SEVEN QVESTIONS OF THE SABBATH BRIEFLY DISPUTED, after the manner of the SCHOOLS. Wherein such cases, and scruples, as are incident to this subject, are cleared, and resolved, By GILBERT IRONSIDE B. D. HEB. 4.9.10.11. There remaineth therefore a Rest to the people of God. For he that is entered into his rest, hath also ceased from his own works, as God did from his. Let us study therefore to enter into that Rest. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. dial. cum Try. OXFORD, Printed by LEONARD LICHFIELD Printer to the Famous University, and are to be sold by EDWARD FORREST. Anno Salutis M.DC.XXXVII. TO THE MOST REVEREND FATHER IN GOD WILLIAM by Divine providence LORD ARCHBISHOP OF CANTERBURY His Grace, Primate of all England, and Metropolitan, CHANCELLOR of the University of OXFORD, and one of his MAJESTY'S Most Honourable Privy Council. HIM that is weak in the Faith receive you, Rom. 14.1. but not unto doubtful disputations; saith the Apostle. It may please your GRACE to remember, that the Church of Rome, was at this time like the Moon when she is orient, illustrious for her faith, spoken of through the whole world, Rom. 1.8. shining in all Christian piety, and made gloriously red with the blood of her Martyrs. Yet was there a dusky mist raised about her, which did much obscure her glory. For though she erred not in fundamentals, as did the Church of Corinth in the article of the resurrection; nor with the Church of Galatia, mixed the Law with the Gospel, as if Christian religion were an extract of both, as the Socinians at this day; yet in things of less consequence God permitted the envious man to sow the seeds of contention in this goodly field, Gen. 16.12. till, as so many Ishmaels', every man's hand was against every man. The things in question were (if any can be such in the time of the Gospel, of which no sober man doubts) of an indifferent nature, as meats and days; the parties contending were the strong, and the weak in faith, the manner of the contention amounted unto a Schism, whilst the strong rejected the weak with scorn, and contempt; and the weak fell to their common ward of judging and condemning the strong. It was therefore high time for the Apostle to put to his hand; he is a master-builder, and knows that a house divided cannot stand; of all things therefore he laboured to procure amongst them a settled peace; since, as a Inveniat vos diabolus munitos, & concordiâ armatos, quia pax vestra bellum est illi. Tert: ad Martyrs. Tertullian saith, the Church's peace is to Satan, the old enemy thereof, a continual war. Now the way which the Apostle takes in the work, is such, as never fails of its effect, the way of knowledge, and the way of love; a mutual receiving of one another into a good opinion, and a moderate discussing of the points in controversy. This latter will do little good without the former, for till we can be content to receive one another as brethren; we shall never satisfy one another as Divines. Till this, Victory will be sought, not Truth; and as b Se nec res●●dere nec tacere potuisse. Aug. Retract. 1. cap 49. St Augustine notes of Gaudentius the Donatist in his time, though he known not how to answer, yet he knew not how to hold his peace. It is well observed, that there is Discordia personarum, as well as opinionum, Schism is commonly more in the man then in his tenants; in the heart of the schismatic, then in the discord of his judgement. That men should not descent in opinions, is not to be expected; the Angels do thus differ, Discordia fieri potest, u● vel ●●llum sit peccatum vel saltem veniale, quandò quis probabiliter existimêt non esse bonum quod alter 〈◊〉. Greg. Valen. as the Schoolmen teach. This therefore is no sin, unless we become undecently pertinacious; nay, when the heart itself is grown Schismatical, the sin is the less, while we proceed not to definitive sentences against our opposites. But how difficult, and almost impossible a thing it is, to be thus temperate, the continually interrupted peace of the Church in all ages hath made tootoo apparent; especially in the weaklings here spoken of, whose religion hath much more of zeal, then of knowledge. For that the Church should consist of none, but of strong, is an Utopian fancy of the perfectists, whose Church is a Moon without spots; a family, in which are no children; a firmament, in which are no stars, but of the first magnitude. The true Church of Christ ever was, and will be a mixed congregation; in this, like Nebuchadnezars' Image, which had mixed feet of clay and Iron. There remaineth therefore the Apostles other remedy, which is not only to receive them into our hearts, but to support them also with our hands, whilst with the one eye we look upon their persons, with the other upon their opinions, bringing these into public light, (for commonly they lurk in corners) and the touchstone of disputations. a Tertullian. Suspecta esse debuit, quae vult occludi: that doctrine justly deserves to be suspected, which desires to be concealed. But herein also the Apostle directs us by a distinction; for some disputations are perplexed, and perplexing; others not so, but serve to clear the Understanding, & settle the Conscience. The former sort have ever been the bane of the Church, a worm bred in religion, and eating out the very bowels thereof. To repress these kinds of disputes, & to confine turbulent searching wits, hath ever been the wisdom of the Church. Such wranglings the Apostle doth even abhor, as fit for the Schools of Heathens, 2 Tim, 2.23. then of Christians; being (how profound soever they seem) foolish and unlearned, good only to beget new janglings, filling the Church with disputing, not edifying. Such therefore were ever dangerous, ending always in greater hazard, saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I sid. Pel. ad Theo. Scholasticum Ep. 93. Isidore the Pelusiote: neither are they more dangerous, then endless; for difficulties assoil not doubts, as the same b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad Alipium. Epist. 97. Father gives the reason, Questions of this kind are raised, either about fundamentals, wherein our faith stands, as the Temple upon her pillars; and miserable is that Church, whose foundations are shaken; things of this kind aught to be be-beleeved, not disputed; and herein we should gladly give the hand to them of Rome, were the decisions of the Tridentine Fathers, the decisions of the Catholic Church, or consonant thereunto: Or about the secret things of God's counsel, the Quòd sit whereof is indeed revealed, the Quomodò sit not so, in which viam quietativam intellectus, as Pennottus calls it, like the Northwest passage long since promised, no man as yet hath ever found. The latter kind of disputes concern either the public peace of the Church, or the outward practice of Christianity; in both which is seen Satan's malice, casting scruples into men's consciences: and the vanity of some spirits, who applaud themselves, saying, with the Fly upon the Chariot, what a dust do we raise? The disputing of points of this nature against such as these is most necessary; especially if God be pleased to give men tractable hearts, not to withhold the truth in unrighteousness. Scrupulus conscientiae est, quand● mens dubia vacillat, nesciens quid melius, semper parata facere quod sciret Deo gratum; & contra ist● scrupulum seùti●●●rem facere, non semper est peccatum: licèt talis scrupulus sit val●è periculosus & quantùm fieri potest, extinguendue. Gers. compend. Theol. For though they be things in themselves of less importance; yet from such trifles (as they seem) flourishing Churches and States have been much impaired. No better work therefore can be undertaken, then is the dis-entangling of the conscience; every scruple therein being like a thorn in the foot, much hindering our progress▪ or a mote in the very eye of the soul, of all parts the most tender, not fuffering, without anguish the least molestation. Perhaps it is not always a sin (saith Gerson) to go against the fears, and scruples of our minds, provided we be ever ready to embrace Truth made known unto us; yet such scruples certainly are very dangerous, & by all means to be extinguished. And good reason; for as a careless conscience begets presumption; so a scrupulous, desperation. A too large conscience calleth evil good, and a too straightened calleth good evil. The former sort sticks at nothing; and herein have a kind of advantage, Conscientia tùm nimis larga, tùm nimis stricta cavenda; nimis larga generat praesumptionem, nimis stricta desperationem; nimis larga frequenter dicit malum bonum; nimis stricto bonum malum; nimis larga de nullo remor sum habet, & ideo in rebus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rariùs peccat etc. Gers. ib, for by this means they err not in things indifferent; but the latter start at every thing, and are therefore more often wounded, if ever whole. The peace also of the Church is to be valued at the highest rate; for it is with her as with the civil State, all the contentments of a Kingdom are nothing, if peace be wanting. That these questions of the Sabbath are things of this nature many have long since complained, and Your GRACE doth easily discern. For notwithstanding the Sabbatharian tenants, for the most part thereof, be mere novelties, unknown even unto our Martyrs in the days of Queen Mary, and were but timorously set afoot by their first masters; yet how deeply they are now rooted, who seethe not? and how the hearts of men are thereby aliened one from another? how such, as dare contradict them, are made even Anathema; all religion being reduced to this one head, the observation of the Sabbath: How a manifest schism is raised thereby (so fare at least, as for fear of Authority men dare adventure) a weak eye may discern. So dangerous hath been the long connivance of the Church, and silence of her sons; whilst some have undervalved these questions, as too mean speculations for men of great abilities to be engaged in▪ others have been contented to see well-affected people to be drawn on in Religion by this holy fraud. But what the issue of both have been, experience hath now discovered; for Miloes' suckeling is become an Ox; and the twig, that might have been snapped in sunder, is grown a sturdy Oak. For my own part, I well hoped to have stood upon the Hill, and beheld this skirmish in the Valley, being indeed every way unfurnished for such a service. But it hath pleased God to dispose otherwise; that which I did, partly for my exercise, but chief satisfaction, being found as * 1. Sam. 10.22. Saul hide amongst the stuff: or (to compare the least thing with the greatest) as they say St Gregory was discovered in the Merchant's warehouse. I have notwithstanding at length with my best alacrity committed it unto public view, most humbly beseeching Your GRACE to receive both the Work, and the Author into your Patronage and protection. The great Bishop and Shepherd of our souls multiply his choicest Favours upon Your GRACE: and by and through Your GRACE upon his poor Church, until that precious ointment, composed not of sweet spices, but of God's holy spirit, flow from the head of our Aaron even unto the skirts of his clothing; which shall be the daily prayer of Your Grace's most humbly devoted G. IRONSIDE. To the READER. GOOD Christian Reader expect not to be courted with fruitless Apologies; I desire only to inform thee concerning this present Treatise, which is now thine. That which I intended, when my thoughts first looked this way, was my own satisfaction. For though I were not a stranger to these Questions, nor took up these tenants by occasion of the King's Declaration (an aspersion fastened upon many an honest man) but had declared myself therein for many years before, as some who are contrary-minded can bear me witness: Yet when of late they fell into agitation, I confess the strange confidence of most, the resolute sufferings of some began to stagger me. For I conceived, that I not sufficiently searched, and that something surely had escaped me; else it was (I thought) not possible, that men of good apprehensions, honest dispositions, and well qualified with sundry parts of learning should not only stick at them, but oppose them also even with hazard. This was the cause why I not only weighed such arguments, as Treatises of this nature afforded: but such also as either myself could frame, or my poor slender reading help me unto. This I held fit to acquaint thee with, lest thou shouldst perhaps think that I affected a Sciomachy or Umbratilous skirmish, making a great show of arguments only to make a greater show of answers. But God knows I intended herein satisfaction, not ostentation; to see what might be as well, as what was already said. To which purpose I have also faithfully related the reasons of our Adversaries, and added such weight unto them by pressing them home, as my weak understanding enabled me without partiality, desiring only light, which I always professed to follow, if they afforded any. But here if I have at any time for pity's sake left untouched certain places of Scripture, miserably tortured, I fear wilfully wrested, (a common and great fault in them with whom we deal) let me be pardoned this injury. Shows and flourishes, which an Artist may convey into a well penned discourse, may go for convincing evidences amongst the vulgar. He deserves not the name of a Scholar or Orator that cannot by this means make any Paradox extremely probable; for it is not easy for a common eye to distinguish shadows from substances, especially when they are wrapped up together under the specious titles of piety. And this was the only reason of my method, which being that of the Schools is of all others (if used with sobriety) most satisfying. It is not then the pleasing of thy fancy with acquaint language, and apt cadences of words: nor the drawing of thy affections with pathetical exclamations of holiness, religion etc. nor appeals to men's consciences, by which they are artificilly caught before encountered, which I intended; to such strains I profess myself a stranger; but the unmasking of all apparences, and discovery of naked truth. And here let no man be offended, if I speak freely, that I have not found any convincing proof in any point of their doctrine, wherein we differ, either out of the word of God, or well governed reason. It is therefore to be feared, that men seek themselves, not truth herein. And sure self-seeking is more ways than one; not only the desire of profit, preferment, favour, greatness: but those poorer phantasms of popularity, opinion of being the un-erring Rabbis in the Church, or making good a side hunted after makes us guilty thereof. And amongst the rest there is no such self-seeking as singularity, Signa singularitatis non continere se intra suos fines; fastidire dostrinas resolutas; indebita doctorum & doctrinarum appropriatio; gaudere potius de alienâ impugnatione, qu●● eo●● ad concordiam ducere. Gers. if the Schoolmen have given us its true characters; amongst others these. To loathe common resolutions already given; to appropriate to ourselves the infallibility of our Doctors and Doctrines; to take more delight in oppugning our adversaries, than reconciling of controversies. If this be singularity, and singularity self-seeking it is easily seen who seek themselves. For not to speak of the two latter Characters, which are as the proper passions of our Sabbatharians, I will only relate what you may read in Mr Sprint concerning the first. In this controversy (saith he) those reverend and goodly writers, living in the times next above us were of more remiss and weak judgements: but those of latter days more sincere and strict; God as it were rewarding the pains and diligence of every age with revealing some part of truth. The which thing as he did to them of other times before, revealing unto them sundry truths, wherewith their predecessors never were acquainted: so dealt he with the Primitve Fathers in their several times, and so perhaps he will do with them that follow us. So he hath done to this age of ours; and as he hath done it in sundry other truths, so also in this of the Christian Sabbath. Mavult curiositas quaerere invenienda, quàm inventa intelligere. ib. Singularity it seems is a curious fancy, which chooseth rather to invent new, then to understand those Tenants which are already received. Such (I confess) was my ignorance as to believe that all necessary truths had been sufficiently revealed; as for unnecessary revelations we bequeath them to such Phanatique spirits as affect them. My opinion also was, that those Pillars of our Church, that lived in the former age next above us in whom might be discerned the very spirit of Elias, had been no weak, remiss, unsincere (or to speak plain) profane Gospelers. Sit studium solius veritatis absque fermento vanitatis, Let truth alone be studied, and all leaven of vanity avoided. But it hath been an ill lesson instilled into the heads of young Students by those that were heretofore the great leaders of the Disciplinarians, that howsoever the Ceremonies of the Church were in themselves tolerable, yet no way to be used by such as had preached against them. And the reason was as good, as the Doctrine, lest the people seeing them in an error in this, should believe them in nothing else, therefore needs must we magnify all our dictates whatsoever. But first, the supposition of the people's scandalised infidelity is a mere fiction; was St Peter's doctrine the worse thought of, because his error was reproved by St Paul? Are the errors of Origen, Tertullian, Cyprian, Retractati● Augustini non inhonoravit eum, nec authoritatis dictorum suorum robu● evertit. Gers. or any other of the ancient Father's prejudicial to their other truths? But suppose the people should thus stumble, must we therefore pertinaciously adhere to our mis-opinions though but in Ceremonies? Surely then they were not wise, whosoever wrote Retractations. The best that is, may possibly be mistaken, and if so let God have the honour of our humility. To have erred may be the shame of our natural frailty: but to acknowledge our errors is the praise of our Christian ingenuity, and to reform them our glory. I speak not this out of any hope conceived that this poor piece of mine should prevail with any in this kind. It is storied that when Philo the jew was sent to Cajus the Emperor in behalf of his nation against the Greeks', that Appian who was sent by the Greeks against the jews spoke first, and the Emperor was so enraged by Appian, that Philo was commanded out of his sight unheard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. lib. z. c. 5. It will be here not much unlike save that Philo the jew hath first spoken; our Sabbatharians have filled the ears of our people these many years, and hearts forestalled with prejudice are unteachable saith S. Augustin. I shall therefore think I am well dealt with, if this be not avoided as a prohibited book (for this jesuited trick is also taken up) but most happy, if I may escape that which the * Psal. 57.4. Psalmist styles, and I have already felt to be sharper than swords. If any list to be contentious (a book in Print is at every man's mercy) if his arguments be gotten in his spleen, be prosecuted by his passions, till they conclude in evil speakings, in some corner-creeping or scurrilous invectives fit for a Player then Divine, let him know his answer shall be contempt. But if any will be pleased in the spirit of meekness to show me a better way, I trust I shall neither be so wayward, as to take it amiss: nor so weak as not to profit by him. My only suit unto thee (Christian Reader) is, that thou peruse it with as single an eye, as the heart was sincere from whence it proceeded. Upon this condition I bid thee hearty Farewell. Thine in the truth of the Gospel of Christ jesus GILBERT IRONSIDE. The several Chapters with their Contents. The PROEM. The Proem containing the partition of the whole work. CAP. I. Wherein the first question is proposed, with the arguments seeming to prove the Sabbath to be as ancient as Adam in Paradise. CAP. II. The Arguments for the negative opinion are set down. CAP. III. Wherein it briefly declared, what is to be thought of the present question. CAP. IU. The Arguments proposed Chap. 2. are fully answered; and the exposition of sanctification by destination is at large handled. CAP. V. The second Question is proposed, whether the letter of the fourth Commandment be a Moral precept. CAP. VI The Arguments for the affirmative are propounded, and enforced. CAP. VII. In which are set down the Arguments for the negative. CAP. VIII. The question is stated, and explained. CAP. IX. The Arguments for the affirmative examined. CAP. X. Containing two digressions: the first showing who are the best interpreters of holy things: The second, wherein the two opposite tenants in this question of the Sabbath are compared one with another. CAP. XI. Wherein the name of the Christian man's Feast-day is proposed, with those Arguments which seem to conclude for the name Sabbath. CAP. XII. The reasons against the name of Sabbath are briefly alleged. CAP. XIII. Wherein is briefly showed what is to be thought of this Question. CAP. XIV. Wherein the Question concerning the duration of the day is proposed, and the Arguments for the day natural are set down. CAP. XV. The Arguments against the day natural are proposed. CAP. XVI. Wherein something concerning the day natural, and artificial being premised, the former Arguments are briefly answered. CAP. XVII. The Question concerning the institution of the Lords day proposed, with arguments for the divine authority. CAP. XVIII. The Arguments for the negative are briefly set down. CAP. XIX. The Question is briefly stated, and resolved. CAP. XX. The affirmative Arguments are briefly answered. CAP. XXI. A preparative discourse to the two main questions which follow, concerning the observation of the Lords day. CAP. XXII. The question concerning the corporal rest is proposed, with the arguments for the affirmative. CAP. XXIII. The Arguments for the Negative are also related. CAP. XXIV. The Question is unfolded in nine propositions. CAP. XXV. The Arguments brought for the affirmative, are answered, and in particular that, which is drawn from the judgements of God, is handled more at large. CAP. XXVI. Wherein is inquired after those duties of holiness, unto which the conscience is bound on the Lord's day. CAP. XXVII. The Arguments, which seem to conclude for all duties of holiness in general, are set down. CAP. XXVIII. The Arguments for the Negative are briefly expressed. CAP. XXIX. Wherein is declared, what is to be conceived in this question. CAP. XXX. Wherein satisfaction is given to the reasons formerly alleged. CAP. XXXI. Wherein is contained the conclusion of the whole, setting down a short delineation of both the opinions and tenants in these several questions. THE PROEM containing the partition of the whole Work. OF the questions of the Sabbath some are fundamental, serving as pillars to support the rest; others are less principal, and subordinate, and are the Corollaries of the former. Those of the first kind are two; the one, concerning the original, and institution of the Sabbath, whether it were given to Adam in Paradise, or to Moses, when Israel came into the Wilderness: the other, of the morality of the letter itself, as it is expressed in the decalogue; for by this it will appear, whom the Lawgiver intended to bind thereby, and how long; as also, what be the several shadows, and ceremonies contained therein. Those disputes of the latter kind are such, as are raised about the Christian man's Feast, or Holiday; for this our late Sabbatharians have of themselves (the Scripture being in a manner silent) squared in all proportions to the jewish Sabbath, both for doctrine, and practice, and in a sort confounded them. Here therefore we must inquire, first, quid nominis, what name is proper, or at least most suitable thereunto: Secondly, quidrei, what this Sabbath is in itself, and its own nature. And because it may undergo a two fold consideration; the one, as it is a day, and portion of our time: the other, as it is the Lords day, dedicated to his use, and service; it is necessary in the next place, to inquire of the dimensions of this day; of what duration, & continuance of time it must be; & then considered quatenus the Lords, two things offer themselves to be considered, first, by what authority it came to be instituted, & imposed upon the Church of Christ; and secondly, how it ought to be celebrated, & observed by us. The latter doth also divide itself; for there being two things, which concur to the nature and being of a Sabbath, first, the outward rest of the Body, or cessation from works, which we may call the material part; secondly, the duties of holiness, wherein consists the life, and spirit of the observation; we must examine both what that rest is, which is enjoined; and what are those holy duties, which are commanded. 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 symptoms are removed, when the root of the disease is purged out: so our errors (the only sickness of our minds) are reform, when the foundations, on which they are built, are overthrown. Our first question therefore is, when the Sabbath had its original; whether it were commanded Adam, and the patriarchs immediately from God himself in the beginning; or only to the Israelites in the wilderness, by the ministry of Moses. The former tenant 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 he 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 refers 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 immediately from the Creation, while Adam was yet in Paradise; therefore, immediately mediately 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 signs, and for seasons, for days, and for years; in which place the word in the Original signifieth holy convocations. From whence thus. As soon as there was Sun, and Moon, there were times appointed for holy convocations; for this was one main end of their Creation. But the Sun and Moon 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 sworn 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 God's people: but the works of God creating the world were finished from the foundation, therefore from the foundation was a rest, or Sabbath appointed God's people. Fourthly, a Nondum lata erat lex, sed Sabhathum ●am servabatur. Bar. Itin. Moses could not have spoken of the Sabbath unto the Israelites in the Wilderness, as of a thing well known and practised, unless the Sabbath had been observed by them, & their fore fathers, before their coming thither; but Moses doth thus speak unto them of the Sabbath in the wilderness, 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 calls it the holy Sabbath. Secondly, he saith, it is the Sabbath; but unless it had been already instituted, it could neither he holy, nor be at all; therefore etc. Fiftly, that which was observed by Noah, at the time of the flood, was doubtless observed of him before the Flood, and so from the beginning; 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 she returning, finding no rest for the sole of her foot, he abode other seven days, and afterward other seven days: therefore etc. Sixtly, that which job, and his children observed, was long in use before Israel came into the Wilderness; for all agree, that job was descended either from Shem or from Nahor, or from Ishmaell; and b Moses magnus homo non ita scripsir quemadmod● Diabolus locutus est, sed decentius, utpote devotus Dei famulus. Orig. in v. 11. c. 1. Origen affirms, that Moses wrote that story: but job and his children kept holy the Sabbath day, for there was a day, c job. 1.6. (saith the Text) wherein came the sons of God to present themselves before the Lord; these sons of God, are job and his children; and this day, the Sabbath (saith d In cap. 1. Pineda the jesuit) therefore etc. Seventhly, that which hath ever been the boundary of the week, was ever from the beginning: but the Sabbath hath ever been the boundary of the week, for time hath ever been divided by weeks, therefore the Sabbath hath ever been from the beginning. Eightly, God left not Adam, and the patriarchs without any necessary instructions, (for God never fails in necessaries) but the Sabbath contained matter of necessary instructions for Adam, & the patriarchs; both in regard of their faith, in the article of the creation of the World in six days; and in respect of their hope, that there remained a rest for them in God's Kingdom: Therefore God left them not without the ordinance of the Sabbath. Ninthly, to whom God appointed public worship, to them he appointed the time of worship, which is the Sabbath: but God appointed to Adam, and the patriarchs public worship, for men called on the name of the Lord, neither was this any will-worship of their own. Therefore etc. Lastly, the testimony of many of the Learned. a Est enim festus dies non untus populi regioni so●, said in universum omnium, quae sola digna est ut dicatur popularis festivitas, & natalis mundi, Philo jud. de oper. Mund. Philo the jew saith, that this feast did appertain to all nations from the beginning. Mr Broughton affirms, that the Fathers observed it before Moses. b 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 solemn consecration, whereby God laid claim to the studies and employments of men for himself upon the seventh day. And again, God (saith c Primum ergo quievit Deus, deinde benedixit hanc quietem, ut faeculis omnibus inter homines sancta foret, vel septimum quemque diem quiet● dicavit, ut suum exemplum perpetua ●sset regula. Calv. ib. Catarrh, in Genes. Alcuin. quaestionib. in Genes. he) did two things at the beginning, first he rested, than he blessed that rest, that it might be holy amongst all men throughout their generations. Unto this Catharinus, Alcuinus and many of the Popish school subscribe. Zanchius affirms, as probable, that Adam kept the first seventh day in Paradise, and that the second person in the Trinity took 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 down. 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 needless, or superfluous; but to Adam, yet in Paradise, a Sabbath was needless. First in regard of his body, which needed not any rest, or refreshing, (being not only immortal, but a Communis est sententia Patrum & Theologorum hominem in statu innocentie fuisse impassibilem. Greg. Val. Tom. 5. disp. 7. q. 4. p. ●. impassable) not so much as of sleep itself. b Alex. Hal. part. 2. q. 86. memb. 30. Alexander of Hales brings many probable arguments to this purpose. Secondly, it was needless in regard of his soul, which wanted neither the practice, nor instructions of the Sabbath: not the practice, for every day was to Adam, before his fall, a practical Sabbath; his whole life being nothing else, but a perpetual 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 c 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 itself perfect, and needed not the helps of teaching, preaching, catechising. No man will say (I presume) that he needed to be instructed in the mystery of the Sabbath, as our spiritual rest from under the burden of sin, in the kingdom of grace, and our eternal rest in heaven in the kingdom of glory. Divines generally affirm, that he knew not, that he should fall, or need a Redeemer, though perhaps the fall of Angels was revealed unto him. And a Aquin. 2●. 2 oe q. 2. art. 7. those, that affirm him to have known the Incarnation of Christ, say, he knew it, not as appointed for man's redemption from sin, but as ordained for man's translation to farther happiness. The Sabbath could not mind him of the eternal rest in Heaven; for suppose, that if Adam had stood, he should have been translated with his posterity to fill up the room of the Angels, which is as groundlessly 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 privileged. Object. It may perhaps be objected, that the Sabbath was necessary even in that estate, that God might be publicly worshipped by way of acknowledgement of his infinite goodness towards man, and supreme dominion over all his creatures. Answer. To which I answer, that such outward worship in public congregations 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 Choir, whose anthem is day and night, Praise, Honour, Glory, and Power be to him, that sitteth on the throne. We may well conceive, that if Adam had not fallen, our estate should have been much like, though much inferior to the Saints in glory. I know, that b Aquin. pair, 1. q. 44. art. 31. Schoolmen commonly teach, that Adam, in the state of innocency, should have been a priest, a Prophet, and a King, having to this purpose a personal 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 original righteousness, of which his knowledge was a part, was a supernatural endowment, superadded to the estate of pure naturals; 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 pastoral 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 c 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 jud. Divines ancient and modern, that Adam, in the estate of innocency, had but one positive law imposed upon him, even that of the forbidden fruit; neither do we read of more in Scripture. And this, we commonly say, with d Hoc tam leve preceptum ad observandum, tam breve ad memoriâ retinendun, 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 commandment to observe the Sabbath, God gave him more positive Laws, than one, Ergo. If any man say, he needed no positive law for the Sabbath, being bound thereunto by the light of nature, for nature teacheth men to keep holy unto God those days, upon which they have received greatest mercies; for this guided even the Heathens to their holidays. Answer. I answer, indeed that nature teacheth men thankfully to acknowledge God's 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 sixth 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 installed the happy Princes of the whole world. Object. If any say, that though God did all this for them on the sixth 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. Answer. I answer, that indeed a 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, etc. super sent, l. 2. c. ●. 15. 9 3. Aquinas, both in his sums, and upon the sentences, affirmeth as much: There is (saith he) a twofold perfection; the one, wherein things receive their perfect being, this all things had upon the sixth 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 work of propagation; but any man 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 sixth day God ended his work. Gen. 2.2. But what a small fly this is, to choke so great a Camel, will soon appear; for the text meaneth not, that God did any thing upon the seventh day, as Aquinas conceived; but that, b Ind 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 sixth day. And c 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 keep those very days, on which we have received mercies; Adam was obliged to the Friday, which, I think, no man will presume to affirm. 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 personal or temporary precept: but the Law of the seventh-day Sabbath is of no such universal extent, neither is it still in force. The first appears, because the d So Moses, The Lord hath given you the Sabbath. Exod. 16.29. So Nehemiah, thou madest known 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 do ever appropriate the Sabbath as a peculiar rite prescribed the jews: 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 had it been commanded in paradise, unless we could show express precepts given to Adam to the contrary; but such a countermaine, certain it is, Adam never received. Fourthly, that which is either natural, or commanded in Paradise before the fall, was not to be abrogated by Christ in the fullness of time: the reason hereof is, because that fullness of time, wherein Christ came, and did all things appertaining to the Messiah, is to be reckoned from the promise of the seed, which was not made till after the fall; that therefore, which preceded this promise, appertained not to the Messiah, 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 Messiah; even that day, on which God rested, and which he sanctified, which the Church of Christ neither doth, nor aught to keep: Ergo. Fiftly, if the Sabbath had been observed by the patriarchs 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 less weight, & less tending to edification, are punctually recited. In the first sacrifice Moses observes the names of the men, the quality of their oblations, the success of both. All men know, that the fittest time for such observances was the Sabbath: would Moses (think you) have omitted this circumstance, who is so exact in all other? For ' its most congruous to think, if they had then a Sabbath, they would have offered their Sacrifices chief upon that Sabbath. In the days 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 main point of reformation; and therefore sure if their forefathers had ever observed a Sabbath day, that especially (defaced, no question, among other things) would have been reform, and this had been a material point in the story, which yet speaks nothing thereof. It is afterwards said, that Noah offered a sacrifice of rest, what fit time for a sacrifice of rest, than 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 fowl, 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, doubtless he would have sealed the promises of God unto himself and his family upon that day especially; but the Texttels us, He circumcised himself, and his household the self same day, in which the Lord talked with him. It is hard to prove, that this was the seventh-day Sabbath, and suppose it, every man will confess it to be an important circumstance, which yet we read not. The story of jacob is full, and exact, but neither in his flight to Padan-Aram, nor in his return to Canaan, nor going up to Bethel upon special command, and reforming his household, nor going down into Egypt. nor in his abode there, the least mention is made of a Sabbath observed by him. I confess, that a negative argument from authority doth not conclude de rebus agendis, to show what is, or is not to be done; but de rebus acts, 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 than probable. a L●gant, & proserant aliquem ducem norbarum praecepisse, ut arrup to oppido na●us serire●ur, qui in illo, out in illo templo suisset inventus. de civ. lib. 1. c. 6. Saint Austin thinks 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 Goths in all their bloody conquests in Italy, Spain, 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 appear? His proof is only negative from authority, let men (saith b 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 allege 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 writ, pass 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 patriarchs, 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 judah, and said unto them what evil thing is this, that you do, and break the Sabbath day? did not your fathers thus, and our God brought all this plague upon us? Certain also it is, that the Israelites were superstitious observers of their fathers, especially of Abraham, Isaac, and jacob: They eat not of the sinew that shrank 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, speak a syllable of this upon any occasion, ergo. Lastly this opinion is supported by men of fare greater authority, than the former. c 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 Israel as types. Tertullians' treatise against the jews is nothing, but the relation of a conference, which passed between him, and a jew; in which he proves, that the legal ceremonies of Moses are no way necessary unto salvation; and amongst the rest d 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 etc. Tert: adv: Iu● daeos. Sed dicturi sunt judaei. ex quo hoc praeceptum datum est Per Mosen, exin de observan. dum suisse. he speaks of the Sabbath, saying, let them show us, that Adam, or Abel, or Enoch, or Noah, or Abraham, or Melchisedech received the precept of the Sabbath. Having made this challenge, he brings in the jew replying, that because it was given to Moses, therefore it was to be observed of all nations; in Tertullians' time therefore this truth was acknowledged even by the jews themselves. To this purpose also is e Dicit Rabbi magister, observatio Sabbathi in lege fuit instituta, ut in fide populi 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. f Cessanti a servilibus operibus populo iubetur, ut dies Sabbathi sanctificet. Cypr. de spirit. Sancto. Cyprian, following the footsteps of his master, saith, that it was commanded the jews, resting from their servile work, to sanctify the seventh day. S. g Illud unum de Sabbato usque 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 veil of Moses h Pro die sexto in Hebraeo diem septimum habet, arctabimus igitur judaeos 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 be, in the seventh day God ended his work; infers, that therefore the jews had little reason to glory in their Sabbath rest, because God himself 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 expressly in c. 20. i Haec praecepta, & iustificationes, & observantiam Sabbathi dedit dominus in deserto. Hieron, in cap. 20. Ezek. Ezek. Add to these k Neque cerre ulla corporis circumcisio illis fuit, quia neque nobis est, neque Sabbathorum observation, quia neque ne●is est. Euseb. lib. 1. c. 4. Eusebius in his ecclesiastical history, and l 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 expositors of holy scriptures, of what sort soever. And lastly, whereas it is said, that Zanchius thinks, 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 than Mr Perkins, that Adam sinned, and was cast out of Paradise the sixth day. Add hereunto those a Nehem. 13.8. Exod. 20.31. Ezek: 20.12. places of scripture, which speak of the Sabbath, as given to the jews by Moses, as a part of his levitical covenant; with which how this other opinion can agree, I understand not. b 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, neque de Abraham etc. Luth. To. 7. epist: add amic: vid. Epiph haeres. 8. Luther (I am sure) affirms, that when Moses, naming the seventh day, addeth, that God rested the seventh day, having made the world in six, 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 patriarchs. Chap 3. Wherein is briefly 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 balance fell. For though they, that affirm the question, think it to make much for the morality of one in seven; yet all me know, that c 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. Instil, lib. 20. c. 8.33.34. Calvin, who is their greatest enemy in this, joins with them in the other, as well 〈◊〉 he may, without contradicting himself, especially if we speak of Adam, and the patriarchs 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 neither could it have been in any thing ceremonial, relating unto Christ, to be abolished by him; as is alleged in the third, and fourth arguments; and we 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 moral, but only positive precepts, and forerunners of the ceremonial 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 etc. seems to make a great difference: Ans. I answer, that the Sabbath being in the Decalogue; Sacrifices, & all other ceremonials were there also; for the Sabbath is there placed as the Summum genus, and short epitome of the whole ceremonial Law, as d 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. e Postaquam descendit Moses de monte, opera ●ommendantur rabernaculi construendi, & 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 seems 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 mere speculations, known only to the Almighty, by that part of his infinite wisdom, whereby he beholdeth all possibilities of things. The matter of faith may be thought to be the text of Scripture, alleged out of Genesis. Which is not so; for not the text, but the interpretation is here only questioned, how it is to be 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. Upon those words, in the beginning God made Heaven and Earth, S. Austin saith, they may have a two fold interpretation. f 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 several 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 affirm this was it, and no other. Let no man therefore contend with me, saying, Moses meant not, as thou sayest, but as I say; it were foolish, and rash thus to affirm. 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, g 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. IU. The arguments proposed Chap. 2. are fully answered, and the exposition of sanctification by destination is at large handled. Unto the first, supposing that the words of the text, blessed, and Sanctified, are expository; this I say supposed, (because b Aquin. p. 1. q. 7 3. art. 3. some have distinguished between them) the meaning of the place is, that God bestowed a special prerogative, and preferment upon the seventh day, setting it apart from the rest of the week; 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 expressly in the Text. Now because it may be doubted, whether Moses wrote the story before the deliverance of Israel, as c Lib. 7. de preparation: Evangeli●. c. 2. Eusebius Caesariensis thinks: or after the Law was given, as d Hexamer. Beda, e 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 denied; and these words stand not in reference to the beginning of the world, but to the Law given. Object. If any demand, why then doth Moses speak of this sanctification in the history of the Creation, whereas the proper place for this had been Exodus, the History of Israel in the Wilderness? Answer. It will be said, that it is fitly mentioned by Moses in that place, because there he had occasion, to speak of the several days of the week, and of the reason of the seventh day's 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 himself rested upon that day, as is also expressed in the Law itself. But s●●ing, Moses wrote that history before the Law, we must distinguish, for things are said in Scripture to be sanctified, or set a part, two manner of ways. First, by way of purpose, and destination only, as God sanctified jeremy to be a Prophet unto him, before he was born. Secondly, by way of actualluse, and employment; as when the Levites were admitted to the actual 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 actual execution. As soon as he had ended his works, he ordained, & appointed, that the seventh day, the day of his own 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 a Mus●m. ●ee. come. Musculus doth well express sanctificatus by destinat us, a day sanctified, because a day destinated, and fore-appointed. And b Bysield against Brerewood. M. Byfield himself hath observed, and that rightly, that the word in the Original doth signify to prepare; to prepare is one thing, and actually to appoint is another. So then the Sabbath had not an actual existence in the world from the beginning, it had only a Metaphysical being, as all natural things are said to be in their causes. For the cause, or reason of the Sabbaths sanctification (God's rest) was from the beginning, though the sanctification itself was long time after. Object. You will say, doth any man write an history of things not existent? Answ. I answer, that the Prophets and penmen of holy writ usually do so, and this is one chief reason, which doth manifest the Scriptures to be the word of God. I hope no man will deny, that Moses also wrote by inspiration; but here we read, what God hath done, as well as what man should do; and so'tis an history of what was past, if we rightly understand the Text; this therefore is but a cavil. Ob. It will be again objected, that never anything, which had actual 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 beginning, and every way fit to be the holy Sabbath. Answ. I would ask only, Esai. 45.1. whether Cyrus was not thus sanctified, to be the destroyer of Babylon, and restorer of God's Church? or whether this service were the first, that ever Cyrus did, when he was every way fitted thereunto? Nay was not Christ thus sanctified to be the Messiah? yet was he near thirty years old, before he actually manifested himself to be the Messiah, and shown froth his glory. I presume, that no man will say, that all the time before, he wanted abilities thereunto. Ob. You perhaps will say, Christ indeed was ready, but the people were not fitted. Answ. I answer, our Saviour himself saith, the reason was neither in himself, nor in the people, but only in the time thereunto ordained, his hour was not yet come: And thus all things else are done by him, as c Nihil incomptum ●tque 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 here, indeed the seventh day was from the beginning the day of God's rest, and might have been employed as the Lord's Sabbath; and some days doubtless were thus bestowed, and perhaps this. But the time unto which God had destined, or ordained it, wherein solemnly to make it his holy Sabbath, was not yet come, viz. the redeeming of his Church, out of the bondage of Egypt; for of it was the Sabbath a special memorial. 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 holiness, 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 mere sophism, supposing that, which is in controversy, viz. whether the word sanctified in that place, doth signify destinated? For if so, than this interpretation is warranted from the letter itself. 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 tie all together? Now plain it is, that the words of the second verse are to be under stood of the time present, immediately after the creation: for then God ended his works, than he rested from his works; therefore he then sanctified the seventh day to be forthwith observed by Adam, and his posterity. Answer. Unto this I answer, 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 Church's Sabbath in due time, is one thing; and to command Adam to observe it, is another. A man may determine with himself, that one of his sons (having many shall be his heir, may we therefore conclude 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. Answer. I answer, that it is clear enough by that which hath been already said, that the word sanctified, is put for destinated very frequently in Scripture. a Es. 13.3. The Medes were Gods sanctified once, that is destinated to be in time to come the destroyers of Babylon, and the restorers of his Church. b joh. 10.36. The father sanctified his son, & 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 c jer. 12.3. 12. of jeremy & third verse to signify to prepare, or preordain. And that it is so to be understood here also, it shall (I hope) appear by other places of Scripture, in answer to that which follows. Ob. Fourthly, it is said, that the great works of God as soon as they are wrought, are forthwith to have their memorial observed; and it is unreasonable to think, that God working so great a work as the creation never to be forgotten, would only destinate a day for its memorial, to be kept holy so many years after. Answer. But I answer, that this is no new thing, nor any way unreasonable. For what were the great festivals of the jews, but the memorial of Gods great works, wrought by his outstretched arm? Yet were these ordain ● in Sinai to be kept, when they came into the land of Canaan forty years after: neither were any of them observed before in the Wilderness, no not the d Numb. 9.2. Passover, save once, that we read of, which was by an especial command from God himself. Concerning this, the words of c Exod. 13.5.11.12. Moses are plain, when the Lord hath brought thee into the land of the Canaanites, etc. then shalt thou keep this service in this month. So that I affirm 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 memorial by God himself, unless perhaps by such a destination, of which we speak. 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 speak of his conception, passion, ascension etc.) as glorious, as the first day's works; and was it not then also in a manner said, let there be light, a light to lighten the Gentiles, and the glory of his people Jsrael? Yet the Angels, which rejoiced to see that day, had no commission to proclaim it holy: neither did God himself appoint it for holy, unless 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 memorials of his mercies, there is many times a great distance set between the institution, and the observation; as appears in the instances given in the jewish festivals. Ob. You perhaps will say, that the reason is not the same, between those feasts, and this of the Sabbath; and that they were put off, till the sanctuary was built, and the people settled in the land of Canaan; because till then they could not with any conveniency have been observed. But the Sabbath was the great festival of all mankind in memory of the creation, and might, without any incongruity, have been observed from the beginning. Sol. Unto this I answer, that the patriarchs 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 self same reasons, for which those other jewish festivals were put off in the wilderness. For the Sabbath also, as well as those others, had relation unto their bondage in Egypt, and rest in Canaan. f 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. Plain therefore it is, that the law of the Sabbath was grounded upon their deliverance out of Egypt; for the one is rendered as a reason of the other. So that howsoever it please some to tell us, that the word (Remember) called 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 think Moses the best Expositor thereof, saying remember thou wert a servant in the land of Egypt. Ob. You will reply, that it remembered them indeed of the bondage of Egypt, but primarily of the works of creation, for God rested the seventh day, (saith the commandment) and therefore he blessed, and sanctified it. The Sabbath therefore was grounded upon the creation, as well as upon their redemption: nay this last seems to be but accidental, and accessary to the former. Sol. But who sees not, that this is to little purpose? For we say with a 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. precept. 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 beginning he deputed, and consecrated the seventh day unto rest; Israel's 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 commandment they are bid to remember the ground of the seventh-days destination to this holy use from the beginning. In that of Deuteronomy, they are bid remember the immediate ground, or reason of the actual institution, and observation of the day. The word therefore Remember, in the commandment, 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 Church's Sabbath, which they are primarily, and immediately commanded to remember. And in that other place, Remember hath respect unto their deliverance out of Egypt; as being the primary, and immediate reason of the Sabbaths institution, & actual observation. And indeed, if we will speak of things as they are, we shall find, that the Sabbath could not congruously have been instituted, and observed, until this time of their deliverance. For now God makes to himself 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. a Levit. 19.30. Ye shall keep 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 seal of this separation. Therefore the Prophet, Speaking of the great favours of God to this people, as distinguished from others, saith, b Ezek. 20.12. moreover I gave them my Sabbaths', to be a sign between me and them, that I am the Lord, that sanctify them. Where first the prophet speaks of them Emphatically, he gave his Sabbaths to them, and none but them, to be a sign 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 plural number; meaning all their three sorts of Sabbaths, of days, months, and years, all which are made the signs, and pledges of their separation. That this is the common exposition of that place, by all, but himself, is confessed by a 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 judaeis in signum salutis, & quietis dan●● per Christum. Cor. Lap. Cornelius à Lapide the jesuite, as great an enemy to this destination, as any other. But if any list to be contentious herein, declining this place, as they do that of the Colossians; as if the prophet spoke not of their weekly Sabbath, but only of their other feasts: the words of b Neh. 9.13.14. Nehemiah seem to me as clear as the noonday, saying, thou madest known unto them thy holy sabbath (the weekly sabbath) and commandest them precepts, and ordinances, and laws, 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 answer, 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 beginning 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, it's in vain 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 moral law was given unto Israel by the hand of Moses in the wilderness; may we from hence conclude, that therefore they never were in the world till then in precept or practice? Sol. I answer, that the text itself puts a remarkable difference between the other commandments of the decalogue, and this of the Sabbath, named there as the head of the Ceremonials, and judicials. For those words (thou mad'st 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 immediately engraven upon the conscience; and (I think) 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 immediately going before, (Thou camest down also upon mount Sinai, and spakest unto them from heaven, and gavest them right judgements, and true laws, good statutes and commandments,) and then I conceive we may well conclude, that when he addeth (and thou madest known unto them thy holy Sabbath, and commandedst them precepts, and ordinances, and laws, by the hand of Moses thy servant) either he meaneth the same laws, spoken of immediately before, which were such a tautology, as I think cannot be paralleled in Scripture: or that the text apparently distinguisheth between the morals in the thirteenth, and the ceremonials, and judicials (of which the Sabbath was head) in the fourteenth verse. Ob. Fiftly, it is objected, that the words of the commandment in the twentieth of Exodus, have express relation 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 beginning. Now the words of the commandment speak not of any destination, but of an institution, therefore that also in Genesis must so be understood. Answ. I answer, that since the book 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 God's institution from the beginning: but is a plain caveat (if men list to see it) for the time to come. And I appeal to common sense, how the words (remember thou keep holy the Sabbath day) can be construed, remember how your fathers kept it, or how God did institute it from the beginning? It is far more rationally said by some of our adversaries in this point, that Remember is added to this, and to no other commandment 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) known, 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 withal the chief of all the ceremonies, containing in the mystery thereof the Epitome of God's mercies in Christ, in whom the father blesseth us with all spiritual blessings: therefore is this Remember thus prefixed. Object. Lastly, it is said, that the six days of Gods working were presently exemplary unto Adam even in the state of inocency: and therefore, as soon as he was created, he was set to dress the garden, and to work 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 enjoined him, as well as that. Ans. I answer, that here I must confess my ignorance, for how Gods working on the six days was exemplary to Adam in the state of innocency, as binding him to follow God's 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 mere fancy. Especially, considering, that (as Calvin hath well observed) God's example recorded in the commandment binds not us at this day, though in the estate of corruption. For the words of the commandment (six days shalt thou labour) are not preceptive, but only permissive. And a Pro sua ●bertate permittit. Neque 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 six days, but allures them, by the facility of that, which he requires, to obey the command. If those words therefore set not a binding precedent before us, but permit us only to follow our occasions on the six days, as shall seem good unto us; much less was God's example preceptive unto Adam in that condition. Until therefore something else shall be more substantially alleged, I shall ever read, with Musculus, sanctified, that is destinated for time to come. To conclude, whereas the argument might seem to be enforced from the particle (So) in the Original, 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 original 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 moons and other festivals of the jews; yet from hence to infer, that from the beginning there were such times thus observed by the course of those great lights, draws blood from the text. For this was neither a principal, nor natural end of their creation; Though therefore God did appoint the jews in their solemn feasts to be guided by the Moon, yet we see the Christians follow no such directions. If this had been either a principal, or a natural end of the moon from the beginning; surely that which was natural is become mutable, and we that look not to this use of the Moon in our times of holy convocations, save only in a few movable feasts, are most unnatural. The whole argument thus grounded upon the signification of the word is in all the parts thereof unsound. To the testimony of the Apostle Heb. 4. the jesuit a 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 clearly evinced, that the Sabbath was in use amongst men from the beginning, or else the whole discourse of the Apostle in that place is overthrown. For trial whereof, and clearing of this Scripture, we must first set down the jesuits deduction, and then compare it with the text, out of which it is deduced. The words of the Apostle are. We which have believed, do enter into rest, as it is said. As I have sworn in my wrath, if they enter into my rest: although the works were finished from the foundation of the world. These words, b Est occupatio, per quam ascendit Apostolus ad explicandam anagogen Sabbathi, etc. saith he, are brought in by way of preoccupation, wherein the Apostle ascendeth in his discourse to explain the anagogical 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, c Quod duplex requies promissa fuit patribus nostris, primarequys 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 beginning 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 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 patriarchs, but where do we find 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 jews, as types and figures of our spiritual rest: but the jesuit affirms the Sabbath, not to have been given to the jews, but man kind from the beginning; which indeed overthroweth the whole scope of the Apostle. Lastly, the main intention of the Apostle is mistaken, which is not to explain the Anagogical, or heavenly Sabbath, but only the spiritual rest, which the faithful under the Gospel receive in Christ. The words are plain, we which do believe do enter into rest: nor is the present tense put for the future, as the jesuit suggests without any ground; For it is the sin of apostasy falling from the faith of Christ, against which the Apostle so much laboureth in that place, and throughout the whole Epistle; and apostasy is a falling away from some estate, in which we already are. Indeed our spiritual rest, which we find in Christ, Rev. 21.4. endeth in that heavenly rest described Revel. 21.4. but this was not first, and immediately typified by the Sabbath, and the land of Canaan; and therefore in a secondary, and subordinate construction, only to be found in that place of the Apostle. Leaving therefore this lesuiticall interpretation to those that like to follow it; the text is plain enough, (as a 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 Apostasy 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 entered into God's rest two manner of ways. First into that rest of his, which was from the beginning, when he finished his works; into this the Sabbath, which he gave our Fathers, as a special 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 memorial of God's rest, but that this is not the rest of God, of which the Prophet David speaks. Secondly, we are entered into God's rest, being brought by joshua 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 joshua. The sum 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 shadows thereof. To conclude, this argument hangs together like 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 patriarchs kept a Sabbath from the beginning; 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 wilderness after Israel's 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 less, every man had an Omer full, now on the sixth 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 wondered so much at the double portion of Mannah, which fell on the sixth 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 people's disobedience; for notwithstanding all this, some went out upon the seventh day. By this it probably appears, that they knew not yet what belonged to the keeping of a Sabbath. This was, it seems, the first, that they ever heard of; therefore they neither believed, nor observed it; whereas afterwards being acquainted therewith, they kept it even to superstition. Fiftly, mark the Lords expostulation with them; how long refuse you to keep my commandments, and my laws? Had he spoken in the singular number, than 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 commandments, and laws; it is still meant of those, which God gave them by Moses; neither can any place be showed 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 settled, and by consent established; The other, against a law only newly proposed, and made known, but not fully assented unto; And this I am sure is the reason rendered by a 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 laws should be contemned, as soon 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, showeth 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 plain, as it is a wonder to me, how any man can imagine a Sabbath commanded before Moses. b Nehem 9.14 Thou madest known unto them thine holy Sabbath by the hand of Moses thy servant. Lastly, mark the conclusion of the story, so the people rested on the seventh day. By reason of this new accident, new revelation, gentle reproof, and admonition were they brought to keep a Sabbath. Unto all which add the gloss of c Trem. in locum. junius, & 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 do, if it preceded Mannah in observation, and yet the fall of Mannah be a cause of its institution. It doth not therefore appear 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 usual, when we speak of days or solemnities, though novel, and occasional. 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 ask any sober man, whether, if Noah had sent out the Dove upon the Sabbath, (supposing a Sabbath to have been in the days 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 Noah's letting her out of the Ark; 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 profane it; which to affirm, is more than jewish superstition. But you will say, Noah regarded not the flying of the Dove, only he durst not do it on the Sabbath, because it was his own work; and his thoughts should have been employed about his worldly estate, and condition, which the d Esai. 52. Prophet forbids. This place of the Prophet we shall have fit 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 distress 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 near 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 profaneness, if he should go about to descry the land upon the Sabbath day? But what other reason can be given of this seventh 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 complete his judgement, and make dry the earth upon some seventh day: or, that knowing, that God made the world in seven days of nothings, he might hope that he would new make it again, as it were, out of the flood in some such time. But for mine own part, I do not conceive, that the observation of numbers was yet extant; but rather, that Noah was directed hereunto, by the change of the Moon in every seven days; well a He resolved to open the windows, or floodgates of heaven, giving extraordinary strength of influence to the stars. Bolton. knowing that the element of water is most subject to this Planet, as experience showeth. And there is no doubt to be made, but that, as God did miraculously both power down the flood, and withdraw it: so in both works he used the help of second causes, and strengthened the natural influences of those heavenly bodies. This reason therefore doth no way conclude. To the sixth, which is the place of job. understanding, by the sons of God, job, and his children, and their standing before the Lord, their keeping of the Sabbath; If it be the interpretation of Pineda the jesuit, I think it is a singular fantasy of his own. But to give Pineda his due, although he seem to say, that this sense may be gathered out of the septuagint; yet he himself affirms, that by the sons of God, in that place, are meant the holy Angels; and proves, by many reasons borrowed from b Ex quibus omnibus efficitur, ut 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 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 job offered sacrifice for his children every day, not upon any one set day more religiously observed, than another. To the seventh, be it granted, that time hath ever been divided by weeks, notwithstanding some say, that, before Israel's 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 do naturally observe the course of those great lights, and by the revolution of the Sun reckon their years, & by the Moon their Months: Now the subdivision of the month into weeks is chalked out unto them, by the four changes of the Moon. 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 year; whereas they are naturally taught first to account months, and years, and afterwards to subdivide these into weeks, Lastly, this argument supposeth, that Adam observed the next day after his creation for a Sabbath, which I suppose few will affirm, sure I am, none can prove. To the eight, be it granted, that God never fails in necessaries, that the points of faith, and hope mentioned in the argument, were behooveful instructions for Adam, and the patriarchs: 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 questionless they had) both by the light of nature, and of revelation. By natural light; for we must not think, that Adam utterly lost the knowledge of his Creator, or works of creation; he knew after his fall a 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 b 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 return; in which he proclaims the restitution of Adam, and his posterity, that are his seed, to the happiness of Paradise, not earthly, but heavenly. To the ninth we say, the patriarchs no doubt did publicly worship God; their altars and sacrifices make it manifest; neither was it any will-worship in them, but appointed by revelation. From hence to clude, that therefore God appointed them the Sabbath, is no good consequent; for God appoints men many duties, but prescribeth no certain 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 publicly worshipped amongst us upon Holidays, Wednesdays, and Fridays; and yet God never sets us thosetimes. From the worship thereof to infer 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 moral 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 jew, is sufficient exception against his testimony. And so for M. Broughton; it may be reputed a part of his rabbinical learning, to which he was so much addicted. M. Calvin is not constant to himself in this point; for in his book of a Perpetuam islam cessationem Iudaeis repraesentahat unius diei ex septem observatio Cal. inst. l. 2. c. 8. Institutions, he plainly speaks thereof, as given to the jews by Moses, b Videtur Deus per diem septimum populo suo delineâsse, futurum sui Sabbathi in ultimo die perfectionem. Ibid. not by God to Adam. Catharinus, and Alcuinus are held but Innovators amongst the Schoolmen in this point, and are generally forsaken of all their follows. 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 Commandment be a moral precept? A Law being once enacted, we take into consideration the binding power thereof; for all laws do naturally bind all such, upon whom they are imposed, until it doth appear, that they be repealed. Hence though Critics say, lex à legendo, yet Divines take up another Etymology, lex à ligando, it's therefore a law, because it doth oblige. But all Laws being not of the same kind, do not bind after the same manner, neither as they are laws, nor as they are intended by the lawgivers. This is most true not only of humane laws, whose authors are men, but of such also as proceed immediately from God himself. For there be some laws 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 perpetual, and everlasting continuance, never to be revoked; others were ordained only for a certain period of time. Laws of the first kind are properly styled moral, which are in both the forenamed respects universal, the dictates of nature, and included in the divine essence, which is not subject to any shadow of change; Laws of the latter kind are all the ceremonial, and judicial ordinances. The second question therefore is, whether the fourth commandment of the Decalogue be a moral law, binding all men throughout all ages to the end of the world: or whether it were given only to the Israelites, till the fullness of time, and exhibiting of the Messiah? The affirmative seems to some men as clear as the day itself, 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 alleged, that all the commandments of the Decalogue are moral, being parts, and branches of the law of nature. But the fourth commandment is one of these, placed in the very heart of the rest, spoken by Gods own mouth, written by Gods own finger, and that in tables of stone, to teach us their perpetuity, laid up with the rest in the Ark; therefore the fourth commandment must needs be moral. Secondly, if this be not moral, as well as any of the rest, not only Moses, but God himself, who placed it so, might seem purposely to confound things 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 doubtless the fourth commandment is equally moral with all the rest. Thirdly, that which is naturally written upon the hearts of the very heathen themselves, must needs be moral; but the whole fourth commandment 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 a Cyprian, de Spiritu S. S. Cyprian so calls it, but Homer also, Hesiod and Callimachus. Secondly, the whole day was spent even by heathens after an holy manner, in public worship, and private contemplation. Thirdly, they also observed their Sabbaths with severe strictness from all manner of works. Their Idolatrous Priests affirmed, that the holy days were polluted, if any work were done in them; By all which it is plain, that the very Heathen observed the Sabbath not by revelation, for this they never had, but by the very light of nature; therefore, etc. Fourthly, that commandment is moral, which hath all the characters of morality, As first, that it appertains 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 contains something which is necessary to humane nature to attain its end, and final happiness. Fiftly, that it is such, as if it were observed with the rest, would make the conversation of man complete, without the addition of any other law; but all these marks of morality are to be seen in the fourth commandment. 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 happiness, 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 laws either of God, or man? Ergo. Fiftly, that commandment is moral, whose reasons are moral; but such are the reasons in the fourth commandment. As the first, which is taken from the equity of the law, giving men six for one; for God ever was, and ever will be alike liberal to all men in all ages in this kind. The second, drawn from God's interest in the seventh day. The Seventh is the Sabbath of the Lord, and what sons of Adam are exempted from giving God his own? The third, is God's example proposed for our imitation; for all men are bound by the very light of nature, to be followers of God, as dear children. The fourth, is the promise, 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 jews; God being not less good, nor his grace less powerful, nor his promise less sure; The fift, is the ease & refreshing of our servants, and beasts, to whom Christians must not be less merciful, than the jews. 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 ties, and relations, than were ever any. Ergo etc. Sixtly, the law Ceremonial, and judicial were given only to the jews, and such as were circumcised; but the fourth commandment was directed, not only to those within the covenant, but also to strangers, and aliens. The strangers within thy gates. And upon this ground a Neh. 13.16. Nehemiah reproved the Tyrian Merchants, which were strangers; therefore etc. Seventhly, from the words of Christ in the Gospel, b Mat. 24.20. pray that your flight be not on the Sabbath day; Those words were spoken to the disciples, foreshowing, that if their flight should happen to befall them on the Sabbath; their affliction would thereby be increased. But if the fourth commandment be not Moral, 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 Ceremonial. Thus then. That commandment, the breaking whereof might justly grieve a Christian forced thereunto by flight, is doubtless moral, but the fourth commandment is such, therefore etc. Eightly, that commandment, against which humane corruptions do especially arise, and band themselves both in the Godly, and the wicked, must needs be moral: but our corruptions do chief fight against the Sabbath, as the Godly feel by experience in themselves: and experience doth also make evident in the wicked of the world; therefore etc. Ninthly, that cannot be a truth of God, which overthrows all religion, let's in Atheism, Epicureisme, and all profaneness; no good tree can bring forth such evil fruit. But that doctrine, which denieth the morality of the Sabbath, overthroweth all religion, let's in Epicureisme, and profaneness; as appears in those Churches, wherein it is taught in foreign parts. Ergo. Tenthly, that which the Church of England teacheth in her Homilies, aught 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 appear 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 commandment Ceremonial, you make the Church of England guilty of judaisme. For that Church, which readeth to her children a Ceremonial Law, and commands them to kneel, whilst it is read, in acknowledgement of their subjection thereunto; and at the end to pray, Lord have mercy upon us, and incline our hearts to keep this law, cannot but be a jewish Church: But the Church of England thus teacheth her children. Ergo. Twelfthly, unless the fourth commandment be moral, there will be but nine commandments in the Decalogue, which is contrary not only to the received opinion of all men, but to the calculation of the whole Catholic Church in all ages, and is no mean Sacrilege to affirm. Ergo. Thirteenthly, that which is taught by men, which are most spiritual, and alone discern 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 spiritual, the contrary by men that are carnal, therefore etc. 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 years, unless by Papists, Anabaptists, or Familists. Ergo. CHAP. VII. In which are set down the arguments for the negative. THe negative tenant hath also its arguments, which in the next place must be produced, and First, it is alleged; That commandment, over which Christ was absolute Lord, as he was the son of man, is not moral; for a moral precept is part of God's eternal law, over which the son of man can have no power, being made under the law: But Christ, as the son of man, was Lord of the Sabbath, as himself 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, than the same used by the Apostle doth conclude the dead, and the living to be a ceremony, for he rose again, 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, govern, perfect, quicken, raise, glorify her: for this is the meaning of the Apostle, upon which that in the Ephesians may seem as a comment. Eph. 1.20.21.22. And another thing to be Lord of the Law or constitution, to moderate, dispense, order, alter, abolish; 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 intent 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 dreamt, that Christ did in those words abolish the Sabbath; for both it, and the rest of the legal ordinances were in force, till they were nailed with him to the Cross. 3 Except. 3. It is excepted, that our Saviour in those words doth only dispense with his Disciples in that particular case, and challenge to himself the power, and prerogative of expounding the Law against the Pharisees, who pretended only to the Chair, and to give interpretations of the Law. But to satisfy this also, and to clear the Text, we affirm, 1 That Christ doth not there, or in any other place, ever dispense with the law in himself, or any other, for he took upon him the form of a servant, and came not to break the Law, but to fulfil it. 2 That in those words Christ doth not intent 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 therefore being to dispose of all things, which tended unto man's 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 commandments, a main end of man's creation; but you must know, that it was made for man, and not man for it, as were all the legal 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 plain; if we compare the text with that other of S. Matthew, where he tells them, that he is greater than the Temple, having absolute jurisdiction, a Templum Sabbatho serviebat, ipse autem dominus erat Sabbathi. Mald. in locum. and Lordship over all Legal, and Mosaical rites. Secondly, that, for which, no man is to be censured, and condemned, is not a Moral Law; for the Law of nature teacheth us to condemn the transgressors of all Moral precepts; but no man is to be judged or condemned for the Sabbath. b Col. 2.16. Col. 2.16. If any man say, that the Apostle speaketh of the other feasts of the jews, which also are called Sabbaths, not of the seventh-day Sabbath in the commandment. I answer. First, that he contradicts all Ancient, and Modern expositions. Secondly, that in all other places of Scripture, where mention is made of their Sabbaths, the weekly 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 unless men have their bounds set them, they easily turn their lawful, and warrantable liberty into unwarrantable licentiousness. 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, Holidays. What Ceremonial feasts had the jews 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 polemical: a Multa festa habebant Iudaei quaedam quotanuis celebrari oportebat, quaedam ineunte quolibet mense, quaedam fingulis septimanis, ut Sabbathorun, haecomnia tanguntur ab Apostolo, hoc in loco. Salisbut, in locum. Or that Tripartite enumeration of new-moones, holy days, Sabbath days includeth also the weekly Sabbath. Lastly, the weekly Sabbath, which the jews observed, and circumcision, were the two main heads of judaisme, 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 moral law; for moral duties are eternal verities, no fleeting and vanishing shadows. But the Sabbath in the fourth Commandment 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 follows, and hath generally been taught by all a Ep●ph. l. ● hae. 8. Antiquity. Ergo. Fourthly, that, which cannot be deduced out of the principles of natural reason rightly informed, without revelation, cannot be Moral: But the sanctifying of the Sabbath, as it is set down in the letter of the fourth commandment, cannot be so deduced. For first natural reason cannot teach us, that one of seven must be observed, much less, that it must be the seventh from the creation, or that it must be one of seven in imitation of God's rest. For though men by the light of nature may know the creation, and that God was the Creator, I will add, (though it be impossible) the order how things were made; yet that all this was done in six days, which is the ground of the Sabbath, natural light cannot reveal. 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 commandment, which is rather against nature. For nature teacheth to calculate from morning to evening as b Aquinas. 1 ●. 2. ae. q. 74. Art. 3. ad Sextum. Aquinas showeth; nor doth nature show us that strait & exact resting from all manner of works, as the Commandment, 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 doubtless guided thereunto by the light of nature. He speaks nothing to the purpose; The question being not of their practice, but the principles of natural 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 mere natural principles, & erit mihi magnus Apollo. Fiftly (which is also a Manifestum est itaq, non aeternum, nec spirituale, sed temporale fuisse praeceptum, quod aliquando cessaret. Tert. advers. jud. Tertullians' reason) whatsoever is de facto abrogated, and abolished for practice; whether by Christ, or his Apostles, cannot be moral for precept. For whatsoever is moral must be perpetual; but the letter of the fourth Commandment 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 jews 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 Christ's resurrection: Nor to the same end, to represent unto us our spiritual rest in Christ. For the faithful have already obtained that, for parts, though not degrees, neither was the Lordsday ever appointed to Shadow out unto us the eternal consummation thereof in Heaven. The letter therefore of the fourth Commandment is in all the branches thereof vanished, and abolished, Ergo. Sixtly, that which is moral, admits no dispensation upon any ground of necessity, Charity, Piety, or what else soever. And this b Chrysost. Hom. 40. in cap. 12. Math. St Chrysostome makes good; saying, in those things, which are altogether unlawful, (as whatsoever is forbidden by a moral Law) 〈◊〉 excuse whatsoever can be pleaded to make it lawful. A man must not lie, no though it be a holy fraud: Commit Idolatry, Rebellion, Murder, Theft to save his life, nay his soul, or a thousand souls: But the fourth Commandment admits of many excuses, and dispensations; and that, when neither Charity, Piety nor necessity require. I never heard a Physician blamed for tending his Patient on the Sabbath, though not in extreme danger; nor a Shepherd condemned for following, or folding his flock upon that day; yet the folding of Sheep is neither a work of Piety towards God, nor mercy to the cattles, which would be better unfolded: only it's a matter of profit to the owner. The c Laurent. in Tert. advers. judaeos ex Rabbins in Ios. c. 6. jewish Rabbins tell us, that the children of Israel never kept but the first Sabbath, during their whole pilgrimage in the wilderness. No man will say, they were forced by necessity to this long intermission. d Chrysost. ib. St Chrysostome is of opinion, e Abraham cumm consensi● occidere filium, 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 broke the Sabbath, when no occasion compelled him thereunto: As when he made clay with his spittle for the blind man's eyes. If any object, that even moral laws admit of dispensations, as in the case of Abraham, who was commanded to sacrifice his own son; and of the Israelites, who were also commanded to rob and spoil the Egyptians. The f Communitèr dicitur, quòd Deus mutare potest materiam praeceptorum, sed manente materiâ non potest dispensare. Vig. c. 15. v. 7. Schoolmen have long since untied this knot, distinguishing between the dispensation of the law, and the mutation, or change of the thing concerning which the commandment is given: And this change of the thing may be made, in regard of some of the commandments, by the omnipotent sovereignty of the Lord, but not in others. God by prerogative royal over all create beings may call for any man's life by the hands of whom he pleaseth, as in Abraham's 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 Israel's case; But God cannot change the matter of other Commandments, as make himself more Gods then one, or worthy to be dishonoured. So then in the forenamed particulars there was no dispensation in the commandment, but an alteration in the things. And the reason of this distinction is plain; for had the Egyptians continued the lawful owners of their jewels, and ray meant, the Israelites must have been thiefs, keeping them from them without their consents. God can no more make theft to be no theft, then deny himself. Object. But perhaps you will say, that the matter of the fourth commandment is also changed in the former instances, the law not dispensed with at all. Ans. I answer, that the matter of the fourth commandment is the seventh day; the sanctifying thereof the form; but how the seventh day can be changed, and not be the seventh day, to the Physician, or shepherd, or any other, is not imagineable. Omne quod est, dum est, necessariò est. Whatsoever hath being, whilst it hath being, must necessarily be that which it is. Seventhly, whatsoever is contained under the name of legal sacrifice in the old Testament, is not moral: for not only the levitical sacrifices, but even those, which were offered by Adam, and the patriarchs, were Ceremonial. But the Sabbath is referred unto this head by g 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 himself 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 Mosaical Law. Eightly, that Commandment, for the observing whereof man was not made, is not Moral; h 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 Moral Law, he should bear his own image in the world, serving him in righteousness, and holiness to the glory of his Creator. But man was not made to keep the Sabbath in regard of any circumstances of the commandment; but on the contrary the Sabbath was made for man, and not man for the Sabbath: Therefore etc. Ninthly, that Law, which determines. Ecclesiastical rites and ceremonies, prescribing set times of holy worship, and the outward solemnities there of, is not Moral, but Ceremonial. This I take to be a Theological Maxim among all sorts i Lex Caeremontalis est, quae praescribit ri●us Ecclesiasticos, & externas Caereinonias, sacrificia, vasa, loca, tempera. But. loc. come. of Divines, & the reason is, because the law Moral being the same with that of Nature, doth not descend to any particular circumstances. But the fourth commandment 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 thou shalt do no manner of work, Therefore etc. Lastly, may be produced many witnesses of all kinds. * Ignat. Ep. ad Magnes. Ignatius saith, that old things are passed away, applieth it to the Sabbath in the fourth Commandment. k 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 Ceremonial law, which (saith he) understood according to the letter, and so observed, was weak, and not able to do us good. His first instance is in the law of the Sabbath. l Tertul. adversus judoeos. Tertullian calleth it a Temporal Sabbath. m jam 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 Ceremonial, and not belonging to the new Testament. n Hier. lib. 28. in Galatas. S. Jerome makes it a jewish observation. o 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 literal observation of the Sabbath, was one of the precepts, which Ezechiel calls not good, and numbers it with the Law against Swine-flesh. p Damascen, de fide orthod. lib. 4. cap. 4. Damascen is large, and particular in this point, showing where, and how it was Ceremonial. q 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 saith plainly, that the outward Rest of the Sabbath is not commanded us Christians under the Gospel, and allegeth for proof the Prophet Isaiah, cap. 66. and the Apostle S. Paul Colos. 2. r Evanescant nugae pseudoprophetarum, qui judaicâ 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 judaeorum 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 jews. 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 days of Queen Mary. And therefore s Bellarm. de cultu. Sanctum lib. 3. c. 10. Bellarmine, setting down the Doctrine both of the Lutherans, and Calvinists, reduceth all to these heads. First, they affirm, that the Law of God requires us to keep some days holy. Secondly, that those days are not determined by the Law of God, but that this determination is left wholly to the Church. Thirdly, that those days which the Church shall determine, are not in themselves more holy, than other days. Fourthly, that this determination of the Church doth not bind the conscience, but in case either of contempt, or scandal. Now if this be the Doctrine both of the Lutherans, and Calvinists, they cannot affirm the fourth Commandment to be moral; For if so, then God had determined a set day, and time, wherein to be worshipped; then one day had been more holy, than another, being set thus a part by God himself for his holy use; and then also all men's consciences had been bound to the observation thereof, even out of the case of contempt, and scandal. If any man suspect Bellarmine's honesty in this his report of Lutherans, and Calvinists, let him show wherein he hath unfaithfully collected. I am sure, Amesius, who hath taken upon him to weaken, & enervate his whole Doctrine, toucheth not upon this: It were an endless piece of work, to set down the particular writers of the reformed Church. I will only name Bullinger, and Pelican, 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. a 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 Ceremonial, as joined, and annexed to the Sacrifices, and other jewish rites, and as confined to a set time. b 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. Pelican likewise thus expresseth himself. A seventh-days rest is so fare Moral, as that God must have a certain time appointed for his worship; but that we must not let slip the seventh day, wheresoever we begin to reckon, is Ceremonial. I know arguments from humane Authority are unartificial; 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 immediate symptom of singularity. This therefore shall suffice. CHAP. VIII. In which the question is stated, and explained. THe Morality of the letter of the fourth Commandment is thus eagerly maintained even with way wardness, to make way only to that which concerns the Lord's 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 years 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 Commandment; And indeed this hiding place being once granted them, we could never be jewish enough in Sabbatizing. But if it be made appear, that this is but a pretence only, and a covering of Fig-leaves; the nakedness of their doctrine will soon be seen: and that they have (though unawares) laid snares, and begins for men's consciences therein. For the opening now of this point, we must first inquire, what a Moral law is? And then, how the fourth Commandment is Moral, and how not? Lastly, what be the particular Ceremonies therein contained. Moral is derived a Moralus sunt de illis, quae secundum se ad honos mores pertinent; cum autem humani mores dicuntur in ordine ad rationem, quae est proprium principium humanorum actuum illimores dicuntur boni qui congruunt rationi Aq. 1. 2. ae q. 100 art. 1. in corpore. from Moors, which signifies manners: That therefore in a large and general construction of the word may be said to be a Moral law, which doth any way prescribe concerning the manners of men. Now the manners of men being good, or evil, as they either agree, or disagree with right reason, a Moral Law is that, which prescribeth a man to govern himself, as right reason neither blinded nor corrupted doth require. Hence it is, that the Law Moral, is the Law Natural; for that only is right reason not corrupted, which God imprinted in the heart of manin the creation with an indelible character never to be blotted out. And therefore the relics thereof remain ever since the fall of Adam in the worst of the heathen. This kind of law is always 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 evil. Yet because it was much obscured in man's heart, the fall of Adam making us the children of darkness; God was pleased to give a copy thereof in writing to his people, and in them to his whole Church for ever; The Moral law therefore, of which we speak in this place, in its proper and restrained sense, is not every rule of right reason; but only that, which is naturally engraven upon the conscience. So that the Schools 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 err in them: as that God is to be loved; good to be embraced; evil to be avoided; and such like practical principles ex terminis evidentia; and all conclusions necessarily, and immediately flowing from the same And so Moral (saith b 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 itself but only to two Commandments of the decalogue, Thou shalt have no other Gods but me, and Thou shalt not take the name of the Lord thy God in vain. For it being a natural principle, nay c Quod Deus fit, est primum principium complexorum. Bradw. de causâ Dei lib. 1. cap. 12. the first and ground of all the rest, that there is a God; those practical conclusions are known of themselves without farther teaching. Law's thus Moral are utterly undispensable even by God himself, who cannot deny himself. 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 publicly to be worshipped, with d 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 plain, and evident, as the two former; and therefore men do the more easily err in them, as we see by the practice both of heathens, and of the ignorant Christians. These may in particular cases be dispensed with, e 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 showed. Thirdly, some of the rules of right reason, directing men's 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 laws superadded to those of the decalogue, either by God, or man; and may be styled Responsa prudentum, the answers of the wise. In this last and largest construction of Moral, all the Holy rites prescribed by Moses, being appendices to the fourth commandment; and all the judicials appendices to the several precepts of the first, and second table may be termed Moral. 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 itself: or at least such, as every man, that hath the use of pure natural reason, may without revelation easily find out? For that it is under positive precept in the fourth Commandment was never doubted. We must in the next place understand, how we speak of the fourth commandment 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 Gospel any distinction of days, as being directly contrary to Christian liberty. So our Anabaptists, Perfestists, Libertines. On the other side there are, that affirm every letter and Syllable therein to be Moral: as the Iews; and such Christians, as in this particular do judaize expressly, as the Familists, and others, together with our rigid Sabbatharians, who although they stand not for that very day, of which the commandment speaketh, the seventh from the creation, as the others; yet keep the Lords day, as being a seventh intended also in the commandment, and to be observed in all things according to the sound of the letter by all men in all ages; which is no better then implicit judaisme. And herein they stand (for aught I know) alone, unless they will claim kindred of the ancient Heretics, the Ebionites. There are others in the third place, that affirm, the fourth commandment to be partly Moral, partly Ceremonial. And this is the most general voice of Divines, ancient, and modern, Protestants, Papists, Lutherans, Calvinists; except those before named. But this their agreement is not without great disagreement; some affirming in one sense, & some in another, some of more, some of fewer branches of the commandment. Many in the Popish School, 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 g Morale est sanctificare unum è septem. Baldw. 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. dye. they) in general. 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 k 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 fly from this as from false doctrine, and judaisme, I mean this latter assertion; for they join 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, etc. is wholly arbitrary, and in the power of the Church to prescribe. And herein Calvin 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 undergo a twofold consideration; for they may be taken Either formally, as they lie in the commandment, and thus considered they are not Moral; because they speak of that particular Sabbath given unto the jews, even the day of God's rest. It is not á Sabbath, but the 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 sense, or congruity in that Law. Or Materially, as challenging a tribute of our time; As if it said, put a part some certain, and set time from thine own employments for Gods public worship; and in this sense m 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 vacandum 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 affirm it to be Moral, and not otherwise. That God therefore must have some of our time allotted out for his public service, is the substance of that commandment, to continue for ever unto the world's end. The whole letter, as it is expressed in the decalogue, is the shadow vanished away, being either Ceremonial, judicial, or mystical. Therefore saith o An vero propter unum praeceptum, quod ibi de Sabbatho positum est, dictus est Decalogus littera occidens: quoniam quisquis illum diem huc usque 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 spiritual. To which purpose p Quod in lege, quae duabus tabulis lapide is conscripta est, solum inter caetero in umbr â figurae positum est, in cue â Iudaei Sabbathum observant. ib. he speaketh continually. And q Bedae Hexa. Bede affirms, 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 preciseness thereof, it was Ceremonial. Secondly, that in regard of the persons, it was judicial. Thirdly, that in regard of the determination of the time, and imitation of God's rest, it was mystically to be understood. That is properly a levitical ceremony, which God commanded Moses in the levitical Law to shadow out Christ, or his offices, or his benefits, and doctrine of the Gospel. And therefore the Apostle defines the Ceremonial Law, to be r 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 s Vsus 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 divers characters. First, the Ceremonies were notes, and badges of distinction between jew, and Gentile, parts of the wall of separation set between them. Secondly, they were helps to discover unto them their natural filthiness in God's 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 of the Gospel; not that the ceremonials did always 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 God's protection of them the wilderness; the Sabbath, of the Creation of the world in six days. Yet (as s 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. joh. Sarisb. Episcop. in Col. 2. v. 17. a learned Prelate of the Church hath observed) all these had thereunto annexed the shadows of things spiritual; As their passover was a type of our redemption by the blood of Christ; their Pentecost, of the pouring out of the spirit, writing God's laws in the tables of our hearts; their feasts of Tabernacles, of our present pilgrimage to jerusalem which is above; their Sabbath, of the peace of conscience and joy of heart, which we receive by a lively faith; their new Moons, of the Church's illumination; So that their looking back to some remarkable Histories of things past, did nothing hinder them from being shadows of good things to come. These therefore being the undoubted, and generally received cognisances of Ceremonial observances, we must examine, whether they do agree unto the law of the Sabbath. And first, that the Sabbath was a part of the wall of partition, given to distinguish jews from Gentiles, appears both by the law, and the Prophets; keep you my Sabbath (saith god by t Exod. 31.12. Moses) for it is a sign between me, and you in your generations, that ye may know that I the Lord do sanctisy you, therefore shall ye keep my Sabbath; And by z Ezek. 20. 21● Ezechiel the Lord saith, I gave them also my Sabbaths, to be a sign between me, and them. By comparing of which places plain it is, that God spoke this not of their other feasts, and solemnities, (the common evasion) but also chief of the weekly Sabbath; for though in the Prophet it be in the plural number (Sabbaths') yet in Moses it is the Sabbath. The Sabbath was a sign 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 himself, 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 a 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. b Hoc quidem illustre esse voluit Deus discriminis symbolum inter judaeos, & profanas gentes, unde & diabolus, quo infamiam aspergeret purae sanctaeque religioni, per protervas linguas judaica Sabbatha saepe traduxit, Cal. in Exod. praece●. 4. M. Calvin calls it an illustrious sign of greater note and use to separate the jew from the Gentile, than circumcision could be. And this was the reason, why the Devil raised up so many blasphemous tongues against it amongst the heathen. c Neque circumcisio ita ipsos ab aliu distinguebat, ut Sabbathum. Theod. in Ez. 20. joh. 7.22. Theodoret also saith, that many other nations communicated with the jews in circumcision; and we know it to be true at this day in Turks, and mahumetans. But the jews alone even unto this day observed a Sabbath, as the only proper seal of God's covenant. Lastly, our Saviour is observed to have joined the Sabbath with circumcision, as being both of like nature, and use. The second Character of ceremonies is, that they served to mind the people of their natural uncleanness; This we see in all their washings, cleansings, purisying; sacrifices, therefore called also expiations. The same like wise did their feasts, and new Moons represent unto them, some more, some less. And this also did the rest of the Sabbath; For as circumcision remembered them of the superfluity of maliciousness to be done away by the circumcision of the spirit: so did the rest of the Sabbath mind them of their proneness to follow their sinful lusts, walking in their own ways, and of their averseness from suffering God to dwell, and reign amongst them. This also appears out of that, which hath already been said; for being a sign and representation of their covenant with the Lord, it not only remembered them of a 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 Prophet's expostulation with his people to this purpose, for seeking their own wills, doing their own works, and speaking their own words; for by these things cannot be understood ordinary works, thoughts, words at other times lawful; as is commonly expounded, to the entangling of weak consciences. For first, though the commandment forbade them ordinary works, and their very sitting still was a Sabbaths duty, as we shall show 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 take in also the heart, and the tongue, and therefore that this also in the Sabbath must be so extended. I answer, that all other negative precepts are of things simply, and in their own natures evil; To kill with the tongue by slandering, and railing; so to murder in the heart by malice, envy, hatred, evil wishes, are things in their own nature simply evil; and therefore no marvel if in this case negative commandments thus enlarge themselves; it is not so here. Secondly, this interpretation crosseth the main scope of the Prophet, which is, to discover the deep hypocrisy of their hearts, not any outward visible profanation 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 principal points, the one of fasting, the other b 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 formal, (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 c Arguunt dominum quòd bona opera non respiciat. Higher in locum. performances. d Sinon profanes 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 ways, even as a nation that did right, and had not forsaken the statutes of their God, and ask of methe ordinances of justice; they will draw near 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 sin, and rest unto holiness; fast unto mortification, rest unto sanctification, not following in either regard your own corrupt 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 modern Expositors; and therefore is quitted by Amesius, as being nothing to that purpose, for which it is commonly avouched; and by e Greenham. Catech. Mr 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 spiritual worship, which God requires of them that fear him. So unleavened bread signified sincerity, truth and the like. This also is plain in the Sabbath, representing unto them the inward repose, which we ought to have in the Lord, denying of ourselves, crucisying our carnal wills, and affections, suffering the Lord wholly to govern our hearts by his holy spirit. Lastly, the Sabbath was a visible Sermon of the glad tidings of the Gospel; of that rest, which Christ should bring us; of reconciliation with God; of peace of conscience through the powerful operation of a true and lively faith. For this last the f Heb. 4. Apostles testimony is so evident, as whosoever gainesaieth it, fighteth against the light itself: we, which have believed, do enter into rest. What rest● even g 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 Gospel brings them. By all which (I think) it is manifest, that the Sabbath was not only a Type, or figure, as the brazen Serpent: as many of their judges, Priests, Kings, Prophets also were, (for this is that, which is replied) but properly and truly a levitical shadow, and ceremony abolished in Christ the true Sabbath indeed, as h Epiph: contra heresi lib. 1. Tom. 2. cap. 30. Epiphanius styles him. To proceed therefore, if the rest commanded in the Sabbath were thus a figure of our spiritual rest in Christ; then doubtless also that proportion of rest, which is the strictness of Sabbathizing according to the sound of the letter, shadowed unto them that proportion of holy and spiritual rest, which God requires of his redeemed ones, and unto which Christ will at last bring them by degrees. The jews, we know, were forbidden all kinds of servile works, even the kindling of fires, and that upon pain of death: I confess, some are of opinion, that this was but a temporary injunction, during Israel's abode in the wilderness: Their reason is, because our Saviour dined (saith the Text) with a chief 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 Mosaical ceremony once instituted could be abolished, till they were altogether nailed to the cross; especially having reference to any benefit, which the faithful receive from Christ; as hath this of the Sabbath. Now though the jews rest were so strict, and exact, yet we may justly wonder at the penalty inflicted on the transgressors, death; since God passed over greater things with less censures, as fornication, and theft, which are contrary to the Law, and light of nature itself. i Nisi eximium aliquid, & singular fuisset in Sabbatho, videri posset aequa atrocius iubere hominem interfici, tantùm quoniam ligna deciderat. Calv. in Exod. Calvin therefore saith rightly, that unless there were some excellent, and singular thing in the Sabbath, more than is expressed in the letter, it might seem 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? Doubtless not the literal rest; for then the punishment should continue still the same, and the precise observation of this rest ought to remain. It is therefore the mystery, that is so excellent and highly esteemed of the Lord, viz. that the faithful should sanctify unto him an k Sabbathum commendatum est priori populo in otio corporali temporaliter, ut sigura esset sanctificationis in requiem spiritus sancti Aug. ad jan. ep. 119. entire rest from all, even the least servile works of sin and Satan, leaving no one lust unmortified to reign in them, into which absolute liberty Christ will also at last bring us. This is the mere reason, why God doth by his Prophets so punctually stand upon the observation of the Sabbath; because in the violation of the literal rest they did in effect spurn at this spiritual rest, which was the substance of that shadow. If any man ask, whether then under the Gospel 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 concern the Lords day. The next thing in the letter of the commandment, are the persons there named, thy son, thy daughter, thy man servant, thy maid servant, cattles, and stranger: although l Damasc. lib. 4. sidei unbodox. cap. 24. Damascen avoucheth it for Ceremonial; making children, Servants, Strangers a Type of our sinful and natural affections: and the Ox, and the Ass figures of the flesh, or sensuality. Yet I rather consent with those, (amongst whom also are some of our adversaries in this question) who affirm this passage to be partly Memorative, looking back to their servitude in Egypt, partly judicial, teaching that merciless 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 himself rested on; which how and in what respects it was mystical, and figurative, let others speak. m Magdeb. Cent. 12. Petrus Alphonsus a jew baptised in the Christian faith 1106, being then 40 years of age, and having for witness of his baptism Alphonsus that pious King of Arragon from whom he received the name of Alphonsus, in honour of his worth and learning. This Alphonsus (I say) presently upon his baptism, and being a Christian, had many and great contestations with the jews, from whom he revolted. Amongst other things was questioned the law of the Sabbath, which he affirmed to be Ceremonial even in this very part thereof, which concerned the time. For (said he) as God the Father ended all his works in six days, and rested the seventh at the world's Creation: so the son finished his course also upon the same day, and rested with it is finished, on the seventh at the world's redemption. His conclusion therefore is, that since that is accomplished, of which the observation of the Sabbath was a sign, it is altogether needless that any such observation should be longer continued. And indeed it may well be thought to be more than casual, that Christ should pronounce his Consummatum est upon the Cross much about the same time, as we may probably conjecture, in which God the Father made the woman last of all his creatures. n Ipso die Sabbathi requievit in sepuichro, postquàm sexto are consummavit omnia opera sua. Aug in Gen. ad lit. lib. 4. c. 11. St Augustine teacheth the same almost in the same words; and o Omnes solennitates veteris legis fuerunt institutae in commemorationem 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, God's example is proposed; but upon this the Apostle hath a plain comment, when he saith, he, that entered into rest, hath ceased from his own works, as God did from his; which being a reason of that, which immediately goeth before, (there remaineth a rest unto God's 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 St Chrysostome expounds it. This day therefore, of which the Commandment 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 God's rest, which we have in Christ's, is permanent, to last for ever. This p 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. Mr Calvin puts to be out of question the meaning of the letter. God (saith he) made all the world in six days, and rested the seventh, to show us the perfection of his works. And therefore he proposed himself in the Commandment to be imitated by the jews in the Mosaical law, to teach them that he calls all them, that believe in him to complete, perfect, and everlasting happiness, 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 Commandments of the Decalogue are Moral, but still with that distinction, and difference of Morality spoken of in the former Chap. All are Moral, but every one in his proportion, and degree, and so is that of the Sabbath; Moral it is for substance, not circumstance; Moral in regard of the purpose, and intention of the Lawgiver, that some time should be set apart: not Moral 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 Moral, it is utterly untrue. For what think you a Jllud in primo praecepto, quieduxit te etc. & illuà in quinto, ut diù viva● etc. of those words in the very front of the Decalogue, I brought thee on't of the land of Egypt, and out of the house of bondage, are they Moral? If any say these words are a preface, no law, he speaketh nothing to the purpose; for the proposition in question is universal, of whatsoever is written in the tables of stone with Gods own finger; Besides give us liberty to exclude from being moral, whatsoever is not a law: and thereby the reasons of the fourth Commandment will be denied Morality; for the reasons of any Law are no more the law itself, than the preface thereof: Indeed there is an implicit Morality in that preface, Egypt being a type of the Kingdom of Satan, the house of Bondage, the dominion of sin; and under the deliverance of these are contained the rest of God's 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 commandment, That thy days 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 natural principle: nature can only say, God will bless all dutiful 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 conditional promise, not universally and perpetually performed, therefore not Moral. And farther let us consider not only what is promised, but to whom, and it will appear, that those words concerned b Nullo modo ad nos possumus accommodare. Luther. tom. 7. Epist. ad Amicum, the jews only, and the land of Canaan, and are appliable to us, only by way of proportion. I am not Ignorant 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 years, 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 circumstantial? Our adversaries confess the taxation of the seventh day to be Ceremonial, though the very heart of the Commandment, 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 Moral, must needs be acknowledged no good consequent, unless men have a mind to play fast and lose with this argument. Ob. Oh! but this commandment is in the very heart of the Decalogue. Sol. To which I answer, that if by the heart of the Decalogue we understand the midst; then c Philo deleg. Philo the jew tells us, that the first Commandment 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 commandment (Thou shalt have no other Gods but me) is the very vital 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 Moral. Sol. Not to trouble the reader about the manner of Gods delivering the ten Commandments; I briefly answer, that the Ceremonials and judicials were also spoken by Gods own mouth; so that herein there is little difference, save that he delivered the Decalogue publicly 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 laws 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 spoke, and added no more. d Quod refere Moses Deum nihil adjecisse, eo perfectam vitae regulam decem praeceptis comprehendi significat. Calv. in Deut. 5. v. 23. Calvins' gloss, which was the common marginal 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 expressly set down in the words following, when you heard the voice out of the midst of the darkness, you came unto me and said, if we hear 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 fear at that time, of which Moses puts them in mind, to beget in them an awful reverence of God, and heedful observation of his Law; and is nothing to our purpose. To the second, by placing the fourth commandment, being Ceremonial, amidst the Morals in the Decalogue, there is neither confusion of things, nor distraction of the Church; unless by accident, as the law begets sin 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 affirm, that had not this law of the Sabbath been thus place, we might justly have complained of confusions, and distractions. For it being a Commandment mixedly Ceremonial, it could not without distraction have been ranged amongst the merely Ceremonials; and on the other side it being mixedly Moral, reason requires it should be e 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 merely Morals in honour to the Moral parts thereof. For the Moral and Ceremonial parts thereof cannot well be severed one from the other; the general, which is Moral, from the particulars which are Ceremonial. Lastly, though it were in no respect moral, yet the Law of the Sabbath being that, wherein is f The Lord prescribeth the feasts of the old Test●mentin these words. Remember that thou keep holy the Sabbath day. Doct. Holland's Apology for the Queen's day. folded up the whole Ceremonial worship (for so Sabbath is sometimes taken) it might well challenge its place amongst the Moralis both in the Tables and in the Ark; that so the whole Law Moral and Ceremonial might at once be preserved together, unto which Gods covenant did equally oblige the people of the jews. To the third, that this Commandment is naturally engraven upon the hearts of the Heathen, is utterly untrue. And whereas it is said in confirmation thereof, that the Heathens generally admired the number of seven, we nothing doubt thereof; but to infer, that therefore they acknowledged the Sabbath for a natural law, were too lose a consequence. The number of three was (I think) in as great esteem amongst them, as the number of seven; it were a pitiful 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 commandments? It is true, that g 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 Natural, and Moral? Nothing less; but to show, that the wisest of the Heathens were thiefs of holy things, having stolen them out of Moses writings, for these they had translated: Or Israel's practice, and this is the main scope of that place alleged 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 Satan 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 they admire the number of three? but that they observed, there were three principles of every natural body, matter, form, privation; three kinds of souls that informed those bodies, vegetative, sensitive, and rational; three sorts of good things, which completed the happiness both of soul and body; three regions of the soul like the three regions of the air; 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 greatness, even to the tenth egg of an hen, and the tenth wave of the Sea. But the Poet sets down their observations; men have i Hic numerus magno tunc in honore fuit; Seu quia tot ligiti, per quos numerate solemus. Ovid. Fast. 3. ten fingers; women go 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 k Gellius Noct. Attic. lib. 3. cap. 8. Gellius shows out of Varro, whence they made that collection: as seven Planets, seven stars; the Moon varieth her course by sevens; man's conception in the womb is absolved in seven days; all his proportions, are perfectly form in seven weeks; he is safely borne in seven months; but he that is borne in the eight month never lives; every seventh year is their climacterical; the arteries of man's body keep a kind of musical motion to the number of seven; and a world of such stuff. Not only the Heathens, but the Fathers themselves have exercised their wits, but wantonly this way. l 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 man's nativity in the seventh, and tenth month, though he will not superstitiously attribute any thing to the force of numbers, yet he dares say, that God, by the tenth, would acquaint man with the ten Commandments; and by the seventh, honour the institution of the Sabbath. m 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 emblem 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, four and three; for three is the number of the holy Trinity, by whom all things were created: and four the number of the Elements of which they were made, with much more to this purpose. But what poor speculations are these, to sway any man's reason in a point of Religion, I leave to the judgement of any sober minded man. It borders upon superstition, and Cabalistical judaisme to be observant of numbers, which the holy Ghost hath not commended unto us for mystical: as the weeks of Daniel, and the number of the beast. To the fourth, the letter of the Sabbath hath not one, much less all those characters of Morality, which are set down; not to question the things themselves. That God should have tribute of our time, for public worship was never by any man denied to be natural, and moral; but for the determination of one in seven, of this one, more than of another, that it must be a whole natural day of twenty four hours, that it must be thus and thus observed, and all these grounded upon God's 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 stolen amongst other holy things, as hath been showed. 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 jews, as an especial 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 happiness, hath less ground than the former; for let any man show, how the number of seven doth guide to happiness more than three, five, ten: or to begin the day rather at night, then in the morning: or to do no manner of work; till this appear, this argument concludeth not. To the fift, briefly both propositions are faulty. The first, that whatsoever is backed with a Moral reason, is a Moral Law; for what think you of the Law of the first fruits? No man I think but will say, it was Ceremonial, yet the reason given of it is moral; n Prov. 3.6. Honour the Lord with thy substance: So the reason of the fift commandment, is it Moral or Ceremonial? If Ceremonial, then how standeth it written in the tables of stone? If Moral, then that, which is Moral, may be the reason of a law Ceremonial; and so the proposition is not true, (ex. gr.) o Deut. 26. ●. Thou shalt not kill the dam with the young, that thy days may belong in the land, etc. The second proposition is also faulty; for let the reasons of the Commandemen be well scanned, and they will come fare short of that Morality, which is pretended. Ask natural reason at best refined, what proportions were fit to be observed between God and man; would it answer, we must have six for one? and not rather on the contrary, or any other? what principle of natural 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 natural light, we will grant the Morality. All men are as much bound to follow God's example in resting, as the jews, 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 jews only. For the commandment speaketh not of the seventh, but of that seventh from the creation; wherein the Church follows not God's example, keeping the first of these seven. For unless we rest that very seventh, in which God rested, we no more resemble his rest, than a man that hath a ladder resembles jacob, 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 always to bless his own ordinances, in the public worship; yet for any blessedness to be communicated to the day, or affixed to one more than to another, we read not. That servants and beasts should now rest, and be refreshed, is confessed to be Moral; but that they should have rest upon such, and such a day, just so many hours from all manner of employment, was partly Ceremonial, partly judicial, as hath been said. Which also farther appears, because it is added o Levit. 26.5 as a reason of the seven year's rest, which I think no man will say was Moral; neither do 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 Gospel 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 Moral, and perpetuali? God forbidden. We see therefore the vanity of this argument likewise. To the sixth, first, if by strangers we understand all, that are aliens from the commonwealth of Israel; plain it is, that the Sabbath was no more given unto them, than Circumcision; for it was a sign of God's covenant, and God never covenanted with the Heathen. Moses was the Lawgiver of the jews; 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 commandment indeed speaks of him, but not to him; of him, for his ease and restraint; not to him, for his observation; such were not obliged, unless 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 answer, he did it not, because he thought them bound to keep the Sabbath; but because a Ne quid occ●rreret Israelitis ante oculos contrarium etc. Cal. in Deut. 5.15. they occasioned the breaking of it amongst the jews, and offended against the present government 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 jews were in their observation of the Sabbath, even in case of life and death, notwithstanding they had the example of diverse of God's Saints, their predecessors, to the contrary, as of b Elias fugit à fancy jezabel die Sabbathi. Anton. tit. 9 Elias, and judas 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 jew in Rome, that would not be taken up out of a jakes, because it was his Sabbath; what advantages the enemies of that nation took from their superstition in this kind, is evident of itself. Our Saviour therefore in the Scripture glanceth at their superstitious, and d 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, foreshowing, that it should be no small promoter of their lamentable destruction; e Orate ut fuga vestra fit expedita, nullis impedita remoris vel tempestatis, vel religionis. Marl. in locum. so the best and ancientest Expositors. c 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 answer, that the Christians also observed the Sabbath among the jews, f Dicet ali●uis, judaei sciebant licere in Sabbatho fugere, ut vitam morti ●riperent. Respondeo judaeos plerosque hoc ignorâsse, vel putâsse fugere quidem fas esse hostibus insequentibus aliter esse ●efas. Bar. in locum. till the Gospel was sufficiently preached, and the Synagogue was honourably buried. Some therefore, that were weak amongst them, might be entangled in that superstition: Others, that were stronger, might be hindered, 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 rising of man's corruption against any law gives no true estimate of the Morality thereof. It is generally the effect of laws of restraint, to beget an appetite in men to the thing forbidden; the motions of sin are set on work by the law. Besides, if the rule given were a certain Maxim, then on the contrary, that law, against which humane corruptions do least rise (which without question are the Commandments of the first table) should be least Moral; which I think no man will affirm. But to pass by this, I would gladly know, against what in the Sabbath man's 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 foreign parts; in the first place I answer, 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 Atheism, 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 novel fancies, unless, like new wine, they break the old bottles of love. Perhaps you will say, men will take liberty to be profane, when all tie of conscience is taken off; as when the Morality of this law is denied. But we must know, that the conscience is not let lose, as is supposed; but only bound in another way, as we shall see hereafter. It hath ever been the custom of all sorts of people, thus to palliate their errors under the titles of holiness. To the tenth, the Homily is very brief 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 Commandment given in the Decalogue doth not bind us Christians, as it did the jews. Thirdly, that whatsoever is found in the Commandment appertaining to the Law of Nature, as a thing needful to the setting forth of God's glory, aught to be received of all men. Lastly, that the set time of God's public worship ought to be on one day of seven. This indeed, which is last, seems to be something; but seems only, for it must receive construction according to the foundation, on which the Homily buildeth, viz. that nothing herein is Moral, 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 Moral. Ob. It will be said, that then the Homily doth contradict itself; for if nothing, but what is natural, must be retained, and one in seven be not natural; how can the Homily affirm, that one in seven must for ever be observed; and that, by the will, and commandment of God himself. Sol: But for answer 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 yielded to all the popular tractates of the ancient Fathers, else many things may well be quarrelled at in them. Secondly, let the passage itself be well construed, and the Homily clears itself; for it says indeed, that God's commandment was so to the jews; but the Christians have followed this example voluntarily and of their own choice; and if of their own choice, then doubtless not by any necessity of Moral precept. To the eleventh, what if the Church retain, and read this amongst the Morals? Doth she not also appoint by her Liturgy Leviticus and Deuteronomy to be read amongst other parts of Scripture? Or do we think with the Manichees, that the old Testament is not the word of God: or with the Anabaptists, that it appertains not unto us. We retain and read the Ceremonial law in our congregations, not so much for the Ceremonies themselves, which are vanished away; as for those eternal truths, of which they were shadows. And as we retain, and read them: so we also pray unto God for his mercy and grace, that we may fulfil and practise them, so fare forth as they do concern us. There be therefore two things, which we ask in that short petition following the commandment. First, that our hearts may be graciously inclined, to sanctify all such times, as are set apart for God's public worship. Secondly, that as long as we live here in the vale of misery, and sin, we may be enabled by his grace to keep a perpetual spiritual Sabbath in righteousness, and holiness, and peace of conscience all our days. To the twelfth, this takes deep impression amongst the vulgar, who have been taught their ten Commandemen 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 Ceremonial. That God must have his set, and appointed Sabbaths, which is the essence, life, spirit of that Commandment, is for ever Moral, though the circumstances, expressed in the text, be Ceremonial. And this is no novel assertion, but the common doctrine of all antiquity. And therefore a S. Chrys. Hom. 40. in Math. S. Chrysostome, speaking of this commandment, instead of Remember to keep holy the seventh day, reads, remember to keep a spiritual Sabbath. And b Aug. in Exod. lib. 20. cap. 172. S. Augustine expressly saith, that the nine rest, as they are literally set down, are doubtless to be observed in the new Testament; but that one of the Sabbath, was given under the veil 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 pattern 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. c 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 jan: 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 Commandments of the Decalogue were a kill 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 kill letter. So that St Chrysostome, and St Augustine acknowledged ten commandments Moral; but with our distinction, that there be but nine literally moral. Oh! but this is to curtal the Decalogue, cutting it short by a distinction. But what ingenuity there is in this exception, let any 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, Ceremonial, may we cry out you curtal the Decalogue? let us have ten wholly and entirely Moral? There may therefore be ten Morals, though the letter of the fourth be more or less Ceremonial, by their own confession. To the thirteenth, this stands in terms of comparison between the Patrons of the two opposite opinions; but all comparisons (as they say) are odious, and such as these more than any other. My charity shall cover the want of charity in this objection. But because it is a very disputable point, whether the more spiritual, taking Spiritual 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 spiritual in this place) whether I say the more spiritual the man be, the more sound and Orthodox are his positions; it will not be amiss, by way of digression, to speak a word or two hereof; especially, it being amongst the Vulgar in these days a point of no small importance. CHAP. X. Containing two digressions, the first showing who are the best, Interpreters of holy things. The second, wherein the two opposite tenants in this question of the Sabbath are compared one with another. AS light, and truth multiply themselves by reflection, so doth darkness and error. One error therefore admitted, many others are entertained, either by way of consequence, or imitation. It was heretofore an opinion, which at this day is engrafted in the hearts of many of our people; that an unconverted Minister could not convert his hearers; being unregenerate himself, he could not be used as an instrument of an others regeneration. This position, the very pillar of Puritanisme, being rejected, at least in show, by those that wished well to the cause; an other point of doctrine began to be broached in the room 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 himself from men of corrupt minds, revealing himself 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 doubtful, or be directed in any of our ways, either with God or men, we must repair to 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 pass, that by pretending to holiness, so many Oracles have been of late years erected in sundry corners of this land, unto which our well minded people have repaired, as the Heathens did to the stool of Apollo; the jews 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 door: for why do the Romanists think the Pope to be infallible? but that they hold him to be, (as they style him) His holiness; being that spiritual man (of whom the Apostle speaks) that judgeth all things, himself judged of none, as a Soto in 4. sent. dist. 25. art. 1. concl. 1. Soto hath interpreted. The difference only is, the Pope challengeth unto himself absolute infallibility; these men only likelihood, and probability, and eminency above others. This last error is worse than the former; for that was not only odious, being raked out of the graves of some ancient Heretics, but destitute also of tolerable probability. This latter is somewhat more refined, and perfumed, and seems to be supported by Scripture, reason, and authority. The ancient Prophets, (say they) which only were the Lords Seers, enabled to discover truth from falsehood, to separate the precious from the vile, and foretell the judgements of God upon the Church and State, were, as b Mich. 3. Micha speaks of himself, full of the spirit of the Lord; men sanctified throughout. c 1. Cor. 7. St Paul, when he would have his doctrine believed, and embraced, sets it on with this: I think, that I also have the spirit of God. d 1. Cor. 2. The natural man, (as the same Apostle witnesseth) perceiveth not the things of God, they are spiritually discerned: For it is the anointing, that teacheth, saith e 1. john, 2.27. S. john. f 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 g Math. 18 3. must be converted, and become as Children new borne, or else they cannot enter into the Kingdom of Heaven, the doctrine of the Kingdom, which is the Gospel. This h Instituianimum meum intendere in sacras scrip●uras, ut videren quales. essent, & ecce video rem non compertan superbis; non eram talis ut intrare in eam possem, & acies meanon penetrabat interiora 〈◊〉 Aug. Cons. 3. c. 40. S. Augustine found verified; when before his regeneration he addressed himself to the reading of the Scriptures, he confesseth, that he was not as yet such a one, as could enter into them. He that will know Christ's voice, must be one of Christ's sheep; and if any man do 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 mere 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 spiritual, are not only his servants, but i john 10. friends; nor friends alone, but sons, and daughters, from whom their father concealeth nothing; but k Psal. 25. the very secret of the Lord is revealed to them that fear him. This the very Schoolmen themselves faw, and acknowledged. johannes 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 thought to comply with Pelagius, reckons up Damascene amongst the rest; but slighting his authority, saith, Damascene erred greatly in his life (he means his dissembling at the Tomb of Mahomet) and being thus erroneous in his life, why might he not also err in his doctrine? The learned m 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 etc. Gers. par. 4. serm. de nativit. Chancellor of Paris acknowledgeth, that one good, pious, holy man, though otherwise simple, doth understand oftentimes more in the mysteries of Godliness, than the great profound studied Doctors of the world. This he confirms by the words of our Saviour, I thank thee o Father, etc. and by the example of the shepherds, 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 plain, and facile 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 n Psal. 19 the Prophet; where there is humility of spirit, simplicity of mind, sincerity of heart, a conscionable walking with God, the light of the word shineth even to the perfect day. For as in natural things there must be a proportion between the eye and the object: so in things spiritual, he must have a strong vigorous eye, that must look upon the Sun. The eye of a child, because it is tender, and weak, is dazzled as soon as it feels the air; a blear eye smarts at every looking up. The natural unregenerate man hath the eyes of the Nycticorax or night crow, compared with divine truths, as Aristotle himself acknowledgeth. Lastly, there be many impediments in the unregenerate, which serve as strong bars to keep out the light of truth; as pride, vanity, deceit, hypocrisy, sensuality. A vessel so full of filth and rottenness cannot be capable of the sincere milk of the word: or if any thereof happen to enter, it receives a taint from the vessel that receives it; the liquor smells of the Cask; and the spider converts all things into poison. Nay certain it is, that every carnal affection, once grown habitual, doth harbour at least in the spawn and seed some heresy or other; so that men of vicious, and lewd lives do believe nothing, which may prejudice their corrupt affections. Unless therefore (saith n 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 o 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 pierce, nec per alios fidei veritatem intelligere possunt. Bell. de interp. verb. Bellarmine himself doth confess, 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 do, 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 falsehood 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 himself in gross, may well vent to others error by retail. We must therefore distinguish. First, of the persons of men unregenerate. Secondly, of the spiritual estate, or being spiritual. Thirdly, of the things of God. Fourthly, of the knowledge of those things. Unregenerate men are of diverse 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, Heretics; Or they are such as are in the bosom of the visible Church, known unto us only in general by the judgement 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 public persons, guifted, and qualified to the service of the Church. To be spiritual, is also of doubtful signification; for as the spirit of God dwelleth, and worketh in men diversely, so are they in different kinds spiritual. Now the spirit worketh by his graces; and these are either such, as well call saving graces, as faith, hope, love, fear, obedience, given to men for their own profit, by the help whereof they work out their own salvation: or such, as we call common graces, as miracles, tongues, healing &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, Circumstantial; things in, and concerning faith, and religion, without the knowledge of which we may well be saved: Others are de fide, substantial truths; such, as Athanasius hath in his Creed, of which he saith, he that believeth them not, cannot possibly be saved. Lastly, the knowledge of holy things is two fold: speculative, and experimental: 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 souls. These distinctions being applied to our present purpose, the truth opens itself in these propositions. First, the unregenerate, and unsanctified without the Church, discern no kind of heavenly truths of what sort soever; unless they be also natural, to be found out by discourse of reason; or moral, written upon their hearts. Of such as these the words of the Apostle are to be understood; The natural 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 darkened minds, and the light of supernatural saving truths. Secondly, the unregenerate within the Church, if public 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 superior unto them in the fore named endowments; especially if they be accompanied in them with common modesty and civility. p Qui expo●unt scripturas, sint ingenio praediti, study 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 natural parts; secondly, that they be well grounded, & studied; thirdly that they be of humble judgements; fourthly, that they be free all from gross and affected vices. And q Sub utrâque 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 affirms, that those, that have those common gifts, are to be preferred before those, that have them not. It is as evident as the sunshining, saith an eminent r 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 Prelates: his meaning is of any, which challenge most unto themselves the spirit of infallibility. Thirdly, the title of spiritual agreeth not only, or in a more proper and peculiar sense to those, that are regenerate and truly sanctified; then it doth to those, who are only enlightened; but rather on the contrary. When the Prophets claim unto themselves the spirit, and to be spiritual, they understand the spirit of illumination only. s Hosea 9.7. The spiritual mean is mad. And when went the spirit of the Lord from me to speak unto thee? t 1. King, 22.24. u Rev. 4.2. I was in the spirit saith S. john, that is, ravished in a prophetical vision, or ecstasy. So the Apostle calls the gift of tongues, interpretation of tongues, prophecies, spiritual gifts; a 1. Cor. 7.40. and so he speaks of himself in the place alleged, I think that I also have the spirit of God. Fourthly, the regenerate, and truly sanctified children of God are not privileged above others in those things, which are only in fide, or circumstantial points of religion; howsoever it be otherwise with them in those things, which are de fide, wherein the substance, & essence of saving faith doth consist. Things of this kind b 1. joh. 2. 2●. the anointing shall teach them; c joh, 7.17. and they shall know the doctrine whether it be of God. Hence it oftentimes comes to pass, that in these things a simple illiterate person understandeth more than learned Clerks: they being sometimes hid from the wise, as when the indignation of the Lord, upon their pride, and obstinacy, spreadeth a veil over their hearts. And in this notion our Saviour speaketh comparatively of the Pharisees, and his Disciples, saving, d 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 itself, and by ordinary means 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. But not so, as that either the regenerate shall not at any time, or the unregenerate shall at all, or at most times ordinarily err in them; especially, if public persons, and qualified as aforesaid, in the second proposition. Fiftly, the inward, and experimental knowledge, or sense rather of heavenly mysteries is not in the unregenerate, unless it be in some light superficial taste, as the Apostle calls it. For even the bad ground received the seed with some kind of sudden, and flashing joy; but only the elect of God, holy, and beloved of him, having the spirit bearing witness 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 faithful soul, that hath her beloved between her breasts, whom he brings into his wine cellar; that is stayed with flagons, comforted with apples; that is caused to drink the spiced wine, the new wine of the Pomegranate. Often times (saith a Plus aliquando credendum est sim●licibus Idiotis de consolation, & 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 happiness, 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 God's spirit, of which he is not over prodigal to any: but only when the true cup of consolation overflowing in our brethren we observe a real sympathy between theirs, and our own experiments. But who sees not, that experimental consolation is one thing, spiritual 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 uncertain, and therefore most vain. For if by sanctity we understand that which is inward, the new moulding, and making of the heart; this is fare removed from any man's search, and seen only of God, who tryeth the reines; it's hid in the soul, as leaven in the three pecks of meal, the understanding, will, affections, saith b S. Higher 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 bitterness; or as S. Paul did to Elymas, Thou child of the Devil. If by holiness we mean that, which is outward, seen in men's actions, how deceitful, and leaden a rule will this prove to be? It is here, as in wealth and learning; many men show more than they have, and many others have much more then either they do, or can show. Let this be our trial, and you shall many times find the grossest Heretics to get the start of the soundest Catholics. I will not only say, that S. john the Baptist was more strict, austere, precise in his life then our Saviour: but the Pharisees also themselves, though inwardly like graves full of rottenness, 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 shows. c Propter hoc novae prophetiae recusantur, non quò● altum Deum praedicent Montanus & Priscilla & Maximilla, nec quòd jesum 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 Orthodox 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 prophecies (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 less. And in the words immediately going before, he describes his adversaries by stuffed puddings, or sausages. d 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 God's grace, whose heresy overthroweth the very Basis of Christ's kingdom, was not only in outward show, and formality, but indeed a man of a well governed life, and blameless carriage. S. Augustine, that damned his doctrine, extolled his conversation; nay, it is the general mark of false Prophets, to come in the rough garments of austerity, sheep's clothing, innocent outsides; else it were impossible they should deceive so many, nay almost the very elect. This therefore must needs be a most deceitful balance to weigh any man's doctrine in. To draw therefore to a conclusion e August. ad Higher ep. 11. S. Augustine unto S. Hierome saith, I confess unto your brotherhood, that I have learned to give such reverence, and honour to the books of Canonical Scripture only, that I most firmly believe, none of the pen men thereof to have erred in the least things; so that when I meet with aught in their writings, which seems contrary unto truth, I presently think, that either the book was false printed: or that the Translators were mistaken: or that I myself understood it not aright. But all other authors I so read, as that though they excel in learning, and holiness, yet I think nothing true, because they so thought it; but because they make it appear to be true by those Canonical Authors, or probable reasons at the least. f 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 descent one from another in diverse 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 do this? shall our labour be to search which Side was more docible and desirous to learn, had more humble minds, did more tremble at God's word, were more obsequious to the guidance of his spirit, were more ready to renounce themselves, and their own wisdoms, worshipped God with greater fear, and reverence, were more frequent and earnest in their daily prayers, fasted oftener to keep the body in subjection, were more exercised in the reading of the word, and meditating therein. Who sees not this kind of touchstone of Ecclesiastical doctrine to be neither commanded of God, nor approved of men, nor to be attempted with any hope of good success? God forbidden, that as often as we descent one from another, we should presently object to the adverse part, that they neither fear God, nor serve him, nor do his will. For neither are we able to dive into men's hearts, and the better we ourselves are, the more conscious of our sins, more ready to amplify our own misdeeds, more mild and merciful in censuring of others. Leaving therefore this kind of search, which after many obscure, and slippery Meanders gives but a doubtful issue, and scarce ever brings us to the truth; what remains, but to bring the dictates of the greatest Divines to the Law, and to the Testimony? If they endure not this trial, those other are but popular, and gaudy shows, wherewith simple people are deluded. Let this be the trial. It were easy to answer the weightiest arguments, against which nothing can be said, with an answer 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 balance, 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 holiness itself could not subsist in the world; and so fare depress the contrary, as if it were the only floodgate to let in Atheism. It will not be amiss briefly comparing each with other, to see which doth most advance God's glory, most edify his Church, give most life to religion, and bring most comfort to a Christian man's conscience. Suppose therefore one should tell us in effect this: The fourth commandment is wholly, and merely Moral; only indeed there be some Appendices thereof, which concerned the jews, viz. the day spoken of in the commandment, the seventh from the creation (whereas not that Seventh, but a Seventh, which the Lord should choose, is Natural, and Moral) and the strictness of the Rest, which was enjoined them in kindling of a fire. This indeed is in a sort permitted Christians under the Gospel. Yet men may do well to forbear even this, and to dress their meat over night; all the rest of the Law binds us strictly, nay more than ever it did the jews. We must therefore remember not to do, either by ourselves, or those that belong unto us, the least servile work from Saturday sunset till Sabbath-day sunset: or, as others, from Saturday midnight, till next day midnight: or, as others, from Sabbath-day sunrising till Monday sunrising; for a natural day of twenty-foure hours 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 public and private we be employed only in the holy things of God. Therefore the public exercise being ended; for a Sermon must of necessity be heard, neither may men satisfy themselves with the common Liturgy of the Church, if they purpose to sanctify to the Lord an holy Sabbath. The public exercise (I say) being ended, a short meal may be made, for this is no day to feed the body in, and to make a feast on this day is utterly unlawful. After dinner, see that you fetch not your wont walks, or any way recreate yourselves, or have any communication but of holy things, and what was delivered in the Congregation. If any man, not acquainted with the mysteries of Godliness, deliver you a message, or letter upon that day, you may receive it of civility; but see you neither dispatch the business, nor think thereon until next morning, upon pain of sin. Be sure also to take your notes, and repeat to all such, as shall assemble themselves, what you have written, and so repair unto the evening Sermon, which also must be heard either at home, or abroad. This done, give not yourselves a breathing while; suffer neither Child, nor Servant to have any recreation; for this were to profane the day. Assemble therefore yourselves together, recount what the Afternoon hath brought forth; do also likewise after supper. Nor yet are you by all this discharged of the duties of the holy Sabbath, unless the former practices have made such deep impression in your fancies, as to season the night's sleep with holy dreams, 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 God's favour, that he doth not only sanctify it, but also bless it. Now let another come, and say, the commandments of the Decalogue be not all of the same rank, but amongst these the fourth is partly Moral, partly Ceremonial. The Moral part is, that God must have set, and standing times for his outward, and solemn worship; all which times are religiously to be observed. But the letter concerns only the jews, 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 literally expressed, was a sign of the separation of the jews to be God's people from all other nations of the world; which is now by the coming of Christ abolished, as all other pieces of the wall of partition are taken down, that the Gentiles may glorify God, as it is written a Deut. 32.43. Rejoice ye Gentiles with his people. It did also show them the proneness of our corrupt nature to do our own wills▪ and to fulfil 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 sin, and Satan. It did in the third place lead them unto Christ, who alone gives us test from these cruel Taskmasters; who hath crucified the body of sin in us, and triumphed over Satan in his cross. And therefore as God the Father, having made the World in six days, rested the seventh: so God the Son finished all things, which were written of him for our redemption on the sixth day, and 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 jews doth lead us Christians under the Gospel unto the rest of sanctification, which we must endeavour to keep inviolable with all watchfulness, not suffering the least fire to be kindled in any of our lusts. And as it doth thus edify: so it ministereth 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, b Heb. 4.9. there remaineth a rest for God's people. Now let the indifferent Reader judge, whether the former of these do not burden, and indeed ensnare the consciences of men with many outward, unprofitable, impossible performances, even to superstition, and without end; whereas this latter doctrine contains the very pith, and marrow of Religion; promotes the care, and study of true sanctification, and is most quickening, and cordial 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 a 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 himself, 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 cannot long continue. One looks at the holiness of his Minister, another to the learning of his; neither, as they ought; and therefore the one strains at Gnats, the other swallows Camels; both pester the Church, the one with looseness, the other with singularity. He that is licentious, like the Camels of the Ishmaelites carrying many a sweet burden, but never tasting them (Against whom b Erasm. Dial. Erasmus hath a bitter satire in his Cyclops Evangeliophorus) is in show a friend of the Church's peace, a zealous promoter of the government thereof; but indeed an enemy, occasionally increasing that faction, which he verbally cries down. For men think of him, and all his disciplinarian invectives, as c Non nisi magnum bonum à Nerone damnatum Tert. Ap. c. 5. Tertullian speaks of Nero, and his persecuting the Gospel; it must needs be some good thing, which so wicked a man, as he, condemned. In vain do these Vipers go about to devour with their mouths 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 music of a Timbrel causeth to run mad, cares not whether he runs, and draws others after him, so long as he runs, as the phrase is, on the right hand. By this means his duties in Religion daily grow, and multiply, as either his own, or some other man's head, and fancy runs: this is Idolatry, that superstition; this is profane, 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 errors, they should find little difference in regard of their malignity. He that falls from a bridge, hath as little safety, as comfort, though it be on the right hand. Nay, it would be no paradox to affirm, that errors of this kind are most dangerous, being less discerneable in themselves, less burdensome to the conscience, less hopeful to be reform, and being indeed the illusions of Satan transforming himself into an Angel of light, in which shape he becomes the fouler Devil. CHAP. XI. Wherein the name of the Christian man's 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 a 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 retain not their true, and proper names. Being therefore to treat of the Christian festival, and the Questions moved concerning the same; the first thing, which offers itself, is, whether it must, or fitly may be styled the Sabbath day. The affirmative tenant is supported by these reasons. First, those names, which God himself hath imposed, are without all question most proper, and most fit to be retained: But God himself hath imposed the Name Sabbath upon all days of his solemn and public worship; and such is the Christian man's feast day. The Assumption appears. For not only the seventh day in the fourth Commandment, but all the new Moons, and other festivals of the jews, are commonly called Sabbaths: Therefore etc. Secondly those names are commonly best, which are most ancient. Inquire (saith b job. 8.8. job) of the former ages, and prepare thyself to the search of their Fathers: But the name Sabbath is more ancient than any other, being the name, that was first given to days of this nature: Therefore etc. Thirdly that name is always best, which doth most acquaint us with the nature of the thing. In this the excellent Wisdom, 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 days of public worship, is such: for they are days of rest unto us, and they were instituted in remembrance of God's rest at the Creation, and of Christ's 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 doubtless best, which best directs us to the duties of the day: For if c 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 Corporal, and worldly employments: Inward, resting from the spiritual slavery of sin, and Satan. Add thereunto, that it doth not only best direct us unto the duties of the day, but it doth also help to confirm our faith, and hope in the promises of God concerning the life to come, and our d Math. 8.11. sitting down to rest with Abraham, Isaac, and jacob in God's kingdom: Therefore etc. Fiftly, we must not affect to be singular in anything not so much as in words and Phrases: Loquendum cum vulgo; saith the proverb. But not only the vulgar, but all men whatsoever speak religiously, and reverently of the Sabbath day: Therefore etc. CHAP. XII. The reasons against the name of Sabbath are briefly alleged. 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 man's Holiday, 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 retain those names, which the Primitive Church in the purest times the first three hundred years chief used, unless through any corruption, or abuse they are scandalous: But the name of the Lords day hath been chief used in the Primitive Church, and in the purest times; neither is it since through any abuse become scandalous; Ergo etc. Thirdly, we of the reformed Churches should not forsake the Roman Church, but where necessity doth enforce us; For than we are guilty of that Schism, which is made in the Christian world; Neither should we vary from ourselves so much, as (were it possible) in sounds, and Syllables; for than we may be justly noted for singularity and affectation: But both the Roman Church, and all reformed Churches use to style it the Lords day, not the Sabbath, Ergo etc. Fourthly, we that are Christians should beware how we gratify the jews in their superstitious obstinacy against Christ, and his Gospel in the least things; lest we partake with them in their hardness of heart; the ancient Christians fasted Saturday, especially for this reason, because the jews fasted on Satt●rday. But in using the name Sabbath we gratify the jews in their obstinacy against Christ, and his Gospel. For they abhor the name of the Lords day, as the greatest Blasphemy: Therefore etc. Fiftly, it is one of the chiefest points of a Christian man's wisdom so to speak, as not to put a stumbling block before his weaker Brethren: He that doth otherwise a Rom. 14.15. walketh not charitably, saith the Apostle: But the name Sabbath may be, and is become a snare 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 judaisme: as appears by their quoting of the old Testament in the Questions in hand: Therefore etc. Sixtly, that name, which doth less edify, is less proper. This, I think, will easily be agreed on by all parties: But the name Sabbath doth less edify. For it leads us only to an outward cessation from bodily labour; which of itself, and precisely considered was indeed a duty of the jewish Sabbath; but is not so of the Christian Festival; as hereafter shall appear. On the contrary, the name Lords day doth best open and explain the whole nature, and duty of the day; as the remembrance of Christ's resurrection, the acknowledgement of his Lordship over the Church, and all other Creatures in the world: Ergo etc. CHAP. XIII. Wherein is briefly showed what is to be thought of this Question. IT is a frequent rule in c Cùm de re constat propter quam ver ba dicuntur, de verbis non debere contendi: si quis id facit imperitiâ, docendum esse, simalitiâ, deserendum. Aug. count. Acad. lib. 3. cap. 13. & lib. 2. cap. 11. S. Austin, that wise men should not strive about words, unless when there is some real difference in the things. But I doubt whether this question be only a fight about words. For as the d 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 Academics; 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 Lord's day so seldom used. I deny not, but the name Sabbath is lawful, and may also be used by such, as have their wits well exercised in Scriptures, if without superstition, fraud, or scandal: But yet notwithstanding the name Lords day is both more fit in itself, serving more for edification; and the Arguments to the contrary do not conclude. To the first, true it is indeed, that God himself in Scripture imposeth the name Sabbath upon all days of public worship in the jewish Synagogue; and the reason was, because the very corporal rest was a chief thing aimed at in them; being both memorative of some things passed, and figurative of things also to come: But that therefore the days also of Christian Assemblies should be so called, doth not follow: because the reason is not the same, as shall appear in its proper place. The name Sabbath therefore is no more Moral, and to be retained in the times of the Gospel, than the name Priest, Altar, Sacrifice; which perhaps our adversaries themselves will allow of in a common, large and Analogical construction. If therefore we look to the e 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 original signification of the word, every Holiday, wherein men rest from their labours, and attend the public 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 Saturday in the fourth commandments; in the next and subordinate construction, to all the jewish 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 f jer. 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, mere novelties in religion. Should I grant the name Sabbath, as applied 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 four, either Sunday; not from g' Dum sol●s l●tt●iae indulgemus, longè aliâ ratione quam religione solis. Tert. Ap. cap. 16. the Sun in the firmament, but h Mal. 4.2 the Son of Righteousness with healing in his wings: or the Day of light, from the Sacrament of Baptism, called by the Fathers our Illumination: or the Day of Bread, not from holy bread, as Papists now use it; but from the other Sacrament of the Supper administered every Lord's day; or the Lord's day, which doth, and will continue to the world's 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 corporal, or Spiritual Rest, or in Remembering the Rest of God in the Creation, or in being a pledge unto us of our eternal rest: All these are accidental considerations of the Lords day. Indeed the memory of Christ's resurrection is essential 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 styled 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 special 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 confirm our faith and hope of our eternal Rest; I answer, 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 claim 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 less ought we to swarve from such language, as is most savoury 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 years, is easy to determine. CHAP. 14. Wherein the Question concerning the duration of the day is proposed, and the arguments for the day natural are set down. AMongst those things, which disquiet and perplex the consciences of the weak concerning the Lord's 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 h james 2.10. S. james saying, that he that faileth in one point is guilty of all; unless every minute of time, which the Lord requireth of us, as his tribute and homage, be duly tendered to him, our whole labour bestowed upon the parts, and pieces of the day, is not regarded. It is also that, which concerns the most sort of our inferior people to be satisfied in, le●st the Commandment 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 hours, as being a Natural day, or Artificial. And here our Adversaries are very positive, that the Christian man's Sabbath, as well as that of the jews, is to consist of full twenty four hours; and they have these reasons. First, all the time, that the Commandment requires, is to be observed. But that the Commandment of the Sabbath requires a whole natural day from evening to evening is undeniable: Therefore etc. If any man say the Commandment was Ceremonial, 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 show, how the time of twenty four hours can be in any respect mystical. Though therefore the rest of the latter should vanish as a shadow, yet in this particular it must needs continue Moral. Secondly no one day of the week is longer or shorter than other: but if the Lord's day, as the rest, hath not twenty four hours, it must needs be shorter, & that, which is next there unto, either going before, or coming after must be longer than any other day. Therefore etc. Thirdly, it is a good Rule, which the Rabbins give; that we should not take from that which is holy, to add to that which is profane, but on the contrary: But if the day of God's public worship amongst us have not allowed it so many hours, as other days, we take from that which is holy, and add to that which is profane, even our own secular employments; which were impious, and sacrilegious: Therefore etc. Fourthly if the jews Sabbath were to consist of twenty four hours, then much more the Christians. For we have both received more, and greater benefits, and we also have more and greater mysteries of Godliness to contemplate; But the jewish Sabbath was a whole natural day: Therefore etc. Fiftly, the Scripture seems to be plain to this purpose. For the 92. Psalm was the Psalm of the Sabbath; as appears by the title thereof, and in the very beginning thereof the Prophet sets down the very time of its observation, saying, i 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 kindness in the morning, and thy truth in the night season, meaning a whole natural day: Therefore etc. Sixtly, we must rest, as God Rested, beginning to rest from the works of our callings, when God began to rest from the work of Creation. For God's rest is propounded in the Commandment to be our pattern: but God began his rest at evening the sixth day, immediately 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 God's Rest, it must begin at evening, and continue till evening: Therefore etc. 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 four and twenty hours at the least: Our Rest therefore, being grounded upon Christ's Rest, cannot be less than a whole Natural day. Eightly, as the Apostles, to whom the observation of the day was immediately prescribed by Christ himself, kept the day in their own persons: so doubtless must we their successors in all after ages: But the Apostles Sabbath was a whole natural day. This appears by S. Paul's practice at Troas, when he preached, and administered the Sacrament, and communed with the Disciples of holy things (all duties of the Lords day) k Acts 2●. 11. until the morning: Ergo etc. Ninthly, as our Saviour, who instituted the day, observed it in his own person: so doubtless must the Church for ever. But our Saviour appeared (and his very apparition was the institution) not only early in the morning, but also l john 20.19. late at night to his Disciples; and even then preached unto them, and gave them the holy Ghost, with the keys of the Kingdom of Heaven; therefore etc. 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 artificial; the very circumstances of the Text are against him. For first the doors 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 m Profundâ jam nocte. Aret. in locum. Aretius a good Protestant Expositor saith expressly, 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 vigils and overnight assemblies, not only in time of persecution, but when the Emperors themselves were Christians. Every man knows, and we read unto this day the Sermons of the ancient Fathers in their vigils, which doubtless had never been, but that they held themselves obliged to a twenty-foure-houres Sabbath at the least: Therefore etc. Lastly, diverse good authorities may be brought to this purpose, not only of some private men, as n Sicut Antiquis praeceptum est de Sabbatho, dicente legislatore, à vespere usque ad ve●eram. Aug. de tempore. St Augustine, and o Irenaeus contra Valent. l. 4. cap. 31. Irenaeus; but whole p Observemus igitur Diem Dominicum, & sanctificemus eum à vespere diei Sabbathi usque 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. Counsels have so determined this point, nay the very Canon law the sink and dunghill of Popery. CHAP. XV. The Arguments against the day natural 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 mutual Respects in all things, in which they are Relatives. Certain therefore it is, that God requires for himself such a day of Rest, as he doth proportion unto us for our own employments: But our working days are Artificial, not natural. Man goeth forth unto his labour till the evening; ( q Psal. 104.3. saith the Prophet) & * joh. 11.9. there are twelve hours of the day (saith our Saviour) * joh. 9.4. night cometh, wherein no man worketh. Therefore etc. Ob. May not a man then work by night in his lawful calling? Resp. Yes doubtless, if he offend not against the rules of mercy to himself, or others; or if there intervene not some other irregularity in his working; and upon this caution also he may lawfully spend the Lord's night in holy exercises. But our question is not, what some men may do, but what all men must do under pain of sin. Ob. But doth not then the rule hold, that those who sit up late at night about their own works on week days, should proportionably watch about holy things at night on the Lord's 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 public worship, and the spiritual good of mankind; the other the corporal refreshing, and reviving the bodies of his servants, and of all that belongs 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 sin to go to bed sooner upon this night, then upon others; or if any do, few I presume will believe him therein. Secondly, if the Christian Holiday were to consist of a certain determinate number of hours; 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 hours, and where to end them. For the jews were expressly 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 jews had in the fourth Commandment; we shall I hope give him satisfaction in the answer to the first Argument of the precedent chapter, which it doth concern. Thirdly, if a Lords night be to be sanctified, as well as the day, this night, and all the parts thereof must differ from other nights, by some special appropriation to the Lord, as the day differs from other days; But how can this be, unless we rest not at all that night in our beds, or serve God by dreams and visions? Which to affirm were notoriously absurd. Ob. If any man demand, how did the jews than keep their Sabbath from evening to evening. Sol. I answer, that the reason is not the same, for the very corporal rest of the jews, was simply and of itself a Sabbath day's duty; so that it was as unlawful for them not to Rest in their beds that night, as to work about their callings that day; which I think no man will affirm of Christians under the Gospel. Fourthly, there is no moral law in nature, nor positive law in Scripture, but is in itself possible to all men in all parts of the world in regard of the thing commanded. But a natural 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 proof: Therefore etc. Ob. It is objected, that the jews also by this rule might have been (as we say) perplexed, had they at any time travailed towards either of the Poles. Unto which I answer, Sol. First that the jews 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 styled the Lords Land. Commerce indeed 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 Ophir, which is Peru, as most conceive; or as josephus, some place in the East Indies: jehosaphat attempted the like, but his ships were broken at Ezion, Geber. 1. Kings 22, 48. For though Solomon's navy found prosperous success, intending therein the glory of God's house: yet jehosaphat having no such warrantable grounds failed in his expectation. Some think that the jews traveled, and t●●ded into that part of the Indies, which at this day we call New-England; for there they find a harbour, which the natives call Nahum-Keik, the harbour of him that comforts, or of him that reputes. It's usual 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 jews travailed into the East, and west Indies for Gold and Spices. I think it easy to show, that those parts of the world, in which are either continual day or night, were not known until after Christ, and the destruction of Jerusalem. In a word, had the jews at any time travailed into such places, where they could not have kept their Sabbath from evening to evening, it had been sin unto them; For when a man shall, by any voluntary action of his own, cast himself into an utter impossibility of fulfilling any positive precept of the law of God, it becomes evil unto him, though otherwise it be both lawful, and commendable. The case therefore is not the same with the jews, 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 Christ's resurrection, for he was not as yet risen; if the night after, we seem to be enemies of his resurrection, as if the Sun of righteousness were set the second time, whereas r 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 memorial of Christ Resurrection; but as a part of his Sabbath in the fourth Commandment; He seemeth expressly to forsake Christ, and to cleave to Moses, and being weary of being a Christian, desires to turn jew. Sixtly, A night Sabbath is contrary to the end of the Institution under the Gospel, which was God's public worship in the congregation, for other use thereof we find not in holy Scripture. If any man object, collections to be made for the poor, private prayers, and christian exercises &c. we shall, God willing, speak thereof also in its place. But night assemblies for the public 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 public 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 custom. Thirdly, private night-conventicles are as little, nay fare less to be trusted, then public meetings in the night. Lastly the practice of the primitive Church was utterly without any set number of hours; and there was much variety in their observation; sometime they began their public worship on Saturday after supper, as in Syria, and Egypt. Sometime they began their Lord's day about the s Tempus publici conventûs fuit Antelu●anum. Con. Antis. cap. 11. dawning, the time; as they conceived, of Christ's Resurrection: others also began upon satturday noon, and held on until Sunday morning. At this day our Sabbatharians are divided 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 hour's Sabbath can be no better, than a snare to weak Consciences, there being no certainty, wherein to fasten. CHAP. XVI. Wherein something concerning the day natural, and artificial being premised, the former arguments are briefly answered. TO give better satisfaction to weak, and unstable minds, we must know what a Natural day is, and where it is to begin, where to end. Some have of late fond denied this distinction, because it is not found, as they think, in Scripture; And indeed the terms Natural, and Artificial are not there read; but what matter is it for sounds and syllables, if we have the sense, and substance. a Math. 28. 2● St Matthew is plain, that it was the end of the Sabbath, when the first day of the week began to dawn: so that all that night, until the dawning of the first day, was part of the Sabbath, which were not possible without the distinction of Natural, and Artificial. Ob. If any say, that the jews kept their Sabbath from evening to evening, and therefore that the night following could be no part of the Sabbath. Sol. I answer, that S. Matthew in that place speaks not according as the jews accounted from evening to evening: but as the Romans from morning; which was a natural day of twenty-foure hours. But not to spend time in so needless a point, we must proceed to inquire where the natural is to begin, and end. In this there is no small variety of opinions. Astronomers begin at noon; b Manè diem Gens Graecorum incipit; astra sequentes in medio lucis; judaei vespere; sancta inchoat ecclesia medio sub tempore noctis. jews at Sunset; the Grecians at morning; the c Dies naturalis secundum ecclesiam Romanam incipit à mediâ nocte. Aqui parte 3. q. 8. ad 5. Church of Rome with the Vmbrians at Midnight. But this is to find knots (as they say) in Bulrushes. For if the natural day be measured by the revolution of the Sun, as all confess, sure it is, that until the Sun begin his course, the day cannot begin. At what time now did the Sun 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 Sun in the Horizon must needs be the first period of the natural day. And so the words of d 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 beginning of the next, there called the morning, e 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. part 1. q. 74. art. 3. ad 6. was the first day. The words also of S. Matthew 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 beginning of another. By all which it is apparent, that when God commanded the jews their Sabbaths' from evening to evening, the order of the natural day was inverted by him, not so much looking to the number of four and twenty hours, as to the time of Israel's deliverance out of Egypt, which began, when the Passover was eaten at even; of which their deliverance the Sabbath is a memorial, as hath been said. Some thing also must be said of the day Artificial which we may define to be a certain proportion of hours, appointed by men, and employed by Artificers about their crafts, and trades. This is not the whole time between Sun, and Sun, but generally (I think) conceived by all nations to be measured by twelve hours, according to that of our Saviour: * john 11.9. Are there not twelve hours of the day? And, as the * Math. 27. Evangelist describes the passion of Christ by the third, sixth, and ninth hours. Having thus briefly set down the day Natural, and Artificial; whereas it is generally supposed by all men almost, that the Lords day must be measured by one of these two proportions of hours; the truth is, there is no such portion of time set us in the New Testament, which alone can direct us in the Lord's day; neither expressly, nor implicitly. Unless therefore we will have recourse unto the jewish Sabbath, and begin the observation thereof over night, and that Analogically, because Christ himself our Passover was sacrificed at Evening, and our Redemption from the spiritual Egypt set on foot; the Conscience hath no ground to settle upon. But what warrant Christians have to follow the jews, in observing the Lords day, in regard of any circumstantials, I see not. And that Analogical 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 Gospel; the time being such by their appointment, as may be convenient for the public worship of God: neither do the Arguments to the contrary conclude. To the first: the jews indeed were prescribed a natural day, not properly, but equivocally so called, consisting of twenty four hours; but that the time, which limited them, doth also limit us, is utterly untrue. And whereas it is said, that the twenty-foure hours were no way Mystical, or Ceremonial; It will be replied, that though the number of hours spoken of (which are not so much as mentioned in Scripture) was in no respect mystical; 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 public worship, the morning and the evening sacrifice, which concerns not us, but only in a proportion. For as the jews 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 public assemblies, both in the beginning, and towards the evening of their Lord's 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 month; and so it's neither longer, or shorter than any other natural day: or as a day set apart by the Church for public thanksgiving, and so it consists only of a morning, as appears by the Statute, from whence it hath authority. The case is the same in the Lord's day, which continueth no longer, than the duties of the day require. To the third: the saying of the Rabbins 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 four hours, than it doth for forty or fifty, or any other. It is (all men will confess) sacrilege to rob God of his time; but it must be made to appear, that God hath claimed unto himself 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 jews; 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 Godliness, and mercies vouchsafed unto them; whereas it was both memorative, and mystical, 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 Gospel have more work for the Lords day, than the jews had for their Sabbath: For as e Lib. 4. c. 4. Eusebius observes, their religion was the same with Christian Religion, which at this day we profess; f 1. Cor. 10.2. For they all were baptised unto Moses, and did all eat of the same spiritual meat, and drink of the same spiritual Rock, which was Christ: his meaning is, that the body and substance was the same, only it was clothed with many shadows, and as the Apostle calls them * Gal. 4.9. Beggarly rudiments; so that their Sabbath day's work was in this respect, as much as our Lords can be. Thirdly, I say, it was much greater; for how cumbersome was God's worship to them by Sacrificing, Purifying, Washings? How did God seem to hide himself, and his mercies from them in Types and figures, whereas he reveals himself to us even in the face of jesus Christ. * 2. Cor. 3. And not only Moses had a veil put upon him, * 3.15. but also their hearts, which remaineth unto this day; There was also a restraint of God's spirit unto them: as of the rain in the days of Elias; whereas now the fountain is opened, and the spirit poured 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 helps, then by one that hath none; So is it between the jews, and us in holy things: This argument therefore is a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 gentleness, not thus to be racked. The 92. Psalm was the Psalm of the Sabbath, and it makes mention of night and day to be spent in the Lords praises; But what then, will any reasonable man imagine, that they then had night meetings in the Temple, or sat up late in their families that night? Those times of morning and evening, if we restrain 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 Psalm was the Sabbath-Psalme; yet whatsoever is therein contained may not respectively be spoken of the Sabbath only. And this is i 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. Mr Calvins' observation upon the very words alleged; affirming, that day and night are there put in indefinitely for all times whatsoever; as appears (saith he) by that, which follows: For his loving kindness, and his truth are always 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 four and twenty houres-Sabbath. To the sixth; as God's rest began, so must ours; is a proposition Atheological; For the jews themselves, who observed the Sabbath in imitation of God's Rest, looked not at their pattern in this particular, but only at their deliverance out of Egypt; into which deliverance they entered, when they sacrificed the Passover. The example of God is not proposed without limitation in the Commandment; 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 neither of which ought we to presume to imitate his Rest. Lastly, I wonder how the example of God's rest, proposed in the Commandment, can concern our Lord's day, which was not the day of the Lords Rest, but the beginning of his labours. The seventh is not much unlike. First, therefore we observe not the Lord's day in memory of Christ's resting in the grave. For though in some respects he may then be said to have entered into Rest; yet was the grave part of his humiliation also, and our Redemption, and no complete and perfect Rest. Secondly, let it be supposed, that the grave to Christ was only a place of Rest, and that he entered thereinto overnight; what is this to a twenty four houres-Sabbath? unless perhaps Christ rested but just so many hours in the Grave; but how then was he three days and three nights in the Bowels of the earth? This therefore is a mere pretence, no proof. The eight, drawn from Apostolical practice, is in all parts thereof unsound. Plain it is, that Apostolical 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 alleged, can deny, what k Curavit scriptor libri causam producendi sermonem producere. Aug. epist. 86. ad Cus. S. Austin long since observed, that S. Paul at that time took the advantage of the present occasion, and necessity, and not otherwise. Sure I am, that if the Apostles practice, there recorded, were a precedent for us to follow; neither the whole Church of God can be excused, who never since hath observed such a Sabbath: nor the Apostle himself can be acquitted, who, for aught we read, never did the like before, or after in any part of the world. Besides all this l Calv. in locum. Mr Calvin thinks, that the day there spoken of was the jews Sabbath, not the Lord's 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 we 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 pass, that he continued his preaching till after midnight. This therefore can be no precedent for a natural daies-Sabbath, but may be alleged for a night-Sabbath only; and such Sabbaths were never yet heard of. To the ninth: the practice of our Saviour is (I confess) of great force, and the argument drawn from thence of more probability, though it conclude not; For First, the ground thereof is but lose, that our Saviour's 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 instituted the jewish 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 Soldiers, or Mary Magdalene; and if so, what inconveniencies follow? For by this means a public, and everlasting ordinance for the whole Church of Christ must be delivered either to those, that are not of the Church, as the Soldiers: or to a woman, whom nature itself inhibits to teach in the Church. And whereas it is commonly affirmed, that Christ kept the first Lordsday with his Disciples, leaving an example to us therein. I cannot sufficiently wonder at the boldness and rashness 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 shows them his hands, and his feet. Lastly he imparts unto them their Apostolical mission, and indowes them with power, the keys of the holy Ghost. But what are all these to the observation of a Sabbath, or Pastoral charge? What Preaching, Catechising? What Sacraments administered? Unless Orders shall be thought a Sacrament. It's a strange keeping 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, doing 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 likelihood sat 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 jews; then on our Saviour's part, this seeming unto his wisdom the fittest opportunity to show himself unto them, to comfort them in their present fear; and to furnish them with the holy Ghost, against future temptations; to which tend both his words, and gestures. And this m Clavieni●● manus fixerunt, lanceâ latus ejus aperuerant, ubi ad dubitantium corda sananda sunt servata vulnerum vestigia Aug. tract. ●● joh. 12● Saint Austin saw upon the passage of the Text, where he shown his hands, and side; for the print (saith he) of his wounds were reserved to heal the doubt of their fearful 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 original 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 process 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 despised, but forbidden; and by name n Placuit prohibere, ne foeminae in Coemiterio pervigilen, to quòd saepi sub obtentu orationis scelera latentèr commi●tantur. ●on. Elib●●a●. to women: By which it appears, that it was not an essential duty, or observation. Lastly these vigils, being always the night before, cannot advantage our Sunne-rising-Sabbatharians, which observe the night following; which are the best, and greatest part. Lastly, the authorities alleged, as Saint Austin, Irenaeus, the Synods of Agatho, and Matiscon (not to question the validity of them) speak according to the custom of the times, wherein vigils were not yet so grossly abused; not enforcing any thing upon men's consciences herein. The Canon Law also shows the Practice of the Church of Rome beginning 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 relic thereof, and to smell of Popery, should not have been so hardy, as to avouch the Canon Law, which they think no small horn 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 it be enjoined by the Church by Divine, or Ecclesiastical authority. To prove a divine institution, either immediately from Christ: or mediately from the Apostles, are brought such, and so many arguments, as are able, in the opinion of their owners, to convince any man's judgement, not corrupted with profaneness of heart, or darkened with pride, and prejudice. We must therefore faithfully muster them up in their full strength, that all men of sober minds 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 days are in the fourth commandment, 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 general precept, under which the honour of all particular Kings is comprehended: honour King Richard, King Henry, King Charles: But the Lord's day is an holy resting-day, as appears by the practice of the whole Church, and was never yet denied by any enemy thereof, unless he were some malicious person. Therefore etc. Thirdly, one and the same Scripture hath many times two literal senses, or at least is twice fulfilled in one, and the same literal sense; for example Not abone of him shall be broken, fulfilled both in the paschal a Numb. 9.12. Lamb, and b joh. 19.36. Christ our passover; Out of Egypt have I called my Son, first verified of c Hos. 11.1. Israel his adopted Son, then of d Math. 2.15. Christ his natural Son: A voice was heard in Ramah, understood first of the captivity of the jews foretold by the e Jer. 31.15. Prophet, then f Math. 2.18. of the number of the Innocents' by the cruelty of Herod. As it is in these and diverse other places of this kind: so it is in the letter of the fourth Commandment; where either we have two literal senses, one for the jews Sabbath, an other for the Christians; or at least one literal sense twice fulfilled, once under Moses, and once under Christ. Now whatsoever is commanded the Church in the Scripture under any literal Sense, is of divine institution: But the Lord's day is commanded in the fourth precept, though not in the first, yet in the second literal sense, Therefore etc. 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 jew, the substance is commanded the Christian; for example: where unleavened bread is commanded them, there sincerity, and truth is commanded us: But the Lord's day was thus typified, and foretold in the Testament. This the Rabbins themselves 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 sixth day, therefore the Messiah should suffer that day, rest in the grave the seventh, and rise the next. Thirdly, from the words of Boaz to Ruth, g Ruth. 3.13 sleep until 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 sons 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 profane hearted as not to be convinced by these grave collections of the jewish Rabbins, he shall find the same averred by the Fathers, and Synods in the Church of Christ. Both h Hic dies octavus (i. e.) Sabbathun primus praecessit in imagine quae imago cessavit superventente post-mod●● veritate, Cyp. ad Fid. Ep 59 Saint Cyprian, and i Sanctos patrer plenos spirita octavae die● sacramentum non latebat, quo figura●atur resurrectio. nam & pro octave 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 affirms, that Isaiah prophesied of this day; An other Synod held at Matiscon said expressly, that this day, which was intimated unto us by the shadow of the jews seventh-day, is made known unto us both by the Law and Prophets; what can be more evident? Fiftly, that day, which the Lord himself hath made, must needs be a day of the Lords own instituting; for to make, and to ordain, and appoint, are in this case terms equivalent: But the Lord's day is a day of the Lords own making, and appointing; k ●pse est d●e● 〈◊〉 perpetual, ipse nobis per septimae dici umbram insinuatus noscitur in lege, & Prophetis. C●n●. ●●●atis. c. ●. Sin For. c. 13. so saith the Prophet David: l Psal. 118. This is the day, which the Lord hath made. And therefore m Exultemus & Laetemur in eo, qui à lumine vero nostras tenebras fugaturus illuxit; nos ergo constituamus di●m dominicam in frequentationibus usque ad cornua altaris. Arnob. in locum. Arnobius upon this place saith, let us also make our Lord's day a great day, since God himself hath so made it. A learned Prelate also of our Church hath a Sermon extant upon that text, much to the same purpose. Therefore etc. Sixtly, that day, which the Lord ever doth, and will bless unto his Church, and people, which religiously observe it, is doubtless a day of his own ordaining, and appointing; therefore sanctified, and blessed are put together in the Commandment. But God hath, and continually doth, and ever will bless this day with growth of grace, and all spiritual blessings in Christ to all such as Religiously observe it. Therefore etc. Seventhly, that which the example of God the Creator, resting from all his works, was to the jews 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 jews Sabbath; for therefore they rested, because God rested; it should therefore be a sufficient Institution unto us under the Gospel, to rest on the Lord's day, because in it Christ rested. Eightly, If a day of holy rest were instituted by God the Father in memory of the world's Creation, which was the less; much more was there a day of holy rest instituted by God the Son in remembrance of the world's redemption, which was the greater. The consequent is authorized by n Athan Hom. de ●●●en. Athanasius in his Homily of the Sour: But a day of holy rest was ordained by God the Father, in memory of the World's creation, as is undeniable. Therefore etc. Ninthly, Certain 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 overawed to the observation of the Lords day; as all men confess, and feel by experience, unless they belly their consciences. Therefore etc. Tenthly, That day, which the Church observeth in regard of some mystical signification therein contained, is a part of God's worship; and must therefore be under precept, unless we will worship God after our own fancies; But the Church observes the Lords day in regard of some mystical 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 Lord's day cannot by any humane authority whatsoever be changed, and abolished. Therefore etc. Twelfthly, If the observation of the Lords day be not of divine, but only Ecclesiastical constitution, then are all festivals, or holidays of the year of equal dignity, and honour with it: But it were little less than blasphemy to affirm the latter; and clean contrary to that of o Ignatìus Ep. ad Magne sianos circa medium epistolae. Ignatius, who lived, & wrote in the purest times, styling it the Queen of days Therefore etc. Thirteenthly, It's only the divine prerogative of God himself, to put holiness into times, and days; for he only is the fountain of holiness. But the Lord's day is an Holiday, and hath holiness in it, more than other days; whence it is, that the Fathers frequently call it Sacred, Mystical, Religiously to be observed: Therefore doubtless made holy by God himself. Fourteen, None can appoint any thing to be a part of God's 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 special branch of God's worship in the Church; therefore none can, none ought to institute it, but Christ himself. Fifteenthly, There being a change of the Priesthood, there was also a change of the Law, saith the p Heb. 7.12. Apostle; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word there used in the Original signifieth the transposing of things, one being put in the room and steed of another; But the jews Sabbath was one of those things thus to be exchanged, being Ceremonial; 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 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 q 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 Commandment, new Way, new Names, new Song, new Garments, new Jerusalem, new Heaven, new Earth. But unless Christ hath also made a new Sabbath, he hath not made all things new. Ergo etc. Eighteenthly, It is no way to be believed, that Christ would leave his Church under the Gospel in worse condition, than he found the Synagogue under Moses; But if Christ left not his Church under the Gospel a Sabbath of Divine Institution; he left it in a fare worse condition, than he found the Synagogue, which received a Sabbath from God himself, as a special token of his love; Ergo etc. Ninteenthly, If Christ hath left us no day of his own appointment, and Institution, it were our safest way to turn jews (as some have done upon this very motive, at least in this point) for the jews day we are well assured was from God; but we may say of the Lords day, as they did of the Lord himself, we know not whence it is; But no man will say it is best for us to turn jews in this point; Ergo etc. Twentiethly, The very Name is a sufficient demonstration of a Divine Institution; for all things belonging to God's worship, which have the Lords own name stamped upon them, were ordained by the Lord himself; as the Lord's Prayer, the Lords Supper etc. But the observation of the Christian Sabbath is a thing appertaining to God's worship, and hath the Lords own name engraven upon it by the r Rev. 1.10. holy Ghost himself. Ergo etc. The one and Twentieth, That which Christ did immediately institute in his own person, and with his own mouth ordain, must needs be of divine institution; But that Christ did immediately in his own person institute the Lords day, the * joh. 20.19.22. Evangelist makes apparent; for he came into the midst of his Disciples (the holy assembly) the two first days of the two first weeks; then he blessed them, breathed on them; gave them the keys of the Kingdom: It's very likely he did this every first day of the week from his Resurrection to his ascension, * Act. 1.2.3. speaking unto them the things appertaining to the Kingdom of God. Ergo etc. The two and twentieth. Christ, whiles he was upon the earth after his Resurrection, gave the Apostles instruction, and commands Acts 1.2. what these commands were may be known (say Divines) partly by their Doctrine, and partly by their practice; But if Christ gave 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 perform unto him holy worship: nay that this he did, appears also by their practice; Ergo. The three and twentieth makes it more evident, thus: Whatsoever is an Apostolical tradition, is of Divine Institution; for they delivered nothing, but what they first received; But the Lords-days observation is certainly an Apostolical tradition, * 1. Cor. 10. ●. for they appointed collections to be made for the poor that day; the ordaining of the one doth necessarily infer the other; the duty of the day supposeth the day; And withal this day hath been constantly observed by the whole Church in all ages, and that without the authority of any general Council; the very definition of an Apostolical tradition delivered by s Illa, quae non scripta, sed tradita custodimus, quae quidè toto terrarum orbe observantur. Aug. ad jan. ep. 118. S. Augustine. Ergo. The four and twentieth: If the Lord's day were not of Christ's institution to his Apostles, then surely they by their practice have drawn the Church of Christ into an horrible presumption; as great, as that of jeroboam, Antiochus, and Antichrist himself, changing times and seasons; But God forbidden any man should think so uncharitably of the Apostles; therefore certainly they received warrant for what they did from Christ himself. The five and twentieth. If we keep the Lords day, warranted thereunto only by the Apostles practice, for which they themselves received no precept; then by the same reason we have only the Apostles practice for abolishing the jews Saturday-Sabbath; But we forbear not Saturday-Sabbath, only upon the Apostles practice, and example, for which doubtless they received a precept. And indeed the examples of holy men, not seconded by precepts, show what we may do, the case being the same; not what we must do; Now the Church not only may, but must forbear Satterday-Sabbath, and observe the Lords day. Ergo etc. The six and twentieth: That day, on which the holy Ghost was given with all his graces, with such efficacy, that * Acts 2.41. S. Peter immediately with one short Sermon converted three thousand souls, must needs be a day of Christ's own Instituting; But this day was the Lord's day, the day of Pentecost. Ergo etc. The seven and twentieth. That day, on which Christ revealed himself unto S. john, acquainting him with his whole counsel concerning his Church, to the world's end, was doubtless a day, which he himself had especially selected out of all other days, for himself, and his service; But the * Rev. 1.10. Lord's day was the day of Revelation to S. john; Therefore etc. The eight and twentieth. That day, whose Profanation is revenged with miraculous judgements, even revealed from Heaven, must needs be of Divine institution; for why else should the Lord so severely require it? But the Profanation of the Lords day hath been in all ages miraculously revenged; as an t Tom. 3. Conc. ●dem fere council. Paris. tomo 3. ancient Synod held in Scotland, and sundry other good Records make it apparent. Therefore. etc. The nine and twentieth. A cloud of many Arguments, all of which are at the least probable, are equivalent to a demonstration; But here is such a cloud. Therefore. etc. Lastly there wants not the authority of the learned. Ignatius styles it the Queen of days: justin Martyr saith, the Lord himself changed it: Athanasius affirms the same, as we see Argument the eight. The latin Fathers call it sacred, as Argument the thirteenth: Augustine, Leo, and the Council of Palestina enlarge themselves in the praises and prerogatives of the day. Amongst the Schoolmen some are found, which maintain it to be of divine Authority. Nay some Antisabatharians themselves have acknowledged the same; So mighty is truth, and prevailing. CHAP. 18. The Arguments for the Negative are briefly set down. FOR the Negative it is said. First, that whatsoever is of Divine institution is to be found either in the natural, or positive law of God; for all laws are written constitutions, say Civilians. And the Schooleman gives the reason, for otherwise they were a Leges constituuntur, cum promulgantur, alioqui constitationes positivae non essent nisi in laqueum & offensiones, & scandalum nedù● insipientum, sed & sapientum. Gers. no laws, but snares for men's consciences, and stumbling blocks, not only * to the simple, but to wise men themselves. But that the first day of the week should be the Christian man's Sabbath, is not found to be written, either naturally upon the heart; or positively in the Scripture, either expressly in the letter: or implicitly to be deduced by necessary, and undeniable consequence: Not naturally upon the heart; for than it were a principal of nature, which no man affirms; Nor positively in Scripture, for then the text might be produced; not by undeniable consequence, for we shall see the weakness of all these deductions, which hitherto are, or, as I conceive, may be made; and in this point we must wholly be guided by probabilities, saith Mr Perkins. If any man except against the sufficiency of this enumeration, and conceive it to be a divine ordination, because it hath authority from the practice of the Apostles, and their example recorded in Scripture. I answer, that in deed the Papists make much use of this Maxim. b 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 maintains 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 under the obligation of sin; it is too much looseness to say, we are bound to follow the examples of God's Saints, when no precept can be produced. For only the examples of Christ in such things, which are moral virtues: or wherein he dischargeth the office of a Mediator, and wherein he is proposed unto us to be imitated by us, are to be admitted for necessary instructions, and obligations. And surely were it otherwise, so that a man should distinguish between a divine precept, and a divine ordination (as the jesuite Lainez did in the Council of Trent) what a wide gap were opened to usurp upon men's consciences? St Augustine's rule is safe, I believe not, what I read not. If any man say, that this day's observation was an Apostolical tradition; we shall I hope give him satisfaction, when we come to those arguments, which formerly were made to this purpose. Secondly, if Christ had given any command to forbear the jewish Sabbath, and in its room to observe the Lords day; the Apostles, holding their first Synod, would doubtless have expressed as much in their letters to the Gentiles; for they profess by that their decree, to lay upon them all necessary burdens in regard of outward observations. But the keeping of the Lords day in the place of the jewish Sabbath, is an outward observation, and the Apostles burden them not therewith; therefore etc. The Argument gathers strength from the circumstance of the text; because the question was at that time, which also occasioned the Synod, between the jews, and Gentiles, how fare forth they were bound to the law of Moses, of which the Sabbath was one special branch. Ob. If any man say, that Baptism was an outward observation, and yet they burdened them not therewith, and therefore no marvel if they silenced the Lords day; as also that the Apostles prescribed negatively, not affirmatively, Sol. I answer to the first, that Baptism was already made known unto them, both by precept, and practice, to be a necessary Sacrament of the Gospel, and therefore needed not to be then repeated. And to the second, that indeed their directions were only negative; and from hence we may well infer, that the first Christians were tied to no affirmatives, but such only, as were express duties commanded by precept of the Gospel; But the observation of the Lords day is affirmative, and no where so precepted. Therefore etc. 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 means unto salvation by the particular members thereof, unless we be debarred therefrom by some inevitable impossibility; for he that is guilty of one, is guilty of all. But that the observation of the Lords day, ever since Christ's resurrection, or ascension, hath been a necessary duty, without which, if it might possibly have been observed, no salvation were to be had, were desperate rashness to affirm. For many doubtless there were, which never kept the Lords day in the Apostles time: as most believing jews, and many believing Gentiles. Many also in these times very seldom, or never keep a Sabbath, by reason of their callings: as workers in Mines, Coalpits, Shepherds, Cooks, Physicians; whose salvation notwithstanding we may not doubt; Ergo. etc. Fourthly no outward observation is under precept in the Ecclesiastical Law, which concerns not the kingdom of God, * Rom. 14.17. defined, to be Righteousness, peace, joy in the holy Ghost; and therefore is the Gospel called Evangelium Regni, the Gospel of the kingdom, and the Law of the Spirit: This proposition is laid down by the Schoolmen for a Maxim in Divinity, and is thus proved by way of induction; for the c 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. Gospel commands only such observations, which are either means 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 week should be observed Sabbath, nothing concerns the kingdom of God within us, because it's neither a means of grace, nor exercise of grace. Ob. If any man say, the keeping of the Lords day Sabbath is both these; first a means of grace, by reason of the word, and Sacraments then administered; and an exercise of grace; for than we return praises, and send up our prayers to the throne of grace, and manifest our love both to Christ, and our brethren. Sol. I answer, that he wholly mistakes; for the question is not, whether the duties done upon the day, be either means, or exercises of grace; for this is of itself manifest; but whether the keeping of this day Sabbath, more than an other, be such. The day is one thing, the duties are an other; these belong to the kingdom of God, preserving, and increasing them in us: that is but a circumstance of time, and of itself nothing in this respect. All things of this nature, as time, place, manner, are not (precisely, and of themselves considered) of the essence, or necessity of grace; and therefore are not commanded in the Gospel, but left to the wisdom, and discretion 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 Gospel is given to all nations. But the first day of the week, which is the Lords day, observed in memory of the Lords resurrection, cannot be thus universally kept, considering the diversity of Meridian's, and the unequal rising, and setting of the Sun in divers Climates in the world. Some of our adversaries foresaw this objection, but could never avoid it; only they tell us, that it was so with the jews in regard of their Sabbath; and therefore d Practise of piety. affirm, that they were not bound to keep their Sabbath upon that precise, and just distinction of time, called the seventh day from the Creation. For the Sun stood still in Iosuah's time; it went back ten degrees (five hours) in Hezekia's time; besides the variation of the Climates throughout the world. Upon this they infer two things. 1. that God by his prerogative might dispense with men in these cases: 2. that the Commandment meaneth not the determinate seventh from the Creation, but indefinitely a seventh. But what absurdities do hence follow? First, they seem to affirm, that the standing still, and the going back of the Sun, 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 hours for the present; but what is this to the number of seven? One and the self same day may be longer in Summer, shorter in Winter, yet keeps its rank amongst the other days of the week for place, and number. Secondly, they affirm that the jews were not bound to any determinate day, not to this seventh, but a seventh. Expressly 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 jews Sabbath, and the Christians. If therefore their day were indefinitely a seventh, ours must also be indefinitely a first; and by this means 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 yield the question. Sixtly, there is the same reason of keeping a determinate set Sabbath under the Gospel, that there is of preaching, praying, and administering the Sacraments, Ordaining of Ministers, doing works of mercy at set-times. For I think no man is so fare infatuated with this paradox, as either to prefer the Sabbath before these: or to sever the day from the duties, which are the main end of the day's observation. But all these are commanded in general, 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 publicly, or privately. If therefore there be no set times appointed for the main duties of religion under the Gospel, there is no set time appointed to be kept Sabbath. Therefore etc. Seventhly, That, which is expressly against Christian liberty, was never commanded by Christ, or his Apostles; but to have the conscience burdened with any outward observations, putting Religion in them, as being parts, and branches of God's worship, is directly against Christian liberty; for how is he free, that is thus bound to times, and days? We have then only exchanged, not shaken off the jewish 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 burdened immediately from God; but to unchristian licence, and confusion, to be exempted from the laws of men, and decent order of the Church. Eightly, There is no duty, I think, essential 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 Gospel, 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 diverse things beside, which are no divine institutions, binding the Church of Christ; as extreme unction, the Presbytery, women's veils, widows; 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 gross abuses, and profanations were found amongst them: or lastly, that the Apostles knowing the Lord's day, which they had enjoined them as a divine precept, to have been neglected, winked & connived thereat; though so ready (even with the rod) to reform all other disorders; which also cannot be well conceived. Ninthly, Had the observation 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 judges, would not have omitted the advantage of this circumstance. For plain it is, that their plead were ordinarily upon the Lord's day. By their going to Law therefore they not only scandalised the Gospel, and devoured one another; but were also prophaners of that day, which Christ himself had Commanded to be kept holy; it being impossible at once to keep a Sabbath, and attend a Court of judicature under an Heathen judge. But the Apostle makes not the least mention of this circumstance, though so pregnant and advantageous 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 St john, did ill, and transgressed this ordinance of Christ, when they kept their Easter (which only, and properly is the day of Christ's resurrection) upon any other day: as it happened in the levitical account. And so d 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. john, though perhaps they did not so well, yet cannot be simply condemned for evil doers, and to have been justly excommunicated by Pope Victor: as Iraeneus in his Epistle to Victor makes it appear. Ergo etc. Eleventhly, Had it been a divine institution, doubtless 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 men's observation, would never have omitted this, which is the greatest of all the rest. But neither the Council of Palestina, setting down the several Benedictions of this above other days: nor the Council of Matiscon in France attributing the irruption, and prevailing of the Goths, and Vandals, to the neglect of this day: nor e Cyprian. ep. 66. S. Cyprian, nor Leo, which have written large panegyrics hereof, ever affirmed a divine institution. Twelfthly, That, which the Orthodox condemn 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 harmless ceremonies, because they have been polluted by Papists; as the Cross after Baptism, Surplice etc. But that the Lords day is not only a part of the Church's order, and policy, but of God's worship also, and is more holy, than other days (as it must needs be, if from divine authority) is condemned by f Paraeus in cap. 14. ad Rom. Ames. Bell. enervat. Reformists in the Papists; fare therefore be it from our adversaries to Symbolise with them. Lastly. Authorities also are not wanting. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Soc. ib. Socrates affirms, that the Apostles never intended to establish Laws concerning Holidays to be observed by Christians, but to be unto them the Masters of true piety, and holiness. And because (saith the Historian) no man is able to produce any precept to this purpose, upon authentical record; plain 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 Christ's resurrection ought necessarily, and by virtue of Divine precept to be the first day of the week only. h Hoc in iis culpat Apostolus, & in omnibus, qui serviunt creaturae potius, quàm creatori; nam nos quoque & dominicam diem & Pascha solenniter celebramus, sed quia intelligimu● quò pertineant, non tempora observamus, sed quae illis significantur temporibus. Aug. count. Adam. Man. c. 16. S. Augustine also made it not only will-worship, but the service of the creature, which is Idolatry, to observe any day, as commanded of God; and answering what the Manichee (against whom he wrote) might object, viz. that Christians themselves diligently observe the Lord's day, and Easter; true (saith the Father) we solemnly keep all these, but the time is not that, which we observe, as if it were commanded; but we look wholly to those thins, to which the times lead. i Dicat aliquis, nos quoque 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 answer to Sir Thom. Moor's first book. Froths Declaration of Baptism. Barnes supplication to the King. S. Hierom likewise makes the Quaere, whether our Christian Lordsday incur 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 days; Secondly formally, for our days have not in them any holiness, 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 Ecclesiastical Assemblies. The book of Homilies affirmeth plainly, that Christian men did of themselves without any divine precept follow the example of God commanding the jews a Sabbath, & so took upon them the observation of the Lords day; we have also the unanimous consent of all the reformed Churches of God at this day in Christendom. Add hereunto the suffrages (not to say the sufferings) of our own Martyrs in those Marian days. How the tenant came to be changed Mr 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 (who, I think, was one of the first, that took up this tenant) 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. wisdom is justified of her children. CHAP. 19 The Question is briefly stated, and resolved. BEfore we come to answer 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 general upon a divine institution of the Lords day; yet they vary in nothing more, than when they come to specificate their tenant, and show 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 Son, in some precept of the Gospel: or from God the holy Ghost inspiring the Apostles, * john 16.13. leading them, according to the promise of Christ, into all truth. Some therefore affirm a divine institution of the Lords day from God the Father, grounding themselves upon the morality of the letter of the fourth commandment. But this, savouring too much of judaisme, and the commandment speaking precisely of another day, is generally exploded. Others therefore pretend an institution from God the Son by Evangelicall law; but being required to show some word of Christ's establishing this observation, fail in their proof, and are taken upon a Nihil dicit. The third opinion therefore is now become most universal, viz. That it is an institution from God the holy Ghost, in, and by the Apostles. And this tenant 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 Apostolical 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 seem to imitate young Respondents in Philosophy, who use to shelter themselves under the secret qualities of natural things, which they know their Opponents cannot easily discover: Or rather they are glad to blow with a Popish Heifar, (Tradition) of which a 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 Apostolical inspirations; Secondly of Apostolical traditions. Concerning the first, the Apostles, we all know, sustained a threefold person. For we may consider them either as Apostles, by extraordinary mission sent to plant the Gospel: 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 kingdom of Christ, and bring men unto the obedience of the faith; the end of their mission being to bear abroad Christ's name. Acts 9.15. To this purpose they were also furnished with the gifts of Tongues, Miracles, Healing, Discerning of Spirits, being immediately directed by the holy Ghost. As Pastors, they had a twofold work; First, to perform the duties of the man of God, exhorting, reproving, correcting, instructing in righteousness; Secondly, as Elders, to rule well, erecting such government 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; unless by some personal miscarriages they procure unto themselves spiritual derelictions. Thus the spirit is at this day present in all Ecclesiastical Synods, nay even with private ministers, using the right means in their places, even in their private labours. For the promise of Christ reacheth also unto them, and he is present with them unto the end of the world; Where notwithstanding we must remember, that as all dictates of Ecclesiastical 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 Church's Pastors, without any impeachment at all to their Apostolical dignity. We know, that even the Apostles, considered as Pastors, were subject to mistake; as appears by b Gal. 3.11. St Peter, who, living at Antioch, as a Pastor, was justly reproved by S. Paul (how ever c 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 Gospel. And in another place, Paul, and Barnabas consulting the Church's Pastors, in what manner, and with what company they should set about the work of the Ministry, dissented from one another; and d 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 own purposes to pass. Nay plain also it is, that, although as they were Apostles they delivered nothing, but what they had received; yet, as Pastors, and governor's of particular Churches, they delivered some things of themselves, not as dictates of God's spirit; So e 1. Cor. 7.6. V 12. V 25. V 40. S. Paul, I speak this by permission, not of commandment; to the rest speak I, and not the Lord; and I have no commandment of the Lord; and I give my judgement, and again, after my judgement. Neither is f Non est consilium divini-spiritus, sed pro eius may state praeceptum. Tert. Exhor. ad Castit. Tertullians' gloss to be regarded; for he was now infected with Montanisme, when, out of that Scripture to condemn all second Marriages as unlawful, he saith, it is no advice, but a binding precept; for the Apostle speaks of himself, and his own judgement, as contradistinct unto the Lord, and the spirits revelation: Ob. If any man say, why then doth he add, that * V 25. he hath obtained mercy of the Lord to be faithful; and again, * V 40. I think also that I have the spirit of God. Resp. g Haec non absque 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 give him satisfaction, saying, it was to add 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. Paul's judgement. 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 faithful Ministers of God, men more spiritual, than others, who use not to misled our people? And are not our opposites, men, that seek 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 means 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 mere 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 God's favour, and have done more, then is required at their hands; for which they shall be more extraordinarily rewarded in God's kingdom, and by which they daily augment the Church's treasury. Such counsels we utterly disclaim, notwithstanding the Apostles have 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 pass, the government, which they erected (for this appertained not to their Apostolical, but Pastoral charge) was no settled, or binding constitution. Lastly, directed also they were as private persons, which belongs not to this place to inquire into. * Ex traditionum vinculo, quas à Christo acceptas Apostoli servandas reliquere, Ecclesia eximere fideles non potest; in aliis vero, quae Apostoli constituerunt tanquam Ecclesiae pastors, poterit summus Pontifex dispensare ibid. We must in the next place, inquire of Apostolical traditions. These the Papists themselves, the great admirers and advancers of them, distinguish into two ranks. For some ( h 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 immediately received from Christ, to be delivered to the Church forever to be kept; As, that Matrimony, Confirmation, Extreme Unction are Sacraments of the Gospel. These they delivered, as Apostles from Christ, and cannot be changed by any law, or custom to the contrary, no not by Papal authority itself. Other Apostolical traditions there are, (say they) which they received not from Christ, but were suggested unto them by the spirit, for the profit of the Church; and they instance in the fast of Lent, and threefold immersion in Baptism. These they delivered as Pastors, not Apostles; and may be dispensed 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 Heretic; but those other, which they delivered by the motion of the spirit, as Pastors only, are not fixed, but movable in the Church. According to this sense also I find the Fathers to speak of Traditions. S. Cyprian relating what Pope Stephen had written unto him against Rebaptisation, that nothing should be innovated in the Church, but what was anciently a Tradition in this thing, should be observed. True (saith i Vnde 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 Gospel: or from the Apostles in their Epistles? If so, then God himself (saith the Father) hath commanded by his servant * joshua 1. joshua, to keep all such Traditions; there we have the first kind. But in another place, k 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 Spain, commending them for deposeing Basilides, and Martialis from their Sees, and placing in their rooms Sabinus, and Felix; saith, that the choice of Bishops, and Ministers in the presence, and with the approbation of the people, was of divine and Apostolical Tradition, and observation. Now who seethe not, that here S. Cyprian speaks of those other Traditions, delivered and practised by the Apostles, as the Church's Pastors; which are no longer in force, than the Church shall like? For this choice of Bishops, and Ministers, we are sure, is neither delivered in the Gospel, 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 chief heads are contained in the Scriptures: as the Apostles Creed, Baptism of Infants, that Women should receive the Sacrament of the Lords Supper; and here they add, 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 terms; their summa capita are so obscure, as if purposely devised not to be understood. For if they understand, by the chief heads of things, the substance, and matter of the thing delivered, though in other words in Scripture, (as it should seem to be their meaning, by their instances in the Apostles Creed, children's Baptism, and women's communicating) they speak of things under precept, and concur with us in our distinction. But if they understand by chief heads, whatsoever is named, and mentioned in the writings of the Apostles, (as it seems they also do, by instancing the Lords-days observation) then must they also receive Extreme Unction, the selling of possessions, having all things common, the Presbytery for Apostolical traditions necessarily to be received; for all these have general ground, and footing in Scripture. But to draw towards a conclusion in this point, according to the doctrine of the Traditionaries themselves, we affirm these things. First, that the observation of the Lords day is no divine Traditions, delivered by Christ immediately to his Apostles, to be laid as a necessary duty upon his Church; and the reason is, because it's 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 have they, which have gainsaid, ever been reputed for Heretics 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 Christ's resurrection, and give 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 jews had Synagogues, and observed their Sabbath, unless it were for breaking of bread in the Lord's supper, with reservation of Christian liberty. Lastly, the l Ex institutione Apostolicâ servatâ tamen liberta te Christianâ. Great: 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 Ecclesiastical Order, and Discipline; and therefore it binds only the children of the Church, and that by Ecclesiastical authority; and the Church may (if occasion so require) change, and alter the same, as seems good unto her; neither do the arguments to the contrary conclude. CHAP. XX. The Affirmative Arguments are briefly answered. LOoking upon 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 down all: neither to press those, that he did set down, home to the point, le●st he should not be able to make a clear, and a full answer, and so not only endanger his credit, but also corrupt his judgement. I know, that very many men conceive, through custom, and prejudice, that Catalogue of reason's 〈◊〉 irrefragable; but m 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 fear: so I do truly find it to be in this dispute, and shall soon be able to blunt the edge of that sword, which we have thus whetted. To the first, plain it is that the fourth commandment is misalleadged; for neither a seventh, nor one of seven, but that particular seventh, which was given unto the jews is there spoken of. And how the Lords day can in any propriety of language be called the seventh, I confess, such is my dulness, that I cannot apprehend; for if we speak thereof according to the order of nature as they succeeded one another from the Creation, it is the first day of the week, and so the * 1. Cor. 16.2 Scripture calls it. If we relinquish the order of nature, it's not the seventh, but the eight in number of days, and so n Tertul. de Idolol. Cyril. in Io. lib. 12. c. 58. many of the ancients style it. If we still confine ourselves to the compass of a week, and withal dissolve 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 general, are left to the wisdom 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 infer, that he, who commandeth a general duty, doth thereby also prescribe the manner, and circumstances of particular actions, contained, and commanded under that general. For example, it is a general precept (at least to such as it appertains, for the unlettered (I think) it binds not) to read, 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 general to ordain Pastors, and Ministers; were they therefore commanded to choose Timothy in particular? We are bid to give alms of that which we do possess; but our particular distribution to his, or that man, at this, or that time, is in our own discretion. Honour the King, is a general 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 Sovereign, the precept, which before was general, becomes now a particular tie, and binds us to honour him. So here, the fourth precept commands to sanctify some set time for public worship; doth it therefore command the first day of the week to be that time? To keep some time is one things, this general is under divine precept: to keep this, or that time, is another thing, this particular is left unto the wisdom of the Church. And thus o Exemplum sit in geniculatione, quae sit dum solennes habentur precationes; qu●ritur sitne humana traditio, quam repudiare, vel negligere cuivis liceat. Dic, sic 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 affirm, 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 public 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 general: 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 general 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; sure I am it concludes nothing for the institution 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 unto us; for we have no warrant to follow our Pha●●es herein. If therefore the letter of the fourth commandment be a prophecy of Christ, and his Church: or the jews Sabbaths were Types of the Lords day: or the holy Ghost hath in any place revealed 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 appear, it serves to no purpose. To the fourth, this therefore comes timely in to second his predecessor, but hath not that strength, which might be wished. For we utterly deny, that ever the Lords day was prefigured, much less precepted in the old Testament. Those rabinical collections shall pass for dreams. 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 Baptism for Infants at two, or three days old; this Fidus a Bishop, to whom he wrote, held very unfit, if not unlawful, for divers reasons; amongst the rest, because circumcision was not administered unto any, until the eight day; To this p Quod in jadaticâ circumcisione carnali octavus dies observabatur, sacramentum est in umbrâ & in imagine; nam quia octavus dies (i●est) post Sabbathum primus futurus erat, & nos vi●i●icaret, quo dominus resargeret, & circumcis●nem spiritualem daret, hic dies praecessit in imagine. Cyp. ad Fidum. S. Cyprian replies, that to the jews' the eight day was to be that, where on Christ should rise, and spiritually circumcise us; the legal circumcision was given upon that day, as a Type, and figure thereof. In which words of S. Cyprian, we have two Types, and two things Typified; first the carnal Circumcision is made a Type of the spiritual; secondly the day, wherein one was administered, 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 januarium is no better handled, for he saith indeed, that the Type of the eight day, was not unknown to the Fathers, filled with the spirit of prophecy; for David hath a * Psal. 118. Psalm entitled for the eight day: Infants also were circumcised on that day. A figure it was then, and well known unto the Fathers, but of what? This follows expressly in S. Augustine, of Christ's resurrection, and of our quickening and circumcision by him. The q 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 diverse things concerning the Lord's day, viz. to begin with Saturday Evening prayer; to abstain from all works, sins, companing of Men with their Wives etc. Their reason is, because the choicest of God's mercies were vouchsafed unto the Church on this day; they add also, that this is the Sabbath of the Lords delight, spoken of by the Prophet * Isai 58.13. Isaiah: for r Diceret tantùm Sabbathum, & non delicatum. Jbid. saith the Synod, had he spoken in that place of the jews Sabbath, he would have called it barely a Sabbath, without any such attributes of delightful, or mine. When this interpretation of the Prophet shall be averred by the Opponents, we will think of an answer to this authority. The Synod of Matiscon is more ancient than the former, and purposely held concerning the Lords day; here, amongst other things, we have this passage; This is the perpetual day of rest, which is known by the law and the Prophets: and insinuated unto us by the shadow of the seventh day. But that Synod intends no more, than the former (viz. That upon the day of Christ's resurrection we were admitted into everlasting rest) appears evidently by that which follows, it is s justum est, ut hanc diem celebremus, per quam facti sumus, quod non fuimus. Con. Matis, ubi supra. but equal therefore, that we should celebrate this day, by which we are made that, which we were not. Not therefore the keeping of the day itself, but the mercies of the day, peace, and liberty in Christ, is that, which the Synod affirms to be intimated unto us in the Type, and to be known by the law, and the Prophets. To the fift, the day, of which the Psalmist speaks, is literally the day, wherein David was settled in his Kingdom, and the unction of Samuel took effect. As if the prophet should have said; God long since anointed me to be King over his people: but this was a day, on which he decreed to settle me actually in my Kingdom. There is no question, but that Psalm is mystically, & spiritually to be understood, as well as literally, of Christ, and his Throne, as of David and his Sceptre; one was a figure of the other. I deny not also, but that David's day was a figure of Christ's day, though it did not appear, that David was settled in his Kingdom the same day of the week, 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 counsel determined a set day to perform his promise unto David, making him King of Israel. Secondly, that God had also decreed a set period of time, wherein Christ should be exalted, and set upon the Throne of his glory in the Kingdom of the Church. Thirdly, that as the jews had cause to rejoice in the days of David, God having given them a man after his own heart: so the Christians have much more reason to rejoice in Christ their King, and to embrace the mercies of his glorious resurrection. If any man now say, that either the ancient, or modern Arnobius, mentioned in the argument, collect from hence the institution of the Lords day; I answer, they find it there instituted no otherwise, than 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 sixth, we have here a well known fallacy, the effect being attributed to that, which is no way the true cause thereof. As when the wolf in the fable quarrelled with the Lamb for troubling the water, when the Lamb stood all the while below the Wolf in the river: And when the heathen in the days of t Mala, quae civitas pertulit Christo imputant; bon● verò non imputant Christo nostro, sed fato suo. Aug. de civet. lib. 10. c. 1. S. Austin charged the Christian religion to be the cause of the scourge of the Goths, and Vandals, and all other evils, which then afflicted the world. But to return to our Opponents. I will only demand, whether God doth not bless his ordinance unto his people upon Lecture days, as well as upon Lords days. If not, why are they in vain so much frequented; if so, then evident it is, that God's ordinance may bless the day, and make it happy unto his people. But the day doth not bless the ordinance unto us; the words in the Commandment (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 jews Sabbath was grounded, but not the institution itself. For to this there was required a law to be given, which was not until the days of Moses, and the fall of Manna in the wilderness. The like we also affirm of the example of God the Son, at the world's 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 less to the greater are but probable, and must be understood of great, and less in the same kind. For that, which is less in one respect, may be greater in another; it's so in this particular. For the creation of the world is a greater work of power, 〈…〉 than the redemption; and the redemption is a greater work of goodness than the creation. Besides in reasons of this kind we must always add 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 less, which yet it doth not; nothing can be concluded, because the circumstances of time, and persons are not equal. For the jewish Sabbath was given in the childhood, and nonage of the Church, to a people of dull ears, stiff necks, heavy hearts; to such the appointing of a determinate time was necessary; but the children of the light, men of ripe ears, that have their ears bored, their hearts illuminated, need no such childish rudiments, as the observation of days. And this a Sicùt praeceptum de sacrificiis habuit aliquam causam moralem, non simplicitèr, sèdsecundun 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 etc. Aqu. in 3. sent. dist. 37. art. 5. in corp. Aquinas long since observed. The words of Athanasius, alleged in the Homily of the Sour etc. are a mere allusion, or illustration, showing only the conveniency, 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 overawed by the laws of the Church, & states, in outward observations, in things lawful, 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 thereinto. That b Lex aliqua potest cond● cui sit necessariò etiàm 〈◊〉 mortali parendum, quaeque 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 immediately from God himself, may, if cause so require, lay their authority immediately upon the conscience, binding it to sin, in cause either of neglect, disobedience, or contempt, is to all sober minds a Maxim in Divinity. To the tenth, the mystical 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 God's worship: or of humane invention: as building of Church's East and west, bowing towards the Altar, usingthe surplice, the Cross after baptism upon infants, or otherwise, as the Primitive Christians used. Such as those are no parts of God's 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 years, we cannot find any regular, and constant practice thereof. Supposing therefore the decrees of Counsels, 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 do: but supposing c Neque Christus, neque 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 aught to be changed in sensu diviso, as well as any other observation, whose ground is only decency, and order, when it comes to be abused to superstition. To the twelfth, if we consider all days, which the Church hath set apart for public worship, absolutely, as being so set apart; I hope it will not be thought blasphemy, to affirm, that the Lords day, and all other holidays are equal; So I am sure d Omnes di●s aeaquales esse. Hier. in Gal. 4 S. Hierome affirmed of old, and our learned Bishop e Down, table's. Downham of late: but in some respecttive, and accidental considerations, one day may be said to be greater, and better than another. And this may be either from the ground, or reason of its observation; so it is said by the * joh. 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 jews, 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 days; because it is kept in memory of Christ's resurrection, which is fare to be preferred, before any festival celebration, in memory, and for imitation of any Saint whatsoever: Or, from the solemnity of the public worship, according to the custom of the Church: Or lastly, from the intention of the Church appointing, as when she intends only half, or some part of the day to be kept holy, forbidding all manner of works upon some days, but allowing them upon others, as Markets, and Fairs. In this latter respect also, no Holiday is equal with the Lords day, especially in the Church of England, however it be in foreign parts; notwithstanding if we look to the outward solemnity of God's worship, some holy-days may be greater than it. To the thirteenth, that one day should have more holiness in it then another, as it is this day, or that day, by divine institution under the Gospel, is a proposition Atheological, and part of the Egyptian, and judaical superstition, which the Apostle condemneth in the Epistle to the Galathians; and against which, S. Hierom reasons irrefragably. For then this holiness, faith a Aut haberent sanctitatem ex lapsu syderum, aut Dei beneficio, aut hominum inssituto. he, must be derived either from the motion, and influence of the heavens: or from the impression of God's holiness made upon it. The former no man will affirm; and for the latter if ever any such impression of God's holiness were communicated to any day, doubtless it was to the seventh from the Creation. But this in the time of the Gospel, is accounted, but as other common days. If any man say, it may receive its holiness from man; sure we are that all the men in the world cannot make any creature in the world to be formally holy. Days are well styled 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 Lordsday, but to all Holidays whatsoever; and that equally, being all set apart by the same authority of the Church. To the foureteenth, the public worship is an especial part of our serving of God; and in this the Church is to hearken only un●● Christ her Sovereign Lord, in regard of the 〈…〉 thereof; but for rituals, and accidentals, 〈…〉 liberty, so all things be done decently, and in order. Who knows not, that the day, wherein the worship is performed, is merely circumstantial? Only for order's sake, lest (as b Hieron. in Gal. 4. S. Hierom speaks) the confused, and unprescribed Assemblies should by degrees lessen the faith of men in Christ himself. To the fifteenth, it goes hard, when to resolve a case of conscience, men are forced to fly to Criticisms: 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, altar, reverse, as well as to exchange, every man knows. We therefore grant, that Christ hath brought in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having recalled and utterly abolished the jewish Sabbath, established in the letter of the fourth Commandment. Furthermore I answer, that if the exchange of the Priesthood had made only an exchange of the Law, putting one thing in the room of another; Christian religion should now be as burdensome, as the jewish 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 jewish Sabbath also is abolished; yet it follows not, but this might be done by the authority of the Church. For what? doth he, that is Lord in a house, do all things with his own hands? In the 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 substantial; but he leaves rituals, and ceremonials (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 Gospel all things are become new, no otherwise, than 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 ache lies 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 form of government, new exercise of public 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, than he found the Synagogue, because he hath not burdened it with observations of days, is a mystery in Divinity. It is, as if a man should say, the Heir 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 governor's; this is such a Paradox, as few Wards will believe. To be freed from putting holiness in days, is part of the liberties of the Sons of God, in which the Apostle wisheth * Gal. 5.1. us to stand. To the nineteenth, To turn jews therefore in this point, and upon this ground, because they had a Sabbath of Gods own appointing, and we have not; were as great madness, as for a Slave, that is once manumitted to return unto bondage. What if they had a day of God's immediate appointment? Had they not also Priests, Vestments, Sacrifices, a set day of humiliation yearly, & c? If it be best to turn jew in one, why were it not so in all? But this needs not; for God hath hitherto, and ever will give us our appointed Feasts, though from men, and by men, as he gives us Priests, Altars, Temples, Sacrifices, and all things belonging to his worship, and service. To the twentieth, many things have the Lords name stamped upon them, which never were of God's 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 himself, though all are such as appertain to the Lords worship. It is an old rule, à nomine ad rem non valet argumentum, from the name to the thing the argument doth conclude. To the one and twentieth, concerning our Saviour's keeping of the Lords day with his Disciples, as their Pastor, after his resurrection, enough hath already been spoken; and the Scriptures alleged have 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 forty days on the earth, and conversed divers times with his Disciples, which times are particularly set down 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 Apostolical function, as * Math. 28.19. to go to all nations, teaching, and Baptising, having neither staff, nor scrip, etc. or some local mandates, as * Luk 24.49. to stay at jerusalem till they received the promise. These are all the commands, of which I find Protestant c Per haec mandata quidam nihil aliud intelligunt, quàm illud ipsum mandatum quod pòst clariùs exponit ne Hierosolymis discedant; sed rectius alij de praedicando Evangelio etc. 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 Apostolical 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 own instituting, not of the Lords commanding. S. Augustine's definition we acknowledge, and desire no other judge. For first, it is clear, that d 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 show, when the jews, and Christians severed their assemblies. Secondly, many particular Churches varied one from another, in this point, as it hath been said, Thirdly, the Lord's day was never observed as a Sabbath, with cessation from works, till Constantine's edicts commanded it; which were afterwards enlarged, or restrained by Ecclesiastical 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 certain it is, that they kept the jewish Sabbath, till the Synagogue was buried. Neither is it likely, that they kept two days together: or if they did, is it probable, that neither the jews should quarrel at this observation: nor the Heathens, who derided the jews for mispending the seventh part of their lives in idleness, note it in the Christians, over whom they held watchful eyes? Or is it likely, that the Primitive Fathers, who wrote Apologies for the Church, either to the Emperor, or against the Gentiles, in which they expressed the whole carriage of the Church, should never so much as mention this day's observation, as taken up, and kept, as the jewish Sabbath, by divine institution? If we consider Sabbath duties named in the argument, certain it is, that they preached no more, nor so much on that day, as they did upon others; for this they always did on the jews Sabbath, because of the concourse of people. S. Peter's sermon upon the day of Pentecost, which was the Lord's day, was accidental; occasioned by those that mocked at them, and their gifts of tongues. S. Paul's sermon at Troas hath been already examined; and as for their collections on the Lord's day I wonder from whence it should be so generally conceived, that they were then either commanded, or made. S. Paul bids them indeed provide a benevolence for the poor Saints at Jerusalem against his coming; and that they might be in readiness, he wils every man, the * 1, Cor. 16.2. first day of the week, to lay apart by himself; 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 affirm, that collections are no essential duties of the Lords day; neither are they so esteemed, and used in most congregations, living as we do in a settled estate, wherein the law hath provided for the poor in another kind. The Sacrament of the supper was indeed constantly administered every Lord's day; but the reason was no way Sabbatharian; for the Sacrament, being the badge of Christianity, could not be received in the jewish Synagogue, wherein they performed other duties. Besides, they much mistake, which judge of their Communions, by ours; as if they only received upon resting days, with sermons before, and collections after; they only met together in some private Chamber to break bread, without any more ado. And this they did upon the Lord's day, as most suitable to that service, wherein Christ was to be remembered. Lastly, admit 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 Church's power, e Non ideò aliquid est iuris divini, qui● olim illud Eccles●a usurpaverit. Greg. Val. de Euch. q. 7 the Papists themselves. To the four 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 jeroboam, 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 room thereof? Did the Apostles so? God forbidden. But the jewish Sabbath being expired, and having breathed out its last gasp, that the public 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 likeness at all, with those things here spoken of. To the five and twentieth, It is true, that the practice of holy men in Scripture, not seconded by precept, bindeth not the conscience; only their example showeth us the lawfulness, and expediency of the things practised upon like occasions, with like circumstances; and this is our warrant for observing the Lords day. But for despising the Saturday-sabbath, we have more than the naked practice of the Apostles. For in all their Epistles they proclaim all levitical ordinances, (and such was that Sabbath) to be ceased under the Gospel; Christ, who was the substance, being come. To the six and twentieth, Whether Pentecost fell on the Lord's day, is questioned by some, and denied by many; their reason is, because the fifty days were to begin the morrow after the Passover. Levi. 23.16. But plain it is, that our Saviour did eat the Passover upon Thursday-night; and so Saturday, the jews Sabbath, must be the first, and last from the fifty days. To avoid this objection, f 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 weekly Saturday-sabbath; and so our Lord's day, being the next following, is made the first, and the last of the fifty. But this is a plain 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 days) from the first day of unleavened bread, (for not only the first, but the last also of those days was a Sabbath) exclusively, shutting out the first day after from the beginning of the number of the fifty; and by this means they bring it also to be the Lords day. But whether doth this hold; for the text saith expressly from the day after the first Sabbath: or as our old translation hath it, thou shalt number unto that day. And g Verba includuut diem, non excludunt. joseph. Ant. lib. 3. c. 13. josephus himself (a jew) saith, the words are inclusive, not exclusive. Others h 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 weekly Sabbath, the jews transferred the former into the latter, and kept two Sabbaths in one (as their custom was) propter olera, & mortuos, making it by this means, a greater, or higher day, as the * joh. 12.31. Evangelist calls 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 stir is made about the day of Pentecost, on which the holy Ghost was given; first this fell out by mere accident, and from the superstitious conceit of this people concerning their Sabbaths, that it was not lawful for them in them to bury the dead. Secondly, what looseness 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 looseness. Indeed if God did never reveal himself unto his Prophets, but on Sabbath days, the inference were tolerable; but this I think no man will affirm. I presume, God revealed as much to Daniel in his kind, as S. john in his; must therefore the days of daniel's revelations be Sabbaths? Besides, who can tell, whether the Lords day, of which S. john speaks, were the Lords day, which we keep: or Easter day, the solemnity of Christ's resurrection, which S. john, & his Disciples observed, as it fell out according to the jewish supputation? To the eight and twentieth; This being drawn from the judgements of God, is full of rash presumption. For * Esa. 55.8. God's ways are not as man's, 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 profanation, irreligious contempt of God's ordinances appointed upon that day by the Constitutions of the Church, and the law of the Land, is another. These indeed be sins highly provoking God's wrath; but no respects, which God hath to this day more than 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 ungodliness of men, as ever were in any ages upon the Lord's day. I deny not, but that a Synod held at Paris reports divers strange accidents, which befell the Prophaners of this day; Some killed with Lightnings, whilst they were at Plough; others taken with a sudden shrinking of the Sinews; others consumed in a moment, as jobs * job. 1.16. Cattle, and Servants, by fire from heaven. Et multa alia terribilia iudicia, & many more dreadful judgements, as that Synod speaks. But let any man cast his eyes upon the beginning of that i Nullo modo divinae authoritati concordat, quod religio Christiana sicut à sanctis patribus traditum accepit et Ecclesiae authoritas se habet diem Dominicum reverentèr, venerabiliterque 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 dark, 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 Demonstrative, that are not Topical. 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 alleged are for the most part also satisfied in their several places. CAP. XXI. A preparative discourse to the two main questions which follow, concerning the observation of the Lords day. HAving examined the original, and institution of the Lords day; it remains only, that in the last place we inquire 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 sin. For how soever this be the last conclusion in our adversaries positions, yet it is the first in their intentions; and I doubt not, but they would willingly shake hands with us in all the rest, might this be yielded. Necessary therefore it is, that this be known; not only for the satisfying of many weak 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 prove to be a Hydra of many doubts. For it being agreed between us, that the whole observation of the Lords day doth consist in a Dichotomy, being divided between rest, and holiness; there arise out of both sundry scruples, which may be ranged under these two heads. First, whether they be jointly, and equally commanded, as essential duties: or whether the duty of holiness be essential, 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 holiness. Now supposing (as it is commonly taught) that corporal rest, and cessation from works is enjoined, as an essential duty; it is necessary to know, in what measure, and degree it is required of us Christians in the time of the Gospel; whether in that rigour, and strictness, as was exacted of the jews under the Law. And under this head come five particulars by name, about which many disputes have been raised amongst the weak. First, whether all works of profit, which are not of absolute necessity, be forbidden as sins upon that day, how lawful and commendable soever they be upon other days: as journeys, Harvest works, ordinary trades. Secondly, works of pleasure, & honest recreations, in themselves lawful, and not prohibited by the Church, and State. Thirdly, works of the mind: as the studying of Arts, and Sciences, which are not parts of Divinity, but only usual handmaids thereof: as the tongues, Philosophy. Fourthly, all conferences, discourse, consultations about things of common life, and merely civil. Lastly, Whether a more liberal use of God's creatures in feasts, and entertainments of friends, & neighbours, either Anniversary, as the feasts of dedication of Churches; or occasional, as marriages, and Christning-dinners be forbidden Christian people, as profanations of the Lords day. The second general head, and Lerna of perplexities is, whether the duties of holiness, by which the day is sanctified, be only acts of the public worship of God in the Congregation: or whether the private exercises also of Religion appertain 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 appears by experience to men of Pastoral employment in the Church. But these, and the forenamed particulars being delivered as Magisteriall dictates, and conclusions out of the former Positions; my purpose is, only to make enquiry into the two general heads, under which they are contained. For these being weighed in the Balance of the Sanctuary, and true judgement, the rest will evidence themselves, as Corollaries. CHAP. XXII. The Question concerning the Corporal rest is proposed, with the Arguments for the affirmative. THat the outward bodily cessation from all secular employments whatsoever, is of itself a duty of the Christian's man's Feast-day, may seem to be proved by many undeniable arguments. First, that, which is an essential duty of all Sabbaths in general, is an essential duty of every Sabbath in particular. But the Lord's day is the Christian man's Sabbath, & may so be called, though improperly, as hath been formerly confessed; and bodily rest is an essential duty of all Sabbaths in general: as appears both by the very name of Sabbath, which signifies as much as cessation: and more expressly by the letter of the fourth Commandment (In it thou shalt do no manner of work) confirmed by the a Exod, ●●. 15. commination of death from the Lords own mouth upon all those, that shall transgress this Law. Ergo, etc. Secondly, the Prophets are the best Commentators of the Law, and are therefore usually put together, b Math. ●●. 40. The Law, and the Prophets. But the Prophet Isaiah saith, that those, who will honour the Lord in his Sabbath, must not do their own works, nor follow their own pleasures, nor speak their own words. In which three whatsoever may be any business of our own is expressly forbidden us on the Lord's Sabbath, by which we honour him. Therefore. etc. Thirdly, in all Laws whatsoever, that is essential, and for its own sake commanded, for whose sake other things in the Law are enjoined, according to the common Maxim, Illud est pierce, 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 have not only our Children, and servants rest, but our beasts also to rest? unless only, that all means, and occasions of not resting might be taken from the Parents, Masters, and owners themselves. Therefore. etc. Fourthly. All theft is directly, immediately, and for its own sake forbidden; and of thefts, the chief and capital is Sacrilege. But to work upon the Lord's day is theft, nay sacrilege; for we steal so much from God (this day being his) as we bestow upon ourselves, and our own employments; whereas, on the contrary, by resting on that day, we abstain from holy things, and give the Lord his own. Therefore. etc. Fiftly, whatsoever doth immediately hinder any thing, which God commandeth, is immediately forbidden in the Negative of every Affirmative. This is a Maxim generally received in expounding the Decalogue. But all kinds of works upon the Lord's day, whether serious, or lusorie, do immediately 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 plainly teach us, in saying, * Leu. 23.3. There shall no work be done therein, in is the Sabbath of the Lord in all your dwellings etc. Where first he repeats his Commandment, There shall no work be done therein. Secondly, he gives the reason, for it is the Sabbath of the Lord in all your dwellings. It is not possible for you to perform the duties of the Lords Sabbath; or that God should work on you therein; unless there be an utter cessation from all kinds of works. It stands also with reason, for worldly employments steal away the heart from holy things; and according to our Saviour's rule, * Mat, 6.24. We cannot serve God, and Mammon. Sixtly, that, which immediately resisteth, and overthroweth the Kingdom of God in us, * Rom. 14.17. Which is righteousness, peace, joy in the holy Ghost, must needs be immediately and for its own sake forbidden by the Law of God. But all secular employments of what nature soever upon the Lord's day immediately resist, and subvert the kingdom of God in us. Righteousness, take it how we will, either for the righteousness of justification, which is imputed: or righteousness of sanctification, which is inherent, cometh by hearing, groweth by prayer, is strengthened by meditating, and conferring; not by journeying, working, and sporting on the Lord's day; and the more these are practised by us on that day, the less righteousness must needs be in us. The conscience also is deeply wounded by such gross profanations, if it be not senseless & seared: as appears by the confessions of Converts, & Penitents, and the Godly feel in themselves by daily experience. And it cannot but diminish the joy of the holy Ghost; for this is chief fed, and nourished by holy meetings, and godly exercises of religion. Nay if it be true, which many learned men affirm at least for probable, that Christ shall come to judgement on the Lord's day. What little joy can any man find in things earthly, and sensual on the day, when, for aught he knows, he may suddenly hear the voice of the Archangel summoning him before the Tribunal of the Lord, whose Sabbath he is then profaning. 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 medley of things heavenly with things earthly, to mix the holy things of God with things profane; base, and vile things with things honourable, and glorious; this were to make the Lordsday a garment of linsy-woolsy. But the Lord's day, and the duties thereof are things holy, heavenly, and glorious. All secular employments profane, vile, contemptible. The * 1. Cor. 6.2. Apostle calls the things of this life the smallest things. Therefore, etc. Eightly, that, which was ever blasted in all ages with some extraordinary curse, & remarkable judgement, is doubtless not only unlawful, but in an high manner abominable in God's sight. For the Lord * Exod. 34.6. being gracious, long-suffering, and slow to anger, doth not usually reveal his wrath from heaven, but against some unsufferable ungodliness of men. But the profanation of the Lords day by servile works hath been ever thus blasted; whether done about sunrising that day, and being a matter of no great importance: or after evening prayer in the afternoon, to take away all evasions from the circumstance of time. Of this there hath been much, and lamentable experience ever since the King's Declaration, he being confuted as it were herein by the King of Kings. Ninthly. The consent of the whole Church ever since Constantine's time: as appears by the Edicts of that Emperor, with sundry Synodical constitutions in all ages; many wholesome statutes made to this purpose in all parts of the Christian world. The Fathers also have been large in the same argument, utterly condemning even those speeches, and conferences, which withdraw our minds from the serious meditation of what we have heard in the congregation. a 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 go into the hot Baths for their health, as soon as they come out, they retire themselves to rest, and sweat in their beds, lest by going abroad about their business, they deprive themselves of the benefit of their bathing. The Lord's day is as it were the day of the souls spiritual bathing in the living, and wholesome 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 from all earthly things, lest we deprive ourselves of the wholesome profit thereof. The second is of Scholars at School, when they have their tasks set them, they labour, and beat upon it the whole day, and all is little enough. Upon the Lord's day we sit at Christ feet in his School, to be taught from his mouth. What we have heard from him in the Congregation, must be our work the whole day after; unless we affect to be like broken vessels, which receive much, but retain little. S. b 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 Lord's day go to plough. By which, it seems, he condemns all kind of works, and recreations; concuring with that c Oportet Christianos in laude Dei & gratiarum actione usque 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 until the night. To which purpose runs the unanimous consent of all those worthies in the Church of England, which have treated on this subject, almost since the Reformation. CAP. XXIII. The Arguments for the Negative are also related? THE Negative also is supported by sundry reasons. First, that, which is not under any Law Natural or Positive, can be no essential duty, unto which the conscience is bound under the penalty of sin; for where there is no Law, there can be no Transgression. But cessation from work upon the Lord's day is under no Law Natural, or Positive; not natural, for it is neither a principle in nature known unto all men: nor any conclusion to be derived from any natural principle; I mean such a total cessation, as is here questioned. For that men should have times of rest, and refreshing is natural; that God should have part of our time sequestered for his worship, is also natural; but neither the question, nor arguments produced intent this natural rest, but an artisiciall kind of cessation, which our Sabbatharians have fancied unto themselves, and cannot be known unto us, unless by Revelation. Neither is it under any positive precept; for than it might be showed in some Evangelicall writer, and we need not fly to the Law, and the Prophets of the old Testament; to which satisfaction will soon be given. Secondly: Nothing commanded the jew, as a Ceremony, under Moses, is, or can be an essential duty of Religion unto the Christians in the time of the Gospel. And the reason is plain; for the ceremonial law was the application of things, in their own natures indifferent, to mystical, and holy uses; and otherwise there could be no distinction between Moral, & Ceremonial. But that utter, and total cessation from works here spoken of was a ceremony commanded the jew under Moses, hath already been manifested. Therefore, etc. Thirdly. That, which is not in its self, & in its own nature an act of Religion, cannot be in its self, and its own nature a universal Christian duty, binding all men under the penalty of sin. But an utter cessation from bodily labour upon the Lord's day, is not in its self, and its own nature, an act of Religion; for than it must be some part of God's 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 itself considered, upon what day soever; which I think all men of sober minds will acknowledge; it cannot therefore be of itself a Christian duty upon the Lord's day. If any man say, it is a part of God's worship, being an ordinance commanded by him. Let him show us any such command for the Christian festival, and I will subscribe. Fourthly, that, which of itself doth no way further our spiritual edification in Christ, is not a Christian duty, binding the conscience upon any day. But corporal rest from the works of our lawful callings, doth no way further our spiritual edification. For if * 2. Tim. 4.8. Bodily exercise profiteth nothing, bodily cessation profiteth less. If any man say, it helpeth much to Edification; for by this means we may wholly attend the things of God. I answer, that is not the thing in question; for than it edifieth not by and of itself, but by and through the holy exercises. If it be further said, that it doth edify, remembering us of our spiritual rest required of us, and the eternal rest promised unto us. I answer, that this Edification proceedeth not from the d Significatio alia est divina, seu à Deo rebus addita, a● ob signationem, & cultum, ut significatio Sacramentorum: alia humana, & ecclesiastica, hominum instituto rebus addita, utsit occasio memorandi rem gestam; illa est necessaria, haec libera: significatio dominicae est humanituns. Parae, in Ro. 14. thing itself, but as affixed thereunto by our own inventions, and institutions. And so the Surplice, the Cross, standing at the Creed, & all Church Ceremonies do edify, which yet of themselves are not Christian duties. Fiftly, if Christian liberty extend itself to things of greater consequence, carrying with them far greater show of divine command; then doubtless we are much more free in things of less importance. But we are left free under the Gospel to many things of greater weight, as Vowing, Fasting, Preaching, Catechising, 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 them, whether at all; yet are things of greater importance, and have more probability of Divine precept, then bodily cessation on the Lord's day. Ergo, etc. 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 sin. This must needs be true of all such duties, which Christ, and the Gospel hath brought in, imposed upon the Church, as distinguished from the jewish Synagogue. But corporal rest, such as our Sabbatharians require upon the Lord's 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 jewish Synagogue. Ergo, etc. Seventhly. Had this been an immediate Christian duty, so essential as it's now made; doubtless the first Christians, living under persecuting Emperors, would have made as great a conscience of this, as of any thing else whatsoever. Especially, because it concerned the Lord himself, to whom the day is devoted; and persecution makes men stick closest unto Christ, and all Christian duties commanded by him. But the Primitive Christians did all manner of works upon the Lord's day under the persecuting Emperors, unless whilst they assembled themselves by stealth to break bread. This appears by Constantine's edict against working upon this day, wherein notwithstanding are excepted all labours of Husbandry whatsoever. It is a true rule, that the manners, and customs of men, are the Mothers of the Laws 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 exceptive. Plain therefore it is by the Law of Constantine, who was the first Christian Emperor, that the Primitive Christians made not cessation from works upon the Lord's day a matter of conscience. Ob. If any man say, that Constantine did only revive the duty, which Persecution had almost defaced. Sol. I answer, that Constantine was not the reviver, but the first enactor of this observation, in regard of bodily cessation; if not, why can it not be showed who preceded him herein? But let it be, that Constantine renewed the Discipline, which was decayed; it seems then, that the labours of Husbandry, (than what more toilsome?) were in use amongst Primitive Christians upon this day, because they are excepted by Constantine, which renewed the Discipline of the Church in this behalf: or else Constantine instead of a reviver, 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 peaceful, 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 sin to be no sin: or let the conscience lose from any necessary, and essential duty, though but positively commanded; unless as David did eat the Shewbread; which cannot be averred of those times of Constantine. Lastly, authorities also are not wanting. e Cont. Manich. lib. 2. Epiphanius against the Manichees saith, that God regardeth not outward cessation from works more upon this, than any other day: because by his providence the Sun riseth, and setteth; the Moon waxeth, and waneth; the Winds blow; and Women bring forth as well on this, as any other days. And against Ebion the same f Idem cont. Ebion. Epiphanius saith, that the Disciples plucking the Ears of Corn upon the Sabbath day shown, that the outward rest of the Sabbath was ended, when Christ, who is our great Sabbath, was once come. g 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. Psalm, which is mistaken by our Adversaries, as speaking against all sorts of works, serious, and lusory, faith: We must seek rest in the Lord our God, abstaining from all servile works; for he that committeth sin, is the servant of sin. Our servile works are our sinful works, from which to abstain, is all the rest required of us under the Gospel. h Luther: de bonis operibus. Luther expressly faith, that the outward rest, spoken of in the Commandment, 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 confess my ignorance, I know none, either Protestant, or Papist, new, or old, (our English Sabbatharians set aside) which teach corporal rest, to be of itself a duty of the day, under positive precept. CHAP. XXIV. The Question is briefly unfolded in nine Propositions. THE whole question may be easily cleared in these following propositions. First, I conceive, 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 Commandment, was of itself, precisely considered, and without relation to any thing else, to the jews an especial duty of religion, and part of God's worship. For though it be true, which i 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 from works, with reference to the duties of the Sanctuary, yet were it also of itself a sabbath-days duty. For that, which is of its self, and for its own sake commanded, may also be made a subordinate duty to help, and further another duty. So Prayer, which is of itself a main part of God's worship, is made a subordinate help to increase our dependence upon God, and to beget in our hearts an awful reverence of his Majesty. 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 over night, was only by way of preparation. He much deceived himself; For the preparation is one thing, the Sabbath another. They had their preparation, and their prepreparation, which took up almost the whole day precedent; both of their own invention. But they began not their Sabbath-rest till after Sunset in the evening. And howsoever they imposed many things upon themselves of their own Traditions by way of Preparation; yet the first use, and true end thereof was, to provide for themselves what to eat upon the Sabbath; in which it was unlawful for them to dress any thing, or so much as to kindle a fire. Their overnights rest had no relation at all to the Sanctuary, but to their coming out of Egypt, the memory whereof they were commanded to solemnize thereby. As therefore unleavened bread, the not Ploughing of their Land in the year of jubilee, were necessary duties of the ceremonial worship; so was the outward rest in the fourth Commandment. This I take to be k Sabbathum commendatur primo populo in otio temporalitèr ut figura, Aug. ad jan, 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 jews a duty of Religion, permitted them notwithstanding; first, works of piety; for the Priests, saith our Saviour, * They oblerved their rest, as being properly, and simply, and in its self a Sabbath day's duty. But we etc. Wille●. Syn. 9 Gen. Cont. q. 7. breakethe Sabbath, and were blameless. Secondly, works of mercy both to men, and beasts. It was lawful on that day to heal the diseased, as appears both by our Saviour's practice; and those defences, which he makes for himself, justifying his practice against the calumniations of the Pharisees. It was lawful also to * Math. 12.3. help a beast out of the ditch, to * Math. 12.11. give him meat, * Luk. 13.15. Elias fugie●at die Sabbathi. Anto●●n, tit. 9 to lead him to the water, which be our Saviour's own instances, upon the former occasions. Thirdly, works also of necessity were allowed them; whether they were the necessities of nature: or casual, or accidental necessities, as defending themselves from unexpected incursions of their enemies. The lawfulness of works of this kind they learned from dear bought experience; as appears by josephus, and the history of the Macchabees. Thirdly, I conceive it also to be evident, that whereas works of mercy, and of necessity be of two sorts; some, which are of extreme necessity, which cannot be deferred, if we hope to preserve the being of ourselves, and others: some, which are only of moderate, and convenient necessity, which may be put off, though with some loss, and detriment. The jews were allowed not only the former, but those also of the latter kind; unless such as were by name expressly forbidden them. Those were three. First, journeying. They were not to go out of their places this day, Exod. 16.29. This they afterward interpreted of themselves to be 2000 paces, or two Italian miles, which they called a Sabbath-days journey; 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, than ever God intended: so in this they extended it, and made it larger, than the Letter of the Law could bear. Ob. If any man say, that Christ himself journyed upon the Sabbath day with his Disciples, when they passed through the fields of Corn; which surely he would not have done, had all journeying on that day been forbidden. Resp. The answer is easy, if we compare the Evangelists together. For that, which * Mat. 12.1. S. Matthew, & * Mark. 2.23. S. Mark call the Sabbath, * Luk. 6.1. S. Luke calls the second Sabbath after the first. By which it appears, (for the latter Evangelists do ever expound the former) that this Sabbath was some anniversary Festival, 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, unless 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 place all manner of work upon pain of death; and gives instance in the kindling of fire, without reference to the dressing of their meat, or any other addition whatsoever. Secondly, they had an express prohibition for matters of Cookery upon the Lord's day. Exod. 16.23. and therefore the day before was the Preparation to the Sabbath. Thirdly, they were forbidden to carry Burdens on the day of their Sabbath too and fro: as appears by * Nehem. 13.19. Nehemiah, & the Prophet * jerem. 17.21. jeremiah. These therefore excepted, the jews were permitted any works whatsoever, which were of convenient, though not of extreme, and eminent necessity. This conclusion appears, both by our Saviour's doctrine, and practice. By his doctrine, in those Maxims delivered to this purpose. * Math. 9.13. I will have 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 ears of corn on the Sabbath day, though mistaken by the Pharisees. For I believe no man will say, that they were in extreme necessity, that they must either have starved, or fainted, or incurred any incurable disease. The Text tells us, they were hungry; and the place was not fare from the City. When our Saviour usually healed men diseased upon that day, and most of them carried their grief many years, I think, no man will say the diseases would have killed them, or grown mortal, had they not been taken upon the very instant. But to give instance in a thing beyond exception; when he commanded those, whom he healed, to take up their beds, and to carry them to their own houses; was this any work of extreme, or pressing necessity? Or might it not have been deferred, with little, or no inconveniency at all? Ob. If any man say, that Christ gave such extraordinary dispensations to some such particulars, to make his Miracles the more glorious, and conspicuous. Sol. I answer. First, with m 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 Ministry 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 show any particular in the Law Moral, Ceremonial, and judicial, which he always observed not; and therefore doubtless he was as fare from dispensing with others, as he was in dispensing with himself. Supposing therefore, that this had been a means to make his Miracles more illustrious; yet had the thing in its self been repugnant to the Law, he neither would have permitted it in any, much less have commanded it so often; though to have gained both credit to his doctrine, and glory to his Miracles. He well knew, that evil is not to be done, that good may come thereof. But that, which is thus supposed, hath no ground, or show of truth. For I conceive it to be more rational to affirm, that the differing of the taking up of their beds, and carrying of them to their own houses the next day, upon notice given thereof, a greater concourse of people would have been gathered together, to have seen the sight, and to have glorified God for the same. But I do not observe, that our Saviour affected either ostentation, or publication of his Miracles, but pro renatâ shown his glory in them, as occasions offered themselves. By this therefore, which hath been said, our third Conclusion doth appear: viz. That the jews might lawful have done, whatsoever was, not only of absolute necessity, but also of conveniency; unless in such things, as were expressly forbidden them. Fourthly: It's also, as I conceive, out of question, that Christian liberty hath freed us by the Gospel, from some part at least of the burden of the Sabbath, in regard of the strictness of that rest, which was commanded the jews. This proposition is found in express terms in our Sabbatharians Treatises; unless in some one, or two, who would persuade Christian people to Super-Iudaize, Keeping the Lord's day in a stricter, and more precise manner, than ever the jews kept the Saturday Sabbath. But this being a strange fancy, and almost singular; I trust, this fourth conclusion also will pass without contradiction. And there is good reason it should; for not only the rest of the Sabbath, but the strictness of that rest was Typical: as hath been already showed, prefiguring that accurate holiness, which God requires of his people, and that fullness of joy, and perfection of happiness, unto which Christ admits us, that believe his Gospel. Besides the whole Christian Church in all ages hath delivered this for an undoubted truth, and b Vacent tanquam Christiani. Qui inventi fuerint judatizare, anathema sint. Con. Load. c. 29. abhorred a jewish resting on the Lord's day, and ever accursed it, where they found it. By this than it is plain, that in the time of the Gospel we are not only allowed the same things on our day of rest, which were permitted the Jews upon their Sabbath: but even those things also, which they were expressly inhibited. And if this be so, it must needs follow, that since no particular works are forbidden us, as were forbidden them; and in general, 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 days of their public worship, and Assemblies. For nature herself teacheth all men (saith c Natura d●ctat aliquan●ò vacandum quieti, & orationi Dei. Gers. de decem precept. Gerson) sometimes to rest from their own employments, and to spend that time in the praises of God, & prayer to him. This is evident of itself, and therefore there is scarce any Nation so barbarous & void of reason, which observes not this Law written in their hearts, by sequestering sometime, or other to such rest. The Turks, nay the Indians have their Sabbaths. And indeed these two, viz: to attend Gods public worship, and at the same time to follow our own employments, are incompatible, and imply a contradiction: as on the other side, to be taken up with our own affairs, and neglect Gods public worship, is open irreligion, and profaneness. This conclusion therefore will pass for currant upon both sides also. Sixthly. Although the Law of nature, in the General, and Moral part of the fourth Commandment requires us to rest upon the day of God's public worship; yet how long we are bound to abandon the labours of our callings either before, or between, or after the public worship; is neither set down in Scripture, nor can be determined by the Law of Nature. General directions the light of every man's conscience will suggest unto him, and may be deduced out of the written word; concluding, that whatsoever may hinder either the worship itself, or our profiting thereby, should be forborn, and avoided. But when we descend to practice, no general rule is, or may be given. For as they say, Practica est multiplex, and no Law can justly be framed of Particulars in this kind. For all men are not alike of themselves; that, which may be an impediment to one, may not hinder another; more time is allowed some men, though to dispatch but a little business, than others need have for weighty matters. How therefore to govern ourselves therein, we must have some other direction, besides the general rule, and dictate of nature. Ob. If any man say, that the case is already overruled by Moses in the Commandment, which requires a whole days rest of twenty four hours of all men whatsoever. Resp. I answer, that this is to prove a thing unknown, by that which is more unknown. For the Christian Church knows no such commandment of Moses, as being her children under the Gospel: the letter of the Law of Moses being wholly ceremonial: as hath formerly been showed. Seventhly. Therefore it must needs be, that the determinate time of cessation from works, together with the manner, in regard of the strictness thereof, is wholly left to the power, and wisdom of the Church, and Magistrate. It is therefore the common direction of the Casuists, d Quilibet e● die abstine at ab omni labour, 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. precept. that men abstain from the works of their several callings, according to the custom 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 Community, 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 Laws, and constitutions; as the state of the times, wherein they lived, required. How it was before Constantine's time, who was the first Christian Emperor, the History of the Church doth not show, but very imperfectly. This we may be assured of, that had their cessation from works been such, as at this day is pressed on men's consciences by our Sabbatharians, Constantine might have saved his labour in ordering this point. Constantine having begun, diverse Synods in particular national Churches followed, together with sundry Laws of Kings, and Princes in their Territories, & dominions; some restraining; others enlarging the people's liberty. For when some had brought the people even to a jewish superstition, equaling, if not exceeding that, which is now required by the Adversaries. Others taught the people to stand fast in this part of their Christian liberty. For proof whereof, I will only trouble the Reader with two instances. Synodus e Quia ersu●sum est populo die dominicâ cum caballis, & bobus, & vehiculi●itinerari non debere, neque ullam rem ad victum comparare etc. Syn. Aurel. 32. c. 10. Aurelianensis Can. 6● saith, that because the people are persuaded, that none ought to travail with horses, and wagons upon the Lord's day; and that nothing might be done in dressing of meat, or making clean of houses (which thing appears plainly to belong rather to the jewish, then to the Christian observation of the day) we appoint therefore, that what was heretofore lawful, shall still be lawful; only we think fit, that men abstain from works of husbandry, that so they may the better attend the exercises of the public worship. A f Haec sunt festa, in quibus prohibitis aliis operibus conreduntur opera agriculturae & carucarum viz: omnes di●s dominicae etc. Syn. Oxon. Synod also held in our own land at OXFORD doth allow both husbandmen & Carmen to follow their employments even upon this day. We need not go beyond our own memory; for who knows not, that Markets, and Fairs were usually kept upon the Lord's day some good space in the reign of Queen Elizabeth; and how afterwards Parliamentary Laws provided to have the Lords day kept, as it is now in use; & that to rectify men's judgements, and to settle their consciences, his Majesty's 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 worse; but it was not so from the beginning. Sol. I appeal to Ignatius, who, for aught I know, is the the most ancient and authentic witness, that can in this case be produced. Let us keep the Lords day (saith he) no longer after the jewish 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 jewish Sabbathizing in general. Secondly, he makes cessation from works to be a part of judaisme. Thirdly, he proves by two places of Scripture, that Christian men may lawfully, and with a good conscience work upon the Lord's 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 lawful to work on the Lord's day: why is it not now? Unless the Laws of the Church, and State have since inhibited them. Eightly, Though it be a thing in itself lawful to labour upon the Lord's day, unless in prohibited cases by the public Magistrate; yet it is not unlawful for any to observe it with as great strictness, as ever the jews did; so that his observation be accompanied with these conditions. First, that we have no opinion, that such a rest is of necessity to be observed under pain of sin, 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 obeyed, and therein a man doth well; yet his conscience therein subjects itself to an Idol, fancy, 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 condemn those, that are contrary minded. For by the former we shall betray an unquiet spirit in ourselves, and may become authors of evil unto our brethren; and by the latter we break the common peace, and uniformity of the Church, wherein we live: and, being guilty of schism, become evil members both of the Church, and State. With these cautions Vnusquisque abundet sensu suo. Every man may do, as he listeth. For the Law of the Magistrate allowing works of any kind, serious, or lusorious, doth not forbid any man to forbear them. Lastly, any work of what kind soever, which may be beneficial unto any in a special, and extraordinary manner, the benefit whereof would be utterly lost, were the present opportunity neglected, may lawfully be done upon the Lord's day; unless some circumstance adhere thereunto, which may make it unexpedient; as in case of scandal, or the like. For example, the husbandman may lawful save his corn in the time of long, dangerous, & unseasonable weather. Fishermen may do well to take Fish offering themselves upon the Coast upon the Lord's day, which would be carried away the next tide: to which add drawing of Coalpits, and Mines, travailing of public Posts; the sit, and consultations of the Counsels of State, etc. This also is consented unto in regard of some of the particulars, even by our adversaries themselves: as in cases of Mines, and public Posts. But upon what grounds they should descent from us in the latter, I understand not; unless they will condemn themselves in those things, which they do allow. Ob. Perhaps it will be said, that those former works are employments of extraordinary consequence, which is equivalent to extreme necessity. Resp. But let things be impartially considered, and compared together, it will appear to be otherwise, at least many times. I conceive a greater benefit may redound to the Commonwealth by a Shoal of fish taken upon the Lord's day, then doth many times by a packet of Letters brought by a public Post a day sooner than otherwise. The substance of the Letters may perhaps be of great importance most times, though not always; but the coming of them upon the Lord's day may not be so: So the saving of Corn in hazardous weather may sometimes happen to be a greater benefit to the state, than the assembling of the Council of State, and conferring together for some short time. Ob. But say they, what if a present benefit offer itself; he is very earthly minded, and nearly allied unto profane Esau, that will not deny himself all advantages, where the Lords honour is so highly interested, as it is in this particular; Nay it argueth not only a carnal mind, but an heart full of unbelief. For may not the Lord, and will he not (think we) make a recompense of all such losses, sustained in Contemplation merely of his holy Sabbath. Resp. These be I confess goodly popular shows, but empty of substance, and a begging of the question: For were such precise restings under any precept of God, or the Magistrate God's deputy; the honour of the Lord were indeed engaged therein, and we should for his sake wholly deny ourselves without all hope of recompense, though never any man was a loser 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 do not conclude it, CAP. XXV. The Arguments brought for the affirmative are answered; and in particular that, which is drawn from the judgements of God, is handled more at large. THese Conclusions being thus premised, it will not be difficult to dissolve the arguments formerly alleged. To the first therefore I say, it is utterly untrue, that outward rest, and cessation from secular employments is an essential duty of Sabbaths in general, but of Sabbaths' properly so called, which were only the jewish weekly Sabbaths'. And this those very Scriptures used for confirmation do make appear, being all of them branches of the law Ceremonial. The Lord's day is a Sabbath, but not properly so called, and as the word doth signify, but Analogically, and in its proportion. And therefore the Christian Holiday is no where styled by this name, either in Scripture, or Antiquity: as hath already been declared. Lastly we deny not, but there is a Rest, which is Moral, and eternal to all days of public, and solemn worship: as it is laid down in our fist Conclusion; but not as any essential duty, as essential is here taken, that is of itself, and its own nature, without reference to the public worship. For so it was to the jews in the fourth Commandment; and so our Sabatharians now make it, pressing the Letter of that precept in the same, nay in a greater rigour, than ever it did bind the jews. This argument therefore is weak in all the parts thereof. The second carrieth with it much weight with poor ignorant, well-minded people, as seeming to be the very words of the holy Ghost. But how both they, and the Text itself have been abused, hath already been showed, and need not here to be repeated. We will only add what the argument itself suggesteth, that the Prophet Commenteth upon the Law; and the Letter of the Law is wholly Ceremonial: as hath also been declared. To the third. That the Rest of the fourth Commandment was imposed upon Servants, and Beasts, to take away all occasions of travail from their Masters and owners: or that this was intended by the Lawgiver herein, is a groundless fancy, and comes near to wresting, and perverting of Scripture. For when the Lawgiver shall with his own mouth render a reason of his own Law, expressing what he aimed at in the several clauses thereof; it is not only vanity, but presumption in any other to show 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 expressly expounded this clause in the Commandment, and shown his aim therein; as first, that it was to remember them of their labours in Egypt, where they were servants, & entreated more like beasts, than men. Secondly, it was the Lord's goodness extending itself even to the meanest of his Creatures, that their Servants, & Cattle might be refreshed as well as themselves; not therefore for the Master's sakes, as a restraint (as is pretended) but for the poor Servants, and Beasts sakes to be refreshed thereby, was this added in the Commandment. God having thus rendered an account of this passage, it is more subtle, then solid, & savours more of acuteness, then of religion, to affix to this exposition any glosses, and conceits of our own. 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 Commandment, wherein the duty is required, though not immediately as the duty itself, but inclusively by way of reduction only, as Privations are reduced to the same Predicaments with their habits: But that all secular, and civil works, words, thoughts are such impediments to the duties of the Lords day, as are imagined, unless they hinder us in the public worship, is utterly untrue. The text of Leviticus speaks of the carnal Sabbathizing of the jews, which being of itself a duty, was broken by any thing done by them. But we are Christians, not jews. And whereas it is suggested, that secular diversions steal away the mind from holy things, choking the good seed of the word in us, it being impossible to serve God, and Mammon; this is true indeed, where the world is made an Idol, and a man's affections are immoderately set upon outward things; and so the text alleged doth expound itself; Now every man's reason will tell him, that there is a great difference between carking and caring for outward things, which at all times is unlawful, as being the service of Mammon: and the dispatching of some accidental occurrent, or secular discourses, or ordinary affairs, which are always lawful, but when we ought to attend Gods public worship. To the sixth. Were the Minor proposition true, it would well near follow, that the active life should be most miserable, and little better than profaneness; being, by reason of infinite secular employments, made uncapable of Righteousness, Peace, joy in the holy ghost. a Magni maris fluctth●s quatior, atque in navi wentis tempestatis validae procellis illidor, Greg. dial. S. Gregory indeed complains, that when he was taken out of his Monastery, and made Bishop of Rome, and by the greatness of his See forced to engage himself in the matters of the world, it seemed a new tempest to his soul. But what is this to some trivial employments of particular men, which may suddenly 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, strengthened by meditation, and conference; doth it therefore follow, that by whatsoever else we do we destroy, or overthrow it? It is as if in natural things we should say, natural life doth consist in natural heart, and moisture, both these be upheld by natural food. whatsoever therefore is not our natural food, overthroweth our natural heat, and moisture, destroyeth natural life in us; and so war me in winner may kill. Saving faith, and our honest employments of this life are so fare from being incompatible, as that the one is preserved, and cherished by the other; when they are undertaken, and performed, as they ought to be, in the Lord's presence with reverence, and fear, and obedience, not intermitting the habitual bent of the soul towards heaven. With these conditions the circumstance of time, whether on this day, or on that day, is not material, so the public worship be not prejudiced thereby. The same is also most true of b 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 etc. 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 themselves, and lawful 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 fare from hindering, as that they serve to advance the kingdom of God in us; first enabling the body; secondly putting life & cheerfulness into the mind; thirdly, increasing our thankfulness unto God, for being so indulgent a Father unto us in jesus Christ, allowing us all things, whereof our frailties stand in need. Nay the c Ludorum es● triplex differentia; quida● ex se turpitudinem habent, & tales ab omnibus sunt vitandi: alij, qui ex gaudi● devotionis procedunt uncut David dixit, Ludam ut violior fiam. quidam ludi sunt ●●hi● turpitudinis habentes, & sunt materie 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. ●▪ Schoolmen have 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 joy of the holy Ghost is eclipsed by such profanations. I answer, that these be indeed the effects of profanation, and that worthily: but it doth not as yet appear, that works, and recreations on the Lord's day do profane the same. And Whereas it is said, that many have felt, and confessed their wounded Consciences from hence. First, it must be known, whether their cases were such, as the question is stated to be. Secondly, we must remember, that there be many needless, and causeless wounds of Conscience. For not only a Conscience rightly informed, which is not harkened unto; but also an erring, and doubting Conscience may, and do wound, and that deeply; especially, when they meet with Empirics, that undertake to cure them. The Conscience is one thing, the fear, & Scruple of Conscience is an other, (saith Gerson) And I verily believe, if these converts were well looked into, the wounds were from the fears, and scruples, and not from the Conscience itself. And lastly, whereas it is said, that probably Christ will come to judgement on the Lord's day. The very words of our Saviour reclaim, saying, * Math. 34.36. that day and hour knoweth no man: but suppose that Christ should then come, doubtless whatsoever is just, honest, and lawful, not forbidden eitherby God, or man, may confidently be averred at his coming. To the seventh. These secular employments, of which we speak, are not so unexpedient to be mixed upon 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 themselves considered, there is this vileness and baseness, 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 sanctify them unto us, accompanied with an unfeigned desire to glorify 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 minds, and consciences are defibed. To the Eight, drawn from the judgements of God, which have been exemplary upon works, and recreations used on the Lord's day. I say, that this, and most of like nature, are first, rash, & vain: Secondly, weak and concluding nothing. It is rash, for who hath known the mind of the Lord at any time, his ways are past finding out; and of all others, the ways of his judgements are unsearchable. This our Saviour hath sufficiently taught; as in the * john 9 case of the man borne blind; * the fall of the Tower of Siloam; and * Luk. 13.2. massacre committed on the Galileans. The whole book of job serves to show the folly of vain men, presuming to particularise the footsteps of the Lord; as if he proceeded in his justice according to our fancies: yet with * job. 38.2. Elihu, we will not leave off to darken his Counsels by words without knowledge. It is as weak, as rash; for if it be denied, that either the evil 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 kind utterly unlawful, and so the remarkable judgements of God shall no way serve to our edification. Resp. I answer, that neither of these inconveniences will follow hereupon. For certainly it is lawful in some cases to apply particular judgements to particular sins of particular men, but then we must proceed with these rules. First, when the spirit of God shall be pleased to reveal so much, we may warrantably publish unto others, what the Lord hath revealed unto us. So it was lawful for any man in David's time to say, that when Ammon was murdered, Thamar deflowered, his wives, and Concubines dishonoured in the sight of the Sun, all this befell him for his murder, and Adultery: for for the Prophet * 2. Sam. 1●. 11. ●2. Nathan had foretold it by his Prophetical spirit. So Nehemiah, after their return from the captivity, might warrantably say, that God brought that evil upon their Fathers, for such and such sins, because the Prophets had formerly foretold the same. Whensoever therefore the spirit doth reveal it unto us by immediate, and extraordinary inspirations, or mediately by the word, threatening those particular sins with those particular judgements, which we see to be executed upon them, we may, nay we ought both to observe it in others, and to lay it to heart in ourselves. 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 sin. This hath ground upon the former: for if it be threatened by God in Scripture, we may be well assured, it is indeed an evil, and hateful in his sight. If therefore it be a disputable point in the Church of God, suppose the balance be equally carried on both sides; who are we, that we should take upon us to pronounce a definitive sentence, condemning our Brethren, which * Rom. 14.4. stand or fall to their own master. Thirdly, when we find 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 particularise in this kind. So if the Barbarians had not mistaken St Paul for a murderer, their judgement had been rightly pronounced out of that general maxim, which holds at least for the most part, Vengeance suffereth not a murderer to live. Fourthly, when the sinner is taken in the very manner, and the sin doth either naturally, or morally cooperate to his judgement, we may do well to observe the Lords hand therein. So many times surfeiting and drunkenness kill immediately of themselves, and lasciviousness begets mortal diseases. Fiftly, when the Lord proceeds against men by the rule of Retaliation, dealing with them, as they have dealt with others, meeting to them their own measure. This indeed is remarkable, and a man may say with * judges 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 uncleanness. In such cases therefore we may probably conjecture, though not peremptorily define, because the justice of God doth mostly tender unto men according to this rule, though not always. Sixtly, the conscience of the sinner himself is many times a good director 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 jam animi cum Dee. The conscience is as it were God's Concordance in a man's own bosom, especially when we are under the hand of his justice. Lastly, men must beware how they draw the Lord to their parties, forcing him to be of their faction even against his will. We foolishly go 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 vain 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 bear false witness with us, who is truth itself. Now whether the observations, which our Sabbatharians have made in this particular, be not of this rash, presuming, and profane kind, let any wise man judge, and (I wish) that they themselves would well consider. For First, it was never yet revealed by Prophet, or Apostle, that God would thus, or thus punish honest, lawful, and harmless recreations upon the Lord's day with such, particular judgements, as are observed, to have fallen upon some particular persons in diverse quarters of this land. Let such threatenings be produced, and something is said. Secondly, as wise, learned, holy men, as any of contrary judgement, affirm, not nakedly by way of dictate, but with sundry reasons in writing, that such recreations upon the Lord's day, especially in such manner as is expressed in his Majesty's Declaration, are no sins, as hath already been showed. What insufferable arrogancy therefore is it in these men, to cry out. Lo judgements, judgements from the Lord out of heaven? What is this, but foolishly to triumph before the victory, and vainly to think of ourselves more highly, than we ought to think? Thirdly, is it so always or for the most part, and do not such accidents fall out as frequently upon other days, and upon other occasions? If the first be not affirmed, as I am sure it cannot, for there be thousands (the more is the pity) that profane the Lords day in greater measure, than any of those, in whom instances have been made, which yet never felt any exemplary evils; 'Tis therefore a wicked and unchristian conclusion to say, Vengeance suffered them not to live. If the latter be most true, surely we father not the judgements of God aright. When Mr Trask was confuted in the pulpit for his error concerning his new imagined kingdom of Christ, and through the turbulence of his spirit not enduring his reproof came to be silenced, it happened that D. Sutton, who opposed him herein, had his next child stillborn: Lo said M. Trash to some of his friends, the Lord hath declared himself 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 profanations did cooperate to their destruction. This indeed is our fourth rule, but still supposing the thing in doing to be a sin well known, and not questioned to the contrary; such as are those of gluttony, drunkenness, uncleanness, 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 have been strucken either with sickness, or death in the very doing: even preaching, and praying itself: 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 have thus miscarried, swerved not from those directions, & limitations prescribed unto them; for if so, the blame rests upon their own licentiousness. But it is taken hand over head; it happened upon the Lord's day, and this we think to be enough. Ob. You will happily say, if no liberty at all were given, these evils had been prevented by a general, and strict restraint. Resp. I answer, that the Declaration is so fare from opening a gap to licentiousness, that would men keep themselves thereunto, as they ought, the Lord's day was never so well observed in this kingdom 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 kind, because a few abuse it to their own destruction. Fiftly, what rule of Retaliation can be picked from hence? what proportion is there between this pretended sin, and those conceived judgements? 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 confirm certain and revealed truths, of which no man doubts? It is therefore a good rule, which St a judecet ille qui ad prenunciandum nullo odin, nullá offensione, nullâ levit ate ducitur. A●ab. in 10. 8. Ambrose gives; let him judge, who is not in danger to be carried either by hatred, or distaste, or lightness of mind in his sentence. And by this I am sure, our adversaries have no right to the Chair; their minds being so disaffected to this truth; their spleens so full of gall against all that gainsay them, and by consequence their hearts so full of levity, and vanity in censuring their brethren. IF they regard not St * Rom. 14.4. Paul's Quis es tu, who art thou that judgest, let them hearken to S. b Pierumque nes cum rectitudinem justitiae exequimur, mansuetudinem relinquimus & cum mansuetudine 〈◊〉 servare etc. Greg. Mor. l. 1. c. 10. Gregory, setting before their eyes our Saviour's mildness; we men (saith he) for for the most part labouring to preserve judgement & justice, utterly abandon mildness, and mercy: and on the contrary, when we would be mild, we cease to be just. But our Saviour clothed with our flesh was never so mild, but that withal he was just; neither was he so severely just, as to forget to be merciful; and he gives instance in the woman 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 sin amongst you cast this first stone; he so qualified it with equity and moderation, that the woman escaped. Let us be zealous in God's name against all prophaners of the Lords day: but let us not be so intemperate in our zeal, as to usurp God's throne, pronounce our pleasures upon our brethren, take them out of their graves, and brand them to posterity, as men plagued, and smitten of God for profanation. I will conclude with the words of the same c 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 Adulteress, did not presently pronounce her doom, but first stooped down, 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 Saviour's intention was in this action of his, I cannot say. I am sure, S. Gregory's observation is grave, and substantial, according unto which if we reflect upon the clamorous determinations of our Sabbatharians, the point being yet in controversy, and defined against them by the most, and the learned'st in the Church; it will appear, that they neither weigh things in the balance of moderation; nor distinguish of things with the finger of discretion. To the ninth, the authorities alleged speak for the most part as forced witnesses quite contrary to that, for which they are produced; as the Edicts of Constantine, the Synodical decrees. The rest shall receive answer in the next Question to which they more properly belong. Those, who have written to this purpose in the Church of England of late years are parties; and therefore cannot be competent judges in this controversy. CAP. XXVI. Wherein is inquired after those duties of holiness, unto which the Conscience is bound on the Lord's day. THere remains only the last scruple, which is, or can be incident to this subject, viz. What duties of holiness are proper and essential to the Lords day; whether only the acts of public worship with the congregation: or the private exercises also of those head-graces, faith, hope, love; unto which, whatsoever is in Christian Religion, may be reduced? And this is indeed a point of chiefest consideration, because it is practical; and practice being the life, and spirit of knowledge, the conscience can never be throughly settled, until this be discovered. Our literal Sabbatharians affirm in this question; and so affirm, that they make the observation of the Lords day the very abridgement of Godliness, in respect of the first Table: and of righteousness; 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 profaneness set up in the room thereof. Nay they so affirm in this point, as that their doctrine is made an open, and professed snare; such a manner of holiness being exacted, as that it is impossible for any man living in the state of corruption, to sanctify a Sabbath in that manner, as is required of him, either in thought, word, or deed. I confess were it true, that upon the Lord's day a man, forsaking the natural rest of his bed sooner than upon other days, must begin early in the morning with the acts of repentance, then proceed to the acts of faith, and after the duties of love 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 look at parts, or degrees. But that the observation of the Lords day, in that manner as the Lord himself expects, whatsoever men please to impose, is not such a Chimaera as they fancy, will appear, I hope, in its due place. In the mean while we will set down these arguments, which seem to support this opinion. CHAP. XXVII. The Arguments, which seem to conclude for all duties of holiness in general, are set down. FIrst, from the letter of the Commandment, Remember to keep holy the Sabbath day, we many reason thus: where no one kind of holy-da●●s are spoken of, there all duties of holiness are to be understood; it is generally so in other places of Scripture, as in that of the Apostle, * Peter 1.16. be ye holy, for I am holy: and elsewhere, * Heb. 12.14. follow holiness, without which no man shall see God. But in the words of the Commandment holiness in general is required of us. Therefore etc. Secondly, that, which is, and aught to be a common duty of all days, is much more a particular duty on the Lord's day. The reason hereof is, both because the Lord's day is in many respects to be preferred before all other days: and because it is set apart from all others unto holiness. But the private exercises of all gracious habits with ourselves, and our families are, and aught to be common performances upon all days. For as they bind always, so are they indefinitely commanded, without restraint to any set days; they are therefore much more required upon the Lord's day, being the common duties of all days. 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 appears, that God hath regard as well to the time, as to the duty. But all the duties of holiness, even the private, and personal, and economical, are more acceptable unto God, if performed on the day of his Sabbath. this appears; first, by the words of the * Isay 58.13. Prophet saying, if thou turn away thy foot from the Sabbath, from doing thy pleasure upon my Holiday, and call my Sabbath a delight, the holy of the Lord, honourable, and shalt honour him, not doing thine own ways, etc. In which words plain it is, that the Lord as much presseth the time, as the duties. Secondly, by the Law of contraries. For if any sin, as drunkenness, uncleanness, blasphemy, and profaneness be more abominable in the sight of God upon the Lord's day, then upon any other day; it must needs be, that the contrary virtues 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 Maxim in Moral Philosophy, Bonitas & malitia actionum pendet à circumst antijs, the good and evil of our ways are to be measured by the circumstances thereof; and amongst these the circumstance of time is not to be slighted. Ergo etc. Fourthly, the day of Christ's corporal resurrection from the grave requires of us above other days a spiritual resurrection from sin in all the duties of holiness of what kind soever; for this being the general use to be made of our Saviour's resurrection as appears by the Apostle. Rom. 6.4. it should be chief practised on that day, on which the memory thereof is solemnised. All men will acknowledge, that when we do the duty of the day upon the day itself, 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 Lord's day is the day of Christ's resurrection. Ergo, etc. Fiftly, that Law, which doth enjoin public worship, doth also require of us all such duties, as are furtherances of the public. For where the end is commanded, all such means, as directly tend unto that end, are also under precept. But the Lord's day requireth public worship, as all acknowledge; and the private, personal, and economical duties of holiness are main helps, and furtherances thereof; both preparing us thereunto, and putting life into our performances, and causing us to profit thereby. Therefore, etc. 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 Mosaical ceremonies were shadows of good things to come, to be performed partly by Christ, partly by his spirit in us. But this quiet rest of the soul, and repose of the spirit in the Lord by all the duties of holiness, was shadowed as a Type of the old Sabbath; therefore are they Evangelicall duties on the Lord's day. Seventhly, though the letter of the fourth precept be Ceremonial, yet is the equity thereof moral, and of this there is no question. But the letter of the jewish Sabbath required not only public sacrificing, but commanded also private rest. For no man was to go out of his place, saith the * Exod. 16.29. text. The Christians therefore on their Lord's day are in allequitie and proportion bond not only to the public but private duties of holiness; it is a juxta illud legis Mosaicae maneat unusquisque apud seipsum: nullus egrediatur ostium domus suae die Sabbathi. Bern. S. Bernard's argument in his Octo puncta. Eightly, it is moral in the commandment, that every man learn upon the Sabbath those things, which belong to his salvation. This proposition is set down in terminis by a b 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: fare be it from any good Protestant to speak less honourably of the Lords day then such. But it is not possible for us to learn from the public those things, that belong unto our salvation, unless we add thereunto private exercises of holiness; as praying, meditating, conferring together with actual motions of all habitual graces in us; for by the one we fasten them in our memories; by the other we incorporate them into our hearts. Therefore, etc. Ninthly, the Lordsday is a holiday, not in itself, and in its own nature, as the Anti-Sabbatharians themselves confess, but as it makes us holy by performing holy duties. But the exercise of God's public worship alone makes us not holy without the private; Therefore. etc. Tenthly, the proper duties of this jewish Sabbath, besides public worship, were contemplative of the Creation (as appears by the reason of the rest prescribed in the Commandment; for in six days the Lord made heaven and earth) etc. recognition of their deliverance out of Egypt, remembrance of the fall of Mannah, and their settling in the land of Canaan. The equity therefore, and the proportion of the Commandment requires, that we not only worship God in public, but also privately study, and be good proficients in the School of nature, in regard of the great works of God's majesty, and power: and in the School of Christ, in regard of the great mercies of our redemption. Ergo etc. Lastly, Authorities are infinite. The c 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 until night, having our eyes, and our hands stretched out unto him all the day long; sequestered from all other employments let us only attend the service of God until 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, etc. CAP. XXVIII. The arguments for the Negative are briefly expressed. FOR the Negative tenant it is also said. First, that, which is every day's 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 Lord's day, and other days, in regard of the duty therein required; which were to confound the Lords day, to the great disparagement thereof, with other days. But the private exercises of those fundamental graces of faith, hope, love are the duties of every day. If any say, that the difference consists in this, that to common days appertain only private duties, to the Lords day both private, and public. The scruple still remaineth in regard of those days, wherein the public worship of God is also in use, as lecture-days, Holidays, etc. unless we account those days 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 days they are only habitually, but on the Lord's day actually required. I answer, that, in their other Tractates, an habitual serving of God is so fare rejected, as that they think it impossible to walk with any comfort with the Lord, unless we also add thereunto sundry actual performances; the time, and manners whereof they also show us. If therefore any difference be, it is, that we must be wholly taken up with such performances during the whole Sabbath for 24. hours: and turn mere Euchites upon the day, which is not required in other days. But that the Sabbath is of no such length, hath been already declared; and that God gives no such continuate tasks of holy performances, shall, I hope, before we part be made evident. Secondly, d Finis non seper est de substantià praecepti, neque 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 commanded by that Law, in which the means are prescribed; for though the precept of the end include also the precept of the means, yet not on the contrary. This proposition is laid down by the Moralists as an undoubted maxim, and doth evidently appear. For example, when we are commanded to hear the word, we are not by the force there of commanded to believe in Christ jesus; yet * Rom. 10.17. Faith, (as saith the Apostle) cometh by hearing. That rule, which commandeth to beat down the body, and to keep it in subjection, doth not require of us the virtues of humility, chastity, etc. but on the contrary, these, being the end, require the other as the means. But the law of sanctifying a holy Sabbath is a law of the means, whereby we are taught, and enabled to serve the Lord in the private duties of holiness, and to exercise in ourselves the graces of faith, hope, love, etc. This also is plain of itself, and requires no farther proof. For why do we resort to the congregation on the Lord's day? But partly to be instructed by the word: partly to be inflamed with the love of God, and zeal unto his service the whole week after: as well, as to tender him our public homage in acknowledgement of his sovereign dominion. Thirdly, no affirmative precepts are to be extended beyond that, which the letter doth contain, though it be otherwise in precepts, which be negative. For example, honour thy father, and mother, when we know what it is to honour our Superiors, we have the whole latitude of this Law. It is not so (I say) in negatives: as appears by our Saviour's confutation of the Pharisees glosses upon the seventh Commandment. But the law of the Sabbath is an affirmative precept, and prescribes the public 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, than were there no difference at all between this, and the other precepts of the Decalogue, at least for that day: so that upon one day of every week the other Commandments were needless, and superfluous. But this is not to be affirmed. Ob. If any say, that one, and the same duty may be under diverse 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 men's consciences; for the Decalogue is said to be ten words, ten for their number, words for their distinction. I deny not, that one and the same duty may be under diverse precepts; but then they are diversely considered, as referred to diverse ends. The object of different commandments may be materially the same, but formally distinct: So temperance and sobriety may be both under the sixth, and under the seventh precept; under the sixth as means of preservation of breath; under the seventh, as the helps unto chastity, and mortification. But what formality can distinguish the duties of holiness on the Lord's day from the same duties on other days, I know not; if you say, to sanctify the Sabbath, the question is begged, and so nothing said. Fiftly, were the whole practice of Religion both public, and private the duty of the Lords day, than it would follow, which is also affirmed, that to observe the Lords day, were impossible to any man in the state of corruption. For I think, no man, unless he be some brainsick Perfectist, will challenge to himself such a measure of holiness, though but for a day. But that the law of the Lords day is thus impossible, being not a Legal but Evangelicall observation of positive command, (for all such are light yokes and easy burdens) is utterly untrue; Therefore, etc. Sixtly, nothing, but what is natural, and eternal, is commanded in the fourth precept of the Decalogue, binding us under the Gospel: but that private, and personal acts of religion should be performed by us precisely upon this, or that day of public worship, in that manner as is required, is not natural, and eternal, binding us under the Gospel. For the Law of nature prescribes only in general, not any thing for any time, or day, or manner in particular. Seventhly, that, which is no where spoken of, much less commanded in the new Testament, binds not the conscience of any under the Gospel: but the private exercises of religion upon the Lord's day are not spoken of, much less commanded in the new Testament. For then such commands were easily showed, & all men would readily submit themselves 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 find them the same, save only that a total 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 aught to be the Christian man's Festival, 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 tears of contrition. Resp. I answer, that what the * Heb. 12.11. Apostle speaketh of affliction in general (That afterwards it yields the peaceable fruits of righteousness to them that are exercised thereby) is true also of the day of humiliation, of the bruising of the soul in particular; the affliction is one thing, the fruit thereof another; this joyful, that for the present grievous, and doth not so well sort with the nature of the Lords day. Upon which ground it was expressly forbidden the e Hoc ab omni ecclesiâ Orientali & Occidentali observatum contra haereticos. Can. Apost. 61. Christians by Antiquity to fast upon the Lord's day. Ob. But is it not lawful then for a man to repent, and be converted unto God coming out of the state of sin into the state of grace, through the troubles, and anguishs of the new birth upon the Lord's day? Resp. God forbidden: happy doubtless that man, unto whom the Lords day, or any day is the day of his return unto the great Bishop and Shepherd of his soul: but the question is not of any sinner's conversion. But of the Sabbaths observation by men supposed to be in the the state of grace; of whom the habitual practice of holiness, with the actual duties of the public worship, is alone required. CHAP. XXIX. Wherein is declared what is to be conceived in this Question. HAving thus laid down that may probably be said upon either part; for the better settling of the conscience herein, these conclusions are to be observed. First, that holiness, which is required of a Christian, is of a large extent, taking in all the duties, which we own to God, our brethren, and ourselves. For * Pet. 1.16. We must be holy, as God is holy, being created after his image; and this image doth consist in holiness and righteousness, as in the two integral parts thereof; holiness relating, in a restrained sense, unto piety and godliness: righteousness unto justice and judgement; unto both which we stand always obliged, and must practise them, when we are required thereunto. Secondly, the duties of holiness, as contradistinct unto righteousness, are perfectly contained in the four Commandments of the first Table, which are so many distinct Predicaments of all true piety. For although the duties of righteousness in the second Table put on the attributes of holiness, as directed unto the Lord, performed in obedience to his Majesty; yet are they not formally so in themselves considered. And although the same duties of piety may be comprehended within diverse several precepts▪ 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 Commandment is no transcendent, comprehending all the duties of all the rest, either of the first or second Table: for than 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 Commandments, as our * Math, 22.38. Saviour calls them: Thou shalt love the Lord thy God with all thy soul, with all thy heart, with all thy mind, with all thy strength: and thy neighbour as thyself: 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 have no other Gods; therefore thou shalt make no graven images; therefore thou shalt not take the name of the Lord thy God in vain, etc. 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 piety, which is only to be found in this, and in no other precept of the Decalogue. Now what this is, will easily appear, if we take a short view of God's worship, as it is prescribed in the several Commandments. The worship of God is the immediate act of religion, which inclineth the heart and the whole man to the service of God. And because God must be served not after our fancies, but as he himself hath appointed; therefore it is a good Etymology of Religion, à relegendo sese intra suos fines, contracting herself within the bounds, and limits, which are prescribed her. For this indeed is the difference between true & false religion: that the one useth a wand'ring, & extravagant licentiousness, whereas a Major par● mundi quicquid obvium est temerè a●cipit; pietas autem, ut in firmo gradu consistat, sese intra suos fines relegit. Call Inst. lib. 10. c. 12. the other is fixed and keeps to those limits, which God hath set her. This our Saviour teacheth us in that answer of his unto the Pharisees, * Math. 22.1. give 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 man's part towards God. Religion is written naturally upon the heart of man, and rooted in his very conscience, though the print thereof by much defaced by original, & is more and more daily blotted out by actual transgressions. For not only b Qua●●●● sui numinis intelligenti a●● universis ' Deu● ipse indidit. Cal. ibid. c. these that are within the pale of the Church, but the Heathens themselves, and the worst of wicked men have a natural sense, and a feeling of religion. There is a kind of natural piety in the soul, saith c Anima nihil de Deo discens' Deu● nominat, nihil de iudicio eius admittens Deo commendare se dicit. etc. Ter●. de car●, ne Christi. Tertullian, having for its object both God himself as the chiefest good, and supreme Lord of the whole world: and the holy things of God whatsoever. The practice of this duty of religion belongs both to the outward, and the in●●●d man: from the inward man are required religious Adoration, Invocation, Dependence, and Thanksgiving. Thus to give God his own is, john 4.24. as our Saviour * james 1.27. styles it, to worship him in spirit and in truth, and is properly that, which we call the fear of God, from whence, as from a fountain, all good duties whatsoever are derived. For it doth not only produce it's own operations, but doth command, as a Sovereign Lady, all other virtues; according to that of S. james, true religion, and undefiled is to visit the father less, and the widows, ad to keep himself 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 itself unto the outside of man also, which must likewise give God his own. 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 spiritual 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 exclusively to be understood, as if it only exacted formal postures and corporal prostrations; for the * Isai 29.13. Prophet assures us, that those, that think to worship God with these only, are abominable 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 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 gives us the holy man's Character, not to take the name of the Lord our God in vain. Lastly, considering that every reasonable creature in his particular must in this manner give his Creator his own; for the Lord having universal dominion over all flesh, should publicly be worshipped by societies of men: therefore what the former precepts require of every one in particular, that the fourth precept injoines publicly to be performed by all assemblies throughout the whole earth. And herein, because it is a thing of most dangerous consequence to leave men unto thèselues (for then there would be as many fancies as faces) God hath ever prescribed public rites, by which he would be publicly worshipped, leaving the circumstances thereof to the wisdom, 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 piety: as confused and indigested notions are the mothers of hypocrisy, and nurses of superstition) e must consider what are those public duties, whereby God is publicly worshipped; for only these are immediately under the fourth Commandment. Now the acts of divine worship, whether public or private, are (as hath been said) Adoration, Invocation, Dependence, or Adhaesion, and Thanksgiving. Adoration is the advancing the Lord in our own thoughts, setting him in the highest room of our hearts, and subjecting unto him the whole man, even the conscience itself. 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 family both of heaven & earth, expecting all our wants to be supplied by him, and from him. Dependence or Adhaesion is a fast cleaving to the Lord with full purpose of heart, wholly casting ourselves upon his wisdom, power, goodness, justice, mercy, with all confidence, quiet, & assurance. Thanksgiving is the tribute which we return him, even the praise and glory of his grace. When therefore considering ourselves to be the members of the mystical body of the Church? we join unto the Lord's people in acknowledgement of his supreme dominion in these performances of divine worship, we are discharged from the main, principal and essential duties of the Lords day. And on the contrary, he, that either absents himself from the public meeting of the place, where he is, (not being constrained thereunto by inevitable necessity) or being present in body, joins not in spirit with his brethren in the forenamed acts of public worship, is an open, and direct profaner of the day. Sixtly, we must also consider, what be the general helps, and furtherances of public worship. These are four. First, Pastors and Ministers are requisite to go before the people, as their leaders in holy things, and to be in a manner Mediators, between God and them; hence are they said to stand upon the mountains, as the middle way, which makes their feet beautiful, Secondly, there must also set, and appointed places of public assemblies; & such have ever been even in the time of the Apostles immediately upon Christ's assembly. 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 usual joined together. There must also be laws, and constitutions for the regulating of the public assemblies, lest the disorders of them bring both confusion into, and contempt upon the Gospel itself, as S. Hierome speaketh. Till order was settled in the Church of Corinth, what manifold abuses crept in amongst them; pride in some, faction in others, sensuality and profaneness in many, like so many Vultures eating up the very 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 publicly present themselves: and in all necessary points of faith, and life, that they may know how to walk before him unto all well pleasing, and full assurance of understanding. But here we must remember, that these are not in the commandment directly and immediately, as things of absolute necessity, without which the Lord's 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 sudden death, unexpected imprisonment, particular persecution; suppose also the usual place of meeting to be taken away by any accident, or calamity; suppose there were no laws for to order such assemblies, or Magistrates to execute those laws, as in the ruins of a State; I would not doubt but in such cases the Lords people might assemble themselves upon the Lord's day, adore the sacred majesty of God, invocate his holy name, protest their dependence upon him, and give him for a sweet smelling sacrifice the fruits of their lips. Else, how is * Math. 18.20. our Saviour's promise appliable unto all men, where two or three be gathered together in my name, I will be in the midst of them? Else, how did many of the Primitive Christians (think we) keep the Lord's day in the absence of the Apostles, having not as yet a settled Ministry? Else, how do those, that travail by Sea, (I think not, that every ship carrieth a Minister,) else how do many of our Merchants in some factories in foreign parts, where the public practice of their Religion is not tolerated, and a Minister of their own is not to be had: I say, how do these observe the Lords day? Surely if any or all of these employments did inevitably cast men upon the rock of profaneness, they were utterly unlawful for any Christians to undertake. It cannot therefore be sufficiently admired, whence that opinion was at first taken up, which is now mistaken even for a Maxim in Religion; that unless 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 hear an Afternoones-Sermon also, if possibly it may be had. If therefore their own Pastor, either through sickness, or absence, or other reasons, cannot satisfy their desires herein; they forsake their own 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 above the worship itself, and all the branches thereof; and as it was said it another case, the Daughter hath eaten up the Mother. Fare 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 cleave to the roof of my mouth; for I know it to be God's 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 Oil, and wine being poured 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; errors and heresies beaten down. But yet fare be it from any man to make an Idol of it; which is done, when either we advance it above, or equal it with the public 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 mischiefs are hatched; First, in opinion, that he is no lawful Minister, which is not a Preacher; Secondly, in practice, for all men; to avoid this exception, or brand rather, as suddenly turn Preachers, as they do Ministers. So that if any man conceive a good opinion of himself, that he may do good in God's Church by some ways or other, he shuffles into holy orders, and immediately from them into the Pulpit; And every Youth, whose maintenance extends not itself beyond three or four years in the University, as soon as he is old enough, will be a Minister; and then 'tis a foul disparagement to him not to be a Preacher. Hence especially, partly through ignorance, partly through impudence, faction is fomented; the people humoured, and misled; 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 personal furtherances of the public worship, whereby particular men may be made more apt thereunto, 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 public worship must needs fall to the ground. I think no man will say, it is impossible that a man should worship God in public, 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 suddenly recollect themselves from other distractions, to join with our brethren in public, unless transported with unexpected, and violent temptations. Secondly, no particular rules can be prescribed, which shall universally direct all men of all ranks, & endowments; which not observed, they cannot worship God in public. Must we read the word of God in private? What shall become of them, whose education hath not extended to the primer? Must they pray in private, and secret, otherwise then the Church hath taught them? What shall such do as have not the help of books, and are not arrived to their imagined perfection of extemporary effusions? Must they repeat a Sermon, or Catechise their families & c? what if they cannot? Where are those duties commanded pro hic & nunc (as they speak) upon the Lord's day, but in public Assemblies? Thirdly, supposing therefore a general precept of preparation to the public, which no man will deny, for the * Eccles. 5. 1●. holy Ghost commandeth it expressly, keep thy foot when thou goest into the house of God: The Schools teach us, that the manner of performing the duty falls not under the precept, in which the duties is commanded. If thy foot be kept, it matters not by what means thou keep it. In a word therefore, personal & private helps of the public worship, not as it is public, and regarding the whole congregation, but looking to our own profiting thereby, are only generally commanded us; the particulars being left to every man's discretion, and no man's conscience is further burdened. 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 Prouisoes, First, that they put no Religion therein, as if God required it at their hands, as a part of the day's sanctification; for then are they guilty of will-worship. Secondly, that being personal 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 economical discipline be well fitted, and qualified thereunto, and presume not beyond his measure. Fourthly, that he keep himself within the compass of his own charge, not admitting any of other places; for than he becomes offensive to the State, who hath, and that justly, a jealousy 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 mere pretences. Lastly, that they be not burdensome 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 spiritual, and a corporal refreshing. Ninthly, all such things whatsoever as keep us from, or hinder us in the public worship, are altogether unlawful upon the Lord's day. This conclusion is evident of itself from the premises, and conclusions of the former questions, and is generally assented unto; only the scruple is, Ob. Whether any thing, save that, which is a holy exercise of Religion, be not such a hindrance; as walking in the fields, talking of other things, honest recreations. For by this means we are debarred of that profit, in whole, or at least in part, which otherwise we might reap from the public exercise. Resp. To which I answer, first, that public 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 general precepts, * Mark. 15.1. believe the Gospel; * james 1.22. be doers not hearers, * Cor. 6.1. receive not the grace of God in vain, * Col. 3.16. let the word dwell plentiful in you, etc. & are in some sort the end of the precept of the public worship; in some sort I say, because not the first and chiefest end. For this is to acknowledge Gods supreme dominion, preservation of the Catholic doctrine, and the unity of the whole Church; but a more remote and subordinate end, and last of all intended by the Lawgiver. But her we must remember, that finis praecepti non est sub praecepto; that is, if we come short of the end, for which any thing is commanded, so we fail not in the thing itself, we sinne not against the precept, wherein the thing itself is commanded. This faith a 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 intentum 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 part 1. c. 34. de circumst. Lopez & others, is a good rule to be observed, for the quieting of weak consciences, which fear many times, where no fear is; conceiving, that they transgress more Commádements, than they do indeed. He that is not bettered by the public Assemblies, sins indeed, but not against the Commandment of the Sabbath, which enjoins those Assemblies. Although therefore men must not think it enough to stand in the congregation, as Images in the glass-windows; yet if we join with our brethren in the acts of God's service, suppose we receive not improvement 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 always bound to forbear such things, as are destructive thereof: as sports, plays, and all other ways, which have no affinity there with. I would gladly know, what difference there is between the public worship upon the Lord's day, and the same upon other days. The same word is preached, the same prayers used, the same hymns are sung, the same Minister employed, the same people present; yet neither honest recreations, nor lawful vocations, nor manual operations, are then thought to be hindrances to our profiting by the public Asséblies. Then they steal not away the seed sown, they choke not the good word of God, they drive not out of our hearts either the exhortations of the Minister: or secret motions of the spirit; why then must they do this upon the Lord's day: have the ordinances of God less virtue? hath the day less promise of grace? Are our hairs then more unreachable? Are they not destructive of good things at other times? and are they so at this time? By this it plainly appears, that we place some holiness in the day itself. Besides, there is a gross ignominy, and fowl aspersion cast upon those, whom they oppose in this point; as if they countenanced such licentious ways, as must needs destroy the work of grace in the Lord's people; not honest recreations, which serve to refresh them, are intended; but luxurious delights, in which the jews did Sabbathize, are insinuated; serving only as provocations to lust, and incentives of sensual pleasures. Charity thinketh not evil, faith the * 1. Cor. 13.5. Apostle; & evil be to him that thinketh evil, faith the Proverb. It is the easiest point of Rhetoric to be eloquent in speaking evil; he that hath a galled mind, a discontented fortune, an unquiet spirit, and hath been accustomed to a rash censuring humour, may soon become a bitter Satirist. Ob. But what else are May-games and Morricedaunces, but carnal 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 sinful, but only by use or abuse rather; but we please not to observe, what care is taken to prevent such abuses; the time allowed being very little, the company restrained, the ministers of justice to be very watchful 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, unlawful in their times and seasons? Ob. But though these sports be circumscribed to certain hours after Evening prayer, yet in the mean while they draw away the minds of the vulgar, & their hearts run after them, though their bodies move not in them; hence the Lords Sabbath is a wearisomeness, and they say within themselves, when will it be ended. Resp. I answer, that this is an inward and spiritual wickedness of their secret thoughts, which none is able to discover, and therefore none should presume to judge. But suppose it, for there is no evil imaginable by any, which is not practised by some; are they therefore unlawful, and not to be permitted? Do not many tire their best Auditors sometimes with as long, as empty discourses? Are not, think you, many poor 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 yourselves. Ob. If you reply, the reason is not the same, for these things are good in themselves, and under precept. Resp. I answer, indeed the things are such; but not under the precept, of which we speak; much less, that manner of performing them, which is prescribed, from whence the wearisomeness doth arise. Ob. But those recreations, which are permitted, do 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 toilsome in performance may not recreate the performer. A Scholar, that hath spent his spirits in his study, doth he not betake himself to some bodily exercise usque ad ruborem, nay sudorem, to revive them? For these being wasted by nothing more, then by the continual bent of the mind (as the strength of a bow, that stands always bended, relents always by degrees, until it come to be of no strength) our several recreations cause several diversions, by which the mind being let lose, and the body in agitation, the spirits receive a kind of new life. Ob. But if you open a door to liberty, it will soon become a wide gate to licence. Resp. I answer, that the door of true Christian liberty should in all things stand open to all the Professors of the Gospel, with the Apostles limitations; that it neither be * 1. Pet. 2.16. a cloak on the one side nor evil spoken of on the other side, as an occasion of falling to our brethren; with these cautions I never knew that truth did harm in God's Church. Ob. If any say, that many use it only as a cloak, under which they vent their profanations, & so it becomes an occasion of falling to some, and of grief of heart to others of God's people. Resp. I answer, that such have the greater sin. It is a fearful condition, when even the truth itself shall thus cooperate unto their destruction; but better it is, that some offences come, than either truth be lost, or people nursed up in Hypocrisy, and superstition. For my own part, I think, all kinds of holy frauds (under which perhaps these Sabbatharian tenants may be ranged) by whomsoever practised: or what advantages soever may accrue there from, to be gross delusions of men, mere mockings of God, and most unbeseeming the profession of the Gospel. As for the well-minded Christian, that takes offence, he is rather to be pitied, then humoured, and aught to be well informed of passive scandals. For it is not enough to say, we are offended; but we must consider, how justly; whether of weakness, or obstinacy, I mean, in regard of the public declaration of the Magistrate. For in case of this nature, a reason being rendered, protesting against the profanation of the day; nothing being intended, but the informing of the judgement, the settling of the conscience, the good of poor people, preservation of unity and uniformity; howsoever our private judgements incline us, we should rather comply with Authority, then be scandalised, especially, in points that are so disputable. These things thus premised we shall easily satisfy the adverse arguments. CHAP. XXX. Wherein satisfaction is given to the reasons formerly alleged. TO the first, the words of the Commandment are mistaken; for not all holy duties in gross, but only that kind of holiness, which is proper to the Lords day, is there spoken of; the words are plain, 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 holiness; whereas in other days such portions only, as may be well spared from other employments, are required of us. Resp. I answer; first, this is only said, secondly we have no precedent hereof in the jewish Synagogue; Thirdly, the contrary doth appear by the Question formerly disputed concerning the duration of the Lords day. Lastly, how can the conscience be satisfied herein, being utterly lest to seek, by our adversaries themselves, where to begin, or where to end the day? nay the scripture 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 its absolute nature, as a part of our time; & in this respect it is most true, that, what is the common duty of all days, should be also that day's duty; the rather, because all other employments are abandoned, and therefore more leisure is afforded. Secondly, in his relative nature, as separated from the rest of the week to the service of the congregation; and so there are especial duties appointed, which are not common to other days by virtue of the fourth Commandment. The reason, from the less to the greater, is of no force, because it speaks not adidem; for the Lord's day, as it is a day, and part of our time, is no better than other days; but as it is the Lords day devoted by the Church to the Lords service, it is indeed the Queen of days, and therefore therein the highest and noblest Christian duties are performed in the public 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 than 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 ye will hear his voice, harden not your hearts; by which is meant the whole time of the Gospel. Nor are the sins of men more hateful, because committed upon that day, unless they carry with them an open or secret malignity, hindering either the duties of the day themselves: or our holy and religious performing of them, as the * Aquin. Sylu. Cajet. Nau. Sot. Canus, Med. Schoolmen teach. And so the words of the Prophet Isaiah are to be understood; for their covetous desires, voluptuous living, and cruel practices made them come before the Lord in his sanctuary only in outward appearance; formally personating what God really required, nay abounding and persevering in their wicked ways: as * An circumstantia divini sesti sit necessariò consitenda? Duae sunt opiniones; prima Modernorum; qui tenent partem affirmantem; 2d sancti Thom. Ios. Ang. justin Martyr expounds that place. More to this argument, in that which followeth. To the fourth, the day of Christ's resurrection from the grave, requires no more our resurrection from sin, than other days; unless only by way of motive, or remembrance. Thus indeed this day, * Vide justinum Martyr● in Dial. cùm Triphone. as all other consecrated things, doth receive from its consecration an especial quality to beget in the hearts of men the sparks of devotion, unless they be hindered in them by want of reverence. What therefore a Quanquam vallis haec miseriae universalitèr sit locus poenitentiae, nihilominùs Templorum locus suâ quidem religione & qualitate est adpoenitentiam provocativus &. Gersen. de vita Clerico. Gerson affirms of Churches & consecrated places in regard of repentance, we doubt not to affirm 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 itself, more pleasing unto God, more profitable unto us, to pray in consecrated places, than elsewhere; because the Majesty of the consecrated place doth more incite us unto devotion. Secondly, that all blasphemy, either in words, deeds, or signs is so much the more execrable, by how much the place is more holy. Thirdly, that one cause, why wicked Priests are worse than wicked Laymen (which S. Augustine faith, he often found by experience) is, that they abuse those things which should win them unto repentance. Fourthly, that those affections, which separate from God, are every where damnable, but much more in the Temple: as appears by our * John 2, 16. Saviour's overthrowing the Tables of the money-changers there. So say we, that the Lords day, by reason of the glorious dedication of it to the Lord Christ, as the memorial of his resurrection, is in its self provoking unto newness of life; that holy duties are on this day ordinarily performed with greater fervency of spirit, benefit to ourselves, 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 than Godless Heathens, manytimes is, because they abuse all such things, whereby the Lord would draw them unto himself, & amongst others the Lords day; that all thoughts, words, and ways, which separate from God, are always damnable, but much more upon the Lord's day from this ground and no other. But hence as it doth not follow on the one side, that it is not lawful elsewhere to repent of our sins, or to make our prayers unto God, save in consecrated places; or that whensoever we come there, we sin, if we perform not these duties: so neither here, on the other side, must we conceive, 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 do not perform them. And by this, which hath been hath said, not only the present argument receives 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 virtue of its consecration: or a 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 void, but also vain, & idle; which no man will (I think) affirm. That, which the consecration confers, cannot be any real quality of holiness, for of this it is not capable; it must needs be therefore only a fitness or aptness in the thing consecrated to work upon the minds and understandings of men, considering it as consecrated. And is nothing else, but an b Deus est prese●s Altari, Ecclesiae, & aliis hujusmodi speciali modo, sicut novo instrumento ad excitandam reverentiam & devotionem circa divinum cultum. etc. Cajet. ibidem. aptitude to stir them up to holy thoughts upon those things represented, and acted upon that holy place; which, multiplying themselves, do at last break forth into the act of holy worship, in general of the whole Trinity: but particularly of the glorious person of the Son of God, who humbling himself unto the death of the Cross, tendered unto his Father an universal, 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 upon the Table, (the reserving of the consecrated Elements we leave to the Church of Rome, and therefore there is no thought here of Transubstantiation) but Christ, as the Messiah slain, the propitiation for our sins, by whole stripes we are healed. The Table is only a memorative 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 c 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. part 3. qu. 83. art. 3. ad tertium. be not otherwise wanting to ourselves. 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 School itself) I see no reason, why, if a day quatenus a separated day may be thus memorative, a Table or ALTAR (call it what you please) thus separated, may not be so likewise: or why we should not readily embrace all occasions, opportunities, helps, and furtherances of worshipping the person of our Lord Christ; whose honour is generally impaired by sundry Heretics, and most maliciously fought against by Satan, Antichrist, and all his complices. Which is some had well understood, it had not been possible for them to have stumbled thereat; at least they would have forborn many uncharitable invectives against their brethren, who, upon those grounds, exercise this worship. To the fifth, all means, 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 means unto the public, but rather on the contrary; for we do not therefore accustom ourselves to private duties, that so we may be able to serve God in public: but we therefore attend the public, 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 sincere performance of public duties; the conscience is not farther obliged under the penalty of sin, by any precept yet revealed concerning the Lord's day. To the sixth, it is most true, that the spiritual repose of the soul was shadowed out unto us by the corporal rest of the body in the jewish Sabbath; so that our whole life should be a holy rest unto the Lord from the servile works of sin and Satan; and how men sinne against the Lord's day in particular, if the Consecrated day be not a motive unto them of holiness, hath already been said. But that the day itself and the sanctification thereof, such as is here prescribed us, was prefigured by the old Sabbath, we utterly deny; that which was shadowed thereby, being the duty of the whole time of the Gospel, not of any particular day. To the seventh, there is no proportion at all between these pretended observances, and the jews private rest; for certain it is, that when amongst them no man went out of his place upon the Sabbath day, they performed a public 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 public honour of God, acknowledging our spiritual deliverance from sin, and Satan. Resp. I answer, that though this be most true, yet the case is most different; for First, they had an express 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 perform; whereas those holy performances, which are here required, come not within the reach of every man's measure. To the eight, supposing that, which many of the Schoolmen teach concerning our edifying in holy things on the Lord's day, the argument is faulty in its other proposition. For that we cannot learn of the Lord in public without private exercises so varied and spun 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 Lord's day is said to be holy, no otherwise then other things, which are consecrated to God's public, and holy worship: and how fare things of this nature are apt of themselves, and therefore do often cooperate unto holiness 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 world's creation in six days, but that he did bind them thereby to contemplate the particulars thereof, which few but Philosophers are able to do, I think no man will affirm. So the Lords day was set apart for the memory of Christ's resurrection. But what those private duties are unto this, I see not, unless you say that article is to be studied. And to speak truth, if men would upon this day preach Christ in public. & spend their private meetings only upon this subject (for Christ is a Theme seldom insisted upon) true Christianity would be better known, men's consciences would be better settled, 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 uninterrupted 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 days of King Edward, for spending the Lords day in private prayer, and thanksgiving; acknowledging our offences, reconciling ourselves unto our brethren, visiting the sick, comforting the afflicted, relieving the necessities of the poor, instructing children, and servants in the nurture and fear of the Lord) are not delivered by the Church, or ancient Fathers, as expositions upon the fourth Commandment: 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 train up men in religion, and allure them unto holiness. Num. 11.29. Moses 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 himself was; shall we therefore condemn, as transgressors, those that were not such? It is so here, for although the Church do not account for evil doers those, that either cannot, or do not spend the Lords day as aforesaid; yet I assure myself, that both the Magistrates, and every good man will be glad to see men make a good progress 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 tenant must needs be better, and safer than the contrary. Resp. I answer, it doth no way follow; for though the practice may be better, being rightly qualified, which seldom is; yet the doctrine is worse, for First, it is false in itself; Secondly, unnecessary burdens are laid upon the conscience. Thirdly, many doubtful perplexities are occasioned thereby. Lastly, an apparent schism is made, and fomented in the Church. CAP. XXXI. Wherein is contained the conclusion of the whole, setting down a short delineation of both the opinions, and tenants, in these several Questions. FOR conclusion of the whole, it will not be amiss, 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 descent, and which is more rational in itself, and more suitable to the word of God. And here let the Reader take notice; first, of that, which a The observation of the Christian Sabbath. Pag 15. Mr Sprint hath well observed, that in the most material points we consentingly agree, though in certain circumstances we differ, each one abounding in his several fence; which makes it strange to me, that our Adversaries should so stick in these points, even against Authority itself; since we so consentingly agree in points material. This I say being premised, not to take notice of every thing, which might be collected out of the several treatises hitherto extant; I conceive, 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 compass of six days. That the seventh therefore was the day of his rest, which he would have observed as a Sabbath by him and his posterity. That this 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 Creator, in sanctifying the Sabbath day. That hence came all his time to be divided by weeks, the boundary whereof was, and that by divine institution, the Sabbath, God having blessed the seventh day and hallowed it. That this hallowing the day, was the declaration of God's will; not what himself meant to do long after, but what he would have men to do from that time forth in all their generations. That thus it continued in the practice of the patriarchs, before, and after the flood; for else it had been impossible for the Israelites to have known (as it is plain they did by their gathering of Manna) which were the six days of the creation, and which the seventh of Gods resting. For sure we are, the time was first divided into weeks; months, & years, being not known, till by long observation found out by the course of the Sun, & Moon. That though in this manner the Sabbath was given Adam by positive Law, yet easy it is to follow the footsteps of nature guiding us thereunto. For all men acknowledge, even by natural light, that some time is to be set apart for the public worship; but being to seek of the proportion in special, 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 required, as to all other works, so to this of the public service. That reason teacheth, it is fit the Creature should wait the leisure of his Creator in the designation of this sufficient proportion: the Creature being under his absolute power, and being no equal carver to itself in things of this kind, and reaping also greater comfort in any observance, for which it hath the warrant of its Creator. That seeing the week was the original partition of time, it must needs be more convenient to set one day of the week apart for the service of God, than one in a fortnight, or one in a month. That herein an uniformity ought to be observed by all mankind throughout all generations; without which, there must needs follow a manifest Schism in the Church, rend in the State, and also in the world, if some in some places observe 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 own and profess there ready subjection; as for men's constitutions, though upon never so good grounds, there are others as wise, & good as they, at least in their own opinions, which will take liberty to vary from them. That therefore it is fit, God himself should show 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 general direction, that the work of God done upon any day, is, and aught to be the ground of its hallowing: If therefore we discern one day to be preferred before another in some great and notable work, natural reason teacheth, that day of all others to be chosen for our public Sabbath. That thus stands the case both in regard of the jewish, 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 express a Text, as that of the second of Genesis; for the making good whereof against the fond Dream of Anticipation, may be brought whole juries of Fathers and modern Divines. And reason itself averreth it by an unanswerable Dilemma; for that passage must be written either before the Law; and than God must reveal to Moses before hand what he meant to do 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 general, the proportion in special, and taxation in particular, the first only is generally received for Moral; the other two are Positive rather then Ceremonial; for what need of Ceremonies in Paradise? That the specification of one in seven was ceremonial only respectively to the rest of the seventh day, not of the seventh itself; for what ceremony can be found in the time indefinitely considered, which is one of seven? That the jews resting upon their seventh, did prefigure Christ's rest in the grave, (in which fence also it is abolished) but not our rest from sin here, and from misery hereafter; for these were common to the jews together with the Christians. The rest therefore of the day, was partly Moral, partly Ceremonial; but not that one in seven should be sanctified, for that this is simply Moral, we have the full cry of the Schoolmen themselves. That the particular taxation of this one in seven more than of another was also Positive, not Ceremonial; for there is the same taxation of one in seven under the Gospel, 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 jews their day: so hath he also appointed us ours, even the first day of the week for our Christian Sabbath; That herein the wisdom of God is most remarkable in his Law, saying not, Remember the Seventh day, but Remember the Sabbath day the day of Rest to sanctify it. For by this means we also keep the fourth Commandment, in sanctifying the Lords day; For as the Jews were tied to the observation of the Sabbath, and had one of he seven preferred unto them: So we have 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 Commandment; yet the rest, and sanctification thereof, we justly derive from thence. That undoubtedly the Gospel doth not allow a worse proportion of time for the worship of God, nor a worse manner of observing it, than the law did: and a greater doth not well stand with our ordinary callings. That seeing the day of the Creators' rest is abolished, none of the seven can be more proper for a Christian man's observation, than the day, on which his Redeemer rested; whom the * Mark. 2.23. Scripture styles 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 inferior to the Creation. This therefore is the day, which the Lord himself hath made, faith the Prophet, Psalm 118. ver. 4. That although there be no express proof in Scripture, yet sufficient it is to prove an institution, from the continuate, un-inrerrupted practice of the Church, which cannot be casual; and indeed nothing else can satisfy any, whose judgement, 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 style it, because all acts of Parliament, and Proclamations of the State so entitle it) being I say our Sabbath, we are to sanctify it in all points, as the jews did theirs, both for the time, which must be 24. hours: and for the rest, doing nothing, which may be an avocation from holy things. As for sports and pastimes, howsoever the guilded titles of Christian liberty, honest recreations, and the like be put upon them, yet it may justly be feared, least profaneness and luxury be thereby intended, and a wide gap set open to all licentiousness. That all men know, how sincere soever the mind of the Magistrate be, how greedily the vulgar are set upon these sports, how encroaching 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, toil themselves in May games, or Morricedaunces, or worse, finding perhaps their own pleasure therein; the Saints find nothing so sweet, as the Lords statutes, nothing so ravishing as the refresh of the holy Ghost, nothing so amiable as the Assemblies of their Brethren, being made thereby more painful and conscionable in their several callings the whole week after. How these things, which seem thus handsomely contrived, do 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 known unto him by revelation; for then, to what pupose was his excellent knowledge, in which he was created, (and which many prefer beyond that of solomon's) 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 sixth day (as most conceive) this was a bad preparation to the next day's Sabbath, & such, as was likely to disturb the whole work. If he stood the sixth day and sinned the seventh (long he stood not all agree) was the day of his fall, think you, the day of his Sabbath? That he entered upon the dominion of the creatures upon the seventh day, contradicts the very Text itself, which saith, they were delivered up unto him upon the sixth day; unless 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 prove the Sabbath to have been from the beginning: & the Sabbath being blessed & sanctified from the beginning to prove this division of time by weeks; no such thing can be concluded from that Text; unless we grant, that all separated and sanctified days (and such were all the jewish Festivals) are presently to be the divisions of time. On the other side, sure we are, that man in the beginning was put to School unto the creature, and that the Sun and Moon were purposely set in the Firmament to show 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 Sun, and Moon, especially since the Changes of the Moon do so punctually lead us unto weeks? In the next place, it was wisely foreseen, that a positive precept serves not our turn; and therefore we fetch about for a morality also therein, which cannot be without sundry suppositions. That nature tells us of time to be set apart for God's worship, is most true; but that she directs us to this in special, 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 carve therein, as Prometheus did between himself and jupiter; would the Church always assisted by God's spirit, think we, do the like? So for the comfortable performance, which is pretended, I would ask, which is more comfortable, when we have some things voluntary, which may be a free gift▪ or when we are fettered in our performances, like flaves, more than sons? Lastly, that uniformity in public actions cannot be observed, unless God interpose his immediate authority, savours of something else, than Sabbatharian tenants. If those days are always holy, which are honoured with some notable work of God, I see no reason, why the day of our Saviour's incarnation and hypostatical union the most unsearchable a 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 b Euseb. lib. 4. c. 18. Constantine made it. Surely, although all Sabbaths have been kept upon days chalked out by God's famous works, yet all days thus chalked out have not been forthwith Sabbaths' by divine institution. That the proportion of one in seven to be kept Sabbath cannot be ceremonial; & that never any found any Ceremony therein, is utterly untrue. For, to omit others; c 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 the jews 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 Messiah, 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 Christ's rest only in the Grave; but was not mystically referred unto the grace of the Gospel; which is contrary both to the Scripture, and to the stream of all Divines, Ancient and Modern. And what if the jews 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 Gospel, therefore that, which the jews had under Moses, could not be ceremonial? That we under the Gospel keep the fourth Commandment is most true, understood in general of the substance of the Commandment, for times of public worship, but in nothing else. For thought it say, Remember the Sabbath day, not the seventh; yet immediately it addeth, by way of exposition, the seventh is the Sabbath; and which it meaneth of the seventh, even the next after the creation. 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 general, how doth it speak of a seventh day-Sabbath in special under the Gospel, or of the Lords day in particular? This therefore must be helped with another heap of superst●●ons. Christians, you say, must not give a worse time unto the Lord's service, than did the jews; must it therefore be just the same; that a better would prove a public grievance, is a plausible put off; why might we not give him every sixth day, if the whole Church should think it fit? would it not be all one upon the matter to Tradesmen & Labourers? But the Lord hath marked out unto us his own day by his own resurrection. This is most true, and therefore the Church always hath, and I doubt not but ever will observe it to the world's end, though only by the Church's authority. But supposing it to be our Sabbath, must it not be kept for time and manner, as that of the jews was? If it be not the jewish, why should we keep the jewish time of just so many hours, with the jewish manner of rest for such or such cessations? As for the rest, he that is a Teacher of profaneness, and an Abettour of licentiousness, an untempered morter-dauber, let him be accursed. The other pattern of doctrine therefore in this point, is. That God created man in that high measure of knowledge, as made him little lower than the Angels. Psal. 8.5. That man continued in this estate but a very short time, perhaps not many hours. That notwithstanding his fall, a great part of his wisdom remained with him, especially his natural knowledge of the creature, and the world's creation. That God admitting fallen man into the state of grace through repentance, was pleased to converse with him (though not so familiarly, as otherwise he would have done), by apparitions, and revelations. That the light of nature remaining, taught him, that this God must be publicly worshipped. That he being not unmindful of his fall, and the curse, which thereby was brought upon him, death: and being instructed in the faith of the Messiah to be slain, hence God came to be publicly worshipped by the sacrifices of slain beasts. That the set time of this public 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 Patriarches practice till Israel's coming into the wilderness, and the fall of Manna. That the Law delivered in the fourth precept is moral for substance, as that God must have times for public worship; Ceremonial for circumstance in the rest, binding the jews 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 Gospel being exhibited, this circumstantial Sabbath must cease; but expired not quite until the destruction of the Temple. That during this while, the Apostles kept the jewish Sabbath, as they did other Ceremonies. That withal they kept in a manner the Lords day also for breaking of bread, though this was not always done upon that day only. That whatsoever the Apostles did in the Churches by them planted, was not by Apostolical authority, they being the Church's Pastors, as well as Christ's Apostles. That the discipline of the Church (of which the time and manner of public Assemblies is not the least part) was established by them, as Pastors, not Apostles: and might afterward receive such changes, as the state of succeeding times should require. That therefore the institution of the Lords day is by Ecclesiastical authority; and that this is a sufficient tie of conscience to all such, as list not to be obstinately wilful. That the Lords day thus established must be observed, and set apart for God's public worship; and all means used for the supporting thereof. That those, that join not with the Congregation therein, are guilty of profanation. That whatsoever doth hinder this in any man (of which no general rule can be given) ought to be avoided by him; and that herein every man's experience can best inform him. That such things, as are used only as diversions of the mind, and recreations of the body, are lawful on this day, so they offend not in any other circumstance. That those, that are inclined, and enabled to private holy exercises performed without fraud, or sinister respect, do that, which is most profitable and commendable, though not bound thereto by the Law of the Lords day. That all men should be watchful over themselves to keep a spiritual Sabbath from the servile works of sin throughout the whole course of this life having always an eye to that Sabbath of Sabbaths, promised us in the kingdom of GOD our Father, and of his dear Son JESUS CHRIST, to whom be honour, and glory now and for ever more. Amen. FINIS.