forget to be mercifull; and he giues instance in the womā taken in adultery, in which he excellently observed both. For when he said. Cast the first stone at her, he satisfied the rule of justice even in the rigour of the letter of the Law: but when he ad­ded. Let him that is without sinne amongst you cast this first stone; he so qualified it with equity and modera­tion, [Page 244]that the woman escaped. Let us be zealous in Gods name against all prophaners of the Lords day: but let us not be so intemperate in our zeale, as to usurpe Gods throne, pronounce our pleasures upon our brethren, take them out of their graues, and brand them to posterity, as men plagued, and smitten of God for prophanation. I will conclude with the words of the same Postulatus [...]udicare do­minus de pec­catrice non station dedit judicium, sed priùs inc [...]i­nans se deor­sùm, digito scribebat in [...]errâ nos ty­picè institu­ens, ut, cùm proximorum pe [...]ata con­spicimus, non haec antè reprehendenda iudicemus quàm digito discretionis so [...]ertèr ex­culp amus. Greg. S. Gregory upon the same story in another place. Our Lord (saith he) being required to judge the Adulteresse, did not presently pronounce her doome, but first stooped downe, and wrote with his finger upon the ground; he intended hereby to in­struct us (saith the Father) that when we seethe appa­rent errors of our brethren, before we proceed to our peremptory sentences, we first wisely consider of the thing, and with the finger of discretion note what was pleasing, or displeasing unto God therein. What our Saviours intention was in this action of his, I can­not say. I am sure, S. Gregories observation is graue, and substantiall, according unto which if we reflect upon the clamorous determinations of our Sabbatha­rians, the point being yet in controversie, and defin'd against them by the most, and the learned'st in the Church; it will appeare, that they neither weigh things in the ballance of moderation; nor distinguish of things with the finger of discretion.

To the ninth, the authorities alleaged speak for the most part as forced witnesses quite contrary to that, for which they are produced; as the Edicts of Con­stantine, the Synodicall decrees. The rest shall receiue [Page 245]answer in the next Question to which they more pro­perly belong. Those, who haue writen to this pur­pose in the Church of England of late yeares are par­ties; and therefore cannot be competent judges in this controversie.

CAP. XXVI. Wherein is inquired after those duties of holinesse, unto which the Conscience is bound on the Lords day.

THere remaines only the last scruple, which is, or can be incident to this subject, viz. What duties of holinesse are proper and essentiall to the Lords day; whether only the acts of publike worship with the congregation: or the private exer­cises also of those head-graces, faith, hope, loue; unto which, whatsoever is in Christian Religion, may be reduced? And this is indeed a point of chiefest consi­deration, because it is practicall; and practice being the life, and spirit of knowledge, the conscience can never be throughly setled, untill this be discovered. Our literall Sabbatharians affirme in this question; and so affirme, that they make the observation of the Lords day the very abridgment of Godlinesse, in re­spect of the first Table: and of righteousnesse; in re­spect of the second Table. And from hence proceed these wide outcries against any, that shall contradict them; that Religion is laid upon the back, and pro­phanenesse [Page 246]set up in the roome thereof. Nay they so affirme in this point, as that their doctrine is made an open, and professed snare; such a manner of holinesse being exacted, as that it is impossible for any man li­ving in the state of corruption, to sanctifie a Sabbath in that manner, as is required of him, either in thought, word, or deed. I confesse were it true, that upon the Lords day a man, forsaking the naturall rest of his bed sooner then vpon other daies, must begin early in the morning with the acts of repentance, then proceed to the acts of faith, and after the duties of loue conclude with repentance: and this with that manner of solem­nity, and formality, which some require; it must needs be even to the best an utter impossibility, whether we looke at parts, or degrees. But that the observation of the Lords day, in that manner as the Lord himselfe expects, whatsoever men please to impose, is not such a Chimaera as they fancy, will appeare, I hope, in its due place. In the meane while we will set downe these arguments, which seeme to support this opinion.

CHAP. XXVII. The Arguments, which seeme to conclude for all duties of holinesse in generall, are set downe.

FIrst, from the letter of the Commandement, Re­member to keepe holy the Sabbath day, we many reason thus: where no one kind of holy-da [...]s are spoken of, there all duties of holinesse are to be under­stood; [Page 247]it is generally so in other places of Scripture, as in that of the Apostle, Peter 1.16. be yee holy, for I am holy: and elswhere, Heb. 12.14. follow holinesse, without which no man shall see God. But in the words of the Commande­ment holinesse in generall is required of us. There­fore &c.

Secondly, that, which is, and ought to be a common duty of all daies, is much more a particular duty on the Lords day. The reason hereof is, both because the Lords day is in many respects to be preferred before all other daies: and because it is set apart from all o­thers unto holinesse. But the private exercises of all gracious habits with our selues, and our families are, and ought to be common performances upon all daies. For as they binde alwayes, so are they indefi­nitely commanded, without restraint to any set dayes; they are therefore much more required upon the Lords day, being the common duties of all dayes.

Thirdly, any duty is more required upon that time, on which, if rightly performed, it is more acceptable to God, then at any other time. For by this appeares, that God hath regard as well to the time, as to the du­ty. But all the duties of holinesse, even the private, and personall, and oeconomicall, are more acceptable un­to God, if performed on the day of his Sabbath. this appeares; first, by the words of the Isay 58.13. Prophet saying, if thou turne away thy foote from the Sabbath, from doe­ing thy pleasure upon my Holy-day, and call my Sabbath a delight, the holy of the Lord, honourable, and shalt ho­nour him, not doing thine owne wayes, &c. In which [Page 248]words plaine it is, that the Lord as much presseth the time, as the duties. Secondly, by the Law of contra­ries. For if any sinne, as drunkennesse, uncleanenesse, blasphemie, and prophanenesse be more abhominable in the sight of God upon the Lords day, then upon a­ny other day; it must needs be, that the cōtrary vertues are more acceptable unto him also from the circum­stance of the day. But the former is generally affirmed, especially of the Scotists, and is grounded upon that common Maxime in Morall Philosophy, Bonitas & malitia actionum pendet à circumst antijs, the good and evill of our wayes are to be measured by the circum­stances thereof; and amongst these the circumstance of time is not to be sleighted. Ergo &c.

Fourthly, the day of Christs corporall resurrection from the graue requires of us aboue other dayes a spirituall resurrection from sinne in all the duties of holinesse of what kind soever; for this being the gene­rall use to be made of our Saviours resurrectiō as ap­peares by the Apostle. Rom. 6.4. it should be chiefly practised on that day, on which the memory thereof is solemnized. All men will acknowledge, that when we doe the duty of the day upon the day it selfe, it is most seasonable; and duties seasonable doth the Prov. 25.11. wise man compare to apples of gold in pictures of silver. But the Lords day is the day of Christs resurrection. Ergo, &c.

Fiftly, that Law, which doth enjoyne publike wor­ship, doth also require of us all such duties, as are fur­therances of the publike. For where the end is com­manded, [Page 249]all such meanes, as directly tend unto that end, are also under precept. But the Lords day requi­reth publique worship, as all acknowledge; and the pri­vate, personall, and oeconomicall duties of holinesse are maine helps, and furtherances thereof; both pre­paring us thereunto, and putting life into our perfor­mances, and causing us to profit thereby. Therefore, &c.

Sixtly, that, which was shadowed as a Type in the old Sabbath, is required as an Evangelicall duty in the new Sabbath, which is the Lords day; for all the Mo­saicall ceremonies were shadowes of good things to come, to be performed partly by Christ, partly by his spirit in us. But this quiet rest of the soule, and re­pose of the spirit in the Lord by all the duties of ho­linesse, was shadowed as a Type of the old Sabbath; therefore are they Evangelicall duties on the Lords day.

Seventhly, though the letter of the fourth precept be Ceremoniall, yet is the equity thereof morall, and of this there is no question. But the letter of the Iewish Sabbath required not only publique sacrificing, but commanded also private rest. For no man was to goe out of his place, saith the Exod. 16.29. text. The Christians there­fore on their Lords day are in allequitie and propor­tion bound not only to the publique but private duties of holinesse; it is Iuxta illud legis Mosai­cae maneat u­nusquis (que) a­pud seipsum: nullus egredi­atur ostium domus suae die Sabbathi. Bern. S. Bernards argument in his Octo puncta.

Eightly, it is morall in the commandement, that e­very man learne vpon the Sabbath those things, which [Page 250]belong to his salvation. This proposition is sett down in terminis by a Quicquid sit de ecclesiae praecepto, cer tè lege naturae & fidei tenen­tur Christiani ea discere, quae suae Saluti sunt necessa­ [...]ia: Est. 3. sent. dist. 37. par. 14. Festivis, & maximè in praecipuis solennitatibus magis circa [...]a quae solen­nitat is sunt immorandum videtur, ut pa­ [...]tèr & eru­ [...]iatur ani­mus, & exci­ [...]etur affectus. Bern. Ser. 3. in Epip [...]. Popish Schooleman: farre be it from a­ny good Protestant to speake lesse honourably of the Lords day then such. But it is not possible for us to learne from the publique those things, that belong un­to our salvation, unlesse we adde thereunto private exercises of holinesse; as praying, meditating, confer­ring together with actuall motions of all habituall graces in us; for by the one wee fasten them in our memories; by the other wee incorporate them into our hearts. Therefore, &c.

Ninthly, the Lords-day is a holy-day, not in it selfe, and in its own nature, as the Anti-Sabbatharians themselves confesse, but as it makes us holy by per­forming holy duties. But the exercise of Gods pub­lique worship alone makes us not holy without the private; Therefore. &c.

Tenthly, the proper duties of this Iewish Sabbath, be­sides publike worship, were contemplatiue of the Cre­ation (as appeares by the reason of the rest prescribed in the Commandement; for in six dayes the Lord made heauen and earth) &c. recognition of their deliverance out of Egypt, remembrance of the fall of Mannah, and their setling in the land of Canaan. The equity therefore, and the proportion of the Commande­ment requires, that we not only worship God in pub­lique, but also privately study, and be good proficients in the Schoole of nature, in regard of the great works of Gods majestie, and power: and in the Schoole of Christ, in regard of the great mercyes of our redemp­tion. Ergo &c.

Lastly, Authorities are infinite. The Syn. Arelat. c. 19. Syn. Turon. c. 40. Syn. Mogun. c. 37: Syn. Matis­con. c. 7. Syn. Agath. c. 47. Synods gene­rally say, we should continue in holy duties untill night, having our eyes, and our hands stretched out unto him all the day long; sequestred from all other imployments let us only attend the service of God untill night. Hugo de Sancto Victore saith, that all the Festivals were appointed, as for other ends; so that we might be vacant unto prayers, and contemplation. To which purpose also many passages out of the Fathers might be brought, especially in their popular Ser­mons, as every man knoweth. Ergo, &c.

CAP. XXVIII. The arguments for the Negatiue are breifly expressed.

FOR the Negatiue tenent it is also said.

First, that, which is every daies duty, is no du­ty of the Lords day, as it is the Lords day; for then there should be no difference at all between the Lords day, and other dayes, in regard of the duty therein required; which were to confound the Lords day, to the great disparagement thereof, with other dayes. But the private exercises of those fundamentall graces of faith, hope, loue are the duties of every day.

If any say, that the difference consists in this, that to common dayes appertaine only private duties, to the Lords day both private, and publike.

The scruple still remaineth in regard of those dayes, wherein the publike worship of God is also in use, as [Page 252]Lecture-dayes, Holy-dayes, &c. unlesse we account those daies also to be Sabbaths, which our adversaries in this question will not agree unto.

If it be farther said, that the difference stands in this, that in other dayes they are only habitually, but on the Lords day actually required.

I answer, that, in their other Tractates, an habituall serving of God is so farre rejected, as that they thinke it impossible to walk with any comfort with the Lord, vnlesse we also adde thereunto sundry actuall perfor­mances; the time, and manners whereof they also shew us. If therefore any difference be, it is, that we must be wholy taken up with such performances during the whole Sabbath for 24. houres: and turne meere Euchites upon the day, which is not required in other dayes. But that the Sabbath is of no such length, hath been already declared; and that God giues no such continuate taskes of holy performances, shall, I hope, before we part be made evident.

Secondly, Finis non se­per est de sub­stantià prae­cepti, ne (que) se­cundùm; veros Theologos ca­dit sub praecep­to. Med. Inst. Non idem est finis praecepti, & id, de quo praeceptum datur. Aquin. 1.2. qu. 100. art. 9. ad 2. the end is not comanded by that Law, in which the meanes are prescribed; for though the precept of the end include also the precept of the meanes, yet not on the contrary. This proposition is laid downe by the Moralists as an undoubted max­ime, and doth evidently appeare. For example, when we are commanded to heare the word, we are not by the force there of commanded to beleeue in Christ Ie­sus; yet Rom. 10.17. Faith, (as saith the Apostle) cometh by hea­ring. That rule, which commandeth to beate downe the body, and to keepe it in subjection, doth not re­quire [Page 253]of vs the vertues of humility, chastity, &c. but on the contrary, these, being the end, require the other as the meanes. But the law of sanctifying a holy Sab­bath is a law of the meanes, whereby we are taught, and enabled to serue the Lord in the private duties of holinesse, and to exercise in our selues the graces of faith, hope, loue, &c. This also is plaine of it selfe, and requires no farther proofe. For why doe we resort to the congregation on the Lords day? But partly to be instructed by the word: partly to be inflamed with the loue of God, and zeale unto his service the whole weeke after: as well, as to tender him our publike ho­mage in acknowledgement of his soveraigne domi­nion.

Thirdly, no affirmatiue precepts are to be exten­ded beyond that, which the letter doth containe, though it be otherwise in precepts, which be negatiue. For example, honour thy father, and mother, when we know what it is to honour our Superiours, we haue the whole latitude of this Law. It is not so (I say) in negatiues: as appeares by our Saviours confutation of the Pharisees glosses upon the seventh Commande­ment. But the law of the Sabbath is an affirmatiue precept, and prescribes the publique worship of God in the congregation; therefore is not farther to be ex­tended.

Fourthly, if all duties of piety, and mercy whatso­ever were commanded by the law of the Sabbath, then were there no difference at all between this, and the other precepts of the Decalogue, at least for that [Page 254]day: so that upon one day of every weeke the other Commandements were needlesse, and superfluous. But this is not to be affirmed.

Ob. If any say, that one, and the same duty may be under divers precepts.

Resp. I answer, that though this be most true, yet must we not confound the Law of God, and make an intricate maze thereof, to the entangling of mens consciences; for the Decalogue is said to be ten words, ten for their number, words for their distinction. I denie not, that one and the same duty may be under divers precepts; but then they are diversly considered, as referred to divers ends. The object of different commandements may be materially the same, but formally distinct: So temperance and sobriety may be both under the sixt, and under the seventh precept; under the sixt as meanes of preservation of breath; under the seventh, as the helps unto chastity, and mortification. But what formality can distinguish the duties of holinesse on the Lords day from the same duties on other daies, I know not; if you say, to sanctifie the Sabbath, the question is begged, and so nothing said.

Fiftly, were the whole practice of Religion both publique, and private the duty of the Lords day, then it would follow, which is also affirmed, that to obserue the Lords day, were impossible to any man in the state of corruption. For I think, no man, unlesse he be some braine-sick Perfectist, will challenge to himselfe such a measure of holinesse, though but for a day. But that the law of the Lords day is thus impossible, being [Page 255]not a Legall but Evangelicall observation of positiue command, (for all such are light yokes and easie bur­thens) is utterly untrue; Therefore, &c.

Sixtly, nothing, but what is naturall, and eternall, is commanded in the fourth precept of the Decalogue, binding us under the Gospell: but that private, and personall acts of religion should be performed by us precisely upon this, or that day of publique worship, in that manner as is required, is not naturall, and eter­nall, binding us under the Gospell. For the Law of na­ture prescribes only in generall, not any thing for any time, or day, or manner in particular.

Seventhly, that, which is no where spoken of, much lesse commanded in the new Testament, bindes not the conscience of any under the Gospell: but the pri­vate exercises of religion upon the Lords day are not spoken of, much lesse commanded in the new Testa­ment. For then such commands were easily shewed, & all men would readily submit themselues thereunto.

Eightly, this manner of observation seemeth to change the nature of the Lords day from being the Christian Feast, and transformeth it rather into a day of Fast, & humiliation. For let their doctrine of Sab­bathizing be compared to the doctrine of fasting, and we shall finde them the same, saue only that a totall abstinence from all things, wherein nature delighteth, is required in the one, but not so in the other. But we must not metamorphize the Lords day, which is, and ought to be the Christian mans Festivall, wherein he should not only inwardly, but out wardly also rejoice in the Lord his God.

Ob. If any say, that the true beleiver takes no greater comfort, then in the exercises of humiliation, nothing being so sweet unto him as the teares of contrition.

Resp. I answer, that what the Heb. 12.11. Apostle speaketh of affli­ction in generall (That afterwards it yeeldeth the peace­able fruits of righteousnesse to them that are exercised thereby) is true also of the day of humiliation, of the bruising of the soule in particular; the affliction is one thing, the fruit thereof another; this ioyfull, that for the present grievous, and doth not so well sort with the nature of the Lords day. Vpon which ground it was expresly forbidden the Hoc ab om­ni ecclesiâ O­rientali & Occidentali observatum contra haereti­cos. Can. A­post. 61. Christians by Antiquity to fast upon the Lords day.

Ob. But is it not lawfull then for a man to repent, and be converted unto God comming out of the state of sin into the state of grace, through the troubles, and an­guishes of the new birth upon the Lords day?

Resp. God forbid: happy doubtles that man, unto whom the Lords day, or any day is the day of his returne un­to the great Bishop and Sheepheard of his soule: but the question is not of any sinners conversion. But of the Sabbaths observation by men supposed to be in the the state of grace; of whom the habituall practice of holinesse, with the actuall duties of the publike wor­ship, is alone required.

CHAP. XXIX. Wherein is declared what is to be conceived in this Question.

HAving thus laid downe that may probably be said upon either part; for the better setling of the conscience herein, these conclusions are to be observed.

First, that holinesse, which is required of a Christi­an, is of a large extent, taking in all the duties, which we owe to God, our brethren, and our selues. For Pet. 1.16. We must be holy, as God is holy, being created after his image; and this image doth consist in holinesse and righteousnesse, as in the two integrall parts thereof; holinesse relating, in a restrained sense, unto piety and godlinesse: righteousnesse unto justice and judgement; unto both which we stand alwaies obliged, and must practise them, when we are required thereunto.

Secondly, the duties of holinesse, as contradistinct unto righteousnesse, are perfectly contained in the foure Commandements of the first Table, which are so many distinct Predicaments of all true piety. For although the duties of righteousnes in the second Ta­ble put on the attributes of holinesse, as directed un­to the Lord, performed in obedience to his Majestie; yet are they not formally so in themselues conside­red. And although the same duties of piety may be comprehended within divers severall precepts▪ [Page 258]yet there is still to be observed some peculiar, and di­stinct consideration, which puts them formally under such, or such a precept.

Thirdly, that therefore the law of the Sabbath in the fourth Commandement is no transcendent, comprehending all the duties of all the rest, either of the first or second Table: for then it must needs be the Summum genus to the rest, out of which they all may be deduced, and into which they may be re­solved. This is verified alone of those two great Commandements, as our Math, 22.38. Saviour calls them: Thou shalt loue the Lord thy God with all thy soule, with all thy heart, with all thy minde, with all thy strength: and thy neighbour as thy selfe: but cannot be affirmed of the fourth precept. For how can we either extract the rest, or almost any of them out of this, or fold them up all therein? It would be a strange inference, to say, Remem­ber thou keep holy the Sabbath day: therefore thou shalt haue no other Gods; therefore thou shalt make no graven images; therefore thou shalt not take the name of the Lord thy God in vaine, &c. and as strangely would all these being put together make up that one; Remember thou keep holy the Sabbath day.

Fourthly, that therefore there is something apper­taining to pietie, which is only to be found in this, and in no other precept of the Decalogue. Now what this is, will easily appeare, if we take a short view of Gods worship, as it is prescribed in the severall Comman­dements. The worship of God is the immediate act of religion, which inclineth the heart and the whole man [Page 259]to the service of God. And because God must be ser­ved not after our fancies, but as he himselfe hath ap­pointed; therefore it is a good Etymologie of Religi­on, à relegendo sese intra suos fines, contracting her selfe within the bounds, and limits, which are prescribed her. For this indeed is the difference between true & false religion: that the one useth a wandring, & extra­vagant licentiousnesse, whereas Major par [...] mundi quic­quid obvium est temerè a [...] ­cipit; pie­tas autem, ut in firmo gradu consi­stat, sese intra suos fines re­legit. Cal Inst. lib. 10. c. 12. the other is fixed and keepes to those limits, which God hath set her. This our Saviour teacheth us in that answer of his unto the Pharisees, Math. 22.1. giue unto God the things which are Gods. For we must not tender him any thing whereby to worship him, which is not his own; so that what ju­stice is amongst men one towards another, the same is religion on mans part towards God. Religion is wri­ten naturally upon the heart of man, and rooted in his very conscience, though the print thereof by much defaced by originall, & is more and more daily blot­ted out by actuall transgressions. For not only Qua [...] sui numinis intelligenti a [...] universis 'De­u [...] ipse indidit. Cal. ibid. c. these that are within the pale of the Church, but the Hea­thens themselues, and the worst of wicked men haue a naturall sense, and a feeling of religion. There is a kinde of naturall pietie in the soule, saith Anima ni­hil de Deo discens 'Deu [...] nominat, nihil de iudicio eius admittens Deo commendare se dicit. &c. Ter [...]. de car [...], ne Christi. Tertullian, having for it's object both God himselfe as the chie­fest good, and supreme Lord of the whole world: and the holy things of God whatsoever. The practice of this dutie of religion belongs both to the outward, and the in [...]d man: from the inward man are required religious Adoration, Invocation, Depen­dance, and Thanksgiving. Thus to giue God his own [Page 260]is, Iohn 4.24. as our Saviour Iames 1.27. stiles it, to worship him in spirit and in truth, and is properly that, which we call the feare of God, from whence, as from a fountaine, all good duties whatsoever are derived. For it doth not only produce it's own operations, but doth command, as a Soveraigne Lady, all other vertues; according to that of S. Iames, true religion, and undefiled is to visit the fa­ther lesse, and the widdowes, ad to keep himselfe unspot­ted of the world. This is religion not formally, but ef­fectually religion, being the cause which doth produce them. But God having not only made us spirits, but bodies, in which our spirits dwell, as in houses of clay; the duty of religion extends it selfe unto the outside of man also, which must likewise giue God his owne. And religion, in this notion, is under the second pre­cept of the Decalogue; in which, as we are forbidden all Idolatrous services whatsoever: so are we com­manded such bodily testifications of our spirituall worship, as may best stand with the nature and will of that God, which is worshipped by us. This though it be distinct from the former, yet is not exclusiuely to be understood, as if it only exacted formal postures and corporall prostrations; for the Isai 29.13. Prophet assures us, that those, that think to worship God with these only, are abhominable in his sight. Outward reve­rence must ever be accompanied with inward wor­ship, and so performed it is commanded in this second precept. Now it being a necessary consequence, that persons, so inwardly affected, & outwardly regulated, will not at any time, and likely cannot, cast any vile [Page 261]aspersions upon the Lord, or any thing that belongs unto him: but, on the contrary, readily speak all good of his name, whatsoever it be, that makes him known unto us; therefore the third precept of religion giues us the holy mans Character, not to take the name of the Lord our God in vaine. Lastly, con­sidering that every reasonable creature in his particu­lar must in this manner giue his Creatour his own; for the Lord having universall dominion over all flesh, should publiquely be worshipped by societies of men: therefore what the former precepts require of every one in particular, that the fourth precept injoines pub­liquely to be performed by all assemblies throughout the whole earth. And herein, because it is a thing of most dangerous consequence to leaue men unto thè­selues (for then there would be as many fancies as fa­ces) God hath ever prescribed publique rites, by which he would be publikely worshipped, leaving the circumstances thereof to the wisdome, and discre­tion of the Church.

Fiftly, if therefore we will speak distinctly of the things of God, as is most fit we should (for only a di­stinct knowledge is the foundation of true pietie: as confused and indigested notions are the mothers of hypocrisie, and nurses of superstition) e must consi­der what are those publique duties, whereby God is publiquely worshipped; for only these are immediat­ly under the fourth Commādement. Now the acts of divine worship, whether publique or private, are (as hath been said) Adoration, Invocation, Dependance, or [Page 262] Adhaesion, and Thanksgiving. Adoration is the advan­cing the Lord in our own thoughts, setting him in the highest roome of our hearts, and subjecting unto him the whole man, even the conscience it selfe. Invo­cation is the lifting up the heart to the throne of his grace, acknowledging him alone to be the father, of whom is named the whole familie both of heaven & earth, expecting all our wants to be supplied by him, and from him. Dependance or Adhaesion is a fast clea­ving to the Lord with full purpose of heart, wholy ca­sting our selues upon his wisdome, power, goodnesse, justice, mercy, with all confidence, quiet, & assurance. Thanksgiving is the tribute which we returne him, even the praise and glory of his grace. When there­fore considering our selues to be the members of the mysticall body of the Church? we joyne unto the Lords people in acknowledgement of his supreme dominion in these performances of divine worship, we are discharged from the maine, principall and es­sentiall duties of the Lords day. And on the contrary, he, that either absents himselfe from the publike mee­ting of the place, where he is, (not being constrained thereunto by inevitable necessity) or being present in body, joynes not in spirit with his brethrē in the fore­named acts of publike worship, is an open, and direct prophaner of the day.

Sixtly, we must also consider, what be the generall helps, and furtherances of publike worship. These are foure.

First, Pastors and Ministers are requisite to goe be­fore [Page 263]the people, as their leaders in holy things, and to be in a manner Mediators, betweene God and them; hence are they said to stand upon the mountaines, as the middle way, which makes their feet beautifull,

Secondly, there must also set, and appointed places of publique assemblies; & such haue ever been even in the time of the Apostles immediately upon Christs assēbly. Such was the house, wherein they were gathe­red together on the day of Pentecost. And this some are of opinion (how justly I say not) to be the meaning of that passage of the Apostle, where, speaking of Priscil­la and Aquila, he saith, Rom. 19.5. likewise greet the Church, which is in their house. Sure we are, that the Sabbath, and the sanctuary, are usuall ioyned together. There must also be lawes, and constitutions for the regula­ting of the publike assemblies, least the disorders of them bring both confusion into, and contempt upon the Gospell it selfe, as S. Hierome speaketh. Till order was setled in the Church of Corinth, what manifold abuses crept in amongst them; pride in some, facti­on in others, sensuality and prophanenesse in many, like so many Vultures eating up the uery heart of all Christian duties?

Fourthly, the people likewise must be instructed in those things, which belong unto the worship of God, before whom they publikely present themselues: and in all necessary points of faith, and life, that they may know how to walke before him unto all well plea­sing, and full assurance of understanding. But here we must remember, that these are not in the comman­dement [Page 264]directly and immediately, as things of abso­lute necessity, without which the Lords day could not be a holy Sabbath: but indirectly, and by way of conveniency, for the well or better being thereof. For suppose, there be no Minister in a Parish, a supposition not impossible by suddaine death, unexpected impri­sonmēt, particular persecution; suppose also the usuall place of meeting to be taken away by any accident, or calamity; suppose there were no lawes for to order such assemblies, or Magistrates to execute those lawes, as in the ruines of a State; I would not doubt but in such cases the Lords people might assemble them­selues upon the Lords day, adore the sacred majestie of God, invocate his holy name, protest their depen­dance upon him, and giue him for a sweet smelling sacrifice the fruits of their lips. Else, how is Math. 18.20. our Sa­viours promise appliable unto all men, where two or three be gathered together in my name, I will be in the mid'st of them? Else, how did many of the Primitiue Christians (thinke we) keep the Lords day in the ab­sence of the Apostles, having not as yet a setled Mini­stery? Else, how doe those, that travaile by Sea, (I think not, that every ship carrieth a Minister,) else how doe many of our Marchants in some factories in forraine parts, where the publike practice of their Religion is not tolerated, and a Minister of their owne is not to be had: I say, how doe these obserue the Lords day? Surely if any or all of these imployments did inevitably cast men upon the rock of prophane­nesse, they were vtterly unlawfull for any Christians [Page 265]to undertake. It cannot therefore be sufficiently admi­red, whence that opinion was at first taken up, which is now mistaken even for a Maxime in Religion; that unlesse there be Preaching in a Parish, the Lords day cannot be sanctified by the Parishioners. Nay many of our common people are at that height in this fan­cy, as to think it an obligation lying upon their consci­ences to heare an Afternoones-Sermon also, if possi­bly it may be had. If therefore their own Pastor, either through sicknesse, or absence, or other reasons, can­not satisfie their desires herein; they forsake their owne Assemblies, and wander as their humours lead them. By this misprision, that which is but a help un­to the worship, is esteemed by the vulgar aboue the worship it selfe, and all the branches thereof; and as it was said it another case, the Daughter hath eaten up the Mother. Farre be it from me to speak, or so much as think in secret any thing in the prejudice of that great and glorious work of Preaching. Sooner shall my tongue cleaue to the roofe of my mouth; for I know it to be Gods ordinance, Rom. [...]. [...]6. even his mighty power unto salvation; it [...]owes the seed, whereby we are begotten; it is meat, whereby we are nourished; Medicine, where­by we are healed; both Oile, and wine being powred thereby into our wounds. By it the understanding is informed; the memory refreshed; the will inclined; the affections made pliable; the heart comforted; truth preserved; errours and heresies beaten downe. But yet farre be it from any man to make an Idole of it; which is done, when either we advance it aboue, or equall it [Page 266]with the publique worship. By this preposterous con­ceit of many well-mined people, a grand inconve­nience hath befallen the Church of England, from which most of her other mischiefes are hatched; First, in opinion, that he is no lawfull Minister, which is not a Preacher; Secondly, in practice, for all men; to avoid this exception, or brand rather, as suddainly turne Preachers, as they doe Ministers. So that if any man conceiue a good opinion of himselfe, that he may doe good in Gods Church by some wayes or other, he shuffles into holy orders, and immediately from them into the Pulpit; And every Youth, whose main­tenance extends not it selfe beyond three or foure years in the Vniversity, as soone as he is old enough, will be a Minister; and then 'tis a foule disparagement to him not to be a Preacher. Hence especially, partly through ignorance, partly through impudence, facti­on is fomented; the people humoured, and mislead; Religion is made a Maze, & quite changed from that, which originally it was.

Seventhly, it is not to be doubted, that there may be also many personall furtherances of the publique wor­ship, whereby particular men may be made more apt therevnto, more devoute therein, receiving great com­fort, and profit thereby. But that such preparations, or previous dispositions, or what else we please to call them, are under the precept of the Lords day, as it is our Christian Sabbath, doth not follow. For

First, they are not of absolute necessity, without which the publique worship must needs fall to the [Page 267]ground. I think no man will say, it is unpossible that a man should worship God in publique, which hath not done it in private, otherwise then habitually. It is not here, as in acting a part upon the Stage, to which a man comes as a new thing never heard of before; for we are bred in a Christian state, nursed in a solicitous Church, acquainted with God his word, his worship, as it were from the Cradle. Few men (I think) there are in our congregations, which cannot suddainly re­collect themselues from other distractions, to ioyne with our brethren in publique, unlesse transported with unexpected, and violent temptations.

Secondly, no particular rules can be prescribed, which shall universally direct all men of all rankes, & endowments; which not observed, they cannot wor­ship God in publique. Must we read the word of God in private? What shall become of them, whose educa­tion hath not extended to the Primmer? Must they pray in private, and secret, otherwise then the Church hath taught them? What shall such doe as haue not the help of books, and are not arrived to their imagi­ned perfection of extemporary effusions? Must they repeat a Sermon, or Catechize their families &c? what if they cannot? Where are those duties com­manded pro hic & nunc (as they speak) upon the Lords day, but in publique Assemblies?

Thirdly, supposing therefore a generall precept of preparation to the publique, which no man will de­ny, for the Eccles. 5.1 [...]. holy Ghost commandeth it expressely, keep thy foot when thou goest into the house of God: The [Page 268]Schooles teach us, that the manner of performing the duty fals not under the precept, in which the duties is commanded. If thy foot be kept, it matters not by what meanes thou keep it. In a word therefore, perso­nall & private helps of the publique worship, not as it is publike, and regarding the whole congregation, but looking to our owne profiting thereby, are only gene­rally commanded us; the particulars being left to eve­ry mans discretion, and no mans conscience is further burthened.

Eightly, with reservation therefore of Christian liberty, those, that can and will spend the vacant times of the Lords day in the private exercises of piety, are by no law prohibited, by no authority discountenan­ced, ought not by others to be disheartened, but en­couraged rather; with these Provisoes, First, that they put no Religion therein, as if God re­quired it at their hands, as a part of the dayes sancti­fication; for then are they guilty of will-worship. Secondly, that being personall devotions, they be per­formed in secret, for so Math. 6.6. our Saviour hath directed.

Thirdly, that when they are extended unto the whole family, the Master of that oeconomicall disci­pline be well fitted, and qualified thereunto, and pre­sume not beyond his measure.

Fourthly, that he keep himselfe within the com­passe of his owne charge, not admitting any of other places; for then he becomes offensiue to the State, who hath, and that justly, a iealousy over all such As­semblies.

Fiftly, that, what is done herein, proceed from the sincerity of his heart, without any respect unto sinister ends; else they are meere pretences.

Lastly, that they be not burthensome to their ser­vants herein, so as to make them weary of good things, of which our natures are impatient; but so, as that the day be unto them both a spirituall, and a cor­porall refreshing.

Ninthly, all such things whatsoever as keep us from, or hinder us in the publique worship, are altoge­ther unlawfull upon the Lords day. This conclusion is evident of it selfe from the premises, and conclusi­ons of the former questions, and is generally assented unto; only the scruple is,

Ob. Whether any thing, saue that, which is a holy exer­cise of Religion, be not such a hinderance; as walking in the fields, talking of other things, honest recreati­ons. For by this meanes we are debarred of that profit, in whole, or at least in part, which otherwise we might reape from the publique exercise.

Resp. To which I answer, first, that publique worship is one thing, and our private profiting thereby is ano­ther; both commanded indeed, but in sundry precepts; the one in the law of the Lords day, the other in those generall precepts, Mark. 15.1. beleeue the Gospell; Iames 1.22. be doers not hearers, Cor. 6.1. receiue not the grace of God in vaine, Col. 3.16. let the word dwell plentifull in you, &c. & are in some sort the end of the precept of the publique worship; in some sort I say, because not the first and chiefest end. For this is to acknowledge Gods supreme dominion, [Page 270]preservation of the Catholique doctrine, and the vni­ty of the whole Church; but a more remote and sub­ordinate end, and last of all intended by the Law-gi­ver. But her we must remember, that finis praecepti nō est sub praecepto; that is, if we come short of the end, for which any thing is commanded, so we faile not in the thing it selfe, we sinne not against the precept, wherein the thing it selfe is commanded. This faith Neta has re­gulas, quibus toties uti o­portet. Scilicèt non esse idem sinem praecep­ti, & id de quo praecep­tum datur; quia finis prae­cepti non ca­dit sub prae­cepto, ut id, quod praecipi­tur, sed ut in­tentū à Legis­latore. Quo­niàm ex hinc habes solutio­nem multarum quaestionum pro omnibus erudit is, & bonis mentibus metuentibus culpara, ubi non est, Cajet. in Aquin. 1.2. q. 100. art. 9. Caietan, Lopez parte 1. c. 34. de cir­cumst. Lopez & others, is a good rule to be obser­ved, for the quieting of weake consciences, which feare many times, where no feare is; conceiving, that they transgresse more Commádements, then they doe indeed. He that is not bettered by the publique As­semblies, sins indeed, but not against the Commande­ment of the Sabbath, which injoynes those Assemblies. Although therefore men must not think it enough to stand in the congregation, as Images in the glasse-win­dowes; yet if we joyne with our brethren in the acts of Gods service, suppose we receiue not improuement of grace therefrom, we must not presently be arraig­ned for prophaners of the Lords day.

You will say, our edification in religion being re­quired (say by other precepts) we are alwaies bound to forbeare such things, as are destructive thereof: as sports, playes, and all other waies, which haue no affi­nity there with.

I would gladly know, what difference there is be­tween the publique worship upon the Lords day, and the same upon other daies. The same word is prea­ched, the same prayers used, the same hymnes are [Page 271]sung, the same Minister imployed, the same people present; yet neither honest recreations, nor lawful vo­cations, nor manuall operations, are then thought to be hinderances to our profiting by the publique Assé­blies. Then they steale not away the seed sowne, they choak not the good word of God, they driue not out of our hearts either the exhortations of the Minister: or secret motions of the spirit; why then must they doe this upon the Lords day: haue the ordinances of God lesse vertue? hath the day lesse promise of grace? Are our hears then more unreachable? Are they not destructiue of good things at other times? and are they so at this time? By this it plainly ap­peares, that we place some holinesse in the day it selfe. Besides, there is a grosse ignominie, and fowle aspersi­on cast upon those, whom they oppose in this point; as if they countenanced such licentious waies, as must needs destroy the work of grace in the Lords people; not honest recreations, which serue to refresh them, are intended; but luxurious delights, in which the Iewes did Sabbathize, are insinuated; serving onely as provocations to lust, and incentiues of sensuall plea­sures. Charity thinketh not evill, faith the 1. Cor. 13.5. Apostle; & evill be to him that thinketh evill, faith the Proverb. It is the easiest point of Rhetorick to be eloquent in speaking evill; he that hath a galled minde, a disconten­ted fortune, an unquiet spirit, and hath been accusto­med to a rash censuring humour, may soone become a bitter Satyrist.

Ob. But what else are May-games and Morrice-daun­ces, [Page 272]but carnall and brutish delights, and why may we not call a spade a spade?

Resp. I presume, no man will say, that they are in them­selves and in their own natures sinfull, but only by use or abuse rather; but we please not to obserue, what care is taken to prevent such abuses; the time allowed being very little, the company restrained, the ministers of justice to be very watchfull herein, that they may indeed recreate the spirits of the meaner people, not corrupt their minds.

Ob. But the Saints take no such pleasure, as in holy things.

Resp. Indeed there is no joy to that of the holy Ghost, no delight to that of the inward man, no comfort to the comforts of God; but what then, is all the refreshing of nature, pleasing of the sense, solace of art, unlaw­full in their times and seasons?

Ob. But though these sports be circumscribed to certain houres after Evening prayer, yet in the mean while they draw away the minds of the vulgar, & their harts runne after them, though their bodies moue not in them; hence the Lords Sabbath is a wearisomenesse, and they say within themselues, when will it be ended.

Resp. I answere, that this is an inward and spirituall wic­kednesse of their secret thoughts, which none is able to discover, and therefore none should presume to judge. But suppose it, for there is no evill imaginable by any, which is not practised by some; are they therefore unlawfull, and not to be permitted? Doe not many tyre their best Auditours sometimes with as [Page 273]long, as empty discourses? Are not, think you, many poore servants wearied with private exercises, and wish they were at an end?

Ob. If you say, this proceeds from their wicked hearts?

Resp. Change but the names, and answer your selues.

Ob. If you reply, the reason is not the same, for these things are good in themselues, and under precept.

Resp. I answer, indeed the things are such; but not under the precept, of which we speak; much lesse, that man­ner of performing them, which is prescribed, from whence the wearisomenesse doth arise.

Ob. But those recreations, which are permitted, doe not, as is pretended, refresh the spirits; but on the contra­ry many of them being violent exercises waft and consume them.

Resp. As if a thing toylsome in performance may not recreate the performer. A Scholar, that hath spent his spirits in his study, doth he not betake himselfe to some bodily exercise us (que) ad ruborem, nay sudorem, to reviue them? For these being wasted by nothing more, then by the continuall bent of the minde (as the strength of a bow, that stands alwaies bended, relents alwaies by degrees, untill it come to be of no strength) our severall recreations cause severall diversions, by which the minde being let loose, and the body in agi­tation, the spirits receiue a kinde of new life.

Ob. But if you open a dore to liberty, it will soone be­come a wide gate to licence.

Resp. I answer, that the dore of true Christian liberty should in all things stand open to all the Professours [Page 274]of the Gospell, with the Apostles limitations; that it neither be 1. Pet. 2.16. a cloake on the one side nor evill spoken of on the other side, as an occasion of falling to our bre­thren; with these cautions I never knew that truth did harme in Gods Church.

Ob. If any say, that many use it only as a cloak, under which they vent their prophanations, & so it becomes an occasion of falling to some, and of griefe of heart to others of Gods people.

Resp. I answer, that such haue the greater sin. It is a feare­full condition, when even the truth it selfe shall thus cooperate unto their destruction; but better it is, that some offences come, then either truth be lost, or peo­ple nurst up in Hypocrisie, and superstition. For my own part, I think, all kinds of holy frauds (under which perhaps these Sabbatharian tenents may be ranged) by whomsoever practised: or what advantages soever may acrue there from, to be grosse delusions of men, meere mockings of God, and most unbeseeming the profession of the Gospell. As for the well-minded Christian, that takes offence, he is rather to be pitied, then humoured, and ought to be well informed of passiue scandalls. For it is not enough to say, we are offended; but we must consider, how justly; whether of weaknesse, or obstinacy, I meane, in regard of the publique declaration of the Magistrate. For in cafe of this nature, a reason being rendred, protesting against the prophanation of the day; nothing being intended, but the informing of the judgement, the setling of the conscience, the good of poore people, preservation of [Page 275]unity and uniformity; howsoever our private judge­ments incline us, we should rather comply with Au­thority, then be scandalized, especially, in points that are so disputable. These things thus premised we shall easily satisfie the adverse arguments.

CHAP. XXX. Wherein satisfaction is given to the reasons formerly alleaged.

TO the first, the words of the Commandement are mistaken; for not all holy duties in grosse, but only that kinde of holinesse, which is proper to the Lords day, is there spoken of; the words are plaine, Keep holy the Sabbath day: and the fourth pre­cept is no transcendent, as is said in the second, & third conclusions.

Ob. If any say, that the Lords day differs from others in this, that the whole Sabbath is to be spent in holi­nesse; whereas in other dayes such portions only, as may be well spared from other imployments, are re­quired of us.

Resp. I answer; first, this is only said, secondly we haue no president hereof in the Iewish Synagogue; Thirdly, the contrary doth appeare by the Question formerly disputed concerning the duration of the Lords day. Lastly, how can the conscience be satisfied herein, be­ing utterly lest to seeke, by our adversaries themselues, where to begin, or where to end the day? nay the scri­pture [Page 276]being utterly silent in this particular, if we speak of the Lords day, as being our Christian Sabbath.

To the second, the Lords day may be considered,

First, in it's absolute nature, as a part of our time; & in this respect it is most true, that, what is the com­mon duty of all daies, should be also that daies duty; the rather, because all other imployments are abando­ned, and therefore more leasure is afforded.

Secondly, in his relatiue nature, as separated from the rest of the week to the service of the congregation; and so there are especiall duties appointed, which are not common to other daies by vertue of the fourth Commandement. The reason, from the lesse to the greater, is of no force, because it speaks not adidem; for the Lords day, as it is a day, and part of our time, is no better then other daies; but as it is the Lords day devoted by the Church to the Lords service, it is in­deed the Queene of daies, and therefore therein the highest and noblest Christian duties are performed in the publique worship, even by the precept of sancti­fying the Sabbath day.

To the third, Familie-duties are not acceptable unto God performed upon one day more then upon ano­ther, if there be no other considerations concurring thereunto. He that is no accepter of persons, is like­wise no accepter of times, otherwise then the Apostle expresseth it out of the Psalmist, [...] Heb. 3.7. To day; if yee will heare his voice, harden not your hearts; by which is meant the whole time of the Gospell. Nor are the sinnes of men more hatefull, because committed upon that day, [Page 277]unlesse they carry with them an open or secret malig­nity, hindring either the duties of the day themselues: or our holy and religious performing of them, as the Aquin. Sylv. Cajet. Nav. Sot. Canus, Med. Schoolemen teach. And so the words of the Prophet Isaiah are to be understood; for their covetous desires, voluptuous living, and cruell practices made them come before the Lord in his sanctuary onely in out­ward appearance; formally personating what God really required, nay abounding and persevering in their wicked waies: as An circum­stantia divini sesti sit ne­cessariò consi­tenda? Duae sunt opini­ones; prima Modernorum; qui tenent partem affir­mantem; 2d sancti Thom. Ios. Ang. Iustin Martyr expounds that place. More to this argument, in that which follow­eth.

To the fourth, the day of Christs resurrection from the graue, requires no more our resurrection from sin, then other daies; unlesse only by way of motiue, or re­membrance. Thus indeed this day, Vide Iusti­num Martyr [...] in Dial. cùm Triphone. as all other conse­crated things, doth receiue from its consecration an especiall qualitie to beget in the hearts of men the sparks of devotion, unlesse they be hindred in them by want of reverence. What therefore Quanquam vallis haec mi­seriae uni­versalitèr sit locus poeni­tentiae, nihilo­minùs Tem­plorum locus suâ quidem religione & qualitate est adpoenitenti­am provocati­vus &. Ger­sen. de vita Clerico. Gerson affirmes of Churches & consecrated places in regard of repen­tance, we doubt not to affirme of the Lords day in regard of all holy duties. The Church or consecrated place (saith he) is, by reason of its venerable condition, ad poenitentiam provocativus, a place provoking unto repentance; & from hence he hath these conclusions. First, that ordinarily it is a work more holy in it selfe, more pleasing unto God, more profitable unto us, to pray in consecrated places, then elsewhere; because the Majestie of the consecrated place doth more incite [Page 278]us unto devotion. Secondly, that all blasphemy, either in words, deeds, or signes is so much the more exe­crable, by how much the place is more holy. Third­ly, that one cause, why wicked Priests are worse then wicked Lay-men (which S. Augustine faith, he often found by experience) is, that they abuse those things which should winne them unto repentance. Fourthly, that those affections, which separate from God, are e­very where damnable, but much more in the Temple: as appeares by our John 2, 16. Saviours overthrowing the Ta­bles of the mony-changers there. So say we, that the Lords day, by reason of the glorious dedication of it to the Lord Christ, as the memoriall of his resurrecti­on, is in it's selfe provoking unto newnesse of life; that holy duties are on this day ordinarily performed with greater fervency of spirit, benefit to our selues, and therefore acceptance with God; because the Glory of the day is apt to put life unto our performances; that all irreligious conversation is therefore the more ex­ecrable upon that day; that the reason, why wicked ecrable upon that day; that the reason, why wicked Christians are worse then Godlesse Heathens, many­times is, because they abuse all such things, whereby the Lord would draw them unto himselfe, & amongst others the Lords day; that all thoughts, words, and waies, which separate from God, are alwaies damna­ble, but much more upon the Lords day from this ground and no other. But hence as it doth not follow on the one side, that it is not lawfull elsewhere to re­pent of our sinnes, or to make our prayers unto God, saue in consecrated places; or that whensoeuer we [Page 279]come there, we sin, if we performe not these duties: so neither here, on the other side, must we conceiue, that no holy duties are to be done but on the Lords day: or that we break the Law of the Sabbath, if, during the whole day, we doe not performe them.

And by this, which hath been hath said, not only the present argument receiues full satisfaction: but (if I mistake not) that great stumbling block of these times, of bowing toward the Communion Table is remo­ved out of the way of all well-affected people. For the Table being amongst consecrated things, either it ac­quires something by vertue of its consecration: or Consecrati­ones Ecclesiae nan sunt ran­tùm opera, sed sunt effica­ces. Cajet. in Tho part. t. qu. 83 Art. 3. Res Consecra­tae habibes dicuntur ad exc [...]tandam in nobis reve­rentiam, & devotionem. ibidem. else the action of the Church is not only voyd, but also vaine, & idle; which no man will (I think) affirme. That, which the consecration conferres, cannot be any reall quality of holinesse, for of this it is not capeable; it must needs be therefore only a fitnesse or aptnesse in the thing consecrated to work upon the minds and understandings of men, considering it as consecrated. And is nothing else, but an Deus est prese [...]s Alta­ri, Ecclesiae, & aliis hu­jusmodi speci­ali modo, sicut novo instru­mento ad ex­citandam re­verentiam & devotionem circa divinum cultum. &c. Cajet. ibidem. aptitude to stirre them up to holy thoughts upon those things represented, and acted upon that holy place; which, multiplying themselues, doe at last break forth into the act of holy worship, in generall of the whole Trinity: but particu­larly of the glorious person of the Sonne of God, who humbling himselfe unto the death of the Crosse, ten­dred unto his Father an universall, and holy sacrifice for the sins of the whole world. Not the Table there­fore is worshipped; for this is so palpable Idolatry, as cannot be incident to any Heathen: nor any thing set [Page 280]upon the Table, (the reserving of the consecrated E­lements we leaue to the Church of Rome, and there­fore there is no thought here of Transubstantiation) but Christ, as the Messias slaine, the propitiation for our sinnes, by whole stripes we are healed. The Table is only a memoratiue instrument, unto which the as­sistance of grace is never wanting, either to beget in our minds such thoughts of the death of Christ: or to extract from our persons such a worship of him, if we Ecclesiâ Al­rare & alia huiusmodi ex consecratione adipiscuntur quandam spi­ritualem vir­tutem, per quam apta redduntur di­vino cultui; ut scilicèt homines devo­tionem quan­dam exindè percipiant, & sint para­tiores ad divi­na, nisihoc propter irre­verentiam impediatur. Aquin. parte 3. qu. 83. art. 3. ad tertium. be not otherwise wanting to our selues. And for my part (if this be all, which is practised; I am sure, it's all, which is taught by the Learned, even in the Popish Schoole it selfe) I see no reason, why, if a day quatenus a separated day may be thus memoratiue, a Table or ALTAR (call it what you please) thus separated, may not be so likewise: or why we should not readily imbrace all occasions, opportunities, helps, and fur­therances of worshipping the person of our Lord Christ; whose honour is generally impaired by sundry Heretiques, and most maliciously fought against by Satan, Anti-Christ, and all his complices. Which is some had well understood, it had not been possible for them to haue stumbled thereat; at least they would haue forborne many uncharitable invectiues against their brethren, who, upon those grounds, exercise this worship.

To the fifth, all meanes, directly tending to any good end, are included in the precept of the end; but private duties, as they are here required, are no where commanded as meanes unto the publique, but rather [Page 281]on the contrary; for we doe not therefore accustome our selues to private duties, that so we may be able to serue God in publique: but we therefore attend the publique, that thereby we may be the better enabled to worship him the whole week after. So that if the Lords day be indeed sanctified by the syncere perfor­mance of publique duties; the conscience is not far­ther obliged under the penalty of sinne, by any pre­cept yet reveal'd concerning the Lords day.

To the sixth, it is most true, that the spirituall repose of the soule was shaddowed out unto us by the cor­porall rest of the body in the Iewish Sabbath; so that our whole life should be a holy rest unto the Lord from the servile works of sinne and Satan; and how men sinne against the Lords day in particular, if the Consecrated day be not a motiue unto them of holy­nesse, hath already been said. But that the day it selfe and the sanctification thereof, such as is here prescri­bed us, was prefigured by the old Sabbath, we vtterly deny; that which was shaddowed thereby, being the duty of the whole time of the Gospell, not of any particular day.

To the seventh, there is no proportion at all be­tweene these pretended observances, and the Iewes private rest; for certaine it is, that when amongst them no man went out of his place upon the Sabbath day, they performed a publique duty, celebrating thereby that common rest, which they had now obtained from the slavery of Egypt, wherein every family, and person amongst them shared.

Ob. If you say it's so here, God being privately wor­shipped by all, there doth result out of the particulars the publique honour of God, acknowledging our spi­rituall deliverance from sinne, and Satan.

Resp. I answer, that though this be most true, yet the case is most different; for

First, they had an expresse precept in that kind, and the whole time was chalked out unto them; it is not so with us.

Secondly, that only was required of them, which was most easy for every one to performe; whereas those holy performances, which are here required, come not within the reach of every mans measure.

To the eight, supposing that, which many of the Schoolemen teach concerning our edifying in holy things on the Lords day, the argument is faulty in its other proposition. For that we cannot learne of the Lord in publique without private exercises so varied and spunne along throughout the whole day is not true: neither can any thing be universally affirmed herein, considering the different states, graces, and a­bilities of men.

To the ninth, the Lords day is said to be holy, no otherwise then other things, which are consecrated to Gods publique, and holy worship: and how farre things of this nature are apt of themselues, and there­fore doe often cooperate unto holinesse in us, hath al­ready been declared.

To the tenth, it is most true, that God intended by the Law of the Sabbath to mind his people of the worlds [Page 283]creation in six dayes, but that he did bind them there­by to contemplate the particulars thereof, which few but Philosophers are able to doe, I think no man will affirme. So the Lords day was sett a-part for the me­mory of Christs resurrection. But what those private duties are unto this, I see not, unles you say that article is to be studyed. And to speak truth, if men would upō this day preach Christ in publique. & spend their pri­vate meetings only upon this subiect (for Christ is a Theame seldome insisted upon) true Christianity would be better knowne, mens consciences would be better setled, those meetings more charitable, and in­nocent, and none could oppose them therein. But as the Proverb is Quid haec ad Icphali boves, to the continuate, and un-interrupted exercises, of which we speak?

Lastly, those Authorities, which are and may be brought to this purpose, (to which may be added, that Canon of the Church of England in the dayes of King Edward, for spending the Lords day in private prayer, and thanksgiuing; acknowledging our offen­ces, reconciling our selues unto our brethren, visiting the sick, comforting the afflicted, releiving the neces­sities of the poore, instructing children, and servants in the nurture and feare of the Lord) are not delivered by the Church, or ancient Fathers, as expositions up­on the fourth Commandement: as if they were the duties of the Lords day, as it is a Sabbath but only as pious and Godly admonitions, where by to traine up men in religion, and allure them unto holinesse. Num. 11.29. Moses [Page 284]would had been glad, if all the Lords people had been Prophets; but no man will say, that Moses therefore commanded them to prophecy. The Acts 26.29. Apostle wisheth, all men were such as himselfe was; shall we therefore condemne, as transgressours, those that were not such? It is so here, for although the Church doe not account for evill doers those, that either cannot, or doe not spend the Lords day as aforesaid; yet I assure my selfe, that both the Magistrates, and every good man will be glad to see men make a good progresse in true piety and religion. But what may commendably be done by some, and what must necessarily be done by all, are distinct things; and herein stands the present Question.

Ob. If any say, that therefore the Sabbatharian tenent must needs be better, and safer then the contrary.

Resp. I answer, it doth no way follow; for though the practice may be better, being rightly qualified, which seldome is; yet the doctrine is worse, for

First, it is false in it selfe;

Secondly, unnecessary burthens are laid upon the conscience.

Thirdly, many doubtfull perplexities are occasi­oned thereby.

Lastly, an apparant schisme is made, and fomented in the Church.

CAP. XXXI. Wherein is contained the conclusion of the whole, set­ting downe a short delineation of both the opinions, and tenents, in these severall Questions.

FOR conclusion of the whole, it will not be a­misse, to present the Reader with a summary of the doctrine on both sides; that so with one cast of his eye, he may be able to see both wherein they dissent, and which is more rationall in it selfe, and more suitable to the word of God. And here let the Reader take notice; first, of that, which The obser­vation of the Christian Sabbath. Pag 15. M ^r Sprint hath well observed, that in the most materiall points we consentingly agree, though in certaine circumstan­ces we differ, each one abounding in his severall fence; which makes it strange to me, that our Adversaries should so stick in these points, even against Authority it selfe; since we so consentingly agree in points mate­riall. This I say being premised, not to take notice of e­very thing, which might be collected out of the seve­rall treatises hitherto extant; I conceiue, that the finest thread, in which these Sabbatharian positions can be spun, may be thus drawn. First, that God, having crea­ted Adam in Paradise, revealed unto him the creation, with the order, and manner, and time thereof, within the compasse of six dayes. That the seventh therefore was the day of his rest, which he would haue obser­ved as a Sabbath by him and his posterity. That this [Page 286]day was most fit to be appointed; not only in regard of God, who then rested; but in regard of man also, who was on the seventh day to enter upon the domi­on of the world, as the Master thereof; and what bet­ter entrance, then with the service of his Creatour, in sanctifying the Sabbath day. That hence came all his time to be divided by weeks, the boundary whereof was, and that by diuine institution, the Sabbath, God having blessed the seventh day and hallowed it. That this hallowing the day, was the declaration of Gods will; not what himselfe meant to doe long after, but what he would haue men to doe from that time forth in all their generations. That thus it continued in the practice of the Patriarches, before, and after the flood; for else it had been impossible for the Israelites to haue known (as it is plaine they did by their gathering of Manna) which were the six dayes of the creation, and which the seuenth of Gods resting. For sure we are, the time was first divided into weeks; moneths, & yeares, being not knowne, till by long observation found out by the course of the Sunne, & Moone. That though in this manner the Sabbath was given Adam by positiue Law, yet easy it is to follow the footsteps of nature guiding us thereunto. For all men acknow­ledge, even by naturall light, that some time is to be sett a-part for the publique worship; but being to seek of the proportion in speciall, and portion in particu­lar, nature kindly reacheth forth her hand, guiding us to these also, assuming as followeth. That not only some time, but a sufficient proportion there of is ne­cessarily [Page 287]required, as to all other workes, so to this of the publique service. That reason teacheth, it is fit the Creature should waite the leasure of his Creatour in the designation of this sufficient proportion: the Crea­ture being under his absolute power, and being no e­quall carver to it selfe in things of this kind, and rea­ping also greater comfort in any observance, for which it hath the warrant of its Creatour. That seeing the week was the originall partition of time, it must needs be more convenient to sett one day of the week a-part for the service of God, then one in a fortnight, or one in a month. That herein an uniformity ought to be observed by all man-kind throughout all generati­ons; without which, there must needs follow a mani­fest Schisme in the Church, rent in the State, and also in the world, if some in some places obserue one day Sabbath, others in other places another day. That there is no such ground of uniformity, as the word of God, to whom all men owe and professe there ready subjection; as for mens constitutions, though upon ne­ver so good groundes, there are others as wise, & good as they, at least in their owne opinions, which will take liberty to vary from them. That therefore it is fit, God himselfe should shew us, not only the specifi­cate proportion, but the particularity of that specifica­tion. That in such designations as these, the will of God is made manifest unto us, sometimes by his words, sometimes by his works; so that if the Scrip­ture were silent, as it is not, yet this is a generall dire­ction, that the work of God done upon any day, is, and [Page 288]ought to be the ground of its hallowing: If therefore we discerne one day to be preferred before another in some great and notable work, naturall reason teach­eth, that day of all others to be chosen for our pub­lique Sabbath. That thus stands the case both in re­gard of the Iewish, and Christian Sabbath; God having marked out unto them their Sabbath by the work of creation, ours by the work of resurrection. That there needs no such recourse notwithstanding to the works of God, having so expresse a Text, as that of the se­cond of Genesis; for the making good whereof against the fond Dreame of Anticipation, may be brought whole Iuries of Fathers and moderne Divines. And reason it selfe averreth it by an unanswerable Dilem­ma; for that passage must be written either before the Law; and then God must reveale to Moses before hand what he meant to doe in the Mount, which is not probable: or after the law, and then what reason had Moses to speak there of in the story, since it was so fully declared in the Tables? That of those three things before spoken of, the time in generall, the pro­portion in speciall, and taxation in particular, the first only is generally received for Moral; the other two are Positiue rather then Ceremoniall; for what need of Ceremonies in Paradise? That the specification of one in seven was ceremoniall only respectiuely to the rest of the seventh day, not of the seventh it selfe; for what ceremony can be found in the time indefinitely con­sidered, which is one of seven? That the Iewes resting upon their seventh, did prefigure Christs rest in the [Page 299]graue, (in which fence also it is abolished) but not our rest from sinne here, and from misery hereafter; for these were common to the Iewes together with the Christians. The rest therefore of the day, was partly Morall, partly Ceremoniall; but not that one in seven should be sanctified, for that this is simply Morall, we haue the full cry of the Schoole-men themselues. That the particular taxation of this one in seven more then of another was also Positiue, not Ceremoniall; for there is the same taxation of one in seven under the Gospell, and yet no Ceremony is put therein; nay God having as it were chalked it out unto us by his works, it may well be reputed Moral. As therefore God com­manded the Iewes their day: so hath he also appointed us ours, even the first day of the week for our Christi­an Sabbath; That herein the wisdome of God is most remarkable in his Law, saying not, Remember the Se­venth day, but Remember the Sabbath day the day of Rest to sanctifie it. For by this meanes we also keep the fourth Commandement, in sanctifying the Lords day; For as the Jewes were tyed to the observation of the Sabbath, and had one of he seven preferred unto them: So we haue also our Sabbath, and one also of se­ven prescribed us. That though we take not the Lords day as it is such a day of seven, from the Commande­ment; yet the rest, and sanctification thereof, we justly deriue from thence. That undoubtedly the Gospell doth not allow a worse proportion of time for the worship of God, nor a worse manner of observing it, then the law did: and a greater doth not well stand [Page 290]with our ordinary callings. That seeing the day of the Creatours rest is abolished, none of the seven can be more proper for a Christian mans observation, then the day, on which his Redeemer rested; whom the Mark. 2.23. Scripture stiles Lord of the Sabbath; For God marked it out unto the Apostles, to whom the translation of the day appertained by the resurrection of Christ, a work no way inferiour to the Creation. This there­fore is the day, which the Lord himselfe hath made, faith the Prophet, Psalme 118. ver. 4. That although there be no expresse proofe in Scripture, yet sufficient it is to proue an institution, from the continuate, un-inrer­rupted practice of the Church, which cannot be casu­all; and indeed nothing else can satisfie any, whose judgment, and conscience cannot be overawed by the ordinance of the Church. That therefore we must re­member this to be our Christian Sabbath, (for so we may justly call it, though neither Scripture, nor Anti­quity so stile it, because all acts of Parliament, and Proclamations of the State so entitle it) being I say our Sabbath, we are to sanctifie it in all points, as the Iewes did theirs, both for the time, which must be 24. houres: and for the rest, doing nothing, which may be an avocation from holy things. As for sports and pas­times, howsoeuer the guilded titles of Christian liber­ty, honest recreations, and the like be put upon them, yet it may justly be feared, least prophanesse and lux­urie be thereby intended, and a wide gapp set open to all licentiousnesse. That all men know, how syncere so­ever the mind of the Magistrate be, how greedily the [Page 291]vulgar are set upon these sports, how incroaching up­on liberty, how undiscreet in enjoying it, how impa­tient of any restraint therein. On the other side, that the Saints delight in consecrating a Sabbath glori­ously unto the Lord; so that when others, instead of refreshing, toyle themselues in May games, or Mor­ricedaunces, or worse, finding perhaps their own plea­sure therein; the Saints finde nothing so sweet, as the Lords statutes, nothing so ravishing as the refreshings of the holy Ghost, nothing so amiable as the Assem­blies of their Brethren, being made thereby more painefull and conscionable in their severall callings the whole weeke after.

How these things, which seeme thus handsomely contrived, doe hang together like a rope of sand, consisting of some truths, more falsehoods, most un­certainties; let the indifferent Reader judge. It is true, that God created Adam in Paradise; but not true, that the creation of the world was made knowne unto him by revelation; for then, to what pupose was his excel­lent knowledge, in which he was created, (and which many preferre beyond that of Solomons) imparted unto him? That God commanded the first seventh day to be his Sabbath is very improbable; for what needed Adam a Sabbath in Paradise? And if he sinned the sixt day (as most conceiue) this was a bad prepa­ration to the next dayes Sabbath, & such, as was like­ly to disturb the whole work. If he stood the sixt day and sinned the seventh (long he stood not all agree) was the day of his fall, think you, the day of his Sab­bath? [Page 292]That he entred upon the dominion of the crea­tures upon the seventh day, contradicts the very Text it selfe, which saith, they were delivered up unto him upon the sixt day; unlesse we like to interpret Moses by the figure Anticipation in that Chapter, which is so much condemned in the next. That time was first divided by weeks, afterward by months, which is the very pillar of all the rest; is as weakly, as confidently affirmed: For not to speak of the circle here used, the division of time into weeks being brought to proue the Sabbath to haue beene from the beginning: & the Sabbath being blest & sanctified from the beginning to proue this division of time by weeks; no such thing can be concluded from that Text; unlesse we grant, that all separated and sanctified daies (and such were all the Iewish Festivalls) are presently to be the divisi­ons of time. On the other side, sure we are, that man in the beginning was put to Schoole unto the creature, and that the Sunne and Moone were purposely set in the Firmament to shew him times and seasons. Is it now probable, or can it stand with the intention of the Creator, that man should come by the divisions of times, otherwise, then by observing the Sunne, and Moone, especially since the Changes of the Moon doe so punctually lead us unto weeks? In the next place, it was wisely foreseene, that a positiue precept serues not our turne; and therefore we fetch about for a mo­rality also therein, which cannot be without sundry suppositions. That nature tels us of time to be set a­part for Gods worship, is most true; but that shee di­rects [Page 293]us to this in speciall, or that in particular, is falla­ciously collected. For what if the creature be under the absolute power of the Creator, are therefore no Circumstantials left to the discretion of the Church in holy things? What though some particular per­sons would unequally carue therein, as Prometheus did betweene himselfe and Iupiter; would the Church alwaies assisted by Gods spirit, think we, doe the like? So for the comfortable performance, which is preten­ded, I would aske, which is more comfortable, when we haue some things voluntary, which may be a free gift▪ or when we are fettered in our performances, like flaues, more then sonnes? Lastly, that uniformity in publique actions cannot be observed, unlesse God in­terpose his immediate authority, savours of some­thing else, then Sabbatharian tenents. If those daies are alwaies holy, which are honoured with some no­table work of God, I see no reason, why the day of our Saviours incarnation and hypostaticall union the most unsearchable Nunquam 'Deus adeò grande fecit miraculum in caelo, aut ter­râ, sive resu­scitando mer­tuos, sive illu­minando cae­cos, & sic de aliis; sicut est miraculum hoc' unionis humanitatis addivinita­tem. Gers. parte 4 â ser. de Nativitate and glorious work ad extra: or Friday, wherein was finished the work of our redemp­tion, should not be a Sabbath, as Euseb. lib. 4. c. 18. Constantine made it. Surely, although all Sabbaths haue beene kept upon daies chalked out by Gods famous works, yet all daies thus chalked out haue not been forthwith Sab­baths by divine institution. That the proportion of one in seven to be kept Sabbath cannot be ceremoni­all; & that never any found any Ceremony therein, is utterly untrue. For, to omit others; Videri ergo possit Domi­nus per diem septimum po­pulo suo deli­neasse sutu­ram sui Sab­bathi perfecti­onem. Cal. de 4. prae. Sic eliam Clemens Alexan­drinus ex Ela­tone. lib. 5. Stloma [...]. Calvin hath long since observed, that it did not only historically teach [Page 294]the Iewes the perfection of the works of nature, but mystically also the perfection of the works of grace; and that nothing should be wanting unto us in the per­son of the promised Messias, the number of seven be­ing the number of perfection. Alike solid is that, which followeth, that the Rest of the seventh day had relation unto Christs rest only in the Graue; but was not mystically referred unto the grace of the Gospell; which is contrary both to the Scripture, and to the streame of all Divines, Ancient and Moderne. And what if the Iews were partakers of the grace of Christ? yet were they led thereunto by the hand as children, in these and the like figures; and how doth this hang together, There is a taxation of one in seven under the Gospell, therefore that, which the Iewes had under Moses, could not be ceremoniall? That we under the Gospell keep the fourth Commandement is most true, understood in generall of the substance of the Commandement, for times of publique worship, but in nothing else. For thought it say, Remember the Sab­bath day, not the seventh; yet immediatly it addeth, by way of exposition, the seventh is the Sabbath; and which it meaneth of the seventh, even the next after the creatiō. We must not then make God wise accor­ding to our fancies, by making his word a Lesbian rule, broken asunder, and patched together at our own pleasures. But say, it speaks of a Sabbath in generall, how doth it speak of a seventh day-Sabbath in speci­all under the Gospell, or of the Lords day in particu­lar? This therefore must be helped with another [Page 295]heap of superst [...]ons. Christians, you say, must not giue a worse time unto the Lords service, then did the Iewes; must it therefore be just the same; that a better would proue a publique grievance, is a plausible put off; why might we not giue him every sixt day, if the whole Church should think it fit? would it not be all one upon the matter to Trades-men & Labourers? But the Lord hath marked out unto us his own day by his own resurrection. This is most true, and there­fore the Church alwaies hath, and I doubt not but ever wil obserue it to the worlds end, though only by the Churches authority. But supposing it to be our Sabbath, must it not be kept for time and manner, as that of the Iewes was? If it be not the Iewish, why should we keep the Iewish time of just so many houres, with the Iewish manner of rest for such or such cessations? As for the rest, he that is a Teacher of prophanenesse, and an Abettour of licentiousnesse, an untempered morter-dauber, let him be accursed.

The other patterne of doctrine therefore in this point, is. That God created man in that high measure of knowledge, as made him little lower then the An­gels. Psal. 8.5. That man continued in this estate but a very short time, perhaps not many houres. That notwith­standing his fall, a great part of his wisdome remai­ned with him, especially his naturall knowledge of the creature, and the worlds creation. That God ad­mitting fal'n man into the state of grace through re­pentance, was pleased to converse with him (though not so familiarly, as otherwise he would haue done), [Page 296]by apparitions, and revelations. That the light of na­ture remaining, taught him, that this God must be publiquely worshipped. That he being not unminde­full of his fall, and the curse, which thereby was brought upon him, death: and being instructed in the faith of the Messias to be slaine, hence God came to be publiquely worshipped by the sacrifices of slaine beasts. That the set time of this publique sacrificing is not mentioned in Scripture. That the place in the second of Genesis was written by Moses after the Law was given, and had relation thereunto. That nothing can be averred of the Patriarchs practice till Israels comming into the wildernesse, and the fall of Manna. That the Law delivered in the fourth precept is mo­rall for substance, as that God must haue times for publique worship; Ceremoniall for circumstance in the rest, binding the Iewes only, & leading them part­ly backward, to their state in Egypt, the fall of Man­na: partly forward, to good things to come in Christ. That Christ therefore and the Gospell being exhibi­ted, this circumstantiall Sabbath must cease; but expi­red not quite untill the destruction of the Temple. That during this while, the Apostles kept the Iewish Sabbath, as they did other Ceremonies. That withall they kept in a manner the Lords day also for breaking of bread, though this was not alwaies done upon that day only. That whatsoever the Apostles did in the Churches by them planted, was not by Apostolicall authority, they being the Churches Pastors, as well as Christs Apostles. That the discipline of the Church [Page 297](of which the time and manner of publique Assem­blies is not the least part) was established by them, as Pastors, not Apostles: and might afterward receiue such changes, as the state of succeeding times should require. That therefore the institution of the Lords day is by Ecclesiasticall authority; and that this is a sufficient tye of conscience to all such, as list not to be obstinately wilfull. That the Lords day thus establi­shed must be observed, and set apart for Gods pub­lique worship; and all meanes used for the supporting thereof. That those, that joyne not with the Congre­gation therein, are guilty of prophanation. That what­soever doth hinder this in any man (of which no ge­nerall rule can be given) ought to be avoided by him; and that herein every mans experience can best in­forme him. That such things, as are used only as di­versions of the minde, and recreations of the body, are lawfull on this day, so they offend not in any other circumstance. That those, that are inclined, and inabled to private holy exercises performed without fraud, or sinister respect, doe that, which is most profitable and commendable, though not bound thereto by the Law of the Lords day. That all men should be watchfull over themselues to keep a spirituall Sabbath from the servile works of sinne throughout the whole course of this life having alwaies an eye to that Sabbath of Sabbaths, promised us in the kingdome of GOD our Father, and of his deare Sonne IESUS CHRIST, to whom be honour, and glory now and for ever more. Amen.