CHAPTER First.
REASON I.

1 TO establish the second of these two opinions a­fore mentioned, and to refute the first, whereby the observation of one day of rest in the weeke is affirmed to be a morall duty, I say First, that the nature of the thing called in question is repug­nant to this opinio. For it is a thing evident of it selfe, that as the places, even so the times of Gods service are acciden­tall circumstances, which have no foundation in any naturall and [Page 2] essentiall justice and equitie, nor any necessity inherent in them, but depend absolutely on the ordinance of God, or of men. What hath in it one day of seven, more than one of a greater or lesser number, wherefore we should affirme, that the observation of that day, rather than of another day, is a morall duty, appertaining, yea necessary to whole mankinde, that thereby it may attaine unto the end for which man was created, therfore it hath an obligatory pow­er over all nations in all ages, which may bee demonstrated and shewed perspicuously by naturall reasons, as some have too hardily pronounced, but without any evidence produced, saving their sim­ple word, which to men that have eyes in their heads, and scorne to be Pythagoras Disciples is no good payment.

2 It was the Creation of the world in sixe dayes, and Gods rest on the seventh day, that was to God the occasion of the appointing of the seventh day, for his service: Now who can shew in that wonderfull worke of the Creation in sixe dayes, and in Gods rest on the seventh day the least appearance of morality? As there ap­peareth no such thing unto us, so no other reason of this dispensati­on is made manifest unto us, saving the good pleasure of GOD, who would have it so. For who can conceive, and farre lesse ex­presse and shew by words, any essentiall justice in the observation of this number of dayes that God pitched upon for the framing of his workes, and his resting from them?

3 Some of them against whom I have undertaken this brotherly disputation, have acknowledged and said, that we observe not one day of seven under the New Testament, as a part of Gods service, but only as the time thereof, which sheweth that it is not a morall thing. For if it were, it should bee essentially a part of Gods ser­vice, as is universally whatsoever is morall. Vnder the Old Testa­ment it made a part of Gods service, not of the morall, but of the ceremoniall and typike service, established then in the infancy of the Church, and which was not to continue but during that time, as we shall see hereafter.

CHAPTER Second.
REASON 2.

1 SEcondly, if the keeping of a seventh day were a morall duty, our first Father Adam, by that light of nature which GOD put in his minde when he created him, would have knowne it, as well as he knew all other things which in themselves are good and necessary. But he neither had, nor should have had any know­ledge thereof, if God had not injoyned it unto him by a particular commandement, as those which maintaine the morality of the Sab­bath doe avouch, pretending that such a command was given him for that end, which we shall ponder and discusse in time and place. In the meane while of this it followeth manifestly, that the obser­vation of a seventh day, is a thing depending meerely of institution and ecclesiasticall regiment, and that in the decalogue the fourth Commandement, in as farre as it injoyneth a seventh day, is not of the same nature with the rest: For if it were, God had observed the same course towards Adam for that commandement, as hee did for all the rest, and for all the rest as for that, which neverthelesse he did not: For he ingraved the substance and tenor of all the other Commandements in Adams heart, and made him to know them naturally, without any instruction by word of mouth, whereof he had no need. But he wrote not in his heart the knowledge of the fourth Commandement, seeing, as they say, he declared it unto [Page 4] them by audible words resounding in his eares, that he might know it: whence it followeth, that all the rest are morall, but this is not whereof we shall have occasion to discourse more largely in the first Chapter of the second part of this Treatise.

2 Of those that defend the morality of one Sabbath day in the weeke, some seeke to decline the weight and edge of the fore­said arguments by a frivolous distinction, saying, that morall things are of two sorts, the one that are founded in the Law of nature, and therefore oblige all men naturally: The others that are of a posi­tive Law, depend on institution, and notwithstanding are parts of the morall Law, of a perpetuall necessity, and of an immutable right, as well as all other morall precepts are; that the morall Law, as it is morall, is of farre greater extension then is the Law of na­ture, and that the Sabbath is morall in this last sort.

3 But first, they speake against the ordinary sence and custome of all men, who by the word morall understand that which is natu­rally and universally just, that is, which reason when it is not misled, and the inward Law of nature dictateth by common principles of honesty, or ought to dictate to all men, of it selfe, without any out­ward Vsher: This Law all men take for the Law of nature, and reciprocally they take the Law of nature for this Law: which is proved by the ordinary and common distinction that all Divines make betweene the morall, ceremoniall, and judiciall Lawes, which in former times God gave to the Iewes, in which distinction they referre to the last hands and sorts all the positive ordinances which pertained to the ecclesiasticall or civill government, and to the first the ordinances and rules of the Law of nature, wherof these others were circumstantiall appendices and determinations. Nay morall signifieth onely the duties of essentiall godlinesse and righteous­nesse, in things belonging naturally to good and holy manners, to­wards GOD, or towards man, whether in doing good, or depar­ting from evill, and not all things that may be usefull, and in some sort may bee referred to the rules of good behaviour. Otherwise things ceremoniall and judiciall, as such, should not bee distingui­shed from morall things, for these also have an usefull reference to the foresaid duties of good and godly behaviour. And there­fore if the ordinance of the Sabbath, although advowed to bee a positive Law, is notwithstanding called morall, it shall bee, in one and the same respect, both morall and ceremoniall, and all [Page 5] ther ceremonies may after the same manner challenge the name of Moralities, which is absurd.

4 Secondly, after they have confessed the Sabbath to bee a part of the positive Law, grounded only on the order and discipline that GOD was pleased to establish, they broach an affirmation without ground and without reason, when they say therewith, that it is of an immutable right, and carrieth with it a perpetuall obligation. For where and from whence is there any evidence of this? doth this right belong to all things that are of the positive Law? Their condition and nature giveth it unto them? Will any Divine, any Lawgiver, any Logician make of this a probleme, and hold for the affirmative? Away with Sophistry and captious dealing. It must bee the revealed will of God that matcheth positive with naturall Lawes, and marketh them with the silver stampe of immutability. Now if GOD hath not communicated this dignity with any posi­tive Law ordained by him from the beginning of the world till this day, what appearance is there, that he hath given it, as it were by birth-right, to the Sabbath? Have they to underprop this their assertion any cleere and evident testimony brought from the unre­procheable truth of holy Scripture? For we make no account of any mans bare affirmation. But the whole drift of the discourse follow­ing shall shew more and more, God willing, how short they come of their promises, and of the But and Blank they aime at.

CHAPTER third.
REASON 3.

1 MY third argument shall be taken from this, that the Gen­tiles never knew by naturall light, nor also by tradition come unto them from hand to hand by the care of their fore-Fathers, the necessity of the keeping of the Seventh day of the weeke, and never practised any such day. Surely if it were a morality, and a point of the Law of Nature, or if GOD had prescribed it by a particular Commandement to Adam, willing [Page 7] him to sanctifie it particularly, and to celebrate in it the remem­brance of his workes and rest, hee had done it purposely, that Adam should instruct his off-spring to the like, seeing there was a like reason for them and for him. Yea all his progeny and successors, in whom abideth still the Law of Nature, al­though darkened with sinne, had knowne in some sort by the residue of the light of Nature glittering in them, that they were bound to keepe a Seventh Day. At least the notice of this Commandement, which is pretended to have beene given to their first Father from the beginning, should have come to them by Tradition successively from the Fathers to the Chil­dren till their dayes. For we see that all the Gentiles by the light of Nature, and by Tradition, have had some knowledge of all things that in themselves are good and lawfull, and of all morall precepts.

2 They have knowne, that one true and onely GOD is to bee worshipped in spirit and in truth, and not in materiall idols: That His Name ought to bee hallowed, and great heed is to bee had, that it bee not prophaned: That respect and honour is to bee yeelded to Fathers, to Mothers, and to all Superiours: That murther, adultery, lechery, theft, false witnesse, covetousnesse of things belonging to another, are vices condemnable, and worthy to bee censured. We finde a great deale of good precepts and ex­cellent documents in the Lawes and writings of Paynims pertai­ning to these points. And they all may be confirmed by naturall reason. Therefore the Apostle speaking of Infidels in his Epi­stle to the Romanes, Romanes 2. verse 14, 15. saith, That they doe by nature the things contained in the Law, shew the worke of the Law written in their hearts, and are a Law unto themselves. If they have sinned against these points, as undoubtedly they have most horribly many wayes, as the same Apostle sheweth in the first Chapter of the said Epistle, they have by such hainous and mon­strous sinnes fought against their owne knowledge, and detained in unrighteousnesse the truth which GOD had imprinted in their mindes, and whereof they were not ignorant, Romanes 1. 18. Whereupon God thunders fearefull threats upon their unrighteous heads, which in all ages have beene accompanied with terrible thunder bolts of exemplary judgment.

[Page 8] Moreover, in things concerning Gods outward and publike service, they have knowne, that all men ought to serve GOD publikely, and that to offer sacrifices unto him, is a service where­with he is well pleased. This they knew, not onely by a naturall instinct, and by the voice of that inward Doctor, saying to their hearts, that all sinnes whereof mortall men are guilty, must be expiated, and that atonement must be made betweene man of­fender, and God offended, by offerings and sacrifices; But also questionlesse, by an acquired knowledge, come unto them suc­cessively, from these first Fathers, who by Gods Ordinance and allowance had offered sacrifices of atonement to his most holy Majesty: This is the true originall and source of the sacrifices, which these blinde and mis-led wights have alwaies offered to the God-head, which they in their ignorance thought worthy to be worshipped.

4 They have likewise knowne by naturall and necessary conse­quence; that seeing God will be served publikely, and by troupes of people, times must be appointed for their meetings. Therefore they have with one accord consecrated festivall and solemne daies for the publike and common exercises of their religion: Exod. 34. verse 15. Numb. 25. verse 2. 2 Kin. 10. 20 Psal. 106. v. 35, 37, 38. Hos. 2. v. 12. 1 Cor. 10. verse 20. And God hath often blamed the vices and abominations of their sacrifices and solemnities, propounding and traducing them in the persence of his people, to whom hee spoke, having re­gard to their instruction and correction, and not to the con­version of the Gentiles, whom hee suffered to walke in their owne waies, Acts 14. vers. 16.

5 But as there is no naturall reason shewing the least sparkle of justice and equity, in the keeping of the seventh day of the weeke rather than another: So the Gentiles did not keepe, and are no where blamed for not keeping one day of seven, which is to be thought on, and considered with great attention: For if they knew, or were bound to know the necessity of the ob­servation of this day, if they were obliged unto it, as to a mo­rall thing, or as to an Ordinance of God, published by God him­selfe to all men in the person of Adam, Father of us all, from the beginning of the world; I aske, What can be the cause that God never accused, never reprehended them for the inob­servation, or profanation of so holy a day? Seeing hee rebuked [Page 9] and threatned them so eagerly for the transgression of all other Commandements of the morall Law, as may be seene in divers places of the Bookes of Moses: Fxodus 23. verse 24. 32. Exod. 34. vers. 12. 13, 14, 15, 16. Levit. 18. vers. 3. 24. Levit. 20. vers. 23. Deut. 6. vers. 14. Deut. 7. vers. 4. 5. 10. 25. Deut. 12. ver. 2. 3. 30. 31. Of the Prophets: 1 King. 14. vers. 23. 24. 2 Chron. 33. vers. 2. &c. Psal. 106. vers. 35. &c. Esa. 10. vers. 7. 12, 13. Esa. 13. vers. 11. Esa. 16. vers. 6, Esa. 47. vers. 6. &c. Ierm. 10. vers. 2. 3. Ierem. 48. vers. 7. 13. 29. 30, 35. Ierem. 31. ver. 13. 35. 47. Ezech. 16. vers. 49. Ezech. 20. vers. 7. Ezech. 23. verse 7. 8. 30. Ezech. 25. vers. 3. 15. Ezech. 28. vers. 2. 5. 16, 17. 18. Ezech. 32. vers. 12. Ezech. 35. vers. 5. 6. 12. Amos 1. vers. 3. 6. 9. 11. Obad. vers. 3. 10, 11. Micah 4. vers. 5. Nahum. 1. vers. 14. Nahum. 2. vers. 12. Nahum. 3. vers. 14. Habak. 1. vers. 11. 13. 16. Habak. 2. vers. 5. 6. 8. 9. 10. 15. 18 19. Zeph. 2. vers. 8. 10. 15. Zech. 9. vers. 3. 5. and else-where, and of the new Testament, and namely in the first Chapter of the Epistle to the Romans. Againe, I would faine know, how it is come to passe, that Gods ordinary custome was to withdraw the Israelites from all the vices that he had forbidden, by telling them, that the profane and aliene Nations had de­filed themselves with all these vices, and when these vices of In­fidells were in some sort of such a quality, that they sorted well to his people, would most bitterly upbraide them with following the abominations of the Nations, and yet hee hath never kept that course in the inhibitions that hee hath made so frequently to the Israelites, against the breach of the Sabbath, hath never told them that the Gentiles were Sabbath-breakers, hath never warned them not to follow in this crime their example, which had beene much to the purpose, if the Gentiles had beene obliged to keepe the Sabbath day.

6 Surely God never tied them by any positive Law to such a day, neither gave hee them any notice thereof by the inbred light of nature; And it appeareth not any where, that they ever heard amongst them any mention of a seventh day of Sab­bath, but as of a Iewish Ceremony and Ecclesiasticall regiment, the rumour whereof ranne abroad, after the Law was given to the people of Israel in the wildernesse. Hence it is, that this [Page 10] ceremonies is by their Authours attributed to the Iewes, as come from them, and particular to their Nation. Yea, many of them laid it in their dish with flowting and derision. Whereunto some doe apply these words of Ieremiah, in his Lamentations, Chap. 1. verse 7. The adversaries of Ierusalem saw her, and did mocke at her Sabbaths: And Seneca, a wise Heathen, said of the Iewes, jeering at them, that by the observation of their Sabbath, they made August. de Civitat. Dei lib. 6. ca. 11. losse of the seventh part of their life.

7 They object against this, that Philo, a learned Iew, who lived in the times of the Apostles, in the second Booke of the life of Moses, speaking of other Nations, which were aliens from the Common-wealth of Israel, and strangers from the Covenants of promise made with the Iewes, saith, with an affirmative inter­rogation; Who doth not honour the sacred and holy day that retur­neth every weeke? But besides that, it may be hee spoke hyperbo­lically, and led away with a Iewish affection towards the ceremo­nies of his owne Nation, he designes, at the most, some reverend opinion which the observation of that day, solemnized with so great devotion amongst the Iewes, had purchased amongst for­raine Nations, which seeing that Iewish discipline and devotion, were in a manner, forced to admire it, And not that they al­so kept it commonly, as being, or holding that they were natu­rally obliged thereunto. It is manifest that wee must give this interpretation to these words of Philo, by other places, where in the same, yea, in stronger termes, hee saith the like of the fast observed solemnely by the Iewes on a certaine day of the yeere: Who, saith hee, doth not worship with admiration, the feast which returneth yeerely in the sacred month? And in ge­nerall, speaking of all the statutes observed by the Iewes, and of all the Lawes given by Moses, hee saith, that men of all other Nations almost had them in some veneration. This Moses had foretold in the Booke of Deuteronomy, Chap. 4. vers. 6. where speaking to the people of the Statutes and Iudgements which hee had taught them, even as the LORD his God comman­ded him, hee saith, Keepe therefore, and doe them, for this is your wisedome and your understanding in the sight of all Nati­ons, which shall heare all these Statutes, and shall say, Surely this great Nation alone, is awise and understanding people. Thus Philo [Page 11] sheweth cleerely enough; that the Gentiles knew nothing of the Sabbath day, no more then of the other ordinances of Moses, but by the relation of the Iewes: Hee attributeth nothing to the Sab­bath, but hee affirmeth the same of all other ordinances of the Law, and therefore no man can build upon his words a more universall obligation for the Sabbath, then for all the rest of the Iewish cere­monies. For who will say, that the fast and other ceremonies which he speakes of in the same discourse, obliged by a naturall or positive Law other Nations, or that they were ordinarily practised among them? Likewise, when he saith in his Booke, of the workeman­ship of the World, that the Sabbath day is a feast, not of one people only, but of all Nations, hee uttereth onely his opinion concer­ning the dignity and merit of that day, and not what was in effect practised amongst other Nations, as hee explaineth his owne words, adding, This day is worthy to be called a feast of all Nati­tions, although no Nation in the world, the Iewes excepted, hath ever solemnized it with a common and ordinary observation. And indeed, this learned man, writing in his Booke upon the Decalogue, that the fourth Commandement ordaineth the seventh day, and an holy and pious observation thereof, hee appropriates that saying to the Iewes, adding, that every seventh day is holy to the Iewes, and faith onely of other Nations, that some of them observed a seventh day every moneth, beginning to reckon the daies by the new Moone. If perhaps some amongst these people reverenced and observed the seventh day of the weeke in some sort, that came not from a naturall instinct inforcing them thereunto, nor from any knowledge derived unto them by the Traditions and Instructions of their Fathers, but from imitations of the Iewes, from whose practice and fashions in their religious devotions, and amongst the rest in the observation and celebration of the Sabbath, question­lesse many particularities were introduced amongst the Gentiles, in the celebration of their feasts and solemnities. As some a­mong them, taking example from the Iewes, circumcised their children.

3 This is the meaning of Iosephus, in his second Booke against Appion, when hee saith, that other Nations had zeale and emulation for the piety and religion of the Iewes, and forthwith alledgeth the custome of the seventh day, as which was come [Page 12] to them all: Of which passage, those that alledged it, cannot take an argument for the moralitie and perpetuitie of the Sabbath day, more then for the other ceremonies of the Iewes admitted and al­lowed of all, which the same people and Nations imitated, and whereof Iosephus speaketh in the same place. For hee mentioneth with the seventh day the fasts, lights, prohibition of certaine meats, which hee saith also to have beene observed by them, not for any reason and naturall obligation that they saw in these things, or in the Sabbath, more than in the rest, but through a facility and incli­nation of mans spirit to imitate the outward fashions of devotion which are practised by others.

9 These passages of Philo, of Iosephus, and others, gathered out of other authors, Iewes, Pagans, Christians, which make mention of a common knowledge of the seventh day of Sabbath among the Gentiles, and also of some kinde of observation thereof amongst some of them, are of no use: For all these authors have writ­ten long, yea, some thousand yeeres and more, after the establish­ment of the Iewish government and religion. At which time the Ordinance that God had given to the Iewes, about the Sabbath, might have beene knowne of all Nations, and imitated of those who thought fit so to doe. Were not the ten Tribes transpor­ted out of their native soile, and dispersed among the Medes, Perses, and other Nations? Had not the Iewes beene captives in Babylon threescore and ten yeeres, and sent home by Cyrus, afore any man amongst the Gentiles, set his hand to a penne to write Histories? Were not the Iewes spred over the whole Roman Empire before CHRIST came into the World? What wonder then, if their rites and ceremonies were knowne every where, yea, and followed by those of the Gentiles that became Proselytes, such as was the Ethiopian. Evnuch in his owne Countrey? Acts 8. vers. 27. The Roman Centurion Cornelius in Cesaria, Acts 10. verse 2. Another Centurion in Caper­naum, Luke 7. verse 4, 5. and more, during the Empire of the Romans, and may be, before it also. What if whole Nations had imbraced all the Iewish ceremonies, or a part of them, or the Sabbath onely, and a thousand Writers should give testi­mony thereunto, can wee out of that cloud of Heathen, Iewish, or Christian witnesses, make a necessary inference, that [Page 13] the observation of a seventh day of Sabbath, is a point of the naturall and morall law, or that it had sway as soone as the world began? Which is the maine point in this question to be thorowly sifted out, and cleerely proved. As for the passages of a few hea­thenish Poets, Linus, Homere, Hesiode, which speake of the se­venth day, as of a holy day, that all things were made in, ex­ceptions may be taken against them, because either they are not to be found in those authors, upon whom they are fathered, and therefore they are justly suspected to be a Cuckoes egges, or are mis-taken, and wrested into a contrary meaning, which is most cleere in the passage of Hesiode, who speaketh not of a seventh day of the weeke, but of a seventh day of the moneth, conse­crated to the remembrance of Apollo's birth, and whose holi­nesse was not thought by him, nor others, to have a more an­cient beginning. I say further, that these Writers lived many hundred yeeres after the Law was given by Moses to the Iewes, that some knowledge of the points of the said Law, and by it of the keeping of the seventh day might have come unto them, but under a cloud so thicke and darke, that they spoke of it, as all the Poets have done of the Floud, saying, that on the seventh day all things were made, whereas on it nothing was made. Some of those which lay hold on such passages, seeing this, acknowledge freely, that they are not strong enough to in­force men to beleeve, that from the beginning, and in all times, the Gentiles celebrated the seventh day, and made of it a day of rest.

10 Indeed, if wee could finde that the Gentiles have com­monly, and regularly observed from time to time a seventh day, though not the same seventh, to wit, the last of seven that God rested in, and hallowed, a more probable inference might be made of that continuall practice, that the observation of a seventh day, is of the Law of nature, or at least, that God from the beginning injoyned it to all mankinde, and that so it passed by tradition to the Gentiles, yet not without recei­ving some alteration and corruption by processe of time, and by the trechery of men. But no such thing is to be found, no­thing can be gathered out of the ancient Writers, saving this onely, that the Gentiles have kept holy and solemne daies, yet [Page 14] with great diversitie, which fits not the turne of the maintainers of the Sabbath, but availeth onely to prove, that the hallowing of some daies to the God-head for his solemne service, is a point of the law of nature; further it goeth not, and is no manner of way steading to prove the necessity of the consecration of a par­ticular day amongst a setled number, rather then of another day, and farre lesse of a seventh day for Gods service.

11 I repeat what I have said before in part, that if the keeping of a seventh day had beene a point of naturall morality, and if God had commanded it from the beginning to Adam, Father of all mankinde, to be kept by him, and by all his off-spring after him, all the Gentiles in all times should have knowne and practised it, either by naturall instinct, or by Tradition, as they had the know­ledge of all other morall duties, and in some measure practised them. Of if they had utterly forgotten that day, GOD had re­buked them for this omission and inobservation, as he reprehended them most sharply for the transgression of all the rest of morall Commandements. As indeed they had beene for such an omission and commission blame worthy, chiefly after they were informed by the renued institution of this day among the Iewes, that GOD had ordained it from the beginning of the world, to be kept by all men, they should not have found any pretence to excuse the igno­rance of their duty, whereby they were bound to keepe holy that day, if, as it is pretended, the fourth Commandement of the Law implyed an universall observation of that dutie amongst all people and Nations of the world. For if they beleeved not, that the Commandement did belong to them, their unbeliefe could not be unto them a cause of excuse, and make them blamelesse: Nay, they were so much the more worthy of reprehension, that their blindnesse was voluntary: And in such a case God had not beene silent.

12 Some of those that acknowledge the Ordinance of the Sabbath to be a positive cōmandement, unknowne by nature, and depending wholly of institution, yet as ancient as the creation of our first Pa­rents, reply, that God did not checke the Gentiles for the inobser­vation of the Sabbath, because hee had matters worthy of repre­hension of farre greater consequence then this was, namely hainous crimes against the Law of nature common to them all, which made [Page 15] him to conceale this under the cloake of silence, as being onely an omission of a positive Law forgotten by them, and of farre lesser consequence then these monstrous and ougly sinnes: That no man can infer of this silence, that the Ordinance of the Sabbath hath not beene, and was not obligatory from the beginning, seeing we finde some crimes committed even against the Law of nature, which GOD hath not in any part of holy Scripture censured in the Gen­tiles. As for example, Polygamy, or having of moe than one wife at once. And yet no Christian will inferre thence, that the mari­age of two persons only to be one flesh, hath not beene established by God from the beginning, to be practised of all men.

13 This reply is of small weight. For although the forgetting and inobservation of the Sabbath be a crime lesser, than are many which are committed against the Law of nature, and that might have beene a reason to God to censure it more seldome, and not so eagerly in the Gentiles, as he did in his owne people, yet in all like­nesse of truth, it could not bee a reason to his wisdome and good­nesse, why he should not reprove it at all, but passe it under perpetu­all silence, whiles he rebuked in diverse places most carefully their other crimes, seeing that when he made reflexion upon the Iewes, although the inobservation of the Sabbath, considered in it selfe, was in them also a crime of lesser moment, then others whereby they vi­olated the morall Law, neverthelesse hee hath most frequently and sharpely imputed it unto them. If the renewing of the Sabbath to them, as is pretended, was afterwards to God a sufficient ground and just reason, to reprove them grievously, both for the oblivion, and for the contempt thereof, when now and then they transgres­sed in the one or in the other, supposing the first institution of the Sabbath to have beene made for all men, and given to all from the beginning of the world, why was it not also a just cause to chide the Gentiles, if not so eagerly as the Iewes, yet in some sort, for transgressing it, namely when GOD set himselfe purposely to con­demne their faults, and so much the more, that the oblivion of it could not in any sort bee a colourable excuse to helpe them. More­over the neglecting of such a day continually, by sinne of omission, for want of observation, and not only the setting at naught, but al­so the profaning of that day, which God had ordained to be holy, and to be used in all nations with great holinesse, for so notable, and [Page 16] so worthy an end, as is the commemoration of that great worke of the Creation common to all men, and so falling into the most filthy sinne of commission, for polluting the said day by doing all kind of workes and actions contrary to the sanctification thereof, and thus heaping transgression upon transgression, was not a crime of so lit­tle importance, that it can make any man beleeve, that God would have exempted it from all kind of censure in the Gentiles, when he checked their other sinnes, seeing he blamed it so extreamely in the Iewes, and made the reproofes of that sinne to sound so a loud in their eares.

13 The instance before urged, that God found not fault with the Polygamie of the Gentiles, although it was against the institution of God in the beginning, and also against the Law of nature (as is said, but not granted,) is found to be false: For in the eighteenth Chapter of Leviticus, where God speaketh to the Iewes, forbids all unlawfull and impure cohabitations, amongst many others in the 18. Verse, he forbids them to take a Wife and her Sister, or to her Sister, that is, to take another Wife with the first, to vexe the first by conjunction with the other, in the first wives life time. For this is the signification of the Hebrew Phrase, as wee may see by diverse examples, Genesis 26. verse 31. Exodus 25. verse 20. Exodus 26. verse 3. 27. Moreover, GOD addeth in the same Chapter of Leviticus ver. 24. 27, 30. that in this filthy crime, as in all others that are there named, the nations had defiled them­selves, for which the land had vomited them out.

CHAPTER Fourth.
REASON 4.

1 IF the keeping of one Seventh day of rest had beene a morall Commandement, and if GOD had given it to Adam to bee sanctified by him and his posterity, at least the Patriarkes and holy Fathers, amongst whom remained the exercise of true Religi­on had knowne that day, and hallowed it by the ordinary duties of godlinesse, as they knew and observed in the whole course of their life all other morall Commandements. Wee finde in their lives written by Moses many proofes and examples of the Religious 1. Com. [Page 18] worship which they yeelded to Iehovah alone, as to the only true, only perfect, only Almighty and all sufficient God, walking in sin­cerity and integrity before his face, Genesis 5. ver. 22. Genesis 6. ver. 9. Genes. 17. ver. 1. Of their hatred against Idols, which 1. Com. were to them things so abominable, that they buryed them under the ground, as not only unworthy, but also ougly to be seene, and infectious to be touched, Gen. 35. v. 2. 4. Of their religious care 2. Com. to hallow the Name of GOD, by calling upon his holy Name, Genesis 12. ver. 8. by vowing vowes to his Divine Majesty, Gen. 28. ver. 8. by taking holily and religiously in their mouthes his glorious and fearefull Name in the necessary oathes that they made before him, Gen. 21. ver. 24. 31. Gen. 31. ver. 35. Of the aw­full 3. Com. observance and obedience wherewith they honoured Fathers, Mothers, Masters, and all superiors, Gen. 9. ver. 23. Gen. 27. ver. 13, 14. Gen. 28. ver. 5. Gen. 42. ver. 6. Gen. 47. ver. 12. Of the abomination and detestation that was in their inward parts against murther, Genesis 49. ver. 5, 6. whoredome, adultery, in­cest, Gen. 34. ver. 31. Gen. 38. ver. 24. Gen. 39. ver. 10. Gen. 49. ver. 4. Theft, Gen. 31. ver. 32. 37. Gen. 44. ver. 8. 9. 5. Com. 6. Com. 7. Com. 8 Com. 9. Com. 10. Com. Leasings and false witnesse, Genesis 20. ver. 12. Gen. 42. ver. 11. and consequently lust, which is the fruitfull mother of all those vices, Gen. 14. ver. 22. 23. Gen. 39. ver. 9. 10. But wee find no where that they kept holy a Seventh day, for Gods outward service, according to the fourth Commandement of the Law given afterwards in Mount Sina. This only doe we find, that they practi­sed that service, builded Altars, offered sacrifices to the Lord indif­ferently in all dayes, and at all houres, as they had occasion. Nei­ther is it any where noted in holy Scripture, that they had any set day, farre lesse a Seventh day prefixed unto them for their exercises, which were never particularly tyed to a Seventh, day with prefe­rence to other dayes of the weeke. Yea considering that the con­secration of a certaine day for Gods service, whatsoever it be, is not properly necessary, but when many may troope together, and make up a body of a Church to solemnize that service publikely, with great assemblies of people, it may be justly questioned, if when the Patriarkes were alone, when they were with their little families, might with them serve God every day easily and with great assidui­ty, being, as they were, disposed to all exercises of godlinesse, and [Page 19] not being incombred with the many and great affaires which en­snare those that give themselves too much to worldly businesses, whether at all they kept any ordinary day more prrticularly then other dayes, if they served not God alike every day without distin­ction of dayes, unknowne at that time, and more particularly, if they erected not Altars, and offered sacrifices on them, as God gave them some particular occasions, they not having a constant rule given unto them for the time and place of these devotions.

2 When it is said in the fourth of Genesis verse 26. that in the time of Enos, men began to call upon the Name of the Lord, al­though this passage may suffer diverse interpretations, yet, it is like­ly, and it is the most current interpretation, that it betokeneth, that Enos and the remnant of the faithfull associated with him, being growen to a competent multitude, withdrew themselves from the wicked and worldy brood of Cain, and began to institute among themselves a more solemne service then had beene in former times, and for the celebration of that service ordained of free choice set times and places; For which cause the Scripture saith, that they be­gan to call upon the Name of the Lord, to wit, publikely and in a numerous assemblie, which had not beene practised before. If this be the true sence of these words, yet it shall not follow by any ne­cessary argument or reason, that they established for that publike ser­vice a particular day returning successively after a certaine number of dayes, seeing it is as probable, that this calling upon the Name of the Lord which they began in those dayes, was indifferently every dayes exercise, in each of which they came together to call upon God, and to serve him in the time and place that they had appoin­ted, their number not being so great, nor their necessary imploy­ments about the things of this life so many, but that they might set a part some houres every day for this holy businesse. Nay granting that they appointed a certaine day out of a greater number, to re­maine firme and unmoveable, what reason can any man produce, why it ought to be the Seventh day of the weeke? Was it because God rested on that day? But how could they guesse that this was a reason obliging them to the sanctification of that day, seeing it is not a reason carrying with it any naturall evidence of obligation, and is no reason at all, but by the free will and appointment of GOD? Will they say, that from the creation of the world God [Page 20] blessed and hallowed that day to men? But this is the point in question. Or that Enos and his fellowes asked counsell at the mouth of the Lord, to learne of him on what day they should meet to yeeld unto his Majesty the publike service which they had insti­tuted, and that God ordained unto them the Seventh day of the weeke? This is a conceit taken at randome, without any certaine ground. They know well enough already what kinde of service they ought to yeeld to God, and in what Religious actions it con­sisted: For God from the beginning had acquainted his Church with it, and their Fathers had trained them in the knowledge and practise thereof, neither was it needfull that they should aske advise of the Lord concerning this duty. Therefore it was not necessary, nay it was rather unseemely, that they should aske him what was the time of the ordinary and publike practise of that service, as if they had not beene bound to judge, that having no great lets to in­terrupt their devotion, they ought to appoint a fit time every day for so holy and necessary a duty: Or, at least, if they alloted any day of rest, the more frequent they should make it, so much the bet­ter should they performe their duty, and be so much the more ac­ceptable to God. And in case God had named unto them such a day, there is no probablenesse that he ordained one of seven, as he did afterwards to the people of Israel. For they were but a small number of people, and might easily keepe moe dayes in the weeke than one, without any hinderance to their worldly affaires. But the Israelites being growen to a great and populous common-wealth, God assigned unto them the Seventh day of the weeke, as a particular point of that ecclesiasticall government, whereof hee prescribed unto them all the particularities. Therefore the conse­quence from the one to the other is manifestly of no value. But upon that which is said, that in Enos his time men began to call up­on the Name of the Lord, that is, to ordaine a publike service, and unmoveable times for it, I doe inferre with great probability, that before that time there was none such, and therefore no Seventh day was kept. For if it had beene observed, how could it be said, that in Enos his time men began to call upon the Name of the Lord?

3 This good course begun in the dayes of Enos continued undoub­tedly afterwards, as long as the malice of men could suffer it. For their wickednesse was great, and the corruption had crept from [Page 21] among the sonnes of men among the Sonnes of God in such man­ner, that it drew upon the face of the earth an universall floud of waters, which destroyed all men then living, Noah and his fami­lies consisting of eight persons only excepted. After the floud, there is little or no mention made of any exercise of the true Re­ligion, saving in the dayes of Abraham, Isaac, and Iacob, and in their families. Them God had chosen and picked out from the rest of the world, with them God made his covenant, they were religi­ous and obsequious servants of Almighty God; but their families being small, Gods service might with great facility be practised in them every day, and there was no necessity of setting a part an or­dinary day for the gathering together of their children and ser­vants, which ordinarily were never so farre separated, but that they might come together once or twice a day to doe homage to the Lord their God. Therefore there is no probablenesse that there was among them a particular keeping of such a day. At least we read not any such thing, till the time that Abrahams posterity being much increased and multiplyed in the land of Aegypt, GOD brought them out of that land, gathered them together in the wil­dernesse, and afterwards in the land of Canaan, made choise of them amongst all the nations of the world to be his people, gave them his statutes, prescribed unto them all the particularities of his publike service, and ordained the observation of the Seventh day of the weeke for the solemne practise thereof. This ordinance became then necessary, because GODS Church was become a great people.

4 Verily, it is not likely, that if the Patriarkes had kept unmove­ably a stinted day, and namely the Seventh day of the weeke, as a divine Ordinance, that the holy History would have beene silent, and made no mention of it. It relateth unto us carefully things of far lesser moment, it hath set downe their lives, hath specified the gene­rall points of the service which they yeelded to God, by prayer, by building of Altars, by offering of Sacrifices upon them. But it ma­keth no mention, neither generall, nor particular of any day hal­lowed by them for the exercise of these their devotions, which un­doubtedly they would have appropriated to that day: And so there was a fit occasion to speake of the day, in speaking of the service, if there had beene any such day consecrated by them. Wherefore the [Page 22] particular times kept by them ordinarily, or extraordinarily in the practise of Gods service, depended on their wisdome and will, which being carryed with most earnest affection to godlinesse, and to the performing of all duties belonging to Gods service, there is no question to bee made, but that they imployed a good deale of time every day to the practise of all exercises of religion, and upon speciall occasions of new and extraordinary blessings, increased their devotion, and gave unto it proportionally a longer measure of time. All the service wherewith they honoured the Lord their God consisted undoubtedly in prayers and in sacrifices, whereof mention is made in their lives registred in the Scripture, but it is not likely that they honoured a Seventh day of Sabbath, because it is no where written.

5 Also the Ancient Fathers, for the most part, some Rabbins of the Iewes, many recent and orthodoxe Divines deny it directly: Amongst those that affirme it, the most learned and renowned dare not avouch it, but as a thing uncertaine and probable only. And amongst those that most confidently stand unto it, Some are con­strained to call in question, if the Patriarkes kept it, after the man­ner which was afterwards prescribed to the Iewes, to wit, with a strict obligation of an exact cessation from all workes, as from kindling of fire, &c. Exod. 35. ver. 3. All these thought it a thing unsutable to the condition of the Patriarkes, that they should have been loaden with so many scruples and difficulties. Neverthelesse it is most probable, that if God had charged them with the keeping of the Sabbath day, he would also have tyed them to this intermission of workes, in consideration whereof it was called the Sabbath, it represented and called to remembrance GODs resting from all his workes, and was a type of the spirituall, eternall, and glorious rest of the faithfull in the kingdome of heaven, which was the princi­pall end of the institution thereof. I might stuffe the paper with the testimonies of all the foresaid Authors, if I had not resolved to dis­pute by arguments taken out of holy Scripture, and from reason, and not by authorities of men.

6 Divers Replies are made against this argument, to impaire the strēgth, & debace the worth therof, when I say, it is not written that the Patriarchs observed the Sabbath, and therefore they kept it not. And first, they suppose that they celebrated divers fasts, whereof no [Page 23] mention is made in the Booke of holy Scripture, which is indeed a meere supposition, if fasting be taken properly for daies of abstinence from all kind of meat, through devotion, and for religious ends. For where is that written? If it be not written, as it is not, why may I not mistrust, gain-say, and deny it, and pray the authors of this reply, to defend their cause, not with forcelesse and deniable suppositions, but with powerfull and undeniable reasons from Scripture, or from Nature. Now, supposing their supposition to be as true, as I sup­pose it to be false, doe they not know that fasting is not a part of Gods service, that God hath not beene earnest about it; that by the Law of Moses, which exacted so many kindes of serviceable de­votions, he commanded no ordinary and stinted fast, saving a yeere­ly one, for a typicall reason, on the feast of atonement, Levit. 16. verse 29. 30. 31. and Levit. 23. vers. 27. 29? that he prescribed not any before the Law, and hath not injoyned any to Christians under the Gospell? Therefore God having left the indiction and observation of such fasts free, as the Patriarchs should thinke fit, al­though now and then they had humbled themselves before God with extraordinary fasting, It is no marvell that no mention is made thereof in the History of their religious exercises, because it was not one of them, but, at the most, a certaine helpe unto them, or an accidentall dependancy on them. The same must be said of all other doings of the Patriarches, which either did not belong to Gods service, or were not of great importance. For it was not need­full that the Scripture should tell us all things done by them in their imployments about the affaires of this present life. This cannot be said of the observation of the Sabbath day: For seeing it is pre­tended to be morall, that God from the beginning of the world or­dained it to Adam, and to all his progeny, that it hath alwaies been necessary for his service, undoubtedly it had beene mentioned in the History of the Patriarchs, if they had practised it. But seeing it is not so much as once named, this perpetuall silence theweth, in all likeli­hood, that they never practised it, that therefore all that is pretended to the contrary is untrue. This, as I have said, the most part of the ancient, and many of our modern Divine confirme by their consent.

7 Secondly, some doe make another reply, saying, that albeit the Patriarches had not kept the Sabbath day, nothing can be thence concluded, saving an oblivion and negligence of that day, which [Page 24] should not call in question the first institution and observation therof, no more then Polygamie, which is the having at once of moe wives then one, practised in their time, not onely by Infidels, but by them also, can justifie, that the holy Law of marriage betweene two persons onely, was not established from the beginning.

To this I answer, that there is no even match betweene these two. For the Scripture teacheth us cleerely in the History of the creation, that in the beginning God formed but one man, and one woman, which he took from man, and established marriage between them two onely, that they might be twaine in one flesh, and no more, and that Adam had a perfect and cleere knowledge of this truth, Genes. 2. vers. 22, 23, 24. Likewise in other places of the Ancient Testament, Malac. 2. vers. 15. and of the New Testa­ment, Matth. 19. vers. 4, 5. Mark. 10. vers. 7, 8. Ephes. 5. vers. 31. the unseparable union of two persons in wedlocke is con­firmed by the institution of marriage in the beginning. Moreover, this institution is grounded on justice and honesty, knowne of Pa­gans, which had no light given them by instruction from the Word of God. All the holy Fathers that were before the flood, ob­served it faithfully. The first that violated it was Lamech, a man of the posterity of wicked Cain, of whom it is recorded, as a thing extraordinary and new, that he tooke unto him two wives, Genes. 4. vers. 19. Wherefore, if after the flood some practised polygamie, no man can thence make a sound inference, that by Gods institu­tion it was so from the beginning, seeing the contrary is evident and undeniable: And that abuse of marriage by plurality of wives among the Patriarches, must be imputed to some other reasons. What if among the Israelites, many stumbled at the same stone? Who will inferre thence, that God had not forewarned them to take heed to their waies, forebidding them to multiply their wives, by an expresse Law, which may be seene, Levit. 18. vers. 18. and Deut. 17. vers. 17? But seeing wee can no where finde, that be­fore the Law was given by Moses, the Patriarches kept the seventh day of rest, we have good reason to make a question, if that day was instituted from the beginning of the world: For the institution thereof appeareth not cleerely in the Historie of the creation, it is not in any part of the Bible referred to that first time, neither is it grounded on any naturall or morall righteousnesse, as shall be seene largely hereafter.

[Page 25] This is a sufficient answer to a third reply, which some would faine take from purity of reason, Saying, that as in the beginning God made but one man, and one woman, and matched them toge­ther to be one body, and to beget a lawfull and holy posterity. Mal. 2. vers. 15. And as Malachy gathereth thence a perpetuall rule, even so from Gods resting on the seventh day wee ought to gather a perpetuall rule of the sanctification of that day. For, as it is mani­fest by that which hath been said, there is a great disparity betweene these two, cosidering that in the first, which is the union of two persons in wedlocke, there is a foundation of naturall honesty and righteousnesse, whereof the practise and confirmation hath beene al­waies since the beginning of the world, both in the old and new Testament. But in the second, which concerneth Gods rest on the seventh day, and his hallowing of that day, rather than of any o­ther, there is no naturall righteousnesse, and therefore no necessity obliging all men from the beginning to the end of the World. As also no hallowing, no practising of it is to be seene in the old Testa­ment before the Law was given by Moses, and farre lesse is any con­firmation of it to be found in the new Testament.

8 The fourth and last reply is, that after the Law given by Mo­ses, no mention is made in the Booke of Iudges, nor in some other historicall Bookes of the old Testament, of the observation of the Sabbath, and yet from this no inference can be made, that the Sab­bath was not observed in those daies; in like manner none should inferre, that it was not kept in the daies of the Patriarches, because, forsooth, there is no record in their history, that they hallowed it. This reply is so cleane from the matter, that no reckoning is to be made of it. Verily the first conlusion were too bad, because the in­stitution of the Sabbath was made in a most expresse manner before the daies specified in the foresaid Bookes, to continue thorow all the ages of the Common-wealth of Israel. And no doubt is to be made, but that it was kept in all those daies, although there was no occa­sion offered to relate so much in the foresaid Bookes. It sufficeth, that it is often mentioned in other Bookes, which shew the continu­all practice thereof under the Law, and the Israelites are in them grievously censured, as guilty of a most hainous crime, when they observed it not. But the second conclusion is most reasonable: For if the Sabbath had beene observed about two thousand yeeres by [Page 26] the Patriarches, before the Law was given, and if it was in all that time a part of Gods service, is it not a thing uncoth, and farre from all likelihood, that no notice is given us, neither in the story of those times, nor in any other part of Scripture, that the Sabbath was then commanded, and religiously observed? Namely, seeing the Church was at that time in a particular estate, and was ruled by an oecono­my, farre different from the government under the Law, of which estate and oeconomy, there was a just cause why the whole service should be notified unto us; and namely, this part thereof, which is pretended to be so necessary.

9 Now this is worthy to be marked, putting the case that assuredly neither the Gentiles, nor the Patriarches have observed a seventh day of Sabbath, before the Law was given by Moses to the Iewes, that the two reasons before alledged, are of great force to justifie, that the keeping of that day, is neither of the Law of nature, nor of di­vine institution by a positive Law given to Adam, and to his poste­rity from the beginning of the World. But although it could be shewed, that either the Patriarches or the Gentiles observed that day from the beginning, no more can be gathered of these premises with a reasonable inference, saving that God had instituted and com­manded the seventh day before the Law was given by Moses. But it should be a most unreasonable conclusion to gather from thence, that the keeping holy of the seventh day, is a point of the naturall and morall Law, which, as I have said, hath in it a naturall, un­changeable, and universall justice, whereas positive Lawes are of things indifferent, which have no justice but in the will of the Law-giver, and stand or fall at his pleasure.

CHAPTER fifth.
REASON 5.

1 IF the observation of one day in every weeke, or of a seventh day were a thing morall, and if particularly God had ordained to Adam the observation of the last day of seven, which hee rested on, and which afterwards hee prescribed to the Isaelites by the Law, undoubtedly hee had thereby intended to binde all A­dams posterity to the observation of one day of seven, yea, to the last day of seven, which he had prescribed to their first Father, at least till he himselfe had changed it into another day of seven, as is pretended he did by our Lord Iesus Christ. And indeed the common tenet of those which hold the morality of the Sabbath day, is, that the keep­ing, not onely of a seventh day, but also of the last of seven obliged all men till the comming of Christ.

2 But this was, is, and ever shall be impossible. For Adams po­sterity, after it was multiplied, extended it selfe abroad very largely, thorow all the quarters of the earth, the diverse situation whereof, in regard of the course of the Sunne, diversifieth the daies extremely, the Sunne rising according to the diversity of places with much difference, sooner or later. It is night in some parts, when it is day in others. Yea, there are some Regions, where the Sunne goeth not under the Horizon for the space of a whole month, others where it setteth not in the space of two, three, foure, five, sixe moneths together, which all make but one continuall day. And thereafter they have as many moneths of night, the Sunne never comming nigh them in all that time. Considering this great and well knowne variety; I aske, how it was possible to all men thus dispersed under so many and divers elevations, to keepe this se­venth day wherein God rested from all his works? And how those to whom many moneths make but one day, and as many but one night, yea, to whom the whole yeere is but one day, and one night, could keepe distinctly and regularly but one day of seven? Was it necessary that these men, after the revolution of six of their daies, and of as many nights, which came to many, not onely moneths, but also yeeres, should observe the seventh following, that is, whole [Page 28] moneths, whole halfe yeeres, or a whole yeere for one Sabbath on­ly? Or these only have they beene freed from the observation of a fixed day for Gods service, and left to their owne libertie to take such order about that matter as they should thinke good? Who seeth not in this a manifest absurditie? Doth it not remaine al­waies? Is not the situation of the earth, which is the same that it was from the beginning, as great an impediment under the new Testament to the universall keeping of a seventh day in all places, and namely, of that particular seventh, wherein Christ rose from death unto life, which is the first of the seven daies of the weeke, as it was under the old Testament, to an universall observation of a particular seventh in those times, to wit, of the last of the weeke?

4 Whatsoever is morall is universall, obligeth equally all men, and may be kept of all. Likewise all commandements which Gods purpose is to give to all men, are such that they may be kept of all. How then is a thing called morall, the keeping whereof the order of nature hath made impossible to many men; such as is the regular keeping of a set day? And how is it said, that the Commandement enjoyning the keeping of a particular seventh day, whether the last or the first of seven, was on Gods part an universall commande­ment, obliging all men, seeing it is farre more impossible to a great number of men to keepe it, because they dwell in more remote climats then we doe?

5 Therefore it is more conformable to reason to say, that the Commandement which under the Old Testament ordained the keeping of a Seventh day, obliged the people of Israel only, which was the onely people of GOD, was shut up within the narrow bounds of a little corner of the earth, and might with great facility keepe that day, even as all the rest of the politike and ecclesiasticall regiment established by Moses pertained to them onely: And that under the new Testament, in whose times the Church hath beene spread abroad thorow all the earth, God hath not given any parti­cular Ordinance concerning the keeping of any day whatsoever, but hath left to the discretion of the Church, to appoint the times of Gods service according to the circumstances of places, and of fit occasions.

CHAPTER Sixth.
REASON 6.

1 THe whole tenor of the Gospell confirmeth our assertion. It is most certaine, that if it were a morall duty to keepe a Seventh day, all Christians should be obliged unto it under the New Testament, as the Iewes were under the Old Testament. Now if Christians were bound unto it under the New Testament, we should finde some expresse Ordinance concerning it in the wri­tings of the Evangelists and of the Apostles. For if all the morall points which the Law commandeth are ratified in many places of their bookes, and all the faithfull are often commanded to keepe them, as the worshipping of one true God, the shunning and dete­station of Idols, and of all services of mans invention, the sancti­fication of the Name of God, the honour dew to Fathers, to Mo­thers, and to all superiors, the refraining from murder, from whore­dome, from adultery, from theft, from false witnesse, from all lu­sting after evill things, and such like. Also in them are often com­manded and recommended the holy meetings for the hearing of the word of God, the administration of the Sacraments, the publike prayers, and generally the appointing of times for that use, because it is a morall thing that GOD bee served publikely, whereunto fixed and stinted times are necessary. But as for the ruling and stin­ting of those times, God hath left it, as he hath done the appoin­ting [Page 30] of places, to the Church. For hee would not prescribe unto us any particular place nor time for his service, as hee did under the Old Testament, because he giveth greater liberty to the Church under the New Testament, then he did under the Old Testament, to whose bondage pertained this restraint of a certaine day and place of Gods service by expresse comman­dement, as also because the greatnesse and dilatation of the Church of the New Testament, which is Catholike, could not suffer such a particular determination, nay made it so impos­sible, that of absolute necessity it dependeth on the discretion and commodities of the Church.

2 When IESUS CHRIST made his last Supper with his Disciples, and commanded it should be celebrated to the worlds end, as hee determined the use and practise thereof, with certaine elements of Bread and Wine, he might, if hee had thought fit, allot unto it a certaine time, such as was of old, the time of Passeover: But hee was pleased to say onely this in generall tearmes; This doe yee, as oft as yee doe it in re­membrance of me. Likewise Saint Paul, As often as you shall 1 Cor. 11. v. 25, 26. eate this bread, and drinke this cup, you shall shew the LORDS death till hee come, both limiting the elements as the necessary matter of this Sacrament. But neither of them prescribeth a particular time for the solemnizing thereof, which being an accidentall circumstance, he left the direction thereof to the Church, to the which Church, in things concerning times, places, and other circumstances of like nature, God hath gi­ven no other commandement, saving this generall one, Let all 1 Cor. 14. v. 40. things be done decently, and in good order.

3 Now there is no other ordinance of Christ, or of his Apo­stles concerning particular times for all other duties of the Christian Religion, then for the time of the LORDS Sup­per: For seeing they were pleased to say of the Holy Supper, As often as you doe this, it is an easie matter to conclude thence, that they intended not to ordaine any thing over and besides, belonging to the other exercises, but to say only, as often as you shall come together to heare the word, to pray publikely, &c. Leaving the determination of the fittest times for all such things to the Church, and therefore there is not to bee [Page 31] found in the whole Gospell any thing injoined to that purpose: Also there is the same reason for all other exercises, and for the Lords Supper, concerning the determination of a set ti [...]. For if our Lord Iesus Christ had thought expedient to appoint a set time for the hearing of the Word, there had beene as good cause to pre­scribe one also for the Communion of his Body and of his Blood. I know that some passages of the new Testament are produced, which are pretended by those of the contrary opinion, to injoine expresly a set day of the weeke for the exercises of Religion; but I shall shew hereafter, God willing, that they are deceived in their pretence.

4 Of this I inferre, that seeing in the Gospell there is no expresse command touching the keeping of a seventh day of rest, it cannot be a morall point. For since all other morall points are so often and so expresly injoined therein, what likelihood is there, that God would have omitted this without making an evident injunction thereof? Nay, seeing under the old Testament God was so carefull to recommend the keeping of his Sabbaths, as may be seene every where in the Bookes of the Prophets; is it credible, that if he had intended under the new Testament to tie us to the observation of a seventh day of Sabbath, he would have shewne as great care to re­commend it unto us, as he did theirs to the Iewes, seeing it is pre­tended, that on Gods behalfe we are as straitly bound to the obser­vation of the Sabbath as they were?

CHAPTER seventh.
REASON 7.

1 I Adde, that not onely there is nothing expresly set downe in the Gospel, confirming the morality of a Sabbath day, but much otherwise, that it furnisheth strong arguments to overthrow it. As among others, those namely, which are to be found in S. Mat­thew, Ghap. 12. vers. 1, &c. in S. Marke, Chap. 2. vers. 23. &c. in S. Luke, Chap. 6. vers. 1, &c. where is related a thing that came to passe on the Sabbath day, which S. Matthew and S. Marke call simply the Sabbath, and S. Luke, [...], The Sabbath second first, or second principall, which the interpretors take diversly. Some understand it of two holy daies, the one follow­ing the other immediately, and more particularly of the second day after the first of the feast of unleavended bread: For that feast was kept seven daies, which all were Sabbaths, although the first and the last only were solemne Sabbaths of holy convocation. Others take it for the seventh and last day of the said feast of unleavened bread, which was a very solemne day, and equall in holinesse to the first day of the said feast; whence it was called Second First, that is to say, another first, or the first called backe againe, and renued. A third sort expound it of the second solemne feast of the yeere, called [Page 33] the feast of weekes, or of first fruits, and by S. Luke, the Sabbath Second First, that is, second in order after the first, and as it were another first in dignity: For all the feast daies were Sabbaths. It may be also, that this Sabbath Second First fell out on an ordinary Sabbath of the weeke. Wherein there is a great apparence of truth, seeing the Pharisees blamed Christs Disciples for plucking the eares of corne, and rubbing them in their hands to eat on that day: which they could not have done with any colour, saving on an ordinary and weekely day of Sabbath, wherein God had forebidden all kinde of worke, and namely, the making ready of meat. For in all other solemne Sabbaths of yeerely feasts, he had expresly permit­ted this particular worke of making ready whatsoever was necessa­ry to every one to eate, as may be seene, Exod. 12. vers. 16. But al­though this Sabbath Second first be understood of another day, then of an ordinary Sabbath, it imports not much; and no exception can be taken against it, to impaire the strength of the arguments which are gathered out of the foresaid places: For whatsoever, Christ said in defence of that which his Disciples did, and the Pha­risees blamed, in this Sabbath second first, is manifestly generall, and pertaineth to all Sabbaths kept in times past among the Iewes, whether ordinary, or extraordinary.

Thus then the three Evangelists doe record, that Iesus went on the Sabbath day thorow the corne fields, and his Disciples plucked the eares of corne, and did eat, rubbing them in their hands. Where­of being reproved by the Pharisees, as profaners of the Sabbath, whereon God forebad to doe any worke; Iesus Christ, to cleare them, and refute the Pharisees, alledgeth the example of David, and of those that were with him, Which, when they were an hungry did take and eate the Shew-bread, which was not lawfull to eate, but to the Priests alone, and were not blamed for this, because the ne­cessity of hunger was a sufficient excuse unto them. Whence his in­tent was to inferre, that his Disciples also in that which they did then, were to be excused of breaking of the Sabbath, by the same necessity of hunger which they were pinched with, and which gave them liberty to doe that which otherwise was not lawfull to doe on the Sabbath day. Moreover, Iesus Christ addeth, If yee had knowne what this meaneth, I will have Mercy, and not Sacrifice; yee Os [...]. 6. v. 7. would not have condemned the guiltlesse, Of which argument this [Page 34] is the force, that if God preferred the works of mercy and of love to the Sacrifices, which in all the outward service of the Law were the most holy, and would have the Sacrifices to give place to those workes, by identity of reason his meaning was also, that the keep­ing of the Sabbath, or abstaining from outward works on that day, should give place to that mercy and love which man oweth to him­selfe, or to his neighbours, and would not have allowed that a man should consent to die for want of meat, to be hunger-starved, or to bring harme to himselfe by some other evill, rather then to breake the Sabbath by making meat ready, or doing some other necessary worke, which was otherwise forbidden on the Sabbath day. Hee Mar. 2. 27. confirmeth this, saying, The Sabbath was made for man, and not man for the Sabbath; the meaning of which words is, that although God had ordained by the Law of Moses, that his people should sur­cease from all outward and servile workes on the Sabbath day, yet he required not that cessation, as a thing essentiall to his service, or so necessary, that it could not upon any occasion be lawfull to man to doe such workes on that day, but rather that authority and power was given him, according to Gods intention, in case hee were forced thereunto by some urgent necessity. As for example: the saving or sustaining of his life: For the keeping of the Sabbath was not the scope and end which man was made for, or a thing of so great consideration before God, as is the conservation of the ne­cessary interests of man. For if that had beene, it should not have been lawfull to man to breake it upon any case or necessity whatso­ever: but nill he will he, he must be subject to the most straite obser­vation thereof, notwithstanding any danger whatsoever hee may fall into thereby. Nay, man was rather the scope and end of the Sabbath, and of the observation thereof, and his interests were of greater importance then they. And therefore, when mans goods, life, or reputation are in jeopardy, the Sabbath must give place unto them, as being a thing wherein consisteth not properly and essenti­ally the glory and service of God, and which is to be kept onely as a helpe to his service, when stronger and more profitable considera­tions, for the glory and service of God, bind not to the contrary, as they doe, when life, honour, or such other things of great conse­quence to man come in question: For then it is more expedient for the glory and service of God, that a mans life, honour, goods, &c. [Page 35] be saved by some worke otherwise forebidden on the Sabbath day, then that with a manifest hazard of his life, honour, or goods, he should tie himselfe to a precise keeping of the Sabbath, and to a scrupulous cessation, which in such a case should become superstiti­ous. It is questionlesse that the matter was to be taken so under the old Testament, and this is the maine point that Christ inten­ded to maintaine and verifie against the Pharisees, which urged a so precise and strict observation of the Sabbath, that it turned to the prejudice and damage of man, made man slave of the Sabbath, sub­jected not the Sabbath to man, and GOD so inthralled man with the keeping of that day, that it was a thing unlawfull unto him, to prepare, and take in his pinching hunger a mouthfull of meate for his sustenance, although hee should starve and perish for want of food.

3 Vpon this reasoning of Iesus Christ, it followeth clearely, that the keeping of a seventh day of Sabbath, appointed in the fourth Commandement is not morall: For first, Christ sorts it with the observations commanded in the Law, touching the Shew-bread, the sacrifices, and other ceremoniall services of the Temple: Matth. 12. vers. 6. as being of the same nature, that is, belonging simply to the Iudaicall policie, order and government. And all the strength of his argument is grounded upon this point, that the Sabbath is of the same nature with these ceremonies, and therefore as they might be dispensed with keeping of them, if stronger reasons obliged them to the contrary, so they might sometimes be released from the for­bearing of all workes on the Sabbath day, if they had just and ne­cessary reason to doe some workes that day. Else the Pharisees might have most easily replyed, that although David in his hunger tooke the liberty to eat the Shew-bread, which was not lawfull to eate, but to the Priests, and albeit it was lawfull to any man to preferre the workes of mercy, in his owne, or in his neighbours ne­cessity, to sacrifice, yet it followed not, that hunger could give him any licence to breake the Sabbath, because these observations con­cerning the Shew-bread, and the Sacrifices, were but ceremonies, which might be sometimes omitted and dispensed with, where­as the Sabbath and the keeping of it, was a thing morall and un­dispensable.

4 Secondly, Iesus Christ saith, that the Sabbath was made for man, [Page 36] and not man for the Sabbath, Marke 2. verse 27. Now it cannot be said of any thing truely morall, and ordained of God by a morall Commandement, that it is made for man, and not man for it, that it is the end of man, and not man the end of it, that it should yeeld to the interests of man, and not man to the interests of it. For example, dare any man be so bold as to say, that the Commandements to have no other GOD but the true GOD, to shunne Idolatry, to abstaine from blasphe­ming and profaning in any manner the name of GOD, to ho­nour Father and Mother, not to be a Murtherer, a Whore­munger, a Thiefe, a false Witnesse, not to covet another mans goods, not to love GOD and the neighbour, are made for man, and not man for them, and that man may dispense with them for his owe particular interests? Verily it is not lawfull to a man to breake these Commandements, as it is lawfull to him to breake the Sabbath for his owne conservation, in any thing that hath reference unto him. Nay, hee should tread under foot all his owne interests, rather then transgresse in any of those points. Which sheweth evidently, that the Commandement concerning the Sabbath, is not of the same nature that these others are of. That these are morall, are of the Law of nature, have in themselves an essentiall justice and equity, and for that cause are undispensable; so binding conscience at all times, that it cannot be lawfull at any time to doe any thing against them: That this of the Sabbath was onely a Commandement of order, of ceremoniall policie, of a positive Law, and for that cause liable to dispensation and abrogation, as in effect it was dispensed with in the forena­med occasions, and CHRIST by his comming into the world hath abolished under the new Testament, the particular Comman­ment given concerning it.

5 The observation which is made by some, that Christ saith, that man was not made for the Sabbath, or for the day of rest, but saith not, that man was not made to sanctifie the Sabbath, is but a vaine subtilty. For by the Sabbath, Christ understandeth both the rest of the day, and the day of rest. For in the Scripture, the word Sabbath signifieth the one and the other. And seeing the observation and sanctification of the day consisted, at least in part, in a rest and cessation of all externall workes, as is evident by the words [Page 37] of the fourth Commandement, and of Exodus, Chap. 31. v. 14, 15. and of Ieremiah, Chap. 17. vers. 22. 24. yea, seeing this sanctifica­tion onely was proper unto it, and particularly tied unto it, and see­ing it taketh from it the name of Sabbath, wherewith it is honored, to say that man is not made for the rest or cessation, and is not ne­cessarily tied unto it, but may dispense with it, not through a fancy, and at his owne pleasure, but in the extreme necessity of his just and reasonable interests, is as much as to say, that man is not made, in that respect, for the sanctification of the Sabbath, but that the said sanctification is subject to him. Now, this is the point in question, to wit, Whether to keepe a seventh day for a day of rest, or of cessation, according to the injunction given in so precise termes in the fourth Commandement, be a morall duty. I cannot see what other sanctification of the Sabbath day can be understood by those which say, that man was made for it, in the sense that Christ taketh this kinde of speech, is a morall duty. For if they understand a sanctification by workes truely and properly morall, such as are workes of godlinesse, mercy, and charity, whereby God is princi­pally and directly glorified, and we and our neighbours are edified, and maintained for his glory, and say, that man is made for this sanctification, ought to observe it carefully, and to make, if neede be, the rest of the Sabbath day, to stoope, and give place unto it, this is most true; but our question is not about this kinde of sancti­fying the Sabbath day; neither is it proper and peculiar to the se­venth day, but is equally required in all the daies of the weeke. And by this is confirmed our saying, that the sanctification proper to the Sabbath, as it is such, and which is the maine point that we treat of pro and contra, cannot be morall, seeing it yeelds, and sub­mits it selfe to the morall duties of every day, and for their sake may and ought to be violated.

6 Thirdly, for the cleerer and better confirmation of the foresaid truth, is very usefull that which Christ addes after these words, The Sabbath is made for man, saying; For the Son of man is Lord even of the Sabbath day. For whether by the son of man, we understand par­ticularly the Son of God, as he is Christ, and Mediator, as he is often in that respect so named; whether generally every man according to the common signification which it hath in holy Scripture, the one and the other sense overthroweth the morality of the Sabbath. If [Page 38] Iesus Christ speaketh of himselfe, as he is Christ and Mediator, un­der the name of the Son of man, as in my opinion he doth, his mea­ning is, that as such and in that quality, he had power over the Sab­bath, as Lord to dispense with the keeping of it, whom and when he would: as he said in the same sence and to the same purpose, In this place is one greater then the Temple. Yea hee insinuates, that Mat. 12. v. 6 he was come to make this abrogation of the Sabbath, as of the Temple, and of all the ceremonies practised therin: For what other end had hee to alleadge his soveraignty and maistery over the Sab­bath, but to say, that he had power to dispose of it, at his own plea­sure, and to cause men worke in it, as he should thinke fit? To de­clare only the lawfull use and practice of the Sabbath, argued not that soveraignty and authority that Christ challenged to Himselfe.

7 Fourthly, to shew effectually his dominion in that behalfe, he chused often the Sabbath day, to doe, or to injoyne to others on that day workes which might have beene done in any other day of the weeke, and were not simply workes of mercifulnesse, or of urgent necessity, permitted by the Law, nay were servile and unnecessary workes, which the Law forbad: As is manifest, by his healing the sicke ordinarily on the Sabbath day, and that with handy worke, whereas he might have done those cures with a word of his mouth: As when hee restored to sight the man that was borne blinde, ma­king clay of his spittle, and anointing the eyes of that blind man with the clay, Iohn 9. ver. 6. 14. As also when he commanded some sicke, whom hee had healed, to beare burdens on the Sabbath day, which GOD had forbidden, Ierem. 17. ver. 21. Thus hee commanded on the Sabbath day the man whom he had cured of the palsie, to rise, take up his bed, and walke, Ioh. 5. ver. 8, 9, 10. which was not lawfull to him to doe, no more than to anyother such man, who by ordinary meanes had recovered his health, if it had not beene for Christs command, notwithstanding that miracu­lous deliverance after a so long and incurable disease: For he nee­ded not, ntither for the glory of God, nor for his owne good, to take up his little bed on the Sabbath day, seeing that without any such worke his recovery was doubtlesse cleere and manifest to all.

8 Now if the Sabbath day, and the keeping thereof had beene morall, Christ had never spoken, never done so. For he had not, as [Page 39] hee was the sonne of man, any authority and Lord-ship over the things that are morall, and of the Law of Nature, to dispence with men for the doing or not doing, the keeping or not keeping of them. Because in them shineth the justice of the most righteous and holy God, his glory to command them, the excellency of man to yeeld obedience unto them, as having a naturall righteousnesse and equi­ty inherent in them, carrying with them an universall obligation, and being of perpetuall continuance grounded essentially in them­selves, and on their owne nature: Such are these commandements, Thou shalt love God with all thine heart, and thy neighbour as thy selfe. Also we see not, that Christ at any time hath done or caused to be done, by any man, any thing whatsoever against them, nay he hath rather backed and confirmed them, hath himselfe kept them most religiously, and hath injoyned also to others the keeping of them. But as Mediator he had power over all things which were simply ceremoniall, positive, adiaphorous, that is, neither good nor evill in themselves, wherein the true service of God consisted not, which were no thing but helpes to that service for a time, and were established of God simply for certaine reasons relative to some better things. For as Iesus Christ himselfe was not lyable unto those things, but so farre as it was his reason to apply himselfe unto them, least he should give offence to any man. And as the reason of their institution could not take hold on him, so likewise was it in his power to exempt from them whom hee would. For although they were to be usually in strength and practise till the houre of his death, that was no hinderance to that authority which he had in his life time, and during his conversation in these lowest parts of the earth, to give particular commandements whereby hee dispensed whom he pleased with their observation. Such things were the cir­cumcision, the sacrifices, other legall ordinances and among the rest the Sabbath, whereof, upon this occasion, he declared himselfe to be Lord.

If Christ, when he said, The Sonne of man is Lord of the Sab­bath, will have us to understand by the Sonne of man, every man, as many interpreters doe take it so, meaning that every true beleever hath authority and freedome to exempt himselfe from the keeping of the Sabbath for his owne need and to yeeld to such necessities which are more urgent, and of greater importance then was the [Page 40] Sabbath, of which sort was the narrow strait, whereunto hunger had driven Christs Disciples, that is no lesse forcible to fight against the morality of the Sabbath, as appeareth by that which hath beene already said.

10 Such then being the nature of the Sabbath, it is evident that it is not morall, that of its selfe it obligeth not the conscience to the keeping of it, that if it bindeth conscience, it commeth from GODS command by a positive Law, such as he gave to the Iewes, and that only when more inforcing reasons doe not dispense with the observation of it, as there be some such. Now the positive Lawes given to the Iewes being wholly abrogated, no man can say, that the Law of the Sabbath bindeth the conscience of Christians, if it be not shewed, that Christ will have this Law of the Sabbath to continue under the New Testament, and hath commanded the keeping of a Seventh day, as he might have done. In which case, that Law should bee obligatory, not for any morality it hath in it, but because Christ had ordained it for the order of the Church. This I pretend cannot be shewed, but rather that the stinting of the time of GODS publike service hath beene left to the free will of the Church, and that even now at this time when a Seventh day is set downe, we ought to keepe it, in obedience to the Church, as following herein the order which she hath thought good to insti­tute, and not through opinion of any necessity proceeding from GODS immediate command, farre lesse of Religion inherent in the thing it selfe.

CHAPTER Eighth.
REASON 8.

1 I further justifie this by the Apostle in his Epistle to the Gala­tians Chapter 4. verse 10. where hee blameth them for ob­serving dayes, and moneths, and times, and yeeres, for they deemed that in the observing of them there was a point of Religi­on and of Gods, service, which they were necessarily obliged unto on Gods behalfe, and that for conscience sake, either because the thing it selfe deserved as much, or through respect to Gods Com­mandement. It is this surmise which the Apostle blameth. For if the Galatians had kept some dayes, but as a thing indifferent, and an ecclesiasticall order, for the publike practise of divine service by the exercise of the ministrie, the celebration of the Sacraments, and other holy duties more and more sanctified with prayers, thankes­giving, Psalmes, Hymnes, and spirituall songs, knowing and being perswaded by the Lord Iesus, that there was no divine obligation, no Religion tyed to those dayes, in themselves, it is as sure as can be, that they had not bin worthy to be censured, for all that is done, and may be done in the Church, under the New Testament. Hereupon I say, that we fall manifestly into the Apostles censure, if we keepe a Seventh day of Sabbath, beleeving it to be a morall thing which God hath expresly commanded, and therefore necessary, and as such binding the conscience. For this is evidently to observe dayes after the fashion which the Apostle condemneth.

2 It is answered to this, that the Apostle speaketh in that Chapter of judaicall dayes, moneths, times, and yeeres only, as they are or­dained to be kept by the ceremoniall Law of Moses; as for example, to observe, in things belonging to the Sabbath, the Seventh day of the weeke. Which law being abolished, he blameth the Galatians, that they indeavoured to set up again the observation of dayes after the manner of the Iewes, but reproveth them not for keeping a Sab­bath day.

3 This answer giveth no content at all. I acknowledge freely, that doubtlesse the dayes kept by the Galatians were the same which the Iewes observed. For to esteeme that they were dayes consecrated to Idols, which they had beene enured unto, when they [Page 42] lived in Paganisme, and had observed unto that time, even after their conversion, is farre from all likelihood, and contrary to the Text, which speaketh of dayes belonging to these weake and beg­garly rudiments which God had ordained in the infancy of the Gal. 4 v. 9. Church, which were judaicall dayes, and none other, and from which Iesus Christ was come into the world to redeeme men. And the Apostle blameth the Galatians universally, for observing such dayes, without exception of any other day, which he ought to have excepted, if there had beene any other obligatory: Nay he blameth them not for keeping them after the fashion of the Iewes, by the practice of the ceremoniall service which the Iewes yeelded to God on those dayes whereof he maketh no mention, neither is there any likelihood that the Galatians did any such thing; but for keeping them for Religions sake: And his reprehension is such a one, that the right thing he aimed at in it, is to condemne the observation of any day whatsoever under the New Testament for Religion and conscience sake in reference to any obligation from the day it selfe. The foundation of his reproofe, as appeareth manifestly by the whole drift of his discourse, is this, that to be Religious about dayes, and to be tyed unto them by Gods command, was a point of bon­dage belonging to the rudiments of the Law, and that the Gospell, which is the Law of liberty, cannot suffer this bondage. There­fore hee speaketh in generall tearmes, Yee observe dayes, and moneths, and times, and yeeres, and addeth not judaicall, or after the Iewish fashion: because also to keepe other dayes then those of the Iewes, and that for conscience sake, and for the same opinion of Religion which the Iewes had of their dayes, although other­wise then they, h [...]d beene as bad, and contrary to the Gospell, it is not so, when dayes are kept simply for ecclesiasticall order, al­though they were Iudaicall dayes. And indeed the Sabbath day of the Iewes, to wit, the last day of the weeke was kept by the Apostles and by diverse Christians in the Primitive Church many yeeres constantly. As likewise the feasts of the Iewish Passeover and Pentecost were observed by the first Christians, without any fault or offence on their part, because this observation was not practised by them in the same respects that they were by the Iewes, that is, through opinion of Religious necessity and divine obli­gation.

[Page 43] 4 Verily, if wee be obliged in our conscience, and by a divine commandement under the new Testament, to the observation of a seventh day of rest, [...]eligiously as the Iewes were, as is preten­ded, although it be not the same seventh day; who will not con­ceive, that it had not well become the Apostle to condemne the observation of Iudaicall daies, namely, of the particular day of the Iewish Sabbath, as being a yoake, and a ceremony of the Law, con­sidering, that in the meane while, hee tied the Christians to the odinary and precise observation of a stinted day, even of a seventh day of Sabbath, which was all one: seeing the day onely had been changed, and the yoake and the ceremony had been still kept. For the yoake and bondage of the Law consisted in the observation of certaine stinted daies, and namely of a seventh day of Sabbath by Gods Ordinance and obligation of conscience, and not in keeping the last seventh day, rather than another, seeing otherwise it is not a heavie yoake, nor a greater bondage to keepe the last, then to keepe the first of the seven daies of the weeke.

CHAPTER ninth.
REASON 9.

1 OF the same nature is the passage in the second Chapter of the Epistle to the Colossians, verse 16. Let no man judge you in meat or in drinke, or in distinction of a holy day, or of the new Moone, or of Sabbaths. Where the Apostle tea­cheth, that under the New Testament the conscience of beleevers is not bound to make distinction and observation of any holy day, and namely of Sabbaths, neither altogether, nor in part, no more than of meats and of drinkes, ranking all those with the ordinan­ces and shadowes which have beene abrogated by Iesus Christ, ver. 14, 17. For like as in matters concerning meat and drinke, nature hath necessarily need of them for the entertainment of the body, but the conscience is not now bound to that distinction of them which was of old prescribed by the Law of Moses, even so it is ne­cessary, for the maintenance of the Soule, that times bee appointed for Gods publike service in the Church, but mens conscience is no more subjected to a seventh day which the Law prescribed to the Iewes.

2 To this passage answer is made, that the Apostle speaketh of the Iewish holy dayes, the Passeover, Pentecost, &c. and of di­vers Sabbaths which the Iewes observed, such as were the first and last day of some annuall feasts, which lasted many dayes, to wit of the Passeover, of the feast of Tabernacles, of the feast of Propitia­tions which was kept on the tenth day of the seventh moneth, every seventh yeere, which was the Sabbath of rest unto the land, because in it they did neither sow their field, nor prune their Vineyards eve­ry Lev. 23. v. 7, 8, 34, 35, 36. Lev. 25, v. 4, 8. fiftieth yeere, which was a jubile. All which times are called Sabbaths in the Scripture. But its denyed that he speaketh of the Sabbath day which God had ordained to be kept weekely, as well under the New, as under the Old Testament: For which cause the Apostle speaketh of Sabbaths in the plurall number, and not of a [Page 46] Sabbath in the fingular number, to signifie that he understood those Sabbaths, and not this.

3 This answer is not sufficient. For the Apostle speaketh gene­rally of an holy day, and of Sabbaths, saying that we should not be judged or condemned in distinction and separation, or part and re­spect of an Holy day, and putting the word signifying an Holy day, in the singular number, [...], which word denoteth any holy day whatsoever. Now if we be bound for conscience sake to the observation of a seventh day of Sabbath, if we be tyed by Religion to make a distinction of dayes, if we be condemned for the omission of that pretended duty, are wee not condemned [...], in distinction of an Holy day?

4 Againe, seeing he speaketh of Sabbath in the plurall number, with what reason can it be affirmed, that his intention was to speak only of the Sabbaths of certaine yeerely feasts, and not of the ordi­nary Sabbath of every weeke, although he useth a word befitting it aswell, yea more, than the rest, and including it infallibly in its plu­rality? Namely seeing this word is much more used in the plurall number, then in the fingular, and is ordinarily taken both in the New and in the Old Testament for the Sabbath whereof wee treat. The seventy Greeke translators of the Old Testament are accustomed to say [...] in the plurall number, when in Hebrew mention is made of the ordinary Sabbath of the weeke in the sin­gular number, as we may see, Exod. 16. ver. 23, 26, 29. Exod. 20. uer. 8, 10. Exod. 31. ver. 16. Exod. 35. v. 2, 3. Levit. 23. v. 3. Levit. 24. ver. 8. Numb. 28. 2, 9. Deut. 5. ver. 12, 14, 15. and else where conformably to them. This plurall [...] is used in the same sence by the writers in the New Testament, as Matthew 12. verse 1, 5, 10, 12. Matth. 28. ver. 1. Mark. 1. ver. 21. Mark. 2. ver. 24, 28. Mark. 3. ver. 2. Luk. 4. ver. 16, 31. Luk. 13. ver. 10. Iohn 20. ver. 1, 19. Acts 13. ver. 14. Acts 16. ver. 13. Acts 17. ver. 2. I say therefore, that to conclude that the Apostle in the foresaid passage speaketh not of the Sabbath day which returned weekely, because he useth the word Sabbath in the plurall number, is a weake argument, seeing in the Scriptures stile and manner of speaking this word in the plurall number hath a sin­gle signification.

Nay, it may bee affirmed with good reason, that the Apostle, [Page 46] when he speaketh of Sabbaths, understands only the ordinary Sab­bath of the seventh day, and under the name going before of an Holy day, hath comprehended all other Sabbaths which God had commanded in the Law, even as God himselfe in Leviticus Chap­ter 23. ver. 37. by the word Feasts understandeth all other so­lemne dayes which he had commanded, and ver. 38. by the word Sabbaths the seventh day in every weeke, according to the ordina­ry signification thereof, not only in the Greeke, but also in the He­brew tongue, to which purpose there is a most manifest place, Exod. 31. ver. 13. where God saith, Uerily my Sabbaths yee shall keep, for it is a signe betweene me and you throughout your generations, that yee may know, that I am the Lord that doth sanctifie you. And for more ample declaration, in the Verses following, 14. 15, 16, 17. he expounds those Sabbaths of the weekely Sabbath only. Although this were not so, whosoever speaketh of Sabbaths in the number of multitude, and maketh no exception, understandeth whatsoever is contained in the signification of that word, and hath the same denomination. Verily, when the Apostle saith, that no man should condemne us in distinction of an Holy day, or of Sab­baths, if he had not understood all Sabbaths, but had beleeved that God hath expresly ordained under the New Testament, as hee did under the old, a day to be for his service a day of festivity and of Sab­bath, he was bound to except it particularly and by name, and so to keepe the Church from falling into an error, namely seeing we are not taught in any part of his Epistles, nor else where in the New Testament, that GOD hath made such an ordinance, that in any time the observation of a Sabbath hath beene injoyned unto us, that any such day hath beene excepted from those dayes and Sabbaths which in the said New Testament we are for­bidden to keepe.

6 When the Apostle saith, that Christ hath abolished the Law of commandements, Eph. 2. vers. 15. and hath made a change of the Law, Heb. 7. vers. 12. We see easily, that he understandeth the ceremoniall, and not the morall Law, because in the same places he explicates his meaning, calling it, The Law of Commandements contained in ordinances, the middle wall of partition betweene the Iewes and Gentiles, Ephes. 2. vers. 14, 15. the Law of a carnall Commandement, and of the Leviticall Priesthood, weake, unpro­fitable, [Page 47] and which made nothing perfect, Heb. 7. vers. 11. 16, 18, 19. Because also in many other places wee are taught, that the Law abolished by Christ, is the Ceremoniall only, and doe see all morall Commandements confirmed and ratified by him. But when the Apostle discourseth of the abolishment of holy daies, and of Sab­baths, without any limitation or modification, there is no cause why the seventh day should be excepted, seeing he excepted it not, neither is it excepted in any place of the Gospell, which speaketh no where unto us of morall daies of Sabbath, as also it is absurd to establish any such day.

7 It sufficeth not to alledge, that the fourth Commandement of the Law injoineth the seventh day of Sabbath, and to inferre from thence, that of necessity the Apostles minde was to except that Sab­bath, as being morall. For I say rather, that the fourth Comman­dement in as farre as it injoineth the observation of a seventh day of Sabbath, is not morall, seeing the Apostle without exception saith, that under the Gospell our consciences should not be tied to Sab­bath daies; words which he had never so uttered, if the Sabbath of the fourth Commandement had beene morall and obligatory: At least in some other places, information and instructions had beene given us of this, by him, and by the rest of the Evangelists and Apostles, who have instructed us in the knowledge of all other mo­rall points, which is not to be found. For there is not to be seene in the whole new Testament any injunction to observe a Sabbath day: But of this point we shall speake more fully hereafter.

CHAPTER Tenth.
REASON 10.

1 THE same is plainly shewed by these words of the Epistle to the Romans Chap. 14. vers. 5, 6. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully perswaded in his owne minde. He that re­gardeth a day, regardeth it unto the Lord: And he that regardeth not the day, to the Lord he doth not regard it. In this place the Apostle speaketh of religious Christians, shewing that they were at variance about two divers heads. For some of them beleeved that a Christian man should not sticke, nor make a scruple of conscience to eate indifferently all meats. Others for conscience sake would eate nothing but herbs. Some of them also esteemed every day alike, others esteemed one day above another. Of those two parties he calleth the one strong, the other weak, and exhorteth Rom. 14. v. 1 them that were strong, to beare the infirmities of the weake, namely, seeing these things were of small moment, and that the weake did such things out of conscience, and through a religious respect to God; that indeed their conscience was not well informed and directed, but at length might be, and affiance was to be had, that they should be holden up, because GOD was able to make them stand verse 4.

As concerning eating of all things, or eating of herbs onely, [Page 49] the Apostle calleth directly weake those which did eate nothing but hearbes; And strong those which beleeved that they might eate, Rom. 14. v. 2 and indeed did eate all things indifferently. But on the other point concerning the disagreement which was among them about dayes, whether every day should be esteemed alike, or one day should bee esteemed above another, he declareth not expresly who were strong, who weake. Some of those which urge the observation of the Sab­bath day, as a point of Religion and of conscience commanded by Christ, shunning the argument which this place affords against their opinion, doe say, that those which esteemed every day alike, were weake, and the others were strong, and that this is the Apostle his intention. But it is easie to perceive, that the contrary opinion is true, that, say I, those which esteemed every day alike, were strong, and those weake which esteemed one day above another.

3 First the analogy of the other point which the Apostle allead­geth concerning meates, sheweth it manifestly. For as those which did not sticke for conscience sake to eate all kinde of meates, be­cause they esteemed them all to bee indifferent, were strong, and those which were scrupulous for conscience sake to eate any thing but hearbes, were weake, even so accordingly to that, wee must ac­acknowledge, those which made no difference of dayes for consci­ence sake, but esteemed all dayes equally, to have beene strong, and those which esteemed one day above another to have beene weake.

4 Secondly, I cannot see how any man should imagine, that the Apostle in his judgement esteemed those to be weake which estee­med every day alike, seeing to esteeme every day equally, without distinction of any day for conscience sake, putting the case there were a fault in that opinion, cannot be called weakenesse and infir­mity, in the sence wherein this word weakenesse is taken by the Apostle in this place, and in other places of the Gospell. For weak­nes and infirmity is said to be in a man, when there is a defect in his beliefe concerning things which are lawfull to him, that is to say when hee beleeveth not that to bee lawfull, which is lawfull unto him, and therefore refraineth for conscience sake from that which he is not bound to forbeare. So he who beleeveth, that it is not law­full unto him to eate all kinde of meates, although God hath given him the free use of them all, is weake and infirme. But when [Page 50] there is excesse in his beliefe, when I say, he beleeveth to have liber­ty to doe that which is not lawfull unto him to doe, and doth it without any respect of conscience unto it, that is not in the Scrip­tures language, called weakenes, but rather ignorance, error, mista­king. If then those which esteemed every day alike had failed in this point, as they had done of necessity, if there had beene any fault in them, they had never beene esteemed and called weake by the Apostle, as they are pretended to have beene, but rather ignorant, errants, nay dissolute, loose, profane.

5 Verily, if it were true, that Iesus Christ had ordained the observation of a set day of rest, that the Apostles had commanded it, that the Church had practised it, as a divine ordinance, and as a morall point belonging to Religion, as is pretended, these Christi­ans, who could not bee ignorant of such things, and neverthelesse e­steemed every day alike, established not religion and a point of con­science in any of them, and made no greater account of the Lords day then of any other day, were of necessity profane men, and no better reckoning was to be made of them. Yet the Apostle reputeth them not to bee such: For he forbiddeth to judge and condemne them, as hee will not have them to judge and condemne those that were of contrary opinion, ver. 3. 10.

6 Nay, he affirmeth, that those which regarded not the day, to the Lord regarded it not verse 6. the meaning of which words is, that in so doing they had regard to the glory and obedience due to God, knowing that he had made them free from the distinction of dayes, and received them, being well pleased with that which they did. Now supposing the morality of the Sabbath, and the comman­dement of Christ and of his Apostles, which made the observation thereof a necessary point of Religion, which these men could not be ignorant of, I cannot conceive, how not regarding the day for Religion and conscience sake, to the Lord they regarded it not, see­ing they had rather sinned against the Lord by not regarding it. For they had manifestly vilipended him, by their misbeliefe, whereby they esteemed not the observation of a day of rest, which they knew to be morall, and most straitely commanded of God, to bee a necessary point of Religion. It is therefore more conformable to reason, that those which made distinction of dayes and esteemed one above onother, were weak: And in this doe all the interpreters [Page 51] agree. Neverthelesse the Apostle saith with good reason of these weake ones, that what they did, they did it to the Lord, because they did it through devotion, and tendernesse of conscience, ha­ving some Religious ground, which was a colourable excuse to their infirmitie, and made it tolerable, not only to men, but to God also.

7 Now it being so, that the Apostle did write to the Romans who were Gentiles converted to the Christian faith, wee may esteeme with great appearance, that this day, which some of them, through infirmitie, had so much regard unto, was Sunday, which was kept in the Church, not by any divine Ordinance, not also through ne­cessity of Religion, but simply by an ecclesiasticall custome, in re­membrance, that on that day Christ rose from death unto life, & was esteemed of them a day of necessary observation, in and for it selfe, which others better instructed esteemed not. This, being so, esta­blisheth throughly the opinion that I defend, and evicts the other. But although the Apostle had intended to speake of dayes comman­ded in the Old Testament by the Law of Moses, to the religious observation whereof many, not as yet well instructed in the know­ledge of Evangelicall liberty, thought themselves to be bound for conscience sake, the argument remaineth as strong as can be.

8 For howsoever the Apostle his meaning be taken, he speaketh generally, and imputeth to infirmity of knowledge and of consci­ence under the Gospell, the esteeming of one day above another, and to strength and firmenesse the esteeming of all dayes alike, which he neither could nor should have pronounced so in generall tearmes, if at the same time there had beene a set day of rest binding the conscience of Christians to observe it, for its owne sake, as be­ing morall, and for Gods sake who had commanded it. For by this meanes those had not well done, so farre were they from being strong in knowledge and conscience, for esteeming every day equal­ly, which they should not have done. But the others had done well and religiously, to esteeme one day above another, so far were they from being weak: which yet notwithstanding is manifestly against the scope of the Apostle, who declareth them to be weak, not simply as we have touched heretofore, for observing a certaine day, but for keeping it with a consciencious regard, and opinion of a religious obligation, particular unto it, more than to any other day which is the only thing worthy to be blamed, and might be a just cause of of­fence.

CHAPTER Eleventh.
REASON II.

1 IT is manifest enough by the foresaid passages, that the observa­tion of a Seventh day of Sabbath is not a morall duty, and ob­ligeth not by a divine Commandement, mens consciences un­der the New Testament, Nay it is apparant that the Sabbath day was instituted to the Iewes only, and appertained to the ceremo­nies of the Law. I confirme this againe by these words of GOD in Exodus Chapter 31. verse 13. and in Ezekiel Chapter 20. ver. 12, 20. Verily my Sabbaths yee shall keepe, for it is a signe betweene me and you throughout your generations, that yee may know, that I am the LORD that doth sanctifie you. Where is to be marked the Sabbath is called a signe ordained of GOD, not to all men, but to the Israelites onely, to signifie unto them their [Page 53] consecration to his service, and their sanctification, which consisted in a continuall abstinence from all vices and sinnes, which verily trouble and disquiet the soule, and also in a bodily rest sometimes from the turmoiles and cares of this life, that they might bestow some fit and convenient time without hinderance upon the con­templation of God, and meditation of his graces, and so give place to the operation of the holy Ghost, whereby they might bring forth workes of godlinesse, and of true holinesse. To the end that the Sabbath day might expresse this visibly, and also be unto them a helpe and meane to so necessary a duty, they were commanded to forbeare exactly all servile workes, and all bodily labour belonging to the worldly imploiments of this present life. Which figured, and taught them sufficiently, that God obliged them farre more to cease from the workes of sinne, which are properly servile, according as it is written, Whosoever committeth sinne, is servant of sinne Ioh. 8. ver. 34. Rom. 6. v. 16. And to abstaine from the lusts and acts of the flesh and of the old man, and to compose and quiet themselves con­veniently with a spirituall rest, that they might receive the heavenly inspirations of his grace; And as it is said in Esaiah, Chap. 58. v. 13. not follow their owne waies, nor finde their owne pleasure, nor speake their owne words: For, as I have said, God purposed to figure by that bodily and externall abstinence from ear [...]hly workes, the in­ward and spirituall abstinence from sinne.

2 Nay, to instruct and assure them by the Sabbath, as by a signe, that it is hee, even the Lord, that sanctifieth his owne children, that giveth them grace to rest in some measure from their sinnes and troubles in these lower parts of the earth, and shall fully performe their sanctification in heaven, where after the workes and turmoiles of the anger of this life, there shall be, as it were, a seventh day of Sabbath, a time of perfect and eternall rest for them: For wee may esteeme, not without some likenesse of truth, that the genera­tions of the world ought to be sixe, composed each of them of a thousand yeeres, and figured by the sixe daies of worke, in respect whereof it is, perhaps, said, that one day is with the Lord as a thou­sand yeeres; and a thousand yeeres as one day, Psal, 9. vers. 4. and 2 Peter 3. vers. 8.

3 The Sabbath day was interrupted by other worke-daies, and returned onely every seventh day by a continuall reciprocation and [Page 54] vicissitude, whereby it represented but imperfectly the perpetuity of the true rest, as figures can hardly represent in perfection the truth whereof they are figures: But at the end of the world this reci­procation of daies shall cease, and there shall be, as it were, one perpetuall day, which, as Zechariah saith, Chap. 14. vers. 6, 7. Shall be all one day, wherein there shall not be day and night, light and darknesse, but a perpetuall light without darknesse. After this manner the spirituall rest hath its interruptions and discontinu­ance in this world, the continuation of it is, as it were, by fits, and new beginnings: But in the world to come, it shall have a conti­nuance without intermission, with an intire and solid perfection, without any trouble of sinne, or of labour. God granteth this rest to his owne children for his Sonne the Messias his sake, the onely consideration of whose death, the force and efficacy whereof stret­ched out it selfe as well forward to those that went before, as af­terward to those that have, or shall come after the accomplishment thereof, was unto him in these times of the old Testament, as since, a most forcible motive to conferre upon his elect san­ctification, with other comfortable and saving benefits here on earth beneath, and there in heaven above. So the Sabbath di [...]ected the Iewes to Christ who was to come, and was a figure thereof, re­presenting unto them a benefit of the Covenant, which Christ was to purchase and ratifie with his owne blood, and therefore it ought to have its accomplishment and end in him, as have had all other ancient figures, whereby he was represented.

4 And indeed, in the passages before cited, it is called a signe be­tweene GOD and the Israelites, which is the same name that is given to the Circumcision, the Passeover, and other legall figures; and moreover, it is said, that it shall be a signe betweene God and the Israelites, for a perpetuall covenant, and for ever, but in the same sense that all other ordinances of the Law, and divers tempo­rall promises made to the Israelites, are called perpetuall, that is, in their generations, which is expresly marked in the forenamed place of Exodus, Chap. 31. vers. 16, 17. where God saith, Wherefore the children of Israel shall keepe my Sabbath, to observe the Sabbath throughout their generations for a perpetuall covenant. It is a signe betwene mee and the children of Israel for ever, meaning, that it should remaine till the comming of Messias, during the oeconomy [Page 55] of the Law, and whilest the people of Israel should be the onely people of God, but no more in the time of Messias, whose time and generation belongeth not to those generations which God allotted to the Israelites, when he said, that such and such things should be done, and should continue in their generations, words which are ordinarily spoken of things that were to persist only in the time of the old Testament. As when God ordained the Sacrament of Circumcision, he said to Abraham, that it should be to him, and to his seed after him in their generations, for an everlasting covenant, Gen. 17. vers. 7. 9. 10. When he commanded the Israelites to fill an Omer of Manna, and to keepe it, he said, it should be for their gene­rations, Exod. 16. vers. 32. 33. that is, till the comming of Messias, and not after. So he said to Iacob, I will give this Land to thy seed after thee, for an everlasting possession, Genes. 48. vers. 4. So to the Israelites of the Passeover, You shall keepe it a feast to the LORD throughout your generations, by an ordinance for ever, Exod. 12. v. 14. So the ordering of oile in the Lamps from evening to morning, in the Tabernacle of Congregation, before the testimony, by Aaron and his sons, is called a statute for ever unto their generations, Exo. 27. vers. 21. So to Phineas, and to his seed after him, God promised the covenant of an everlasting Priesthood, Numbr. 25. vers. 13.

5 What I have said and made good of the Sabbath day, that it was of old a figue of the spirituall and heavenly rest, the beginnings whereof God giveth to his children in this life, and shall give them the full plenitude in Heaven, may be confirmed by the words of the Apostle in the Epistle to the Hebrewes, Chap. 4. where intending to shew to the Hebrews, that there is an heavenly rest, prepared & pro­mised by God to them that are his, which they should labour to en­ter into by faith, and take heed to themselves, lest any of them should come short of it through unbeliefe, he alledgeth two types & figures thereof. The one is the bodyly and terrestriall rest which God had promised of old to the Israelites, in the Land of Canaan, called for that cause, The Land of rest, Deut. 25. Iosh. 1. ver. 13. and Gods rest, Psal. 95. vers. 11. which those of the Israelites that were incredu­lous and rebellious in the wildernesse entered not into, but those onely that beleeved Gods promise: By this God represented, that no Infidells shall enter into the heavenly and eternall rest, but the faithfull onely. Now hee verifieth that the rest of the Land of Ca­naan [Page 56] promised and conferred upon them that beleeved, and denied to those that were rebellious, was a figure of that other better rest which the faithfull receive, and all Infidells are shut out of, by this, that after so long a time, to wit, foure hundred yeeres after the Is­raelites were by Ioshuah brought into the Land of Canaan, God speaking by the mouth of David, yet againe warneth the Israelites then living, that at what time they shall heare his voice, they harden not their hearts, as their forefathers did in the wildernesse, lest they should come short of entring into the heavenly rest promised to them; as their ancestors for their unbeliefe were bereaved of the ef­fect of the promise to enter into the earthly rest of Canaan. This advertisement is perpetuall, and belongeth also to Christians: nay, we may say, that it hath properly relation to the time of the Gospel, which is that certaine time determined and limited of God, where­of mention is made in the seventh verse, and is so called ordinari­ly in the new Testament, Gal. 4. vers. 2. 4. Eph. 1. vers. 10. Tit. 1. vers. 3. Therefore we which are under the Gospell to day, and have the Gospell of Christ preached unto us, and heare the voice of his Gospell, must beware, lest, because of our unbeliefe and rebellion, wee enter not into the celestiall rest, no more then at that time the rebellious Israelites entred into the rest of earthly Canaan. For from hence the Apostle maketh this collection, that considering the Israelites were entred into the Land of Canaan, and possessed it peaceably without feare, when God by his servant David spoke againe the foresaid words of entring into his rest; sure Gods meaning was to signifie a farre better promise of a more excellent rest, then was the rest of the Land of Canaan, even a spirituall and an heavenly rest, whereof that other, and the promise thereof, was but a figure and shadow. For if the promise to enter into Gods rest made first and foremost to the Israelites had attained its full and whole accomplishment, after that Ioshuah had introdu­ced, and given them rest in the Land of Canaan, God after that introduction, had not exhorted them, to take heede that they har­dened not their hearts in that day, in which he should make them heare his voice, lest they should not enter into his rest, as if they had not beene in it already. Whereby hee therewith made them a promise of entring into his rest, if they beleeved and were obedient. Therefore the Apostle concludeth, that there remaineth a rest to [Page 57] the people of God, vers. 9. a rest spirituall and heavenly, purchased unto them by the true Ioshuah, even by Iesus Christ, of whom the other Ioshuah was but a figure.

6 The other Type which he propoundeth to the same purpose, is taken from Gods rest on the seventh day, after the creation of all things, which rest could not be understood by the promise which God made so many ages after the creation, of entring into his rest, because it was past and finished then, when he ended and finished all his workes, as may be clearely seene by the History written in Genesis, Chap. 2. vers. 2. But the meaning of the Apostle is, that it was a figure of this other spirituall and heavenly rest, ordained and prepared from the foundation of the world. For, if the rest promised and granted to the Israelites in the land of Canaan is mentioned as a type, this rest of God on the seventh day is alledged in the same quality, seeing they are both coupled together. The Apostle con­firmeth, that Gods resting on the seventh day was a type, by the words written, Genesis 2. vers. 2. where it is said, that God rested the seventh day from all his workes, Heb. 4. vers. 3, 4. which had not beene thus so expresly written, considering that, to speake pro­perly, God, who was not wearied, rested not, and his resting was only a ceasing from the production of his creatures, and from giving being to any more kindes then those which hee had made in sixe daies: Seeing also one day is not of it selfe better than another day, if God in this seventh day, and his resting in it, had not intended to set downe a type, and to figure some mysterie, to wit, that as he had his workes of the creation by divers degrees in sixe daies, and rested on the seventh day, doing no more, but onely keeping and preser­ving his workes in the being he had given them, even so he produ­ceth and sets forward by a continuall advancement the worke of his grace in his elect, during the sixe daies of this world, after which, having ended this blessed worke of his mercy, he shall rest from it, and shall intertaine and continue in this happy state of perfection for ever and ever, and shall make them to rest also with him on the seventh day of the world to come, which shall never have an end. Vndoubtedly, to signifie this perpetuity, no mention is made in the history of the creation of any terme or end of the seventh day, that God rested in, as it is of the other daies, nor also of Gods rest, which in effect hath continued ever since, because this other [Page 58] rest which it figured shall never have an end.

7 Now this figure of Gods resting from the works of grace, which he had first resolved and determined in himselfe, and founded upon his owne rest from the workes of nature, was intimated by him, when giving his Law to the Israelites, he commanded to forbeare all workes, and by that cessation to sanctifie the seventh day which he had rested in, to the intent that this day, and their cessation on it, as an image correspondent in some sort to the example of his owne rest, should be unto them likewise a type and figure of the eternall rest which they should obtaine in heaven, after all the workes and toiles of this life, according to his good pleasure where­by he had ordained from the beginning that it should be so. And so Gods rest on the seventh day, after the creation was ended, and the rest which he ordained also to the Israelites on that same day after their six daies worke, were in effect two types of one and the same thing, to wit, of the accomplishment of the salvation, and of the blessednesse and glory of the faithfull in heaven; but in divers respects, according as this accomplishment may have relation, either to God, or to the faithfull. To God, as to the author, who having begun and furthered it, will also accomplish and perfect it, in which respect it hath had properly Gods rest for figure: To the faithfull, as unto those which shall injoy and possesse the benefit thereof after the turmoile of their irkesome workes in this world. In which re­gard it had properly for type the rest ordained to the Israelites. It is likely that the Apostle in consideration of this mystery, when he speaketh, vers. 9. of the heavenly rest, calleth it not [...], as he doth in all the former verses, but [...], using a word taken from the Sabbath of the Iewes, and that purposely to teach us, that the Sabbath of the Iewes in the relation it had to Gods rest on the seventh day which it was founded upon, was a figure of the eternall rest prepared for the faithfull.

8 And indeed, the Iewes have alwaies understood it so. For they teach, that this rest of the seventh day, was a type of the rest pre­pared for Gods people in the world to come. Whereunto they ap­ply this Title of the 92. Psalme, A Psame of song for the Sab­bath day, saying, that this Psalme is a song for the time to come, to wit, for the day of eternall life, which is all Sabbath, all an holy rest, signified also by the Sabbath named jointly with the new [Page 51] Moones in Isaiah 66. Chapter verse 23. Where God saith, that from one New Moone to another, and from one Sabbath to ano­ther, shall all flesh come to worship before him. Which words, be­ing applyed to the estate and condition of the world to come, as they may be most fitly, give to understand, that the New Moones and the Sabbaths, wherein holy convocations and solemne actions of Gods service were practised, were types and figures of the great convocation of all that are his, in his heavenly kingdome, and of the eternall rest which they shall enjoy there, serving him without interruption, because there is no intervall, no space there betweene the Sabbaths and the New Moones, that is, betweene the times ap­pointed for rest and the solemne service of GOD, as there was un­der the Law among the Iewes, but one Sabbath following immedi­ately another, one New Moone succeeding, without interposition, another, as the words of the Text doe import, and the whole time being nothing else then a continuall Sabbath, that is, a perpetuall tenor, an unintermitted continuance without change, of serving God after a most glorious and unconceivable manner. And as God, after he had created and made all his workes in sixe dayes, ceased on the seventh day, ceased, I say, not simply, but with plea­sure and content, enjoying that glory which from hence redounded unto him; even so he shall then rejoyce and magnifie himselfe on that day in all his faithfull in whom he shall have accomplished his glo­rious work of their redemption, and they reciprocally shall rejoyce in him, shall rest from their labours, and their workes shall follow them, Revel. 14. ver. 3. That is, they shall receive pleasure, glo­ry, and reward of all their good works, and shall inherite a glorious rest conformable in some sort to Gods rest. Vndoubtedly the use which the Sabbath day had to be a type and figure of this heavenly rest, was the cause that God did so precisely urge the Iewes to ob­serve and keepe it inviolably. For he designed by so severe an injun­ction of the exact observation of the typ [...], the great importance and necessity of the thing signified thereby.

9 Of this I inferre, first that the day of rest, seeing it was ordai­ned to be a type and figure of the heavenly and eternall rest which Iesus Christ was to purchase to those that are his, [...]ons [...]ering [...]so that the Scripture for no other [...]ause maketh mention o [...] Gods re­sting on that day, and hallowing of it, out for this typicall and m [...] ­sterious [Page 60] use, that say I, that day was not ordained to Adam from the beginning, to bee kept by him in the state of innocency, because there is great cause to beleeve, that although Adam had persevered in that state and condition, he should not have entred into the hea­venly rest, but had enjoyed simply a terrestriall and eternall blessed­nesse here below in the Paradise of Heden, where God had put him; because the heavenly happinesse is alwayes proposed in the Scripture as a supernaturall gift of the grace of God through Christ Iesus, and not at all as a naturall grace. And it is in that respect that the Apo­stle in the Epistle to the Romanes Chapter 5. ver. 15. 16, 17. saith, that we receive much more in Iesus Christ, then we have lost in Adam, and that there is a superaboundance of grace by IESUS CHRIST towards us, going farre beyond all the losse wee have made in Adam, which could not be said, if we had lost any thing over and above an earthly felicity, and immortality in these lower parts, and if Adam persisting in the state of integrity, was to be, after many ages on earth, received into the kingdome of hea­ven. To which belongeth also that which is written in the fifteenth Chapter of the first Epistle to the Corinthians, where the Apostle making a distinction betweene Adam and Christ, saith verse 45. that Adam was made [...], into a living soule, that is to live a naturall life on earth, and to communicate it to his off-spring, but Iesus Christ was made [...], into a quick­ning spirit, that is, to give to those that are his, a spirituall and heavenly life by the mighty power of the grace of Sanctification. Also that which he addeth, Verse 47. The first man made of the earth, was earthy, ordained to abide on earth: But the second man is the Lord from heaven, ordained to have his residence in heaven, and to introduce thither all that are his. So in all likelihood Adam was not to be transported into the kingdome of heaven, although he had continued constantly in his first integrity and uprightnesse: Nay in case hee had beene received into that glorious felicity, that could not, nor should not have befallen him by Iesus Christ, as such an one, that is, as Saviour and Mediator. And therefore it is not likely, that God ordained in the state of innocency, the Seventh day of rest, which was never established by him, but to be a figure of the heavenly rest and eternall blessednesse which Iesus Christ im­parts to all those that beleeve in him.

[Page 61] 10 Secondly, I inferre againe from the same doctrine, that seeing the day of rest was first established to bee a figure of the heavenly rest, whereof CHRIST is author, it hath no obligatory force under the New Testament, but ought to cease, as have done all o­ther signes, figuring the graces which Iesus Christ hath brought un­to us, and among the rest the type and figure of the rest of the Israe­lites in the land of Canaan, which the Apostle joyneth together with the rest of the Seventh day, setting downe the one and the other as types, in the same fashion and of the same nature, of the heavenly rest.

11 The exception which some take against this inference is most absurd, when they say, that if the Sabbath day was a type of the heavenly rest, it ought to remaine in its vigor and strength, till this rest come, and all the faithfull have obtained it. For to the end it should continue no longer, it sufficeth that this heavenly and eter­nall rest hath beene purchased by IESUS CHRIST, and that the faithfull possesse it already in part, some of them being in heaven happy in their soules, and resting from their labours, the rest being here beneath, where they receive the first fruits, and an essay of that blessednesse, by the spirituall consolations, contentments and delights, which in the middest of their greatest afflictions are shed abroad in their hearts by the Holy Ghost which dwelleth in them. Otherwise, if the foresaid reason were of any value, the other Sabbaths, to wit, the Sabbath of the seventh yeere, and the Iubile of the fiftieth yeere, which were Sabbaths of rest unto the the land should continue still, because they were figures of that rest which is not yet come. Nay all the signes of the Old Testament should remaine, because they figured spirituall benefits, which are alwayes to come, either wholly, or in part, to all GODs Elect while they are here on earrh. The signification of the Iewish cir­cumcision, to wit, the circumcision of the heart shall not be brought to perfection and absolutely finished till wee be in the kingdome of heaven. But it sufficeth for an absolute abolishment of all the signes of the Old Testament, that Iesus Christ hath actually acqui­red all the benefits figured by them, although the Elect inherite them not yet totally and perfectly. As for the day which the Church hath appointed to be a day of rest under the New Testa­ment, it hath not beene ordained to serve for a type and figure, [Page 62] which it neither could, nor ought to doe, but only for order, and to be a meanes of the practise of holy duties, whereunto some day was of necessity to be allowed.

CHAPTER Twelfth.
Answer to the replyes made unto the former Argu­ment.

1 TO the last reason heretofore alledged, some doe reply, that indeed in the Sabbath there was a kind of figure & ceremo­ny annexed only unto it accidentally, but as for the thing it selfe, the Sabbath hath beene since the beginning of the world, and continueth still a morall thing, seeing it was ordained to Adam before sinne came unto the world, and to the Israelites be­fore the Law, since the giving whereof God added the ceremo­ny to the day, to the intent it might be a part, not onely of the morall, but also of the ceremoniall Law; that Christ hath taken away the ceremony, but a seventh day of Sabbath hath alwaies the same vigor and force, it had from the beginning.

2 It sufficeth to answer, that this reply layeth a false foundation, to wit, that a seventh day of Sabbath is of it selfe morall, that it was in the time of innocency ordained to Adam, and commanded to the Israelites before the Law. Whereas it was first ordained by the Law, and not before, and the figure was not annexed unto it, as an accident to a thing already subsisting; Nay, it was never of its owne nature but a legall figure, belonging to the government and ceremonies of the Law, as hath beene already, and shall be more abundantly confirmed in the refutation of the arguments broached for the contrary opinion.

3 Others doe reply, by denying that in the observation of a se­venth day of Sabbath there was any legall figure and ceremony, which was to be abrogated by Christ: That indeede God in the foresaid passages of Exodus and Ezechiel saith, that the Sab­bath day was to the Israelites a signe that God sanctified them. But the word Signe signifieth not alwaies a type and figure; for love [Page 64] is a signe that we are Christs Disciples, and is not a type; And the publike profession of a thing, is a signe of that thing, and is not a type thereof; Even so the Sabbath in the strict keeping therof was a marke of the strait communion which was betweene God and the faithfull Israelites, as it hath still the same use towards Chri­stians; but was not a signe of the nature of those which were abro­gated by Iesus Christ, to wit, a signe typicall and figurative of things to come, to the fulfilling whereof it ought to yeeld and give place, but only a doctrinall signe, that is, given to be unto them a do­cument and instruction of Gods benefits towards them, and of their duty to him, which therefore was such a signe, that it might, and ought to subsist together with the thing that it signified; and so it followeth not, that it ought to be abrogated at the cōming of Christ, but rather that it continueth under the new Testament, to be unto us a signe and document of the same benefits which concerne us as much as the Israelites.

4 But this reply is of no better mettall then the former, and the distinction that it is founded upon is vaine and frivolous. It is true, that whatsoever under the old Testament might in some sort be cal­led a signe, was not alwaies a type and figure: For the word Signe is now and then taken in a most generall sense, for any marke and token whatsoever, which maketh a thing to be knowne, for every effect shewing the cause from whence it proceedeth, or for every ad­junct denoting the subject wherein it is inherent; As in the ex­amples aforesaid, the actions and courses that men take themselves unto, may be signes of their inward disposition, of their religion, or of some other thing that concerneth them. And as Christ said to his Disciples, that by this should all men know that they were his Disciples, if they had love one to another, Ioh. 13. v. 35. Even so may it be said, that a pure and holy life, a religious and upright conver­sation under the old Testament, made the true Israelites to be knowne, and were a signe whereby they were denoted, as by the same badges the true Christians are now knowne. There is an in­finite number of such signes, which were never, neither could be types and figures. But these are not the signes that wee treat of, nor also other signes ordained purposely to be memorialls of things past, whereof there were, perhaps, some which had no other use, and were never types, and shadowes of better things. The signes we [Page 65] are about, are ceremonies and outward observations ordained of God to men, to signifie unto them on his behalfe the saving graces which he will communicate, and Iesus Christ hath purchased un­to them by his death: And I affirme, that there was no such signe under the old Testament, which was not a type and shadow of Iesus Christ to come.

5 The Sabbath ought to be sorted among these. I acknowledge it was a doctrinall signe, teaching the Israelites, that God maker of all things, and therefore of all men, neverthelesse amongst all had consecrated and hallowed them particularly to himselfe, with which signe, the thing, to wit, their sanctification was present. As they also by it made publike profession of their religion and pious affection towards God. But that barred it not from being a typi­call and figurative signe, in as much as it was a ceremony ordained of God to the Israelites, that it might signifie unto them a most pro­fitable benefit, which, although it was in that same time graciously bestowed upon them, had notwithstanding relation to the Messias to come, for whose sake they received it, as we doe also at this time.

6 Wherupon it cannot be inferred, that we therefore ought to have the same signe at this time in the Christian Church: Nay, on the contrary, we should not have it at all. For although the Covenant of Grace, in regard of the saving benefits comprehended in it, be in substance the same since the comming of Christ, that it was before his comming, yet it is new in regard of their signes. For it behooved the old signes to cease for ever, and to give over their place to the new. The Sabbath, and all other Signes and Sacraments of the Law were of the same degree.

7 They were all jointly doctrinall and figurative. They taught the faithfull what was their dutie towards GOD, and what were GOD's graces towards them, and figured unto them the Messias to come, as the meritorious cause, and as that wonderfull one, who, in the fulnesse of times, was to purchase those graces, which in re­ference to that acquisition, and to a more full communication of them under the new Testament, and their accomplishment in hea­ven, are called The good things to come, Col. 2. vers. 17. Heb. 10. vers. 1. Although all true believers received them in part, even then, in as much as Christs future death was no lesse present to God, then if he had suffered it already, and obtained the same [Page 66] worth, power and efficacy. Their Sacraments the Circumcision, Passeover, Sacrifices, Aspersions, &c. were they not signes of Spirituall benefits, which God granted to his faithfull servants at the very instant of their celebration, as of the forgivenesse and blot­ting out of their sins, of their regeneration, and of other heavenly and saving graces? Were they not out of hand made actually par­takers of these graces, as soone as they received the signes whereby they were signified, and they instructed and assured by them, as by most certaine documents and pledges of their present and reall exhi­bition? Did not GOD declare himselfe to be, and was he not really the GOD of Abraham at that same instant, when he or­dained unto him the Circumcision in his flesh to seale that gracious promise in his heart? And did not that promise containe the whole substance of the Covenant of grace?

8 But although they received the graces signified, the signes were never the lesse typicall and figurative; for as much as the Messias to come, was the marke that they were levelled unto, and by whose death those graces were to be deserved and purchased. Also they have all ceased at the comming of Christ; and although we receive under the new Testament the same graces, we have no more those ancient signes: For Christ hath given us other signes, which with greater clearenesse and perspicuity represent and assure us, that God giveth them unto us, but as being already purchased. Which there­fore to speake properly, are not signes and types, because they have no relation to the Messias to come, nor to a future acquisition to be made by him, as were all other signes, wherewith under the old Testament God had clothed the Covenant of Grace, and which also for this cause, Christ hath abrogated. Neither can it be shewed, that GOD will have to continue under the new Testament, any thing that he had ordained under the old Testament, to be an out­ward signe, signifying any saving grace, that Christ at his com­ming was to purchase by his death to his Church, God will have it to continue under the new Testament.

9 They alledge to this purpose, but most unfitly, the Raine-bow in the clouds, which God gave of old for a signe to Noah, and continueth still in this use of a signe. For it was a signe ordained onely to confirme a temporall promise, common, not onely to all men, but also to all living creatures of all flesh that is upon the earth, [Page 67] to wit, that there shall not any more be an universall floud to de­stroy the earth, and all the creatures that are therein, as he had done before, Genes. 9. vers. 10, 11, 12, 13, 14, 15, 16. which was not a benefit of the Covenant of grace founded upon Iesus Christ, but a naturall covenant, and therefore was in no sense typicall, had no re­lation to the Messias to come, and for this cause ought not to be abolished by him, but was to continue, as in its naturall being, even so in its being relative, signifying this temporall grace, which the earth shall injoy to the worlds end.

10 It is true, that some things which in the old Covenant have beene used for types and figures, and subsist still in their naturall and absolute essence, may be freely and indifferently applyed to some good and lawfull uses, which they are capable of under the new Covenant. But in regard of the end they had to be typicall signes, and of that necessary obligation which was in them by Gods anci­ent Ordinance for any end whatsoever, they are all abolished; nei­ther is there any one of them that hath vigour and strength vnder the new Testament.

11 Which to explaine more clearely, I say, that typicall things under the old Testament were of divers sorts: Some of them were in such sort typicall, that their whole essence consisted in that; neither can in matters of religion, the type & figure be severed from their lawfull use, nor applyed to the exercise of any religious functi­on allowed in the state of the Gospell. Of this condition, for example, were the Circumcision, the immolation of the Paschall Lamb, the Sacrifices: The whole use of which signes was to figurate Christ to come, and his benefits; neither is there any respect fitting for the exercises of our Evangelicall religion, for which any man may lawfully circumcise his children, offer the Paschall Lambe, or give sacrifices of beasts to God.

12 Others were in such sort typicall, that they may in themselves have another use then to be types, and be imploied lawfully in the practice of actions of the Christian Religion: As for example, these that the Apostle speaketh of in the Epistle to the Colossians, Chap. 2. vers. 16. to wit, the abstinence of certaine meats, the keeping of new Moones, of Holy daies, of Sabbaths. For we may abstaine from meats, nay, from a certaine kind of meats, to fast, to keepe under our body, and bring it into subjection. We may observe [Page 68] the first daies of every Moneth, the Holy daies, the Sabbaths, to rest from the toile of the world, and to apply our selves more carefully and particularly, then usually we doe, to the hearing of Gods Word, to singing of Psalmes, to publike Prayers, to bestowing almes on the poore, all which are Evangelicall duties, for which it is not onely lawfull, but also fitting that some times be appointed. As indeed from all times both fasts and divers feasts have beene ob­served in the Christian Church. But to keepe all those things for Religion and Conscience sake, as a necessary point of Gods ser­vice, or to believe that we are bound to doe so, by the Com­mandements which God gave under the old Testament, when he established them for shadowes and figures, were a thing al­together unlawfull.

13 The Sabbath day is wholly of this kind. It is certaine that Christians may observe that day indifferently, as any other day, and in it give themselves unto all exercises of our Christian Religi­on. And indeed the Christian Church kept it in her first ages many yeeres together, as well as the Sunday, which we shall shew more expresly hereafter. But to keepe it as a type and figure, as it was of old, or believe that we are bound to keepe it rather than any other day by the Commandement which God gave at that time, or to make of it, for any other respect, a point of conscience, it is a thing in no case tollerable under the Gospel, in the time wher­of Gods Commandements given under the old Testament concer­cerning any typicall thing, although capable otherwise to be apply­ed to som other use then to be a type, are not obligatory, and bind not the conscience. And as putting apart the typicall consideration, divers good uses may be found, for which a course may be taken to keepe the first day of every Moneth, the solemne feasts of the Passe­over, of Pentecost, of Iubiles at the end of fifty yeeres, and others, yet all these daies are abolished, and if any man would lay a neces­sity of such observations upon Christians, in the authority of the ancient Commandements of the Law, which the Gospell hath not ratified, and establish in them a point of Religion, he should with­stand the Gospel: Even so, albeit reasons may be found, laying aside the type and figure, to make lawfull the observation of the Sabbath day, by applying it to Evangelicall uses, neverthelesse it should be a sin against the Gospell to make the observation thereof [Page 69] necessary, by vertue of the Commandements which God gave of old, but the Gospel hath no more ratified then these others, or other­wise to establish in it any part of Gods service, seeing it was a typi­call thing which hath been abolished with all the rest. This is the maine point which I stand unto here: Not that it is unlawfull to keepe the Sabbath day just as any other day; But that there is not on Gods part any obligation to that day, more than to another day, and that it cannot be of it selfe a service of our Christian Religion, be­cause it was a type of the old Testament, and all the types of that time have ceased, in regard of their obligation, notwithstanding any lawfull use of them, which otherwise may be thought on under the new Testament.

14 And wherefore, I pray, if all other types be abolished, ought the Sabbath onely to continue, seeing it was a type of the same nature with the rest, figuring to the Israelites their sanctification by the Messias to come? Vpon what grounds is it said, that it was not typicall and figurative as all the rest? Is it, because nothing can be seene in it figurative of Iesus Christ, as in all other signes? As in the feast of Passeover, the Lambe which was killed figured manifestly the person of Iesus Christ put to death for our redemp­tion: The sacrifices of beasts were figures of the Sacrifice of Christs body: The sprinklings and washings were types of his blood, of the shedding of it upon the crosse, of the sprinkling thereof upon our consciences by the holy Ghost, and of the spirituall washing which we receive thereby.

15 To this I answer, that the figurative and typicall signes of the old Testament, were not all of one sort. It is true, that all had re­lation to Christ, but some of them represented meerly and directly Christs person, the actions of his person, and consequently the be­nefits depending thereon: Others represented nothing directly but his spirituall benefits, yet as proceeding from him, and from his actions, which consequently they figured also. Of the first kind was the Paschall Lambe, and the sacrifices that were offered, which properly were figures of Christs person and of his sacrifice, and con­sequently of our redemption, and of the expiation of our sins made by him, which is the benefit proceeding from his sacrifice.

16 Of the second sort was the Sabbath day, which properly and di­rectly represented the sanctification of the people, and their ceasing [Page 70] from workes of sinne, but figured also therewith Iesus Christ: Because by him, that benefit was to be purchased to the faithfull, and they were to receive it by his meanes. For it is by the offering of the body of IESUS CHRIST once for all that we are sanctified, Heb. 10. ver. 10. Of the same sort was the Circumcision, where­in no thing can be found that figured properly CHRISTS person, and the actions thereof. But because it sealed the righteousnesse of faith, Romanes 4. verse 11. figured the spirituall circumcision of the heart, Rom. 2. ver. 28, 29. Col. 2. ver. 11. and was a signe of the covenant of grace, Genesis 17. ver. 7, 9, 10, 11. which bene­fits Christ was to deserve by his death, in that respect it was a figure of Christ, and a shadow, whereof the body was in him, who also hath abolished it. The like were so many Sabbaths ordained on the first and last day of the feasts of the Passeover, and of Tabernacles, on the feast of Pentecost, on the tenth day of the seventh moneth, in every seventh yeere, in the fiftieth yeere of Iubile, which all con­fesse to have beene abolished by Iesus Christ, as things typicall. Yet there was no thing in them that made them more particular to the Iewes, more ceremoniall and typike, nay not so much as the ordinary Sabbath, whereof God had said, that which he hath not said of these, that it was a signe betweene him and his people, &c. Neither figured they Iesus Christ otherwise then this ordinary Sab­bath did. For they were not types of his person, nor of his acti­ons, but only of the spirituall benefits which are alwayes received of the faithfull, and which the true Iewes received then in him and through him. Now if all the signes of this second kinde, which had of old a great sway in the Synagogue, were accounted to be figurative, and as such are abrogated, wherefore should not the Sabbath be likewise abolished?

17 Yea how many things were there under the Old Testament, whereof no man can tell what relation they had to Christ, either in his person, in his actions, or in his benefits, and which perhaps in effect represented no such thing, had no typicall signification, but were only ordinances belonging to order and ecclesiasticall govern­ment, servill exercises, childish rudiments, elements of the world, wherewith it was GODs pleasure to burthen his people in those times, which were the times of the infancy and bondage of the Church, and therefore were ceremonies, as well as those that had [Page 71] some typicall and figurative signification. (For under the name of Ceremonies may and ought to be comprised not only the types and figures, which properly and manifestly were such, but universally all the observations of the ecclesiasticall policy and government of the Iewes, all the ordinances of the Law of commandements, which were a partition wall betweene them and all other nations, as the Apostle saith, Ephes. 2. verse 14, 15.) Or were memorials of things past, which did belong to the Iewes only, and for that cause have beene abrogated by Iesus Christ. So that, although the Sab­bath had not had any typicall signification, nor relation to Iesus Christ, as it had, it was enough to make it to be done away, that it did belong to the ecclesiasticall government of the Iewes, and was also given them for memoriall of a benefit particular to them, to wit of their deliverance out of the land of Aegypt, and of that miserable bondage wherein they had not any one day free, neither to rest from their labours, nor to serve the Lord their God. For in the fifth Chapter of Deuteronomie, God repeating by the mouth of Moses the Commandements of his Law, addeth to the fourth Commandement this reason of the institution of the Sabbath, ver. 15. And remember that thou wast a servant in the land of Ae­gypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arme: Therefore the Lord thy God commanded thee to keepe the Sabbath day, shewing by these words, that the deliverance which he had given them from that la­borious bondage of the land of Aegypt, should not onely oblige them to keepe the Sabbath so much the more carefully and religious­ly, but was a cause why he ordained it, to wit, that it might be unto them a memoriall, or a token for remembrance of that glorious and wonderfull deliverance.

CHAPTER Thirteenth.
Conclusion of the first part of this Treatise.

1 OF all that hath beene said heretofore we conclude, First, that the Sabbath was not ordained till after the delive­rance of the Israelites out of the land of Aegypt, and con­sequently, that they kept it not in Aegypt, and therefore that they had not learned of the Patriarkes their Fathers to observe it; that the Patriarkes did not observe it; that Adam received not any com­mandement of God to keepe it, neither had any notice thereof; fi­nally that therefore it is not morall. For if it were morall, and therefore alwayes and in all times necessary, if God had comman­ded it to Adam, if the Patriarkes had kept it, they had taught their children to keepe it, and that being so, the Israelites had assu­redly kept it in Aegypt. If there they had kept it, there had been no cause to ordaine it for a memoriall of their deliverance out of Ae­gypt, and to say, that after their deliverance, and in consideration thereof, they were commanded to keepe the Sabbath day, which is the thing that God pronounceth most expressely in the place lately cited, Deut. 5. verse 15. and Ezek. 20. verse 11, 12. where up­on that hee had said ver. 10. that hee caused the Israelites to goe forth out of the land of Aegypt, he addeth, and I gave them my statutes, moreover also I gave them my Sabbaths, &c.

2 Secondly, seeing the Sabbath day was ordained to be a memori­all of a benefit particular to the Israelites, to wit, of their delive­rance out of the land of Aegypt, and of their separation from all other nations, it followeth that the Sabbath day obligeth not Chri­stians [Page 73] under the New Testament, as if it were morall, and as if God had [...]dained it by an expresse commandement to continue till the worlds end. For this end of the Sabbath, to be a memoriall of their deliverance and separation from all other people dwelling upon the face of the earth, with the other end afore mentioned, to be a figurative signe of Iesus Christ to come, and of the saving bene­fits, which were to be purchased by him, made up the whole use of the Sabbath: Of which end neither the one nor the other doth be­long to the New Testament.

3 The faithfull Christians are a people more spirituall then the Iewes were, because they are under the Gospell, which is an estate more spirituall and heavenly then was the condition of Gods peo­ple under the Law, for which cause it is called the kingdome of hea­ven: And therefore all dayes under the Gospell should be to all the faithfull that live in that blessed and heavenly estate as many Sab­bath dayes, more particularly then to the Iewes, to rest from their sinnes, and to give themselves to prayers calling upon the Name of the Lord, to reading and meditation of his holy Word, and to other religious exercises of godlinesse, according to the words in Isaiah Chapter 66. v. 23. if they be applyed unto the estate of the Church under the Gospell, as they may be, and indeed are so expounded by many interpreters, when it is there said, that then there shall be no more New Moones, nor Sabbaths distinguished by intervalls and spaces of times, but one Sabbath shall succeed immediately to ano­ther Sabbath, and that all the dayes of the weeke and of the whole yeere shall bee as Sabbaths unto them. This is the conclusion of all that hath beene said in this first part, which shall be more fully confirmed by the refutation of the arguments that are brought to maintaine the morality of the Sabbath. Which refutation shall bee the subject of the second part of this Treatise.

CHAPTER First.
First Answer to the first Reason.

1 THose that hold the second opinion doe say, that the keeping of a Seventh day of Sabbath is a morall thing, which from the beginning of the world should continue to the end thereof, with this diffe­rence only, that God before and till the comming of Iesus Christ had ordained, that the last day of the weeke wherein hee rested from all the workes which hee had made, when he created the world, should be sanctified by all men, in remembrance of the creation, and of his rest on that day: But since the manifestation of Iesus Christ, it was his will, that in­stead of the last day of the weeke, the first day, wherein Christ, ri­sing from among the dead, rested from the work of our redemption, should be observed in the Christian Church, for a memoriall of this worke, which being more excellent then the former, it was besee­ming and just, that this last day of the creation, should yeeld the possession of the day of rest unto it.

2 To underprop this opinion, they have broached diverse reasons, amongst which we shall order in the first place the reason taken out of the second Chapter of Genesis, ver. 3. where Moses, after hee had said, that God finished all his workes in sixe dayes, and rested on the seventh day, addeth, And God blessed the Seventh day, and sanctified it, because that in it he had rested from all his workes which hee created and made. Of which words they conclude, that as soone as ever the Creation was ended, and the Seventh day begun to subsist in nature, it was blessed and sanctified, that is, consecra­ted to Gods service, and ordained, even then to our first Parents while they were in the state of innocency, to be kept by them for this end, and therefore the observation of a Seventh day is morall, is [Page 78] of the Law of nature, and is in no wise ceremoniall, seeing it was established before sin came into the world, at which time there was no shadowes and figures of Christ, because in that state of innocency our first Parents had not stood in neede of him, nor of any direction to him by ceremonies. If then in that estate, wherein no corruption of sin had hindred them to serve God continually, and the bodily imployments had been no great disturbance unto them in the practice of that duty, God judged necessary to injoine unto them a seventh day, to the intent that giving over all other care, they should in it addict themselves only to the actions of his service, and all religious exercises, how much more in the state of sin, where­in men have so many hindrances from Gods service, both by sin, and by the laborious occupations of their worldly callings, is it necessary, that a set day of rest be ordained unto them, to cease wholly in it from the turmoile of their secular affaires, and to give themselves only to holy and religious exercises belonging to Gods service. This necessity is as great under the new Testament, as it was under the old; and therefore God hath not omitted to or­daine under both a Sabbath day, yea, a seventh day of rest, which being established before sinne, and consequently being morall, bin­deth all men perpetually.

3 There be divers meanes to answer this objection: First, no­thing obligeth us to believe, that the words written in the third verse of the second Chapter of Genesis should be thus translated: And God blessed the seventh day, and sanctified it, as if Moses had meant to expresse a time past long before his penning of this Booke; and to tell, that this blessing and sanctifying was made even from the time that the creation was finished, and from the first seventh day of the world: Whereas they may be translated thus, And God hath blessed the seventh day, and hath sanctified it, & understood, as being said with a Parenthesis, and in regard of the Ordinance which God had lately made in the daies of Moses concerning the seventh day, when he gave by his Ministery the Law of the Israelites▪ Which ordinance Moses made mention of in his relation to the history of the creation, as of a thing established and knowne of the Israelites when he writ, & by occasion of that he had said, that God after he had created all his works in sixe daies, rested on the seventh day. So we may give this exposition to Moses words; God made [Page 79] all his works in six daies, and rested on the seventh day, and thence he tooke occasion to blesse and sanctifie now that day, giving com­mandement by his Law to his people of Israel to keepe it in their generations: So it shall be a narration made in this place occasion­ally, according to the ordinary custome of holy Writers, and spe­cially of Moses, when in the historicall relation of things that were come to passe long before, they find occasion to speak of things happened since, specially of those that were come to passe in their time when they wrote, to interlace, upon that occasion, a short re­hearsall of them, with the narration of things more ancient, and to speake of both in such a manner, as if they had happened in the same time, whereof I will here set downe some examples.

4 First we find divers places named by anticipation: As in the 12. Chapter of Genesis, verse 8. It is said, that Abraham removed unto a mountaine Eastward from Bethel, which name of Bethel was not in the daies of Abraham the name of the place betokened by it in the foresaid words: For it was not called Bethel, till in it Iacob saw a ladder reaching to heaven, and the Lord standing above it. Then Iacob called it Bethel, that is, The house of God, whereas before that time it was called Luz, as may be seene in Genesis, Chap. 28. vers. 13. 19. But Moses writing the history of Abraham, called it Bethel, by an historicall anticipation, because in his time, Bethel was the ordinary name of that place: We read in the fourth Chapter of Ioshuah, vers. 19. that the people came up out of Iordan, and pitched in Gilgal, which was not so called, till Ioshuah in that place circumcised the people, Chap. 5. vers. 9. Likewise in the second Chapter of Iudges, and first verse, the Author saith, that the Angel of the Lord came up from Gilgal to Bokim, because the place which he calleth Bokim was so called when he wrote that history, although it was not yet so called when the Angel came thither, but received that name afterward, from the teares which the people shed and powred out before God, after the Angel had rebuked them; For the Text saith, that when the Angel of the Lord spake these words to all the children of Israel, the people lift up their voice and wept: Therefore they called the name of that place BOKIM, vers. 4, 5.

5 Secondly, we find the same anticipation in the description of things and actions: As in the 16. Chapter of Exodus, where [Page 80] Moses reporteth, how God began first to give Manna to the Isra­elites (which I pretend also to be the time of the first institution of the Sabbath) and how the Israelites carried themselves about the ordering thereof, and immediatly he addeth, how he by Gods command, ordained that an Omer of it should be filled, to be kept for the generations of the Israelites, vers. 32. and gave an injuncti­on to Aaron to take a pot, to put in it that Omer full of Manna, and to lay it up before the LORD to be kept for their generati­on, vers. 33. He reciteth also at once, that as the LORD com­manded him, so Aaron laid it up before the Testimony to be kept, vers. 34. which things, as it is evident, were not done at the first, when God gave them that bread to eat, because then there was as yet neither Tabernacle, nor Arke, nor Tables of the Law. But because when Moses wrote, all these things were done, and had their full performance, he taking occasion of the historicall narration, which he was writing of the first Manna which God sent to his people, relateth also the Ordinance that God gave to put a pot full of it in the Tabernacle, before the Arke, and the execution of the said Ordinance, which neverthelesse must be referred to a long time after.

6 So in the first Booke of Samuel, and in the 17. chapter, after the narration made of Davids combat against Goliah, of his victo­ry of that Giant, and of the defeat of the Philistins, it is added in the Text, verse 54. And David tooke the head of the Philistine, and brought it to Ierusalem, but hee put his armour into his Tent, which notwithstanding was not done, but after that David, being anointed King, tooke the whole towne of Ierusalem from the Ie­busites, with the strong hold of Sion, and dwelled in it, calling it the City of David, 2 Sam. 5. vers. 7. 9. And therefore our French translation in the foresaid place, 1 Sam. 17. addeth the word depuis, that is, since, saying, And David since brought the head of the Philistine to Ierusalem, and put his armes in his Tabernacle, to shew, that David did not this as soone as he had overthrowne the Philistine, although it be related in the Text jointly and at once, with his combat and victory, as if both had happened together, because when that history was a writing, the transportation of the head and armes of Goliah to Ierusalem, and to the fort of Sion was done: And therefore it is related by occasion, as it were with [Page 81] one breath, in consequence of the victory gotten over him: Other examples might be found to this purpose, if it were needfull.

7 To keepe this course in discoursing and writing is no wise un­fitting nor misbecomming. If any writing under the New Testa­ment the History of the first Creation of the world, and relating the forming of light on the first day, should adde by occasion. And it is also on the first day, that the true light of the world hath shined by his resurrection from the dead, and for that cause wee observe that day: Or if re-hearzing, that God brought forth bread out of the earth to strengthen mans heart, and Wine to make it glad, he should adde joyntly upon this occasion: And it is in this bread and in this Wine which nourish the body, that Iesus Christ hath insti­tuted the Sacrament of the nourishment of the soule by him, who should finde any thing blame-worthy in such discourses. Wher­fore then Moses might he not most fitly, by occasion of that hee had written of the Seventh day, and of Gods rest in it, in the Hi­story of the Creation, touch also in the same discourse the edict made about the sanctification of that day, seeing that edict had a great sway when he wrote the History of the Creation, and Gods rest on the Seventh day was the cause and reason thereof, although it was not so ancient as the first Seventh day?

8 Against this answer the instance hath no force which they urge from the conjunction and, whereby the third verse is joyned with the second, that is, the blessing and hallowing of the Seventh day, with the finishing of the workes of God, and of his rest on that day, as being done at the same time, and expressed in words of the same tence and moode. Nor what they say further, that in these two verses, as most cleerely appeareth, the whole discourse is of the same Seventh day, and as in the second verse is understood the first Seventh day, wherein God, after he had finished his workes, rested, likewise in the third verse it is understood so, when it is said, that he blessed and sanctified the Seventh day, which is also expressed by the demonstrative Article [...]: to shew that it was the same Se­venth day: that otherwise the reason which is added, and taken from the rest of God, should be worthlesse, because God did not rest from the worke of Creation on that day which he ordained to the Iewes, to be their Sabbath day, but on that day wherein hee fini­shed first all his workes.

[Page 82] 9 For I answer to this, that the conjunction and may well enough joyne things distant in time, and farre removed one from another, that also they may be expressed by words of the same tence and moode, specially if they have any connexion and dependancy one upon another, as in this place, The blessing and hallowing of the Seventh day, although done long after Gods rest on the Seventh day, dependeth upon that rest, as upon the cause and reason which was an occasion to God to make it. In the Texts before mentioned of Exodus 16. Chapter the 32. and 33. verses, and of the 17. Chapter of the first booke of Samuel, in the 54. verse, which ex­presse manifestly things done many yeares after these which are re­hearsed before, but depending on them, are joyned to the verses im­mediately going before, by the conjunction and, which is diverse time reiterated, and the words whereby these diverse things are ex­pressed, are set downe in the same tence and moode. It imports not, that in these examples the thing subsequent joyned straight with the precedent, was not a great deale so farre remote in time from it, because both hapned within the space of the age of one man, as should be in the Text of Genesis before cited the sanctifi­cation of the Seventh day from Gods rest on the Seventh day, if this being past on the first Seventh day after the Creation, that came not to passe till the dayes of Moses, which should be an intervall of more than two thousand yeeres. For when two things separated and distant in time, are to bee coupled together in a discourse, if so bee the one hang upon the other, those that are remote by many thousand of yeares, may be joyned together, as well as those of twenty or forty yeeres distance. Neither doe I see wherefore it is not as allowable and convenient to rehearse at once a thing come to passe two thousand yeeres and more, after another that it relyeth on, notwithstanding there be a great intervall of time betweene, as to recite one chanced twenty or forty yeares after another whereunto it hath some relation. In the one and in the other there is the same reason, and the same liberty.

10 Wherefore the blessing of the Seventh day made in the dayes of Moses, might bee fitly coupled with the Rest of God, after the Creation, which was the foundation thereof, notwithstanding any whatsoever distance of time betweene them. As indeed it is so joy­ned in the fourth Commandement, Exodus Chapter 20. verse 11. [Page 83] where GOD speaking to the Israelites saith, In sixe dayes the LORD made heaven and earth, and rested the Seventh day: wherefore the LORD blessed the Sabbath day, and hallowed it. In which place cannot be understood a blessing and hallowing done at the same time, that God rested first on the Seventh day, but that on­ly which was made in behalfe of the Israelites, as is cleere by the re­petition of the Law in the fifth Chapter of Deuteronomie, where that which was absolutely said in Exodus, Therfore the Lord bles­sed the Seventh day, is restrained to the Israelites, v. 15. Therefore the Lord commanded thee to keepe the Sabbath day. And in Exodus 16. v. 29. The Lord hath given you the Sabbath. And in the 31. Chap. ver. 16, 17. The Children of Israel shall keepe the Sabbath, to observe the Sabbath throughout their generation, for a perpetu­all covenant: It is a signe betweene mee and the children of Israel for ever. For in sixe dayes the Lord made heaven and earth, and on the Seventh day he rested; where it cannot be denyed, but that with the end of the Creation, and Gods rest on the Seventh day, is immediately joyned the institution of the Sabbath to the Is­raelites, at least in quality of a signe. If then in that place Moses might speake after this manner, and say, God created in sixe dayes heaven and earth, and rested the Seventh day, and therefore he hath ordained to the Israelites the Sabbath day for a signe; wherefore in the second of Genesis; might he not say after the same manner, God made heaven and earth, in sixe dayes, and finished them on the Se­venth day, and rested from all his workes, and this his Rest on the Seventh day hath moved him to blesse ánd sanctifie that day, to wit, to the Israelites, to be a signe unto them according to that hath been said in the places before mentioned, which are an evident and cleere explication thereof.

11 Neither is it any wise necessary, as is pretended, that in the second Chapter of Genesis, in the second and third verses, one and the same singular seventh day should be understood, and that God hath precisely sanctified the same seventh day wherein he rested, and rested on the same day that he sanctified, and therefore because in the second verse the first seventh day after the Creation is under­stood, it must be taken so in the third verse. For it sufficeth to un­derstand in the third verse the same seventh day in likenesse and re­volution, and generally a seventh day correspondent continually in [Page 84] order to that which GOD rested on, after his workes of the sixe dayes. And this reason, that God rested on the first seventh day, might have been to God a most reasonable cause to ordaine long af­ter the sanctification of a seventh day, answerable in all points to that first seventh day. The sequell of Moses his discourse is as fit­ting in this regard, as in the other; As if I said, our Lord Iesus Christ rose againe, and rested from the worke of our redemption on the first day of the weeke, wherefore the Church hath dedicated the first day of the weeke that hee rose in, to be holy and solemne, the sequele is good, although it be not the same first singular day that Christ rose on, and the Church hath consecrated, but the same onely in likenesse and revolution, yea although there passed a long time after the Resurrection of our Lord and Saviour before the first day of the weeke could be well setled as a day of holy and re­ligious exercises. We say on Friday before Easter, this day Christ hath suffered: on the Ascension day, this day Christ is ascended into heaven: At Whitsunday, On this day the Holy Ghost is come downe, although those things came to passe on a certaine singular day which is past long agoe. But we name so all the dayes follow­ing which correspond to that first day, according to the similitude which is betweene them. And we call the day of the Passion, of the Ascension, of the descent of the Holy Ghost, those which are not such properly, but onely have by revolution correspondancie with the first dayes, wherein such things were done. Even so, when it is said in the third verse of the second Chapter of Genesis, And therefore the Lord hath blessed the Seventh day, and hath hallowed it, because in it he hath rested from all his workes, that is to be un­derstood, not of the same first day wherein hee rested, but of a Seventh day answering unto it in the order and continuall succes­on of dayes.

12 The Article [...] put in the third verse, before the word that sig­nifieth seven [...] proveth not, that it is a peculiar seventh, even that seventh day that God rested in verse 2. For although the Ar­ticle [...] be often used to betoken emphatically a thing singular and individuall, already knowne and mentioned, yet this is not uni­versall. For it is used much without any emphasis, or expresse demonstration of any thing, either singular or certaine, yea simply to serve for an ornament, and to make the word that it is joyned [Page 85] unto more full, which use hath also in the Greeke tongue the ar­ticle [...]. Verily in the third ver. which we speak of in this place, it is cleere, that the said Article cannot be restrained to a seventh singu­lar day, as it is in the second verse; Nay it betokeneth more gene­rally a seventh day comprehending in it many singular dayes, which by similitude, in regard of the order and succession of times, have reference and analogie to the first seventh day mentioned in the said second verse, and have followed it from time to time at the end of sixe dayes. For it is such a seventh day that God hath sanctified, and not a singular seventh. And that seventh day may bee called a particular seventh, and considered as particularised by the Article [...], as it is in effect, in as much as it is not indifferently all seventh day, or any of the seven dayes of the weeke that God hath sancti­fied, but it is the last of them. We seeke only to know, when God began to blesse and to hallow it to men, to be kept by them. And I maintaine that this hallowing began not incontinent after the Creation was finished, but more than two thousand yeeres after. Neither is the contrary proved by this passage of Genesis.

13 No greater weight hath another instance which is much urged, that as in the course of the Creation, when it is said, that God after he had created every living thing, blessed them, Gen. 1. v. 21, 22, 27, 28. is to be understood a present benediction, and not put off to a long time: Even so, when in the second of Genesis, with the perfection of the Creation on the seventh day, is joyned the blessing and hallowing of that day, a present sanctification is to be understood.

14 For the reason is not alike in the one, and in the other. First, the blessing of all living creatures, and the blessing of the seventh day are not to be taken in the same sence. That is a blessing of actu­all and reall communication of goods and graces: This is a bles­sing of destination to be solemnized by men. Secondly, all living creatures, as soone as GOD had created them, stood in necessary need of this communication of his graces, without which they could not have subsisted in their being: And therefore we ought to understand, that at that time God blessed them after that manner, but there was no necessity, that man should solemnize the seventh day as soone as it was made, more than any other day of the weeke, and therefore it was not necessary that GOD should then conse­crate [Page 86] it to that use. Thirdly, it is clearely set downe in the Text, that God blessed all living creatures as soone as he created them: For it is added, And God blessed them, and God said unto them, be fruitfull, and multiply, &c. But it is not said, that God blessed the day of rest, and at that same time commanded Adam and his posterity to keepe it; wherefore a like blessing and hollowing can­not be proved from thence to have beene made from the begin­ning of the seventh day.

15 This first answer to the precedent objection, is moreover confir­med by the conformity of the words which Moses maketh use of in this verse of the second of Genesis, with those whereby the hallow­ing of the Sabbath was injoyned in the Law, for they are the same; which is an helpe to shew, that Moses writing since God pronounced the Law, spoke of the hallowing of the seventh day, in regard only to the Ordinance that God in his time had made there­of, seeing he imployeth the same words, and the same discourse.

16 Againe, the same answer is confirmed by this, that it is not probable, that God from the beginning sanctified the seventh day to ordaine it to Adam for a day of rest, because Adam in the estate of innocency should not have had any use of such a day. For he was without sin, which might have hindred him to serve God continu­ally, and therefore needed not a signe, which by the similitude of a bodily rest and cessation, might teach him to cease and rest from sin, as if he had beene already obnoxious unto it, and so be for that purpose a good help unto him. And though he was capable of sin, and had a possibility of falling into it afterward: Yet as the holy Angells were and are still capable of sin, and might of themselves fall into sin, if God confirmed them not in grace, and yet a day of Sabbath was not behoofefull unto them, because they are in a perpe­tuall course of serving God: Even so to man, in that estate of in­nocency, a particular day of rest was neither very necessary, nor very sufficient to keep him from falling into sin. For to prevent that mis-hap he stood in need of daily helps far more powerfull, making him to cleave to God with purpose of heart, to call upon him, to thinke seriously on him, and consider deeply his favours and graces, which he might and was bound to doe, seeing he had no distraction from Gods service by any temporall and earthly busi­nesse. For although it be true, that God put him in the garden of [Page 87] Heden, and commanded him to dresse it, Genes. 2. vers. 15. yet seeing that place was unto him a place of pleasure, delights, and in­nocency, the dressing of it could not hinder him to serve God every day, with all necessary continuance and assiduity. It had rather been unto him a recreation and delightfull diversion, to keep him from idlenesse, then a necessary occupation, seeing the earth had of it selfe brought forth all fruits unto him; no painfull imploiment, because it had not bin accompanied with toilesome travell and wea­rinesse, and had not required of him an oversight and imployment so long, that a particular day would have bin necessary unto him, to rest on it from his works, and to apply himselfe without distra­ction to Gods service; whereas the occupations of sinfull men are such, that they are forced of necessity to win their bread in the sweat of their face. Moreover, in that estate of innocency, Adam and Eve being alone, had no outward exercises of Religion, such as are those that are practised in a Church assembled, and which, to attend on them, require of necessity a stinted time, and a cessation from all bodily works. But rather all the service that God required of Adam, and which he might have applyed himselfe unto, was a particular meditation and consideration of his works, and the calling upon his holy name: Which service he was able to discharge every day abundantly, yea, even then, when he was busied about the dressing of the garden, which was capable rather to stirre up and enter­taine his spirit in the mediation of Gods workes, then to hin­der it.

17 Of no weight is the instance that some make, saying, that al­though Adam in the estate of innocency had no distraction from Gods service, nor trouble and wearinesse by his ordinary labour, yet it was behoofefull unto him to keepe a seventh day of rest, seeing God himselfe, although he was in no regard wearied and distracted by making all his works in sixe daies, neverthelesse rested on the seventh day. Verily, if God after the making of his workes in sixe daies, had rested on the seventh day purposely, to the intent, that by an intermission of his painfull labors, and appointment and solemne applying of that seventh day to some particular holinesse for him­selfe and his owne use, as having need thereof, because he could not in the sixe precedent daies be earnest enough about it, he might afterwards returne to the making of other works after the former, [Page 88] and so continue that reciprocation, the foresaid instance by far grea­ter reason should be much worth. But that saying, that God rested on the seventh day, signifieth nothing saving this, that God ceased to make more workes, and viewed them when they were made, be­cause in the former sixe dayes he had finished them all, and this ces­sation was only a resultance and necessary consequence of the in­tire perfection of all his worke, wherefore also it continued, not only on that seventh day, but ever sithence; Because God hath never since made any new creatures. Whence it is cleerely appa­rent that the instance is altogether vaine, because there is not the same reason of Gods rest on the seventh day, and of the rest, the ne­cessity whereof they would faine put upon man in the estate of in­nocency. All that this example of God could oblige Adam unto, was only to indeavour, after he had done his worke, to contem­plate Gods workes, and admire in them his glory, which, I say, he might have done sufficiently every day. Now if this example bin­deth us not at this time under the New Testament, as shall be pro­ved hereafter, how farre lesse obliged it Adam?

18 No more force hath that which is also objected, that if God or­dained to Adam, when he was in his integrity, outward signes and Sacraments, as the tree of life, and the tree of knowledge of good and evill, he might as conveniently ordaine unto him a day of rest. For the tree of life, and the tree of knowledge, of good and evill, to speake properly, were no more Sacraments to Adam, then the other trees of the Garden, yea then all other workes of God, in all which he might have considered signes and markes of the grace and power of GOD; But the one was unto him a meanes of the perpetuall conservation of his bodily life by eating of the fruit ther­of, and the other an occasion to try his obedience, by the prohibi­tion made unto him to eate thereof. Besides this the consequence is naught: For to establish signes and Sacraments signifying to A­dam the perpetuall grace of God, and his immortality, if he perse­vered in obedience, and on the contrary threatning him with the disgrace of God, and with death, if he became a transgressor, was not a thing repugnant to his condition in the state of innocency, neither had it any unreasonablenesse joyned with it: But to or­daine a particular day of rest to a man, to whom all the dayes had beene Sabbaths, and who day by day had served God, as much as was necessary, and as God did require of him, was not a thing sutable and convenient to his condition.

[Page 89] As in the heavenly Paradise there is no particular day of Sab­bath, but a perpetuall Sabbath, because there GOD is glorified without stint or ceasing by the heavenly Host, even so in the terre­striall Paradise, where man was righteous and holy, and in a con­dition conforme, in some sort, to that of the kingdome of heaven, and a figure thereof, he had observed a perpetuall Sabbath to GOD. For although hee could not doe it so perfectly as it is done in hea­ven, because he was obnoxious to the necessities of this naturall life, neverthelesse hee might have done it, and did it as perfectly as the quality and condition of his being here beneath could suf­fer, so that it was no wise requisite that he should have a particular day of Sabbath.

19 Nay I esteeme, that to affirme, that GOD ordained unto him a seventh day of Sabbath, derogateth too much from the excellency of his condition. For it is most sure, that the determination of a particular time of GODs service made to a man expressely, sup­poseth that he wants the commodity, and is not able to serve GOD ordinarily, or hath not an inclination and affection to doe it, and it therefore must be layd upon him, as a Yoake tying him thereunto, and withdrawing him from his other occupations, as also it is a marke of a servile condition, in witnesse whereof, the appointment of so many solemne dayes of Gods service under the Law, was a part of the Yoke thereof, from which God hath freed the state of the Gospell, as being more free and more perfect, wherein wee should be stirred up with a more free and voluntary affection to his service. To one that is both able and willing to serve God conti­nually every day, as Adam was in that state of innocency and of perfect righteousnesse, it is not needfull to limit a particular day. And though a day chosen and picked out from others had beene use­full to Adam, to the end that giving over all other things, he might give himselfe intirely and only to Gods service, doubtlesse God had left that choice to his liberty, considering the wisedome and godli­nesse wherewith he had endowed him.

20 To say that since Gods rest on the seventh day, after the labour of sixe dayes in the Creation, was the foundation and the reason of the institution made in the Law, of a seventh day, to bee a Sab­bath day, the same reason being of the same force and use from the beginning of the world, should have caused at that time the same [Page 90] ordinance, and the same hallowing of the seventh day to all men, it is a forceles consequence. For there was not a like necessity of the in­stitution of a particular day of rest in these first beginnings, when A­dam was in the state of innocency, nor afterwards when the Church subsisted in a few families, or particular persons, as there hath been, after the Church was become a great body of people, having need of a stinted order and government, whereof GOD would take the care upon himselfe, and for that end, among other points of ecclesi­asticall order, and rules of his service, ordaine to his people of Is­rael growen to a great number, a day of Sabbath, and the seventh of the week, taking for the foundation and reason of the institution of a seventh day his own resting on the seventh day, which became, at that time only, a reason of this ordinance, because God groun­ded himselfe thereupon to make it, but it followeth not, that be­fore that time, and from the beginning of the world this rest of God, which was on the first seventh day, should be a reason of the same ordinance. That should be right and prove good, if it were of its owne nature a reason absolutely necessary, and a cause bring­ing forth unfallibly such an effect, which is not. Otherwise it should follow, that God was bound to hallow the seventh day, and could not sanctifie any other. It is indeed a reason, not of it selfe, but only for as much as God thought fit, and was pleased to ground upon it the sanctification of the seventh day. Whereof this is a manifest proofe, that under the New Testament this reason hath no force to make us observe the day of Gods rest. Now there is no necessity obliging us to inferre, that if God would and thought fit it should bee a reason in the time of the Law, he was also willing, and thought fit, it should be a reason also before the Law, and since the beginning of the world: Whereas it is manifest by the rea­sons already alledged, that it was very fit it should be so under the Law, but was not so from the beginning, and before the Law was given.

CHAPTER Second.
Three other answers to the first reason.

1 BVt Secondly put the case that the mention made in the se­cond Chapter of Genesis ver. 3. Of Gods blessing and hal­lowing the seventh day, should be understood, as done at that time, it followeth not, that his meaning was in that sanctification, to prescribe it to Adam and to his posterity, to be observed by them. For it is said only that God blessed the seventh day, and sanctified it, but not that he commanded man to sanctifie it, as he did in the Law. This sanctification includeth not necessarily a precept given to man. For we may conceive simply, that God in his owne mind blessed and sanctified it, that is, magnified it, gave it a speciall recom­mendation, made a particular account, and had a good liking of it, [Page 92] and, as it were, rejoyced and gloried in it, because then he rested from all his workes, beheld seriously their most beautifull and per­fect structure, and his glory in them. Which implyeth not, that he was willing to give an ordinance to man to observe it. For accor­ding to the stile of the Scripture, times, as well as places, are called holy, and are said to be sanctified by the Lord, simply in regard of his appearing in them by some famous action, or some other notable mark, whether he ordaineth them to men to be kept by them, or not, as may be gathered out of Exodus Chapter 3. verse 5. Chapter 19. ver. 23. of Deuteronomie, Chapter 26. ver. 15. of Ioshua Chap­ter 5. verse 15. Of Psalme 11. ver. 4. Of Ieremy 31. ver. 40. Of Ezechiel Chapter 28. ver. 22. Of Sophoniah Chapter 1. ver. 7. Of 2 Peter Chapter 1. ver. 18.

2 Thirdly, although this blessing and sanctifying of the seventh day, were to be understood, as done at that first time, and relatively to man, it should not follow, that it was done for that time, that it had relation to Adam and to Eve, and that God had given unto them notice thereof. For God might have blessed and sanctified that seventh day by an appointment and designe to command the obser­vation thereof to men, not at that time, nor long after, but onely when he was to give the Law to his people of Israel, as also he did. If any at this time relating the History how Noah and his family were in the Arke saved by the waters of the floud; or how the Is­raelites were delivered from the hands of Pharaoh by the waters of the Red Sea, upon the occasion of that discourse should adde, that then God sanctified the Baptisme of the New Testament, he should speake fitly to the purpose, because these things were figures, which in Gods intention had relation to the figure of Baptisme 1 Cor. 10. ver. 2. and 1 Pet. 3. ver. 21. Although God sanctified not Bap­tisme to be practised at that time in the Church, but long after: like­wise Moses might very well say, that God, as soone as he rested on the seventh day, sanctified that day, because he rested on it purpose­ly, to ordaine it to bee to men a holy day, although hee ordained it not at that time, but long after in the dayes of the common wealth of Israel. And indeed the Hebrew word which is translated, by the word Sanctifie, signifieth, to consecrate, ordaine, prepare, pub­lish, proclaime, and is often taken relatively to that which is to come, whether it be applyed to persons, Isa. 13. ver. 3. Ierem. 51. [Page 93] verse 27. 28. to things, Ierem. 6. vers. 4. or to times, 2 King. 10. vers. 20. Ioel 1. vers. 14. Ioel 2. vers. 15. in which places, as may be seene there, the Holy Ghost speaking in the present tence, persons are said to be actually sanctified, that is, destinated and appointed for some actions which they were not to doe then, but long after: Likewise actions are named, which were to be performed after a long time; as also times and daies to be solemnized, which were not to happen but after a good while, the times betweene, which were correspondent to them in the ordinary course of moneths and weeks, having no part in this solemnity. And why may we not say, that even so, the seventh day was blessed and sanctified, that is, or­dained to be kept, but not at that time by Adam and Eve, but only by their posterity many ages after, and to beginne to be observed, when the Law should be given to the people of Israel.

3 It must not be thought more strange that such a sanctification done at the beginning of the world should be relative to the giving of the Law, which came to passe two thousand yeeres after, then to see in the aforesaid passages divers sanctifications relative to acti­ons which were to fall out some hundred yeeres after. More or lesse time are of no moment in such things. It sufficeth to sanctifie, and to say that a thing hath beene sanctified in the present time, for a time to come, which is evident by the places afore mentioned, and by others such like. If God is said to have chosen, set apart, and sanctified from the wombe certaine persons, because he was to im­ploy them in holy functions when they should be of a mature and ripe age, and such as he should thinke fit, before which time he suf­fereth them to remaine in a common condition with other men, as may be seene in Ieremiah, Chap. 1. vers. 5. and in the Epistle to the Galatians, Chap. 1. vers. 15. why may it not be said, that af­ter the same manner he sanctifieth a day to be applyed to holy uses a long while after this sanctification, and in the meane while leaveth it, till that time come, in the common and ordinary use of and with other daies.

4 Their reply is very light, when they say, that if the aforesaid answer be of any value, we must say likewise, that as God sanctified not in the beginning the seventh day, but by destinating it to be holy af­terwards, even so he rested not on that day, but after the same man­ner, in as much as he appointed it for his rest in some time to come, [Page 94] which indeed is absurd. For this reply presupposeth, that Gods rest on the seventh day, and the sanctification of that day are one thing, and that these two fashions of speech may and ought to be taken in the same sense and meaning: which is not so, when we say of any body that resteth and ceaseth to worke, that imports a thing present; and not done by destination only: But when it is said, that one hath sanctified a thing, in the sense that the word sanctifie is ta­ken, to wit, to destinate and appoint to an holy use, it is not necessa­ry that such an use beginne, as soone as the thing is sanctified, for it may be very well appointed for a time to come.

5 Fourthly, although it should be granted, that the seventh day was prescribed to Adam, to be observed by him continually, that toucheth not the morality of the Sabbath. For this being granted, I say the seventh day was not ordained vnto him, as a morall thing, nor also as a ceremony and figure directing to Christ, of whom he had no need in the state of innocency, but onely as a point of order and of government, which God was pleased to subject him unto, and to stint unto him that time, to wit, the seventh day, for the particu­lar time of his service, even as he appointed unto him the garden of Heden for the place where he would have him to make his residence, and there to apply himselfe to admire the workes of his Creator, to serve and to worship him. And indeed, any man may with as good reason conclude, that it must needs be a morall thing to serve God in Heden, because it was the place where God had setled Adam to be served by him there in the state of his innocency, as they doe which seeke to prove, that it is a point of morality to keepe a se­venth day of Sabbath, because God ordained in that state a seventh day to Adam. For the determination of a certaine time can no more be a morall point, then the determination of a place, neither of them being founded in the principles of nature, and of naturall justice and equity, as should be whatsoever is morall, and as indeed is all that is written in the ten Commandements, saving the Com­mandement of the seventh day of Sabbath, which is a thing depen­ding entirely on institution and government, as shall be seene more fully afterwards. Or why may it not be inferred, that not on­ly a seventh day, but the last of seven is morall, because if God or­dained a seventh day to Adam, it was the last of seven, as those against whom we doe dispute doe avouch.

[Page 95] 6 Now if a seventh day could not be ordained to Adam in quali­ty of a morall thing, but onely as a point and rule of order, granting that it was prescribed unto him, it is inconsequent that it was to continue afterwards by a perpetuall ordinance given to all men. For there is no necessity, that all men after sinne came into the world, ought to be alwaies ruled in Gods service, by the same outward or­der that Adam was ruled by before he sinned, seeing things per­taining meerly and simply to order, are subject to alteration.

7 It is most true, that if in the state of innocency God had or­dained to Adam a particular day amongst others to serve him, it should be as much, nay farre more fit and necessary, that wee under the state of sinne should alwaies have alike ordinance for us: But I say withall, seeing it is supposed that Adam had one of seven daies prescribed unto him in that estate, although he applyed himselfe every day to Gods service without distraction, that we in the estate we are in, and wherein we give our selves so seldome and so sparing­ly to Gods ordinary service, by reason of our worldly imployments, should have beene tyed to more then one in seven. Yet for all that, Seeing God hath never prescribed to sinfull men but one seventh day, and that, as I pretend, for the time of the bondage of the Law only; Seeing also under the new Testament, although we be alwaies sinners, he would not stint unto us any day, but in that point hath left his Church free; I inferre from thence, that it is not likely, that hee ordained and limitted to Adam a seventh day; nay, not any other day of Sabbath. For by such a limitation he had tyed and in­thralled him in that estate of innocency, as much and more then his off-spring in the estate of sinne; which seemeth to imply, that hee was as much and more led daily away from Gods service, then are poore sinners which goe farre beyond all reason.

CHAPTER Third.
Answer to the second Reason.

1 THe second argument alledged for the morality of the Sab­bath, is, that before the Law was given by Moses, it was observed; which is proved by the sixteenth Chapter of Exodus, where it is said, that on the seventh day the Israelites Exod. 16. vers. 22, 13, 29, 30 went not out to gather Manna, but rested every man in his place on that day, because it was the holy Sabbath unto the Lord, which the Lord himselfe had ordained: Whence they would conclude, that it was already an ancient ordinance knowne of the Israelites to be such, that for this cause they went not out on the seventh day to seek Manna, that for the same cause God powred it not downe on that day, lest it should be an occasion unto them of violating the Sabbath. For all this was done before the Law was given, the giving where­of is described afterwards in the same Booke of Exodus, Chap. 20.

2 To this I answer first, that although it could be most cleerely shewed that the Sabbath was observed from the beginning before the Law, which notwithstanding cannot be proved, that availeth nothing for the morality of the Sabbath. We see that from the be­ginning, and in all times before the Law, the firstlings of the slocke, and the first fruits of the ground were offered to God. Genes. 4. ver. 3. 4. distinction was made between beasts cleane and uncleane. Genes. 7. vers. 2. tythes were paid. Genes. 14. 20. Genes. 28. vers. 2. Circumcision was given to Abraham foure hundred and thirty yeeres before the Law: Yet no man will conclude thence, that such things were morall: All things observed before the Law were not necessarily morall; many things may be found in them which were figures and ceremonies, and others which did belong onely to some order and rules concerning Gods service, and of that nature should have beene the Sabbath day, if it could appeare that it was kept before the Law.

[Page 98] 3 But secondly, my opinion is, that this cannot be proved, and the testimony brought out of the sixteenth Chapter of Exodus for the proofe thereof is extreemly weake. It is true; we find there that the Israelites kept the Sabbath, but no conclusion can be inferred from thence, that it was kept in all times before the Law, nay, it is rather most likely, that then began the first observation of the Sabbath, be­cause afore that time, in the whole life of the Patriarches, and in the whole conversation of the Israelites in Egypt, there is no mention found of such a day; neither should the time wherin we see the Isra­elites kept the Sabbath, be reckoned as a time which went before the Law, but as the proper time of the giving thereof, and the ordi­nance then made to keepe the Sabbath, as one of the first legall Or­dinances. The ordinances of the Law of Moses were not all given at once, but by succession of time, and sundry resumptions, as may be seene in his Bookes. As soone as the Israelites went out of Egypt, and about that very instant, God instituted the Passeover unto them, and a few daies after he ordained the Sabbath day. Quickely after followed the other ordinances, as appeareth by the Chapters immediately following this sixteenth Chapter. God then being about to give solemnely his Law a few daies after in mount Sina, as it is apparent by the conference of the sixteenth Chapter of Exodus, vers. 1. with the ninteenth, vers. 1. 11. of which Law the injunction of the Sabbath was to be a good share, it pleased him to give them before hand a particular commandement concerning the Sabbath, by occasion of the Manna, which by and by he was to powre downe upon them from the cloudes six daies every morning, but not on the seventh day, and that to ratifie, by this his cessation on the seventh day, the Commandement that he was to give them in his Law a few daies after, for the Sabbath of the seventh day, and to prepare them afore hand to the carefull and religious observati­on thereof. Therefore it was necessary that he should warne them to gather on the sixth day bread for two daies, and not to goe out on the seventh day, but to rest in their tents, because there should be none found in the field. The injunction and warning which he gave them is cleerely set downe in the fifth verse, although abridged into few words. For GOD said to Moses, On the sixth day they shall prepare that which they bring in, and it shall be twice as much as they gather daily, to wit, because there shall be none found on [Page 99] the seventh day, and my will is, that they rest on that day. This is suppressed in the Text, but certainly GOD expressed it to Moses amply, and Moses to the people, who obeying that advertisement, gathered twice as much bread on the sixth day.

4 Therefore, it is to no purpose that they inforce these words in the verses 23. 26, 29, 30. To morrow is the rest of the holy Sab­bath unto the LORD: On the seventh day is the Sabbath: See that the LORD hath given you the Sabbath; so the people rested on the seventh day, as if they denoted, that the Sabbath was an an­cient custome, that it was practised in all times from the beginning, and that the Israelites conformably to the ancient custome rested then. For they had no regard but to the ordinance that was newly made, and which God had notified to Moses in the fifth verse of the same Chapter, when he spoke unto him of the Manna: This is cleere by these words in the 23. verse; This is that which the Lord hath said, To morrow is the rest of the holy Sabbath unto the Lord, and in the 29. verse, See that the Lord hath given you the Sabbath: which cannot be referred to any other thing, then to that which God had said and ordained to Moses a little before in the fifth vers. For if it be not referred thither, When was it that the Lord said and ordained to the Israelites, that the seventh day should be their rest? Where shall wee find before this time the word and the ordinance thereof? Must we reascend to the first daies of Adam, and have our recourse to the sanctification of the seventh day mentioned in Ge­nesis, Chap. 2. which, as we have shewed, was not for Adam, nor for his time, but was the same whereof God did beginne to speake in this sixteenth Chapter, because it began then, and not sooner, but is occasionally rehearsed in the second Chapter of Genesis.

5 And verily if it had beene an ancient ordinance practised by the Patriarkes, how is it come to passe, that the Israelites their children knew it not? If they knew it, why did they not practise it of themselves? If they practised it, what need was there of injoyning and laying it upon them so expresly, and with so great care, as GOD did by the occasion of the Manna?

6 Some doe reply, that the long captivity of Egypt where they were tyrannized, as well in their consciences, as in their bodyes, might have beene the cause that they lost all remembrance thereof and kept it not: and therefore it was necessary, that it should be [Page 100] renewed unto them: But this is a supposition, not only without any shew of truth. For if the Israelites had forgotten or neglected in Egypt the observation of the Sabbath, whereunto God had tied them, how is it, that God who charged and upbraided them now and then with the crimes and sinnes committed by them in Aegypt, did not object unto them the inobservation of the Sabbath? In the twentieth Chapter of Ezekiel, ver. 7, 8. God saith, that he spake to the Israelites in Aegypt, and gave them commandements. But of what? to cast away the abomination of their eyes, and not defile themselves with the filthy Gods of Egypt. And he blameth them for rebellion against him in this, and for refusing to hearken unto him, without making the least mention, that he had injoyned them to keepe the Sabbath day, as also he imputeth not unto them the in­observation thereof, although in the same Chapter ver. 12. he spea­keth of that day, but as given unto them after he had delivered them out of the land of Egypt, neither doth he cast in their teeth the carelesse regard that they had of it, saving since the time that they were in the wildernesse, ver. 13.

7 Secondly, supposing that some of the Israelites had put the or­dinance of the Sabbath out of minde, this fault could not be com­mon to all, not forsooth, to Moses, Aaron, Caleb, Ioshuah, and to other persons eminent in godlinesse, and authority. If these had it in memory, how did they not put the people in minde of it, to make them keepe it as soone as they were in the wildernesse in a full liberty to serve GOD without hinderance? But so far were they from remembring it, that it is noted ver. 22. that all the rulers of the congregation, who should have had best knowledge of the di­vine and ancient ordinances, when they saw the people gather and prepare on the sixth day Manna for that day, and for the seventh following, according to the expresse command which Moses had given them, were astonished at it, as at a strange and extraor­dinary thing, whereby they were moved to come to Moses, and acquaint him with it, who upon that occasion informed them of Gods ordinance concerning the day of Sabbath, not as of an anci­ent, but as of a new thing, which was unknowne before unto them, and which he had a fresh learned himselfe verse 23. So in the 29. verse, he said to the Israelites, See that the Lord hath given You the Sabbath, speaking of it, as of an ordinance particular to them.

[Page 101] 8 It is also mentioned elsewhere in the same respect, as an obser­vation which God had injoyned them particularly, and as a prero­gative proper unto them, whereby GOD had separated them from all other nations, and consecrated them to himselfe, as he had done by the rest of the ceremonies of the Law of Moses. This the Levites made a religious confession of in Nehemiah. 9. Chapter verse 13, 19. Thou camest downe upon Mount Sinai, and spa­kest with them from heaven, and gavest them right judgements, true Lawes, good statutes and commandements, and madest knowne unto them thy Sabbath, &c. This the Lord said to them by Ezekiel in the twentieth Chapter ver. 10, 11, 12. I caused them to goe forth out of the land of Aegypt, and brought them into the wildernesse, and I gave them my statutes, &c. Moreover also I gave them my Sabbaths to bee a signe betweene me and them, that they might know that I am the Lord that sanctifie them. Which sheweth evidently, that the Sabbath was never given but for the Iewes, who also have acknowledged by those places, and taught in their bookes, that the Gentiles were not bound to keepe the Sabbath.

9 They reply, that the Sabbath is thus appropriated to the Israe­lites in the places which we have cited, because besides the generall reason, which was the cause of the institution and ordinance ther­of to all, and for all, since the beginning of the world, to wit, to bee a memoriall of the Creation, and of the rest of God, God re­newed it againe to the Iewes for other reasons particular to them, as to be a token for remembrance of their deliverance and rest which God had given them from the bondage of Aegypt, and of the mi­racle done in the Manna.

10 This reply which they bring cannot bee of any weight, seeing it cannot be found that any one man hath kept the Sabbath day, nor that GOD hath at any time commanded it to the Israelites for any reason whatsoever, nor that the people of Israel had kept and observed it at any time before their abode in the wildernesse: Nay it is said, that God gave it to them in the wildernesse, and the Sabbath is often appropriated to them absolutely, even in its sub­stance, without mention of any circumstances, or particular reasons, as we proved in the places before cited out of the ninth Chapter of Nehemiah, and the sixteenth Chapter of Exodus verse 29. in the last of which places God establisheth not the Sabbath for a memo­riall [Page 102] of the miracle of the Manna, but saith, that he had ordained to the Iewes the Sabbath to be kept by them, and for that cause rained not Manna on that day upon them.

11 Moreover seeing there is not any of the reasons that moved GOD to institute the Sabbath, found to be adapted to any other, but to them, it is unreasonable to extend the Sabbath it selfe to others then to them. For although to be a memoriall of the creation, as also to be a signe of sanctification, are reasons capable of themselves to be common to others, as well as to them, yet God applyeth them never to others, but to them only. To them only he said, Uerily my Sabbaths yee shall keepe; for it is a signe betweene me and you throughout your generations, that yee may know that I am the Lord that doth sanctifie you, Exod. 31. ver. 13. And verse 17. It is a signe betweene me and the children of Israel for ever: for in sixe dayes the Lord made heaven and earth, and on the seventh day he rested, and was refreshed; which sheweth cleerely, that God took not occasion of his rest on the seventh day from all his workes, to institute that day for a day of rest, but for the Israelites sake only, to wit, that it might bee a signe of their consecration to God to be his people, of their sanctification, and of their spirituall and eter­nall rest, which were benefits peculiar unto them, and not common to other nations. For it is against reason to say that God would ordaine a signe of these benefits to other nations, which he had ex­cluded from the covenant of grace, and consequently from sancti­fication, and from eternall life.

12 It is no more reasonable to say, that it was a signe to the Pa­triarches and faithfull which were before the Law, seeing that is not mentioned in the Scripture, where it is said expresly, that it was a signe belonging to the generations of the Israelites, that is, to the ages of the continuance of the Law, under which the Israelites did live, and not to them that had lived before, or were to live after. And as when God said to Abraham, that he established his covenant, to wit, Circumcision, with him and his seed after him, in their ge­nerations, Genes. 17. vers. 7, 8, 9, 10. wee inferre from thence very well, that before the daies of Abraham Circumcision was not used. In like manner, from the institution of the Sabbath to be kept by the Israelites in their generations, we conclude soundly, that before that time it was not observed. Nay with as good rea­son [Page 103] may it be thought, that circumcision was used before the dayes of Abraham, and that GOD did onely revive it after some particular fashion, although no mention be made thereof before Abraham, as many doe surmise the Sabbath day to have beene kept from the beginning, and that God did only renew it to the Iewes, although that be not written.

13 I acknowledge, that in some places of Scripture some things may be found appropriated to the Israelites particularly, which ap­pertained and did still pertaine to others as well as to them, and that by reason of some particular forme whereby GOD gave them more excellently unto them then unto others, and of certaine circumstances wherewith hee accompanied them, to make them more commendable unto them, and move them to keepe them more carefully, and that ordinances obligatory to all men were given them, clothed with certaine ceremonies belonging to them onely: But these are things which carry with them their owne evidence, or which the Scripture teacheth otherwhere to have beene common to others. But as for the seventh day of Sabbath, it appeareth not, neither by the nature thereof, nor by any declaration of Scripture, that it did belong to others then to the Iewes. And therefore from this that we finde it never appropriated to any people but to them, we conclude most rationally, that it was never ordained to any peo­ple, saving unto them.

CHAPTER Fourth.
Answer to the third Reason.

1 TO prove that the Patriarkes and other faithfull which were before the Law kept the seventh day of Sabbath, some take an argument from the distinction of weekes, which is pretended to have beene usuall in their time. To this purpose they alleadge the eight Chapter of Genesis, ver. 8, 9, 10, 11, 12. where it is said, that Noah having sent forth a Dove to know if the wa­ters were abated from of the face of the earth, and the Pigeon re­turning unto him into the Arke, he stayed yet other seven dayes, and sent her forth the second time, and again other seven dayes, and sent her forth the third time; Whence they would faine inferre, that Noah observed weekes, and in them the seventh day. They al­leadge likewise out of the 29. Chapter of Genesis, ver. 27. that Iacob complaining of Laban, who had beguiled him, giving him Leah instead of Rachel, for whom he had served seven yeeres, La­ban answered, fulfill her weeke, and we will give thee this also for the service that thou shalt serve with me yet other seven yeeres. Moreover, they adde this inconvenience, that if the Patriarkes be­fore the Law observed not the distinction of weekes, and in them the seventh day, they observed and solemnized not also the remem­brance of the Creation, which God performed in sixe dayes, and of his rest on the seventh day.

2 To that I answer, first, that although the Fathers before the Law had kept a regular distinction of weekes, it should not fol­low, that they observed the seventh day particularly, and made of it a day of rest, and of exercises of Religion. For they might have kept that distinction simply as a distinction of time, as they did of [Page 105] moneths and of yeeres, without tying unto it any rule for the ex­ercises of Religion, no more than to these other.

3 But, Secondly, I say, that it appeareth not, that before the Law they observed the foresaid distinction. We find in the History of their lives, that they have observed distinction of dayes, of moneths, of yeeres, of which times expresse mention is there made, as also the distinction of these times is grounded upon the two great hea­venly lights, to wit, the Sunne and the Moone, which God created purposely to bee for signes, and for seasons, and for dayes, and yeeres, as is to be seene in Genesis, first Chapter, verse 14. whereof the Patriarkes were well informed, having a great knowledge of the Will of GOD, and of naturall things. Whereas the distinction of weekes is not grounded upon any naturall reason, nor also upon any ordinance of GOD which may be proved to have beene made from the beginning: Neither is there any where mention made of any observation of weekes before the Law: The passages allead­ged to demonstrate it, being too feeble for that purpose.

4 To the first of the eight of Genesis I say, that the argument which is grounded upon it, consists only in a simple and uncertaine conjecture. Indeed Noah twice or thrice, one seventh day after another, did let out the Pigeon, or as the Text saith, after he had stayed seven dayes, but the History telleth us not what reason hee had to observe after that manner an intervall of seven dayes; And it were too great rashnesse to determine it. Howsoever, no man can gather from thence an ordinary and stinted distinction of weekes, such as hath beene since the Law was given. For to come to that, they must suppose without any evidence produced, or testi­mony brought, that the first time that Noah sent out the Dove was the seventh day after he had let out the Raven, and that the second time he sent forth the Pigeon precisely on the seventh day follow­ing after the first seventh day, and so likewise the third time. For if he let her out after seven dayes fully expired, as the words may be taken, it shall be on the eight day, which should make a distinction, of a space not of seven, but of eight dayes. Secondly, in case it was on each seventh day that he sent out the Dove, it must be sup­posed, that it was precisely on the last, or on the first day of the weeke, and that hee observed exactly the one or the other for that purpose. For if he sent her forth on some other day, then the first [Page 106] or the last, and sent her forth againe on the seventh day following, that would only make a weeke perverted and irregular, and not the seventh day established and ordained by the Law, whereof the Sab­bath day was the last day, which can be farre lesse proved by the pas­sage before cited, to have beene observed by Noah. For to make that good, it must be certaine that he sent forth his Pigeon on the proper day of Sabbath, and that of purpose to performe in so doing a work of sanctification belonging to that day: Which not only is not certaine, but is also against all likelihood. For seeing the observa­tion of the seventh day, ordained by the Law, obligeth man to rest from all servile workes, and to cause all other living creatures that are in his possession to rest likewise, if Noah had knowne and ob­served the Sabbath day, such as the Law ordained afterwards, hee had kept himselfe quiet, and had not applyed so holy a day to let forth the Pigeon, that it might flye abroad here and there, and to observe what tokens she should bring unto him of the decreasing of the waters, which was rather a violation, then a sanctification of the Sabbath, according to the tenor of the Law. And therefore, although Noah had let out the Dove on the seventh day of the weeke, that should not be attributed to any particular designe tyed to that day, rather than to another, but taken as done on that day in­differently, as it might have beene done on any other day, without seeking any other reason thereof.

5 To the other passage taken out of the 29. Chapter of Genesis, I answer, that the weeke there mentioned is not necessarily to bee understood of a weeke of dayes ordinary and regular: But it may be taken for a weeke of yeeres, or for a number of seven yeeres, and the pronoune THIS twice repeated, for Rachel, the sence of Labans words to Iacob being this, As thou hast served seven yeeres, [...] Zoth. and hast received Leah for reward to bee thy Wife, fulfill also a weeke, that is, serve other seven yeeres, for THIS, that is, for Rachel, and she also shall be given thee to be thy wife; and so is this place explained by many interpreters. But if the pronoune [...] in the first place, is understood of Leah, and the weeke, of a weeke of dayes, and if Labans words to Iacob be taken, as if he had desi­red him to fulfill a weeke of dayes ordained for the celebration of the solemnity of his mariage with Leah, promising that after these seven dayes hee should also give him Rachel, as others take it, that [Page 107] also availes not. For from thence is proved only, that the custome was to bestow seven daies on the solemnities and pastimes of wed­dings. But that there was then a weeke regular and ordinary, where­of the last day was the same that God rested on from all his workes, and was also to that people an holy day of rest, it is a conclusion which cannot be gathered out of that history, and will never be proved.

6 Seeing therefore there is no sufficient proofe of a stinted distin­ction of daies before the Law, this may be to me a contrary argu­ment to prove, that the Sabbath day was not then kept. For seeing out of the observation thereof followeth of necessity the distinction of weekes, if it had been observed from the beginning of the world, frequent mention had bin then made of weeks, and the men of those daies had counted by weeks as well as by daies moneths, and yeeres, which is not to be found: Nay it is most likely, that the distinction of weekes beganne first among the Iewes, as soone as the Law was given, and from the Iewes came to the Gentiles, as a distinction of time very commodious and convenient, though they corrupted it, consecrating the seven daies of the weeke to the seven planets, which they made Idols of, and imposing unto them their names, whereas the Iewes named them according to their order, with rela­tion to the Sabbath, the first, second, third, &c. of the Sabbath.

7 Yet, although the faithfull before the Law did not keepe a di­stinction of daies, the inconvenience propounded in the beginning of this Chapter followeth not, to wit, that if so be they did not ce­lebrate the remembrance of the creation which God finished in sixe daies, and from which he began to rest on the seventh day, or that they had otherwise forgotten that great worke of God. For consi­dering the creation absolutely, they could not be ignorant that God had created the world, seeing the thing speaketh of it selfe, and all creatures cry with a loud voice, that they have one Author that hath made them, seeing also the distinction of daies and months that was knowne unto them, by the ordinary course of the heavenly lights, led them of necessity to a beginning, no lesse then the distinction of weekes, which had in it no particular thing capable to teach them so much. As for the Gentiles which were ignorant of the creation of the World, and weened it to be eternall, that was in them a grosse and blockish error against the light and documents of Nature. Yet it [Page 108] was not universall; For there have beene some in all times, who have beleeved and taught, that the world hath had a beginning, and was made, though they have erred in their opinions concerning the framing thereof.

8 Adde to this, that in the holy generation of these first faithfull, the Fathers had alwaies a speciall care to teach it to their children by a continuall tradition, which, with the manifestation of the crea­tion in generall, might also make knowne unto them the particular order observed of God in that wonderfull worke, to wit, that in sixe daies he made heaven and earth, and rested the seventh day. For it is likely that Adam learned it of God, that hee kept the knowledge thereof, and imparted it to his children, who called it to memory, and at all occasions glorified for it the Lord their God. So they might know, without any regular observation of weekes, on what day God began, and on what day hee ended the creation of the world. For the foresaid tradition being supposed by the distinction of moneths and yeeres, which was alwaies observed, it was easie to make that supputation, although some, even of the chiefe men a­mong the Iewes, as Philo in the first Booke of the life of Moses, sticke not to say, that the natall day of the world, wherein it was finished, beganne not to be knowne, but by the Israelites, when God at first rained Manna upon them in the wildernesse, and that it was wholly unknowne to the Fathers, in which affirmation I see no inconvenience.

9 But howsoever, it was no manner of way necessary, that they should celebrate ordinarily the memory of the creation, and of the rest of God on a solemne and stinted day; yea, on the last of the seven daies wherein GOD rested; and marke the revolution thereof from day to day; Neither doth it appeare, that they did any such thing. Nay, it is farre more apparent, that God gave the first knowledge, and commanded the ordinary and common observation of this day, when raining Manna upon the Israelites sixe daies con­sequently, he gave then none on the seventh day, saying, it was the Sabbath day, which he would have them to keepe in time to come, and which he enjoined expresly unto them in the Decalogue, de­claring that on that day hee rested from the workes of the Crea­tion.

CHAPTER fifth.
Answer to the fourth Reason.

THEY object also from the fourth Chapter of the Epistle to the Hebrewes, that the Apostle citeth out of the 95. Psalme verse 11. and applyeth to the Hebrewes, the threat denounced of old against the incredulous Israelites in the daies of Moses, that they should never enter into his rest: That [Page 110] the Psalmist adapted it also to the Iewes of his time, exhorting them not to harden their hearts, when they shall heare the voice of God, as their Fathers have done, lest they also should come short of en­tring into his rest. That, I say, the Apostle citing that threat, as ap­plyed by the Psalmist to his time, observeth, that God at that time spoke on this wise; I have sworne in my wrath, if they shall enter into my rest, although his workes were finished from the foundation of the world, For he spake in a certaine place (to wit, in the second Chapter of Genesis) of the seventh day on this wise: And God rested the seventh day from all his workes. And that from thence the Apostle maketh this inference, that God in this threat, wherein hee spake in Davids time of a rest to come, whereof the Is­raelites should come short, could not understand the rest of the seventh day, mentioned in the second of Genesis, because that rest had a great sway from the foundation of the world: As hee sheweth also in the verses following, that it could not be taken for the rest of the Land of Canaan, because Ioshuah a long time before had brought the Israelites into that rest, and therefore of necessity God spake of another rest then of these two, to wit, of a spirituall and heavenly rest, which those that beleeve are admitted into, and all those that beleeve not come short of.

2 They endeavour to make out of this discourse this illation, that the observation of the Sabbath day was ordained to all men from the beginning of the world, even from that seventh day wherein God rested from all his workes. For they put in this the force of the argumentation of the Apostle, to wit, That the rest of the seventh day was not to be understood in the threat denounced in Davids time against the Israelites, that they should never enter in­to Gods rest, because men were already entred into it from the be­ginning of the world, as it is written; And God rested the seventh day from all his workes, and is so cited by the Apostle, and by them urged as impossible to be understood onely of Gods resting from all his works after he had finished them, and as of necessity to be taken, for a rest ordained of God to men, which at that same time hee brought them into.

3 Because, even as the Apostle by the other rest of the land of Canaan, which he alledgeth also, and by the heavenly rest, which he mentioneth likewise, understands a rest that men enter into, and [Page 111] whereof they have an enjoying and possession, the one and the other 1 being called Gods rest, because he puts them in possession of them; likewise by the rest of God on the seventh day, which hee maketh mention of, as of a thing which had sway when the workes of God were finished from the beginning of the world, he understands necessarily a rest which men enjoyed and practised at that same time after Gods example: For otherwise, and if it had not be­longed to men, in vaine had the Apostle excepted it, as a thing that could not be understood in Gods threat. As also there should be an equivocation in this, that the Apostle making mention of three rests 2 of God, to wit, of the rest of the seventh day, of the rest of the land of Canaan, and of the heavenly rest; should by the first understand a rest whereby God onely rested, and belonging to him alone, and by the two others a rest which he had given, or was to give to men for their rest. That moreover, if by the rest of the seventh day he had 3 not understood a rest ordained to men from the beginning, but on­ly Gods owne rest, his argumentation should be defective, and sub­ject to an easie reply, because he had omitted? the rest which out of all doubt God instituted, at least in the fourth Commandement, concerning which rest, seeing hee excluded it not, the Hebrewes might have replyed unto him, that God understood, and denoted it in that threat, wherewith hee threatned the Israelites by David, that they should not enter into his rest, and so hee had not obtained his end, which was to shew, that God speaketh there of the hea­venly rest, and not of any other.

4 To all this reasoning, which, to some that make use of it, see­meth to be of great weight, to others but light and probable, I an­swer shortly, that albeit it hath some shew, it hath not strength enough to prove that which is in question, to wit, that the obser­vation of the Sabbath day was ordained to man from the beginning of the world. For the Apostle in the place above cited, ver. 3. & 4. speaketh not expresly of any rest ordained to man, nor that men had at that time entred into any rest; nay, he maketh no mention, that God had blessed and sanctified the Sabbath day, but saith that God did rest the seventh day, as soone as his works were finished. There­fore it is not his scope to teach, that the rest of the seventh day was kept by men from the foundation of the world, and that for that cause God could not understand it, when in the daies of David he [Page 112] spake to the Israelites of a new entrance into his rest. For if hee had propounded to himselfe that end, doubtlesse he had uttered it in more expresse tearmes, at least he had rather cited these words of the second Chapter of Genesis, And God blessed the seventh day, and hallowed it, which had manifestly beene more unto the purpose, then these others, And the seventh day, God rested from all his workes. Although that howbeit he had alleadged them, no man can necessarily inferre from thence, that he had such an intention: whereas his mentioning only of GODS rest on the seventh day, and his omitting of the blessing and hallowing thereof which fol­loweth immediately in the Text, sheweth he acknowledged, that it was not practised from the beginning, and that also his minde was to speake directly of GODS Rest only, and to shew, as a thing most evident, that that rest, seeing it was past, and there was no possibility of entring into it, could not be understood in the pro­mise which God so long after made by David to the faithfull, of entring into his rest, Hebr. 1. ver. 1, 3. which promise was inclu­ded in the threat, that unbeleevers should not enter into his Rest; but another rest, to wit, a spirituall rest prepared to the faithfull in heaven, whereof that Rest of God on the seventh day was as a type and figure.

5 Which GOD gave them to understand, when he caused Mo­ses to observe in the description of the History of the Creation, that 5 on the seventh day hee rested from all his workes, conformably whereunto he commanded the Iewes to keepe the seventh day, and to rest on it, as he had rested, that it might be unto them a type and figure of the heavenly rest. And in this respect we may grant, that the Apostle speaketh also of the rest of the seventh day ordained to men, and excludeth it out of the sence of the threat, but indirectly and by consequence only, for as much as affirming, that even the rest of God Himselfe on the seventh day after he had finished his works, was not understood in the foresaid threat when GOD denounced it by David, we may inferre from thence, that likewise the rest or­dained to men was not understood in it. Not because this was as ancient as that, for in such an asseveration there is no consequence; but because that was the foundation of the institution of this to the Israelites, and this had a great sway when GOD gave that warning with such a threat, as well as that, albeit not of so long a date.

[Page 163] 6 To confirme that I say serveth the tenth verse, where it is said, 6 that he that is entred into Gods Rest, hath also rested from his owne workes, as God did also from his, the meaning of which words is, that they which are entred into the heavenly Rest cease from all their labours and businesses of this life, even as God on the seventh day rested from all his workes, whereby the Apostle signifieth, that God in his own rest established a figure of the heavenly Rest, which he would conferre upon men, whereof he gave them notice after­ward; whence it followeth, that in the third and fourth verses (which the tenth verse hath relation unto) where it is observed, that God from the foundation of the world, after his workes were finished, rested the seventh day, and notified so much by Moses in the second Chap. of Genesis, the Apostle designed directly no other rest, but Gods owne Rest, and meant not rest ordained from the begin­ning to Adam. For if he had meant such a rest, he had said in the 10. verse, he that entreth into Gods heavenly rest, ceaseth from all the workes of this life, even as Adam by Gods commandement rested on the seventh day, and had not said simply, as God rested from all his workes.

7 The instances alleadged are weak. For what necessity is there, that because by the two other rests of God mentioned by the Apostle, He. 4. v. 1, 8, 9. to wit, the rest of the land of Canaan, and the heaven­ly rest, a rest given to men is understood, even so by the rest of the se­venth day in the 2. & 3. verses a like rest is to be formally understood, and in the same respect; As if one and the same word were not often found in the Scripture, in the same tenor of a discourse, taken in diffe­rent respects, and much more different then is here Gods rest, which in two places signifieth directly and expresly a Rest of God, in as much as given to men, and in the third a Rest of God, in as much as he himselfe rested: But indirectly and by consequence, in as much as he ordained afterwards to men to rest according to his example.

8 Which is an equivocation (if they will have it to be so called) of small weight, and inferior to many others which in other passages may be found in one and the same word, which moreover bringeth no inconveniency with it. For what necessity was there that this tearme The Rest of God, should be alwayes in this discourse of the Apostle taken in the same sence, seeing his only intention was to demonstrate, that all other Rest of God, which the Scripture cal­leth [Page 115] so, saving the heavenly rest, in whatsoever sence it be taken, could not be understood in the threat denounced by David. For I will here set downe a sence which may bee conveniently fitted to the words of the Apostle. God in his threat wherewith he threat­ned the Israelites by David, that if they were rebellious, they should not enter into his rest, understood either his owne Rest which he rested on the seventh day, after his workes were finished, from the Creation of the world; and which was the foundation and occasion moving him to ordaine long after the rest of the Se­venth day to men; Or the rest of the land of Canaan, or the heavenly Rest, seeing there is no mention in the Scripture of any Rest of God, but of those three. Now of necessity he understood the hea­venly Rest. For hee could not understand the rest of the land of Canaan, because the Israelites were already entred into that land, and enjoyed it: Nor also his owne Rest which he rested on the se­venth day, because it was past and gone from the foundation of the world, besides that it was not of such a nature that men could enter into it: Whence followed also that likewise God did not under­stand the Rest of the seventh day ordained to men, because indeed it was not ordained unto them, but conformably to the example of Gods Rest, which was the cause and reason of the institution there­of: And therefore if this rest was excluded from Gods intention in his threat, that was excluded also, although the Apostle expres­seth not this unto us, and farre lesse at what time God gave to men the ordinance of the seventh day, contenting himselfe with the ex­pression of Gods own Rest, after he had finished his workes, on the first seventh day, which Rest being excluded, excluded also the other ordained to men, in whatsoever time it was ordained unto them, whether in the proper time of Gods rest, or long after: Neither of which can be learned of the Apostles words in this discourse, but may be elsewhere.

9 According to this, it is cleere, that by the Apostles reasoning the way was shut up to the foresaid reply, which, as is pretended, may be made of the maymednesse of his argumentation, wherein is left out the rest commanded to men in the fourth Commande­ment, if by the rest of God wee must understand Gods owne rest, and not the rest which he ordained to men. For I deny not, but that this was also understood by the Apostle. But, as I have said, [Page 116] courtly, indirectly, and by consequence taken from the rest which he expresseth, from which this other hath its beginning and depen­dance, although it be not of the same antiquity, and that it cannot bee proved, that the Apostle meaneth any such thing. Moreover, albeit we could not find a way to answer such a reply, and to refute it, there should not bee in that any great inconvenience, seeing the thing it selfe affords an easie answer, and the Apostle answereth not alwayes formally in all places to all replyes, which might be made to his allegations: It sufficeth, if their vanity bee evident of it selfe, or if they may be otherwise refuted, as here the reply which is broached against the Apostle his reasoning might have beene easily.

CHAPTER Sixth.
Answer to the fifth Reason taken from the fourth Commandement, and first to the generall argu­ment taken from the nature of the said Com­mandement.

1 THe principall reason alleadged to prove the morality of the Sabbath, is taken from the fourth Commandement, Re­member the Sabbath day, to keepe it holy, &c. And first, they urge in generall the nature of the Commandement, which is one of the ten of the morall Law, which God Himselfe pronoun­ced with his owne mouth, ingraved with his owne hand upon two Tables of stone, for a signe and token of perpetuall continuance, and caused the said Tables to be put and kept in the Arke, and ther­fore the fourth Commandement must of necessity be morall and perpetuall, as the rest are, otherwise nine Commandements onely shall be morall. But these nine being morall, it cannot be said rea­sonably that this is not morall. And if any man should dare to say it, profane men may be so licentiously bold, as to make the same ex­ception against the rest, in all things wherein they cope with their particular vices, saying also, that they are not morall. That they of the Roman Church, who, to shrinke from the objection which we make against their idolatry by the formall words of the second Commandement of the Law, presume to answer that this Com­mandement is not morall, and did belong to the Iewes only, shall finde a sufficient colour to this answer, if it were true, that in the morall Law there is to be found a Commandement which is not [Page 118] morall, and that the fourth Commandement is such a one. And therefore as they have taken out of the Decalogue the second Com­mandement, although without all reason, seeing it is morall and perpetuall, others may take out of it the fourth Commandement, and comprehend it no more with the rest, and that with as good rea­son, seeing it is not morall, and concerneth us not.

2 To this I answer, first, that in vaine doe they seeke to shew, that the Commandement of the Sabbath obligeth us, because it maketh a part of that Law which God uttered with his owne mouth in the mountaine of Sina with so many evidences of his Majesty, and wrote it with his finger upon two Tables of stone, which he gave to Moses, and caused to be put in the Arke, as if these considerati­ons did give greater force and efficacy to this Law to binde us, as it did binde the Iewes, to keepe it in all things that it comprehendeth; for they might prove with as good reason, that in these time under the Gospell we are bound to have a Tabernacle or Temple like unto that which the Iewes had of old, and to observe the same service which they observed in it, because God in the same mountaine with much Majesty shewed the patterne thereof to Moses, and comman­ded him to make it after that patterne. Whereas much otherwise, we are not bound to keepe the Law in that respect, that God pro­nounced it in the Mountaine of Sina, and wrote it upon two Tables which were given to Moses. For in those respects, it obliged the Iewes only to whom alone also it was adressed in the preface put before it, Heare Israel, &c. No more are these considerations of va­lue to make it continue for ever. The inscription therof in Tables of stone might have had another end and usage, then that which is pretended by those which say that it denoteth the perpetuity of all that is contained therein; for it represented the hardnesse of the heart of man, which is more refractary and thwart to the spirituall inscription of the Law of God, then the hardest stone is to the ma­teriall inscription, which hardnesse the Law is not of it selfe able to vanquish and overcome, because it is a dead letter written in stone. It is God, God alone who by his grace, and by the power of the Gospel, and of the Spirit which accompanieth the Gospell, chan­geth the heart of stone into an heart of flesh, Ezech. 36. ver. 26. and 2 Cor. 3. ver. 3, 6, 7, 8. Wee are bound to the observation of the Law, and it is perpetuall only as it is morall, and written [Page 119] naturally in the tables of the heart, and as it commandeth us things which of their nature are good, just, and holy, or forbiddeth those which in themselves are evill, which also the Gospel of Iesus Christ, our onely Law, hath declared and confirmed to be such, as it con­firmeth the other nine Commandements, but maketh no mention of the fourth Commandement, which is here brought in question, as if it did binde us to the observation of a seventh day.

3 Neither doe I see any inconvenience to affirme, that the Law of the ten Commandements which is called Morall, is not such in its totality, but only in regard of the greatest part thereof, to wit, of the nine Commandements, for whose sake it hath deserved the title given unto it, of morall, naturall, universall, and perpetuall Law, as often the whole is named from that which is the principall in it: And that it is Ceremoniall, particular, and temporall in re­gard of a parcell thereof, to wit, of the fourth Commandement. For the Scripture saith no where, that all the Commandements of this Law are without exception Morall. Nay, seeing this Law is often called in generall termes Gods Covenant made with the Israelites, Exod. 34. vers. 28. Deut. 4. vers. 13. 23. Deut. 5. vers. 3. Deut. 9. vers. 9. 11. 15. &c. 1 King. 8. vers. 21. (which Covenant com­prehended not onely the Morall points, but also the Ceremonies, as may be seene, Exod. 24. vers. 7, 8. Exod. 34. vers. 10. 27. Levit. 2. vers. 13. Levit. 26. vers. 2. 15. Ierem. 34. vers. 13.) It is most like, or rather most plaine, that God comprehended in the said Law, as in an Epitome or short discourse, all his Ordinances, both Morall and Ceremoniall, which afterward hee declared more fully to Moses, and which are dispersed here and there in his Bookes. And as the other nine Cōmandements are the summary of the Mo­rall ordinances, even so the fourth Commandement concerning the Sabbath day, and the sanctification thereof, which was done with the practice of Ceremonies, is a summary of all the Ceremoniall ordinances.

4 For to this Sabbath day all other Sabbaths and legall feasts have relation, and to them all the Ceremonies whereby they were so­lemnized, have reference. Philo a learned Iew, hath observed this very well in his exposition of the Decalogue, where he saith, that the ten Commandements are the summary of all the speciall Lawes contained in the whole sacred volume of the Law-giver, and that [Page 120] the fourth Commandement containeth compendiously the Feasts, Sabbaths, Sacrifices, Vowes, Purifications, and other Ceremonies. And indeed the Sabbath is joyned with all other holy-daies in the 23. Chapter of Leviticus, as being of the same nature, and is put in the first place before them all, as being the first and principall of them all. It is also joyned with the Sanctuary, Levit. 19. vers. 30. and with the new Moones and other solemnities, Esa. 1. v. 13, 14. where God declareth, that hee cannot away with it, and maketh no better account of it then of all the rest of their solemne meetings, and appointed Feasts. Esa. 51. verse 2. Esa. 58. v. 13 Ier. 17. v. 22 24. 27. Ezech. 20. v. 11, 12, 13 Also the observation of the Sabbath day is taken in divers places of the old Testament, as denoting summarily all the Ceremoniall service which God had of old injoyned to Is­rael, as being a speciall and principall point of that service, and a meane for the observation of all the other points whereby he would be honoured. Notable amongst other places is that of Ezechiel, Chap. 20. vers. 11. 12, 13. where God saith first, that he gave them his Statutes, and made them to know his Iudgments, which if a man doe, he shall even live in them, vers. 11. understanding by Statutes and Iudgements the Morall Commandements properly, as it is evi­dent by the 18. Chapter of Leviticus, whence these words are taken, and where the Statutes, Iudgements, and Ordinances, wherof we speake, are expresly opposed to the vices of the Land of Egypt, and of the Land of Canaan, vers. 3, 4, 5. As in the foresaid 20. Chapter of Ezechiel, vers. 18. 19. they are also opposed to the vices of their Fathers, who in former times had lived in Egypt, to which vices the Commandement of the ceremoniall Law could not be conveniently opposed, because before the times of the pilgrimage of the Israelites in the wildernesse, they were unknowne, and had no sway. Now after this, God addeth in the foresaid Chapter of Eze­chiel, ver. 12. Moreover also I gave them my Sabbaths, to be a signe between me and them, &c. distinguishing the Sabbaths from the Sta­tutes whereof he had spoken before, as a Commandement ceremoni­all and typicall, from those that are Morall, and comprehending under it all other typike and figurative ordinances of the Law, where­of for this cause, although hee had established them in the wilder­nesse, as well as the Sabbath, he maketh no mention at all.

5 And in the 22. Chapter of the same Prophet, God blaming in many particularities the crimes committed by the Iewes against the [Page 121] Morall Law, condemneth their transgression of the Ceremoniall Law, saying simply, vers. 26 that they had defiled his holy things, and had their eyes from his Sabbaths. Likewise in the 23. Chapter, vers. 38. and in other places, the prophanation of the Sabbath is set downe to signifie the violation of the whole outward and ceremo­niall service which God had ordained in that time, because the Sab­bath day was then solemnly destinated to the practice thereof; Yea, the violation also of the internall, spirituall and Moral service, but by consequence, because the externall service was ordained of God to be unto his people a help and meanes to fortifie them in the practice of the other, in such sort, that he who neglected, or set at naught the outward, could not in truth & sincerity practise the inward service.

6 Out of that I have said, resulteth an answer to an objection, to wit, that the Prophets are accustomed to urge onely the Morall Law, and not the Ceremonies, but run slightly over them, saying, he taketh no delight in them, Esa. 1. vers. 11, 12, 13, 14. 15. Esa. 66. vers. 3. Psal. 50. vers. 13. Ierem. 6. vers. 20. Amos 3. vers. 21. Micah 6. vers. 7. For it is false, that the Prophets urge not the ob­servation of Ceremonies, seeing when they urged the observation of the Sabbath, they comprised under it for the aforesaid reason, all the Ceremonies of the Law: Moreover, we find other where, that they have recommended them by their names, as well as the Sab­bath, have blamed the inobservation, have deplored the interrupti­on of them, as among other places may be seene: Psal. 4. vers. 6. Psal. 118. vers. 27. Ierem. 17. vers. 26. Ezech. 20. vers. 40, 41. Dan. 11. vers. 31. Ioel 1. v. 9. 13. Malac. 1. v. 7, 8, 10, 13, 14. Mal. 3. v. 8. 10. Mal. 4. v. 4. &c. If sometimes they seeme to reject them, they doe it onely by way of comparison with the spiri­tuall service, and in regard that they were joyned not with it.

7 Therefore it is without any solide ground, that the Morall Commandements are distinguished from the Ceremoniall, by this, that the Morall Precepts onely were spoken to all the people with Gods owne mouth, were written with his owne hand upon two tables, were put in the Arke at Horeb by Moses, to be kept there, 1 King. 8. vers. 9. That the Ceremonialls had no share at all in these prerogatives, but were declared by God to Moses in particu­lar onely, and were written and taught by Moses to the people, to inferre from thence, that the fourth Commandement concerning [Page 122] the Sabbath, must needs be Morall, because it did partake of all the foresaid prerogatives.

8 For I say with as good and better reason, that all the Comman­dements, both Ceremoniall and Morall, were honoured with the foresaid prerogatives, for as much as the Decalogue is the abridge­ment of the one and of the other, which it was Gods pleasure to utter with his owne mouth, and writ so solemnely and summari­ly with his owne hand, to procure so much more authority to all his Ordinances, leaving hereafter to Moses the care to declare and explaine them more fully to the people, which also he did: For as may be seene in all his Bookes, hee taught not onely ceremoniall things, but also moral, being in the one and in the other an interpre­tor and commentator of the Decalogue, which God had pronoun­ced, and wherein hee had by abridgement comprehended the one and the other. And indeed, in the foresaid 34. Chapter of Exodus, the connexion of the 27. with the 28. verse is worthy to be marked. For God having said to Moses in the 27. verse, that he had made a covenant with him, and with Israel, after the tenour of these words which he had at that instant pronounced unto him, and which are contained in the former verses, where there are ordinances not only morall, but also ceremoniall; in the 28. verse following, these words are added, And Hee wrote upon the Tables the words of the Cove­nant, the ten Commandements. HEE, not Moses, but the LORD himselfe, as Moses declareth, Deut. 10. vers. 24. Where, by the Covenant, is undoubtedly meant the same whereof hee had spoken in the 27. verse immediately going before. Whence it followeth, that the Decalogue written with Gods owne hand upon two Tables, was an Epitome of all his foresaid Ordinances appertain­ing to his Covenant, which he commanded Moses to write also, but more fully, and according to all their extent, Exod. 34. ver. 27. And so hee did, Exod. 24. vers. 4. Deut. 28. vers. 58. Deut. 30. vers. 10. Deut. 31. vers. 9.

9 There is no value in the proofe that they seeke in the fourth Chapter of Deuteronomy, to prop the aforesaid distinction, where, when it is said, vers. 13. that God declared to the Israelites his Covenant, which hee commanded them to performe, even the ten Words, and vers. 14. that also he commanded Moses to teach them Statutes and Iudgements, they fancy that by the Covenant, are un­derstood [Page 123] onely the moralities, and by the Statutes and Iudgements, the ceremonies and observations of order and of governement, and the one distinguished from the other, in this, that God pronounced the moralities wth his owne mouth, and Moses taught the Sta­tutes and Iudgements.

10 For these two verses established not a distinction and diversity betweene the things spoken, written and taught, whereof mention is made in these verses, but onely betweene those that are denoted in them as proposers of these things, and the divers manner of pro­pounding them by the one and by the other. The Covenant, the Statutes, and Iudgements signifie the same thing in substance. But in the 13. verse God is said to have propounded them with his owne mouth, and written them with his owne finger upon two Tables of stone, comprising them all in the abridgement of ten Words or Commandements. And in the 14. verse, Moses is said to have taught them more amply and diffusedly, which is confirmed by that hath beene already said, as also by these words of the 14. verse, The Lord commanded me also that same time to teach you Statutes and Iudgements. For it is certaine, that God commanded Moses to teach, not onely ceremoniall, but also morall Statutes: And Moses saith no other thing but this, that God contented not him­selfe with that short and summary declaration which hee had given them, of the one and of the other, but injoyned him to teach them more fully and largely. The conference of the 14. verse with the 1, 2. 5. 6. 8. of the same Chapter furnisheth a most evident proofe thereof; For the Statutes and Iudgements which God commanded Moses to teach, verse 19. are the same which in the aforesaid verses going before Moses saith, he taught, and commanded the Israelites to keepe, that they might live, exhorting them to take heed that they neither adde unto them, nor take ought from them, because they were righteous Statutes and Iudgements, and their wisedome and understanding in the sight of all Nations: which agreeth as well, yea, farre more with the Morall Commandements, as with the Ce­remoniall. And Moses by expresse commission from God, taught them the one and the other, with this injunction, to keepe them, as may be seene in Leviticus, Chap, 19. vers. 27. & 20. vers. 8. & 21. vers. 31. And if we behold in Exodus, Chap. 20. and in the Chap­ters following, and in Deuteronomy, Chap. 5. and in the Chapters [Page 124] following, the things that God charged Moses in the mountaine, to declare to the people, and whereunto Moses hath regard in the 14. verse of the fourth Chapter of Deuteronomy, when hee saith, The Lord commanded mee also at that time, &c. wee shall finde, that they were not onely ceremoniall, or meerly judiciall, but al­so morall ordinances, and illustrations more ample of the De­calogue.

11 They object againe, that Iesus Christ in the Gospell, hath set downe the summary of the whole Law of the Decalogue in these two Commandements, Thou shalt love the Lord thy God with all thine heart, with all thy soule, and with all thy minde: and thy neigh­bour Mat. 22. ve. 37. 39. Luk. 10. ve. 27. as thy selfe, and that as this summary is morall, even so the Law, whereof it is the abridgement, is purely morall, unlesse wee will accuse Christ to have given a morall summary of a thing that is ceremoniall.

12 But this objection is of no force. For, first, I might answer, that this summary hath reference to the Law of the Decalogue, in as much as it is morall, and that being in the greatest part of its Commandements morall, and onely ceremoniall in one, it is not un­coth, that the summary thereof is propounded as morall and not ce­remoniall. But, Secondly, I say, that this summary hath reference not onely to the morall Law, which is preten [...]ed to be alone contai­ned in the Decalogue, but also to the ceremoniall, which I main­taine to be likewise summarily comprised in it. And indeed Moses having said in the sixth Chapter of Deuteronomy, ver. 1, 2, 3. These are the Commandements, Statutes, and Iudgements which the Lord your God hath commanded, and which I command thee, that thou mayest heare them, and take heed to doe them, he addeth in the 4. and 5. verses, Heare O Israel, the Lord our God is Lord alone: Thou shalt therefore love the Lord thy God with all thine heart, with all thy soule, and with all thy might, referring this summary which commandeth them to love God, to all the Commandements, Iudgements, and Statutes of God, which he had before designed, as being the foundation of the obedience due unto them. And in the Gospell the Lawyer asked the Lord in generall, which is the greatest Cōmandement of the Law, whereunto the Lord answered, The greatest Commandement (to wit, not in dignity onely, but also Mat. 22. v. 37, 38, 30, 40. in extent) is, Thou shalt love the Lord thy God with all thine heart, [Page 125] And the second like vnto this, Thou shalt love thy neighbour as thy selfe. On these two Commandements hang all the Law and the Prophets. Which answer sheweth, that unto this sum­mary did belong whatsoever is comprised in the Law and in the Prophets, and therefore the ceremoniall Law as well as the morall. It cannot be denied, but that the ceremonies, as long as they were in force, were to be kept through love to God, as well as morall duties. And the love of God obliged the Iewes as strictly to practise the ceremonialls as the moralls: For the love of God requireth the observation of all his Commandements, and it is knowne to be sin­cere by the keeping of them all. Now God had commanded the ceremonies to the Iewes for the whole time of the old Testament: And therefore in this respect, that God had commanded them, and also in regard they had all, or the most part of them a morall foun­dation, they might very well, nay, they ought to be referred to this morall summary, Thou shalt love the Lord thy God with all thine heart, As if Christ had said, The Commandement most generall and principall of all, and which is the foundation of the obedience that ought to be yeelded to all the other Commandements, is to love God with all the heart. For whosoever loveth him so, will undoubtedly serve him alwaies according to all his Comman­dements.

13 As for the argument taken from the union which is betweene the fourth Commandement and the other nine, wherewith it ma­keth up one Law, to prove from thence, that it is of the same nature, and morall as they are, it is a light and slight argumentation: For it is an ordinary thing, and most manifest in all Lawes of God and men, that in the same body of a Law, which is framed of many Articles following one another, there are some different in nature from the rest. Vnder the same name of Gods covenant are suffici­ently understood all the heads and Articles both ceremoniall and morall, as is evident by the passages already cited. And God com­prehended them all together in grosse, when he spake so often to his people of the keeping of his whole Law, of all his Commande­ments, Testimonies, Ordinances, and Iudgements. These tearmes occure ordinarily in holy Scripture joyned together, and all acknow­ledge with one consent that by them and in them all points, as well ceremoniall as morall, are understood. Why then, I pray, might [Page 126] they not farre more be distinctly and particularly set downe toge­ther in the body of the same Law, without inforcing from thence, that they are of the same nature? And (to make my advantage of similitudes, which some of those against whom I dispute, make use of) if in a naturall body, the diverse parts whereof it is framed, are not alwayes of the same nature; as in the bodies of men and beasts, other is the nature of flesh, other of bones, other of gristles, &c. If in an artificiall body, as in a chaine and in a carkanet, graines of cor­all, of silver, of gold, &c. are fitly coupled together, why may not much more be different in nature the parts and articles of a legall body (if I may name it so) although they have no essentiall con­nexion together? And certes in many places of the bookes of Mo­ses commandements morall and ceremoniall are to be found mixed one with another. Now should not a man argue fondly and un­soundly, if, because in these diverse places, and namely in the fore­said 34. Chapter of Exodus, from the tenth to the eight and twen­tieth verse, God joyneth in one tenor certaine speeches to Moses, wherein are expressed sundry ordinances of a diverse nature, hee would seeke to make an inference from that union, that they are all of the same nature, although the contrary be most evident and true? For the commandements prohibiting to worship any other God but him, to make any materiall Idols, and to worship them, to match with Infidels, which are morall commandements, are there combi­ned with other Commandements of keeping the feast of unleavened bread, and other solemne feasts, as of consecrating unto him all the first borne of men and cattell that open the matrix, which are cere­moniall. Yea, the Commandement of keeping the Sabbath day, which is in the 21. verse is placed there amongst commandements that are wholly ceremoniall: Will they against whom wee dis­pute, allow us to inferre upon this, that the Sabbath is ceremoni­all? doubtlesse not. Let them therefore suffer us to reject this their argumentation, that the Commandement concerning the Sabbath is morall, because in the Decalogue it is put among morall comman­dements, and on the otherside to judge it to be most reasonable, that God in the first Table thereof, where his scope was to comprehend compendiously all that concerneth the service which hee would have yeelded unto him, hath set downe first three commandements concerning the morall and perpetuall service, and next the fourth [Page 127] concerning the ceremoniall service established by him at that time.

14 Neither is it a diminishing from Gods Commandements, a­gainst the prohibition which he hath made, Deut. 12. vers. 32. to say that the fourth Commandement of the Decalogue was ceremoniall and for a season, no more then to say the same of all other com­mandements manifestly ceremoniall, which God gave of old to the Iewes, and in consideration whereof, as well as of those of the Decalogue, God gave in that place objected against us, What­soever thing I command you, observe to doe it: Thou shalt not adde thereto, nor diminish from it. It is not a diminishing from it, to explaine the nature thereof, and to sh [...]w of these ten Commande­ments which are morall and perpetuall, which are ceremoniall and temporall. No more is it an unjust usurpation of authority to change times, with the wicked Antiochus, Dan. 7. vers. 25. to keepe no more the seventh day ordained by the fourth Comman­dement, As it is no changing of times, to forbeare the keeping of all other daies ordained of God under the Law, but it is a submit­ting of our selves to that changing, which God himselfe would have to be made, seeing hee had not ordained the Sabbath, nor the feast daies, but for a certaine space of time, to wit, til the time of the new Testament, as it is manifest by that hath beene said.

15 But secondly, albeit that which the fourh Commandement enjoineth in expresse termes concerning the seventh day, the san­ctification of that day, and the ceasing from all workes in it be ce­remoniall, neverthelesse, I grant that it is morall in its foundati­on, end, marrow and principall substance, which must be distin­guished from particular determinations laid upon this foundation, and added to this principall substance. The foundation and princi­pall substance hid and infoulded in the termes of the Commande­ment, is, that there must be an order according unto which God is to be served and worshipped, not onely by each person by him­selfe, and in his particular conversation, but also openly, publikely, and in common by the whole body of his people assembled and drawne together, that consequently, it is necessary a certaine time be appointed for this publike service, and applyed ordinarily to that use. For without a stinted time, how can many meet together to give their minde to the publike practise of Religion. This is morall, [Page 128] grounded upon the principles of nature. Witnesses be the Gen­tiles, which having no other Law but the Law of nature, have ac­knowledged and practised this, appointing all of them set dayes for the publike exercise of their Religion. This also is ratified by the Gospell, Mat. 18. v 20. Rom. 10. v. 14, 17 Eph. 4. v. 11. 12. 1 Cor. 11. v. 18, 20. Heb. 10. v. 24, 25. which recommendeth unto the faithfull the assem­bling of themselves together, for the preaching of the word, admi­nistration of the Sacraments, common prayers, collections, and other holy exercises, which are in use under the Gospell, and conse­quently that they have appointed times to attend upon them, and as under the Old Testament the word of Moses and of the Prophets was read and preached every Sabbath day, Acts 13. verse 27. Acts 15. verse 21. that even so the word of the Gospell have dayes appointed wherein it to be read and preached. In this doe agree and shake hands together the Law and the Gospell, Moses and Christ. Because this is morall, God hath injoyned it in the morall Law, and this is the scope of the fourth Commandement. For as in the three first God ordained the inward and outward service which hee will have every particular man to yeeld unto him every day in private, and severally from the society of other men, so in this fourth Com­mandement he injoyneth a service common and publike, which all must yeeld together unto him, forbearing in the meane while all o­ther businesses, to give themselves without disturbance to that ne­cessary duty. This is the end of the fourth Commandement, for as in the three first he had ordained his service, according as it may, and ought to be rendred unto him every day, upon all occasions, par­ticularly by every one apart, and out of the company of other men; so in this fourth Commandement, he injoyneth a solemne time for a publike service, which all are bound to render unto him, ceassing in the meane while from all other occupations, that they may with­out any disturbance apply themselves unto it, with all religious zeale and devotion.

16 The thing which is not morall in the fourth Commandement, and that I affirme to be an ordinance appertaining to the Iewish go­vernment, and to the time, not of the New but of the Old Testa­ment, is that which is expressed by the tearmes of the Commande­ment, to wit, the determination of a seventh day, and of a particu­lar seventh, even the last of seven. For in this there is no thing that hath any taste of morality. It is not founded on the Law of [Page 129] nature, the Gentiles had never any knowledge thereof, the Gospell hath not ratified it, as hath beene shewed before.

17 They object, that if there be no thing morall in the fourth Com­mandement, more than I have said, the ordinance of the Sabbath day for Gods service shall no more be morall then was the Com­mandement concerning the building of the ancient Tabernacle to be the place of Gods service, seeing this command teacheth us also, that of necessity there must be some place assigned for ecclesiasticall meetings, and that it was no more needfull to put in the Deca­logue, Thou shalt keepe the Sabbath day, then Thou shalt frequent the Temple.

18 To this I answer, that verily there is a morality in this point, that the faithfull resort of ten to some place where they may attend on GODS service, But it was not at all so needfull to make expresse mention thereof in the Decalogue, as of an ordinary and set time, for that this ordinance concerning such a time, draweth of neces­sity after it the ordinance of some place, because it is not possible to flocke together on an ordinary and solemne day to serve God, if there be not a place appointed for that purpose: But the appointing of a certaine place, includeth not the institution of an ordinary time. For a place may be ordained for publike meetings, wherein there is no ordinary meeting. Farre lesse was it necessary, nay it was no wayes necessary in regard of the morality, to put in the De­calogue a commandement concerning a particular house, such as was of old the Tabernacle; because although there be some mora­lity by consequence in it, or rather a necessary sequele of a morality, for as much as necessity being imposed to the faithfull to meet toge­ther, there must be some place appointed for their meetings, but it is not needfull that those meetings should be with that absolute ne­cessity alwayes in a house builded and erected for that end. For al­though they should come together in an open aire, having no other cover but the skye, in grots and dennes under the ground, or in some other place, without house or Temple, as the Christians were forced to meet together in the Primitive persecutions, in such a state of the Church this sufficeth, and no more is required as morall. It is only the decency and commodity which obligeth us to have houses and Temples builded expresly for Gods service. For these reasons GOD would not make mention in the Decalogue at a particular [Page 130] place, as hee did of a time stinted for his service.

19 This is a sufficient answer to another objection, when they say, that God might as well have put in the Decalogue, Thou shalt keep the New Moones, or the yeerely feasts, as the Sabbath day, because that command, as well as this, had taught us, that there must be a time appointed and stinted for Gods service. For I deny that such a command could have taught us this duty, as well as the other, be­cause such dayes being rare, and returning only from moneth to moneth, or from yeere to yeere, had not taught us the convenient and sutable frequency of GODS publike service, as did the Sabbath day, which returned weekely. Therefore it being more frequent, yea more holy and venerable then all the rest of festivall dayes or­dained of GOD under the Law, he made mention of it in the fourth Commandement, rather than of them wherein GOD hath observed a way like unto that which he hath kept in the other Com­mandements, which is, to set downe a principall head under which he compriseth all other points that have relation unto it. Where­fore, as in the second Commandement he forbiddeth to make Ima­ges, to how downe to them, and under that point prohibiteth all will-worship: As in the fifth Commandement under the name of Fa­ther and Mother, and of the honour which he commandeth to give unto them, hee comprehendeth all superiours, and the respect due to them: As in the sixth under murder he compriseth all other violences against our neighbour: And as in the seventh under A­dultery he understandeth all uncleannesse of fleshly lust; so likewise in the fourth Commandement, under the Sabbath day, and the ob­servation thereof, which was his principall festivall, he understan­deth all other holy dayes, and all the ceremonies which he had in­joyned, and the practice of them all; As also, (which I have alrea­dy marked) his custome is other where in the Old Testament, to range under that point all other semblable points of his service, yea all godlinesse and Religion, and make it, in some sort, to consist al­together in the observation of the Sabbath: whereof the reason is, that a man cannot bee pious and religious to God-ward, unlesse he observe the externall meanes and aides of Religion and godlinesse which he hath ordained. Now the principall meanes of this kind ordained by him at that time, was the sanctification of the Sabbath: All other meanes of the same kinde were referred to it and were [Page 131] established and dressed as it were, upon the mould of it; even as whatsoever is the first and head in every kind of things, is the rule of all others that are inferiour and subordinate unto it: wherefore it is no wonder, that GOD would in expresse termes set downe this particular determination of the observation of the Sabbath day, rather than any other, and comprise under it the morall substance of that Commandement. For having thought expedient to ordaine and stint to the Iewes the ordinary celebration of his publike ser­vice on a set day, to wit, on every seventh, and on the last of the se­ven dayes of the week, the morall substance of the said commande­ment, which is to have a time regulate and frequent for his publike service, could not be so well comprised and designed under any o­ther ordinance relative unto it, as under this which was the most notable and principall of them all: So the fourth Commandement is morall and perpetuall in one respect, to wit, in this principall sub­stance which it infoldeth covertly, and ceremoniall and positive in another, to wit, in the foresaid determination, as also of the sancti­fication which it expresseth.

20 For when God saith in the beginning thereof, Remember the Sabbath day to sanctifie it, he understandeth by the Sabbath day, not a day of rest indefinitely and without limitation, but a seventh day, and the last of the weeke wherein he rested, as is manifest by that is said after in the same Commandement, For in sixe dayes the Lord made heaven and earth, the Sea, and all that in them is, and rested the seventh day: Wherefore the Lord blessed the Sabbath day, and hallowed it: where the day of rest, or the Sabbath day signifieth manifestly the same day whereof mention is made in the beginning of the Commandement, which is the day of Gods rest, to wit, the seventh that he rested on, as it is likewise so restrained in the second Chapter of Genesis, And God blessed the seventh day, and sanctifi­ed it: because that in it he had rested from all his workes: There­fore it was not a day of rest in generall that he sanctified, but the particular seventh day of the Creation, and not any other. Also this name, The Sabbath day, or the day of rest, doth never signifie in the Scripture any other day besides the seventh and last day of the weeke, which GOD had ordained to the Iewes. For these two appellations, The Sabbath day, and the seventh or last day of the weeke, are indifferently taken for the same thing, and the one is the [Page 132] explication of the other, as may be seene in infinite places, Exod. 16. verse 29. Exod. 20. ver. 10, 11. Exod. 23. ver. 12. Exod. 31. verse 15. Exod. 35. verse 2. Levit. 23. verse 3. Luk. 13. verse 14. &c. Yea this name, The Sabbath day, is the proper and particular name of the seventh and last day of the weeke, whereby it was distinguished from all the rest, which, as hath beene obser­ved before, did take from it their denomination, being called the first, second, third of the Sabbath, &c.

21 Also by the sanctification of this day, which God injoyneth in the foresaid words of the commandement, is not expressed and par­ticularised formally any other, then that which consisteth in the ab­stinence of severall workes, whereof mention is made in the words following, which may be taken for an explication of the sanctifi­cation before injoyned, even as in this abstinence is expressely esta­blished the sanctification of the said day, Evod. 31. verse 16. Neh. 13. verse 22. Ierem. 17. verse 22, 24, 27. And it is indeed that sanctification which ordinarily God betokeneth and requireth of the people of the Iewes in the Old Testament, when he speaketh of the sanctification of the Sabbath day, as on the contrary, the pro­fanation of that day whereof he blameth them, is that which they committed in doing workes which he had prohibited. But if it be referred to a sanctification which was to be practised by the use of certaine actuall duties of Religion, God understandeth a sanctifica­tion by the observation of legall ceremonies as well as of morall duties. Yea he understandeth rather that then this, because the ob­servation of morall duties is not tyed more particularly to one day then to another, but is a service appertaining equally and alike to all dayes of the weeke; whereas the ceremonies of Gods outward service, were to be observed more particularly on that day, then in all the rest: And therfore this Commandement, in as much as it in­joyneth the sanctification of the seventh day, is ceremoniall, and if in regard of this sanctification it is abolished, what inconvenience is there, that it be likewise abolished in regard of the day? Neither is it a thing singular to this Commandement to have some particu­lar determination belonging to the Iewes only added to the sub­stance which is morall, universall, and perpetuall. For the preface of the Law, which some had rather make a part of the first Com­mandement, concerning the deliverance out of the land of Egypt, [Page 133] and out of the house of bondage, and the temporall promise of long daies upon the Land of Canaan added to the fifth Commandement, are manifestly circumstances which have relation to the Iewes only, and have no morality in them, nay, were ceremoniall and typike. Now if a ceremoniall promise hath found a roome in the Deca­logue, there is no greater inconvenience, that a ceremoniall and temporall Commandement be found in it also. Neither is it a whit more repugnant to say, that the fourth Commandement is both morall and ceremoniall, because it is not so in the same, but in a di­verse sense and respect, as I have shewed. Among the Lawes given by Moses, many are to be found, which are ceremoniall and tem­porall in that which they expresse, and morall in their foundation and end. As, for example, the Lawes forbidding to muzzle the Oxe when he treadeth out the corne, Deut. 25. verse 4. to seethe a Kid in his mothers milke, Exod. 23. vers. 19. to take in a birds nest the Dam with the young ones, Deut. 22. vers. 6, 7. to plow with an Oxe and an Asse together, Deut. 22. vers. 10. and others such like.

22 And indeed those against whom I write, must acknowledge, nill they, will they; that in the fourth Commandement there is some thing that is not morall, that obligeth not for ever, and that did per­taine onely to the Iewes, and to their ceremonies and Ecclesiasticall governement, to wit, the ordinance about the observing not onely of one day of seven, but the last of seven. For wee keepe not any more this last day under the new Testament, wherein wee should sinne, if it were a morall thing. Neither can an instance be made from the fourth Commandement, that the observing of a se­venth day is a thing naturall and morall, but by the same meanes it shall be proved, against the intention of those that make use of this argument, that to observe a seventh day is also morall, because the Commandement ordaineth not without restriction a seventh day, but stinteth particularly and by name the last of seven.

23 There be some, who to avoid the strength of this argument, doe say, that the fourth Commandement enjoyneth onely a seventh day, as the genus, and as a morall thing, but none of the kindes, whether the last of seven observed by the Iewes, or the first of seven observed by Christians is particularly enjoyned, because in this there is no moralitie: Or if in the fourth Commandement besides the seventh [Page 134] day in generall, a particular seventh is injoined, the generall is in­joyned as morall, the particular as ceremoniall, and so the genus, to wit, a seventh day, as being morall, continueth for ever, as well un­der the Gospel, as under the Law, and the particular seventh, to wit, the last of the weeke, is only abrogated by the Gospel. This is a bold reply, and maketh me to wonder at it, seeing on the contrary it is evident by that hath beene already said, that wee may affirme with good reason, that the fourth Commandement maketh not at all any generall mention of observing an unlimited day, but particulari­zeth expresly a certaine seventh day, to wit, the last. For God af­ter he had said, Sixe daies shalt thou labour, and doe all thy worke, addeth, but the seventh day is the Sabbath of the Lord thy God, which expression alone and by it selfe, although there were no other thing said, sheweth, that he meaneth the seventh in order, follow­ing the other sixe. When a man uttereth his minde in this sort; the third, the fourth, the fifth, &c. his intention is, to denote that which is such in order relatively to others going before, neither is there any man that will take it otherwise. But besides this, God unfoldeth forthwith which seventh he meaneth, to wit, the parti­cular seventh wherein he rested, after he had made all his workes in the sixe daies which went before, which was the last of seven. Moreover, it is evident, that in the fourth Commandement, the seventh day, and the day of rest are the same, as also wheresoever mention is made of them. And the day of Rest is there taken for the day that God rested in, as is manifest by these words following: And he rested the seventh day, wherefore he blessed the Sabbath day, and hollowed it; the which day wherein he rested is the se­venth, or the last day after the sixe of the creation, as is evi­dent by these words also; He made his workes in sixe daies, and rested on the seventh day. Wherefore it is the last seventh, and none other, that is designed in the fourth Commandement as the object of the blessing and hallowing of God; which is yet more cleare by the second Chapter of Genesis, and third verse, where after Moses had said, that God in sixe daies made the heaven and the earth, and all the hosts of them, and after he had ended his workes, rested the seventh day, he addeth, And God blessed the seventh day, and san­ctified it, because in it he had rested from all his workes, to wit, that seventh which afterwards he blessed.

[Page 135] 24 For the Pronoune It, hath a necessary relation to a particular day specified in the foresaid words, as blessed of God, and limited forthwith, as the day of his rest; so it is manifest that the day which God blessed, is the same that he rested in, the same, I say, by corre­spondency in the order and succession of daies, as I have shewed be­fore: Otherwise, what should be the sense of these words? God hath blessed and sanctified the seventh day, that is, as is pretended, a seventh day undetermined, because in it he rested, &c. This Pro­noune It, can it fitly and conveniently denote a day uncer­taine and unlimited? Where is to be found a seventh day unli­mited, wherein God did rest? Moreover; Gods blessing and sancti­fication can it have an indefinite and uncertaine object; so that God in particular sanctified nothing? Againe, can it be a conveni­ent reason, having any likelihood, that God having rested on a cer­taine seventh day, and having considered in it all his workes which hee had finished, after hee had made them in the sixe daies before, which was the cause that hee loved and esteemed particularly that day, hath in that respect sanctified one of seven daies indefinitely, which by that meanes might have beene one of those wherein hee wrought, and not the same seventh wherein he rested? If that were true, it should follow that the Israelites did not observe the last day of the weeke, by obligation of the fourth Commandement tying them thereunto, but onely in generall one of the seven daies of the weeke, and that by some other particular Law they were taught to observe the last of seven, although all the rest of Gods Ordinances, which are to be found concerning the Sabbath, say no more then doth the fourth Commandement, and are relative unto it. Where­as it is most sure, that the Iewes in all times have professed, and doe still make profession, that they keepe the last day of the weeke by expresse obligation of the fourth Commandement, which, accor­ding to this saying they did never understand. All these are as many palpable absurdities. And therefore it is most certaine, that the fourth Commandement ordaineth expresly and formally the obser­vation of a particular seventh day, to wit, of the last of seven, and not of another.

25 Neverthelesse, it may be said in some sort, that any day what­soever, which is celebrated to the honour and glory of God, hath its foundation on the fourth Commandement, and that so we now doe [Page 136] observe our Sunday, and other solemne and extraordinary daies by vertue of that Commandement: Not that it enjoyneth them pro­perly and directly, but onely indirectly, and by deduction or conse­quence taken from the foundation, and generall end thereof, which is to enjoyne all men, to serve God publikely, and to consecrate for that purpose, some solemne times, which in this respect, whatso­ever they be, may be all referred unto it, not as being commanded in their particular kinde, but onely in their genus, which is covertly and fundamentally contained in it, and therewith determined ex­presly to one kinde only, to wit, to the seventh day, and to the last of seven, not for ever, but during the time of the old Testament only. Wherefore to say that the fourth Commandement obligeth onely, and in expresse termes to a seventh day unstinted, and not to this particular seventh, which is here the point in question, is a thing altogether unreasonable, as is evident by that hath beene said.

26 It is also a thing farre removed from all reason to say, that veri­ly the observation of a certaine day of seven, to wit, the last, was a thing ceremoniall and positive, and that this is the day which the Gospel hath abrogated, but to observe alwaies one day of seven, is morall, and that this is ratified and confirmed by the Gospell. For the determination and particular observation of any day whatsoe­ver amongst a certaine number, in quality of such a one, cannot be a morall thing. Now to ordaine one of seven to be kept, maketh a determination and particular observation, not forsooth, so particu­lar, as when one of seven: as for example, the last is by name deter­mined and appointed, yet so farre particular, that none can devise, farre lesse tell reasonably, wherefore there should be a morality to ordaine and observe a seventh day regularly, rather then to ordaine and observe the last of seven; wherefore the Gospell should con­firme that more then this, abrogate this more then that: wherefore finally, there is lesser inconvenience to avouch, that the fourth Commandement is ceremoniall and positive, in as much as it ordai­neth a particular seventh day, to wit, the last, (whereof some of those against whom I dispute, are constrained to acknowledge the establishment in the fourth Commandement, but as of a ceremony) as to say, that it is also ceremoniall and positive in as much as it or­daineth one day of seven, which is the point I stand unto.

[Page 137] 27 Verily there is farre more reason to say, that the fourth Com­mandement ordaineth, as a morall thing, the publike service of God, and consequently that there be for that purpose a stinted day, ordi­nary, common, and so frequent in its revolution, that it may be suf­ficient for the practise and exercise of that service, for the continu­all edification of the Church. For nature teacheth, that it is fit that the publike service of God be frequently practised, which hath as great force under the Gospell, as under the Law, but that the said Commandement obligeth precisely to a seventh day, and to that se­venth day wherein God rested from all his workes, it is an ordi­nance of ceremony and of order, which was for the Iewes only, and hath beene disanulled by the Gospell.

28 For since the Gospell came, it is a thing in its selfe indifferent to observe, not forsooth one day of any number how great so ever it be, as of thirty, sixtie, of an hundred, or of a yeare, which as all the world may see, should not be sufficient to serve God publikely by his people, and should bewray in such a people a great negligence and want of affection to Gods service, but one of foure, of five, of sixe, or in summe, of such a number wherein that day may returne frequently, and suffice for the intertainement of Religion and god­linesse. And it may perhaps be gathered out of the fourth Com­mandement that one day in seven is very sutable and fitt, and that we should not under the Gospell dedicate lesse to God, for seeing GOD ordained to the Iewes (other wayes burthened with many o­ther ceremonies and holy dayes) one of seven, it is an argument probable enough that Christians ought to consecrate to him, at least as much if not more of their time, which neverthelesse God left to the liberty of the Church to ordaine with wisedome and consci­ence as hath beene already said. And so although the ceremoniall order prescribed in the fourth Commandement concerning the day of rest, obligeth not precisely and directly the Christian Church, she may notwithstanding inferre from thence good instructions, whereby she may be directed in things concerning a convenient time for Gods publike service, as she maketh a good use for her di­rection of many other ceremonies of the Law. Wherefore if there were any man who would rashly maintaine, that it sufficeth under the New Testament to observe one day of twenty, or of an hundred, he should be sufficiently refuted by the foresaid reason, be­sides [Page 138] the practise of the Christian Church, which hath judged it fit to observe one of seven dayes, which practise no man shall gaine­say, but he shall forthwith bewray himselfe to be new-fangled, fan­tasticall, and selfe-willed.

28 Of all that hath beene said it is evident, that the inconveni­ences alleadged in the argument, are not to be feared. For I have already shewed, that it is no inconvenience to say, that of tenne Commandements contained in the Decalogue, there are but nine morall which oblige us now, and that the Law which is called mo­rall belongeth not unto us in all that it containeth. Yet in some sort all the tenne may be defended to be morall, because the fourth Commandement is morall as well as the rest in its foundation and principall end, although the thing expressed in it be a particular de­termination, ceremoniall, and positive. Whence profane fellowes cannot with any colour of reason inferre, that the substance of the other Commandements is not morall nor obligatory to Christians. For whatsoever is in them (saving the promise annexed to the fifth Commandement, which belongeth not to the substance thereof) sheweth of it selfe, that it is morall, because it hath its foundation in the Law of nature written in the hearts of all men, and is found so frequently, that no thing is more frequently, ratified and confir­med by the Scripture of the New Testament, which is the rule of Christianity, and therefore obligeth all Christians untill the worlds end, which can not be so said of the fourth Commandement, in the expression that it maketh of a seventh day, for a day of rest: For fitly that is not of the Law of Nature, and is not prescribed by the Gospell, it cannot oblige Christians as a morall Law.

29 By the same meanes is taken from the Roman Church the pre­tence, which some think this doctrin furnisheth unto them, that the second Commandement, whereof we make so great use against their Idolatry, is not morall nor perpetuall, but was particular to the Iewes, even as, according to our confession, was the fourth Com­mandement. For all that the second Commandement aimeth at, is contained and expressed most clearely in the words thereof, which is to forbid to represent and worship God by Images, to make Ima­ges to bowe downe to them, and to serve them religiously, and all that is essentially morall and perpetuall, grounded on the Law of nature, which of it selfe teacheth and sheweth, that it is a thing most [Page 139] absurd and unworthy of God, who is a Spirit Infinite, Almighty, Eternall, Immortall, Inuisible, and the only Wise GOD, to repre­sent and serve him by mortall Images; As also a thing unworthy of man to worship the worke of his owne hands, as the Paynims themselve have acknowledged and written.

30 Witnesses hereof are the most ancient Romanes, who know­ing by the Law of Nature, that GOD is a Spirit, judged by the same light, that hee ought not to be figured nor served by Images. And therefore they had no Images at all during the space of more then an hundred threescore and ten yeeres. And Uarro a Romane, and a Pagan, saith, that if that had continued so, the Gods had beene served more purely, adding, that the first which framed Images to the Gods, abolished the feare due unto them, and were the cause of many errors; as wee reade in S. Augustine, in the fourth booke and 35. Chapter of the City of God.

The Prophets also, in many places of the old Testament, re­buke the Nations which were strangers from the Covenant of God, for their Images and Statues, as being guilty of a most hainous sin, in making and worshiping them, against a Law which pertained to them, and which they were bound to know. These their repre­hensions they confirme by naturall reasons, as may be seen, Exod. 23. vers. 24. Exod. 34. vers. 13. Deut. 7. vers. 5. 25. Deut. 12. v. 3. Deut. 29. vers. 17. Psal. 97. vers. 7. Psal. 115. vers. 4, 5, 6. 7, 8. Psal. 131. vers. 15. 16, 17, 18, 20, 21, 22, 23, 24. Esay 44. vers. 9. 10. 18. 19. Ierem. 10. vers. 3. &c, Ierem. 8. vers. 19. Ier. 51. vers. 17, 18, 19, 47. Habac. 2. vers. 18, 19, 20.

The Apostles have likewise done the same in the new Testa­ment, and namely S. Paul, who in the 17. Chapter of the Acts proved and made it knowne to the Athenians; And in the first Chapter of the Epistle to the Romans, condemned the Romans for transgressing the Law of Nature, darkening the light thereof, and smothering the secret and inward sting of their consciences, by changing the glory of the incorruptible God, into the Image of a corruptible man, and of other living creatures. S. Iohn in his first Epistle, and in the fifth Chapter and last verse thereof, exhorteth the faithfull to keepe themselves from Idolls: And in the ninth Chapter of the Revelation, the crossnesse of false Christians is noted verse 20. by this, that notwithstanding so many plagues, wherewith [Page 140] GOD had visited them, they repented not of the workes of their hands, that they should not worship Idols of gold, and silver, and brasse, and stone, and of wood, which neither can see, nor heare, nor walke. Therefore seeing the whole matter of the second Comman­dement is morall, grounded upon the Law of nature, and establi­shed, not only by the Old, but also by the New Testament, the Com­mandement is also morall.

32 For whereas some would referre and reduce to the second Commandement, the whole externall service of the Iewes, as con­tained, in some sort, therein, to inferre from thence, that if the fourth Commandement be in part ceremoniall, because unto it are referred all the Sabbaths of the Iewes, all their holy dayes, and New Moones, the second may likewise be called ceremoniall in part, for the same reason. To that I answer, that a reduction and reference of the externall and ceremoniall service of the Iewes may, in some respect, be made to all the Commandements of the first Table: As indeed some ceremoniall ordinances are in certain respects referred to each of them by some interpreters: And may be all in this man­ner referred to the second Commandement, which being negative, GOD under the prohibition to make any kinde of Images for reli­gious worship, compriseth all will-worship. And sith in all nega­tive commandements the affirmative opposed unto them are com­prehended, he commandeth on the contrary, that he be served ac­cording to his ordinance and Commandement. Now sith at that time the manner of his service consisted in the observation of holy dayes, and diverse ceremonies prescribed by him in the Law of Mo­ses, it may be said, that in it he commanded them all: But indi­rectly, and a farre of: Which cannot make the second Comman­dement to be ceremoniall, because the ceremoniall and outward ser­vice appertaineth not Directly and properly to the substance there­of, and is not expressed therein. But whatsoever is expressed in it, is of it selfe morall: Whereas in the fourth Commandement the foresaid feasts and ceremonies are directly and neerly comprised. For in it God ordaineth a principall holy day, and under it compre­hendeth all others: All that is expressed in it is ceremoniall: And the ceremoniall service of the Iewes maketh an essentiall part of the sanctification of the Sabbath injoyned in it. So this comman­dement is not ceremoniall indirectly, and in regard only that unto [Page 141] it may be referred and appropriated, by a remote and farre fetched reduction, the feasts, New Moones, and Iewish Sabbaths, but it is such directly and properly in it selfe, even in the neerest substance and matter which it propoundeth. So the foresaid exceptions a­gainst it should be absurd and impertinently inferred upon our say­ing concerning the fourth Commandement, because these two Commandements stand not in equall tearmes.

33 If any Papists should make such an inference, Bellarmine him­selfe will lend us his helping hand to refute it. For in the seventh Chapter of his second booke of Relikes and Images, he acknow­ledgeth and affirmeth, that saving the Commandement of the Sabbath, all the rest are explications of the Law of nature, and are naturall precepts, which all Christians are bound to observe.

34 This being so, the Roman Church cannot cleanse her selfe of a great crime, for cutting off from the Decalogue, in all her service bookes the second Commandement, and for not propounding it or­dinarily to the people, for that it fighteth against her idolatry. And, in my judgement, it should be also an hainous fault, although not in the same manner and respect, to nip away from the Decalogue the fourth Commandement, or to make no mention of it in the Church For though it be not morall, and obligeth not Christians under the New Testament in the particulars which it expresseth, yet sith it is morall in the foundation whereupon it is built, and in the generall end that it aimeth at, as hath beene said before, and sith God would insert it in the abridgement of his Law which he gave of old to the people of Israel, it should be foole-hardinesse to pull it away, and to remove it out of the roome where God hath placed it. Even as, although that which is said in the preface of the Law, concerning the deliverance of the people out of the land of Egypt, and out of the house of bondage; and in the fifth Commandement, of the pro­longation of dayes in the land of Cannaan, is not addressed to us directly, in that which these termes doe expresse, yet it should be ill done, to cut these clauses quite off, or to make no mention of them, when we learne, write, rehearse, or teach the Decalogue. We must keepe religiously, and mention whatsoever God hath beene pleased to put in it: But we must also understand every thing conveniently, appropriating to us whatsoever belongeth to us as well as to the Iewes, and to the Iewes only, that which was proper to them: [Page 142] And such was the ordinance of the seventh day.

35 Which day if it be not acknowledged to be ceremoniall, and therefore Subject to be abrogated by IESUS CHRIST, and comprised among the points of the Law which the Gospell decla­red to be annulled, place should be given to an inconvenience that will follow thereupon farre better, then the former which is in­ferred upon the opinion that the fourth Commandement is cere­moniall, for so the bridle should be loosed to the immoderate, tran­scendent and irregular authority which Papists challenge to the Church, to have power to change and alter the things which God himselfe hath established. For it is evident, that God by the fourth Commandement hath established the seventh and last day of the week to be a day of rest, and it is agreed upon, as most true, that under the Gospel that seventh day hath been changed into another, neither can it be sufficiently and clearely proved, that Iesus Christ, or his Apostles, have made that innovation, as shall be seene hereafter: whence they doe inferre, that the Church having done it of her selfe, without commandement, she may change the things established and ordained of God in the morall Law. Whereunto it is impossible to give a pertinent answer, but by saying, as it is most true, that the prescription of the seventh day of Sabbath, although it be among the Commandements of the morall Law, is not morall for that but pertaineth to the government of the Iewes, and is to be numbred with these things which were but for a time, to wit, [...], untill the time of reformation, as the Apostle speaketh, Hebr. 9. vers. 10. of these shadowes of things to come, whereof the body was in Christ, as they are named, Col. 2. vers. 16, 17. where amongst other shadowes the Sabbaths are specified. That therefore the Church in not keeping any more the Sabbath prescribed by the fourth Commandement, but another, hath not usurped any autho­rity upon the things established of God, but hath followed the order of God, who had not established that day, but for a certaine time, to wit, untill the comming of the Messias, by whose death the cere­monies were to be abolished, and consequently the Sabbath day was to expire and give up the Ghost.

CHAPTER Seventh.
Answer to the particular reasons taken from the words of the fourth Commandement.

1 BEsides the generall argument which is taken from the nature of the fourth Commandement, and hath beene refuted in the former Chapter, others more particular are taken from the termes and words of the said Commandement; and first they urge vehemently these first words thereof, Remember the Sabbath day, from whence, as they pretend, it may be inferred, that seeing the remembring of a thing denoteth that it was knowne before; God, when he commanded the Israelites to remember the Sabbath day, supposeth that it was not a new ordinance which he gave unto them then, but an ancient one, yet, which undoubtedly they had for­gotten, and whereof it was necessary they should be put in remem­brance, and the observation urged for the time to come.

2 It is said also, that the sanctification of the Sabbath day which God enjoyneth, saying, Remember the Sabbath day to keepe it holy, cannot be called a ceremony, but this instance is very feeble. For first, although it should prove that the institution of the Sabbath day, which is here debated, did preceed the Law from the begin­ning, it cannot for all that inforce the morality thereof. Nay, much otherwise, some doe thinke, that God in the beginning and entrance of the Commandement used the word Remember, because it not [Page 146] being naturall and morall, as the rest are, the Iewes might have more easily forgotten it.

Secondly, it doth no manner of way prove the antiquity of this ordinance. For when he that commandeth any thing, saith to him to whom he giveth instructions, Remember what I say and com­mand thee, such a speech implyeth not alwaies that an injunction is given him of a thing he knew before, which is againe recorded unto him, that he may call it to minde; Nay, most often, his intention is only to advise him to consider exactly, to meditate carefully, and to accomplish faithfully in time to come, that which at that time is in­joyned him. For this terme, Remember, when commandements are given, is not alwaies relative to the time past, but sometimes hath regard onely to the time to come, which joyning and continuing for some daies or yeeres successively, the time wherein they were given is past, and so men have need to call them to minde, as a thing past. So God instituted the Passeover for a memoriall of the deliverance of the first borne of his people from the destroyer, when the first borne of the Egyptians were slaine, although it happened after the said institution, Exod. 12. vers. 14. 27. 29. So Moses said unto them, Remember this day in which yee came out from Egypt, Exod. 13, vers. 3. willing them in time to come to call to minde that where­of they had the first knowledge and experience, and not before, but at that instant. So Christ instituted to his Disciples the Sacrament of the Eucharist, saying, This doe yee in remembrance of me, that is, of my death, 1 Cor. 11. vers. 24. 25, 26. although hee was at table with them, and was not put to death, till the next day after. So this speech, Remember the Sabbath day, must be taken relatively to the time to come, as if God had said; Take heed that afterwards yee keepe in minde the ordinance which I give you at this in­stant, that you may observe it carefully; and in the 12. verse of the fifth Chapter of Deuteronomy, in liev of Remember, it is written, Keepe the Sabbath day, or, Take heed to the Sabbath day to sancti­fie it. Hee that commandeth another to doe any thing of moment, in a time future, ordinary, and regulate, may very well speake un­to him in these termes, Remember such a thing, and the time that thou art to doe it in, before it come, to the end, that when it shall come, thou mayest be prepared to doe it, and mayest doe it accor­dingly, which is all that God intended to say to the Iewes in his [Page 147] Commandement touching the Sabbath, to wit, that before that day should fall out, they should remember it in the precedent dayes, and dispose themselves in time to sanctifie it.

Thirdly, although it should be taken as relative to the time past, it is needlesse to extend it to a long time before, and namely to the beginning of the world, but only to some few dayes foregoing, when GOD, through the occasion of the Manna, spake unto them of the Sabbath day, forbidding them to goe out of their place on that day, to gather of it, because they should find none, and com­manding them to rest, and to abide every man in his place: which day, when afterwards he gave the Law, he commanded them more particularly and expressely to remember, because they heard menti­on made of it a short while before, and to beware of profaning it, as they had done already, Exod. 16. verse 28, 29. And question­lesse, to that which he said unto them concerning the Sabbath in the sixteenth Chapter of Exodus, are to be referred these words which in the fifth Chapter of Deuteronomie are added to the fourth Com­mandement, Keepe the Sabbath day to sanctifie it, as the Lord hath commanded thee. As for the Sanctification of the Sabbath day which God ordaineth, and of which it is said that it cannot be called a ce­remony, I answer, that indeed to speake universally and absolutely, it cannot be so called: For the Sabbath day was and ought to be sanctified by morall duties: But in as much as it was tyed to the se­venth day, and was practised by sacrifices, offerings, and other ser­vices of the like kind, and by an exact resting from all worldly tra­vels, such as GOD ordaineth in the fourth Commandement, it is ceremoniall.

3 Secondly, they stand much upon the words following, Sixe dayes shalt thou labour, and doe all thy worke, but the seventh day, &c. Where, as they say, there is a reason of the observation of the seventh day of Sabbath, which hath its foundation in equity and ju­stice. For if God giveth to men sixe dayes for their owne affaires, and for the workes of their worldly calling, is it not more than just, that they consecrate a seventh day to his service? And is it not as just for Christians, as for Iewes? And therefore, say they, Christi­ans, sith they take sixe dayes for their workes, are as much obliged as the Iewes to observe a seventh day of Sabbath to God. They adde also, that as the labour of sixe dayes which is mentioned in this [Page 148] reason, and whence it is taken, is not a ceremoniall thing, no more should the rest of the seventh day be ceremoniall.

4 I answer, that in the foresaid reason there is a manifest justice and equity, which continueth for ever. But that justice is general­ly in this, that, if a man hath many dayes for himselfe and for his owne workes, it is reasonable hee consecrate one amongst many for Gods service. Yea, there should be a great deale more justice, to imploy, if it were possible, a greater number of dayes upon Gods service, then upon our own businesse, Nay, to bestow them all. Also in consequence of this justice and equity, we have said before, that under the New Testament, in whose time the Christians are farre more beholden to God, then the Iewes were, sith God hath dischar­ged them of many burdens of outward ceremonies, which did lay heavy upon that people, and hath called them to bee in some sort a people more franke and more affectionate to his service, all the dayes of the weeke, as much as possibly can be, should be Holy dayes unto the LORD. And because they cannot possibly meet together eve­ry day to serve in common, which neverthelesse he looks for as well as for a particular service, they must stint some ordinary day for that end, and in this stinting must not shew themselves inferiors to the Iewes, appointing lesse than one day among seven to Gods service. This is all that can be gathered from the foresaid reason, as it is ob­ligatory for ever. For to dedicate to God precisely a seventh day, after we have bestowed sixe dayes upon our selves, it cannot be de­nyed but that it is most just, yet it is not more just nor better propor­tioned, nor more obligatory, of it selfe and in its own nature, speci­ally to Christians, nay not so much, as to consecrate to God one of sixe, or of five, or of foure. For the moe we hallow to God, the more doe we that which is just, equitable, and well ordered, and the more doe wee performe our duty that wee are naturally bound unto towards him. If then God ordained in times past under the Law, that the day which he would have his people to dedicate un­to him, should be particularly one of seven, it was not for any na­turall justice which was more in that number, or for any pro­portion which in it selfe was more convenient in that behalfe, then the appointment of any other number, but because it was his good pleasure to direct and rule for that season the time of his ser­vice, and to impose no more than one day of seven upon a people [Page 149] loaden already with many ceremonies. And therefore no particu­lar justice being tied to this number of seven, more than to any o­ther, this reason contained in the foresaid words of the fourth Com­mandement, cannot be morall, nor consequently perpetuall, but on­ly positive and for a short continuance, in that it commandeth to worke sixe dayes, and to rest the seventh day. It is morall only in the foundation and substance thereof, which is this, that if God giveth us liberty to bestow a number of dayes upon our owne af­faires, it is reasonable, that there be one day appointed wherein we ought to serve him: We I say, that are Christians, and that as fre­quently, nay much more than the Iewes did, which we accord wil­lingly to be perpetuall: But with this restriction, that under the New Testament the choice of one day, amongst a number of other dayes, is not stinted of God, and that he bindeth us no more to one of seven, then to one of sixe, or of five.

3 Whereas they adde that as the labour of sixe dayes is not a thing ceremoniall, so neither should the rest on the seventh day be placed in that ranke. I answer, first, inferring from thence a contrary argu­ment, that as to take paines in the workes of our temporall callings, considering the condition of this present life, is a thing just and ne­cessary, and may be called moral, but to work of seven dayes six, hath not in it any speciall necessity, even so it is necessary, just, and morall to dedicate some time to Gods publike service, but that such a time should be precisely one of seven dayes, is by no meanes morall.

Secondly, that w ^ch I say to be ceremonial in the 4. Cōmandement, is the Commandement it selfe, to wit, that which God expressely and purposely injoyneth to be kept, as belonging to his outward and publike service. Now he commandeth not any thing in it precisely, saving the observation and sanctification of the day of rest, by refrai­ning from all temporall callings. And whereas it is said, Sixe dayes shalt thou labour, as that maketh no part of Gods service, no more doth it make a part of the Commandement (although God thereby warneth men, that they ought not to passe their dayes in idlenesse, but should apply themselves every day to the labour of an honest calling,) but is a permission put only by concession, and relatively to the Commandement in this sence: Thou art permitted to work six dayes, but on the 7 ^th. day thou shalt abstaine from all kind of work. Therefore it followeth not, that if these words put occasionally in [Page 150] the Commandement doe not impart any ceremony, the Comman­dement it selfe is not ceremoniall.

Thirdly, the Scripture in the labour of sixe dayes establisheth not unto us any ceremonie, as it doth in the rest of the seventh day, which it maketh as expressely as can be, a type of the heavenly rest, as we have cleerely seene before. And yet in relation to the heaven­ly rest, figured by the rest of the seventh day, I may say, that the painefull labour of sixe dayes before the Sabbath, was a type and fi­gure of these troubles and afflictions wherewith the faithfull are tossed to and fro during the ages of this life, before they come to the rest of the kingdome of heaven, and that so this labour also was ceremoniall.

6 They take their third argument from these words, The seventh day is the rest of the LORD thy God, that is, it is the day which God hath not only created and made, as the other dayes, but also hath put a part, to the end that it be applyed to his service. Whence it is often called, The day holy to the Lord, the rest of God, or Gods Sabbath, &c. Of this they inferre, seeing it is not lawfull to steale from God that which pertaineth unto him, nor to commit sacri­ledge, by devouring that which is holy, Pro. 20. ver. 25. we must, if we will not incurre this crime, consecrate alwayes to God one of seven dayes.

7 But I answer first, that if this argument be of any value it shall prove, that it is the last of seven which all are bound to keepe al­wayes, as the rest of God. For it is this particular seventh day which is understood in the words before alleadged, and which also was the Sabbath holy to the Lord.

Secondly, I say, that these words serve not at all to prove the morality and perpetuity of the Seventh day. In them it is truly said, that the seventh day is the Lords rest, to wit, because at that time he ordained it to the Iewes, to be observed by them in their ge­nerations, and if the Iewes had not observed, but applyed it to their owne affaires, undoubtedly they had beene guilty of sacriledge; but doth it follow, that, because it is called the Lords Rest, in re­gard of the ordinance whereby he injoyned the Iewes to keepe it, we also are obliged under the New Testament to sanctifie it? Doth he not also in the Old Testament, when he speaketh of the Leviti­call, sacrifices, and offerings, &c. call them most frequently His [Page 151] sacrifices, His offerings, and all the other Sabbaths of the Iewes, His Sabbaths, as well as the Sabbath of the seventh day? In a word, doth hee not claime all other things which hee comman­ded to the Iewes concerning his service, as his owne? Shall we then conclude by the same reason, that seeing it is not lawfull to touch holy things, and God did claime all these things as belon­ging unto him, we must yet dedicate and consecrate them unto him under the New Testament? Who seeth not the absurdity of this consequence, and by the same meanes of the consequence which is inferred of these words, The seventh day is Gods Rest? For as these things, which I have mentioned, did belong to God, but did oblige the Iewes only to observe them, it fareth even so with the Sabbath.

8 In the fourth place they urge also these words, In it thou shalt not doe any worke, thou, nor thy Sonne, nor thy Daughter, thy man-servant, nor thy maide-servant, nor thine Oxe, nor thy Asse, nor any of thy Cattell, nor thy stranger that is within thy gates: Where they observe, that God hath respect to the easing of servants and of cattell, to the intent, that when they have beene kept sixe dayes at worke, a seventh of relaxation be given them to rest, and as it were, to breath a little, and specially that the servants as well as their masters, may set themselves about Gods service, to learne and practise it. For which cause in the fifth Chapter of Deuteronomie this particularitie is added at the end of the 4 ^th. Commandement, That thy man-servant, and thy maide-servant may Rest as well as thou. The same is likewise to be found, Exodus 23. verse 12. All this is of perpetuall justice and equity. For God under the New Testament hath not stript and cast away the bowels of compassion, and forsaken the care of servants, and poore beasts. They take also in consideration, that the stranger is by name and specially obliged to keepe the Sabbath day, by refraining from all kinde of worke, from whence they inferre, that it was not a Iewish ceremony, but a mo­rall point, because nothing is universall, binding strangers as well as Iewes, saving that which is morall, whereas the ceremonies were only for the Iewes, and as it were a middle wall of separation be­tween them and all strangers, Eph. 2. ver. 14. And therefore, see­ing the strangers which were Gentiles, were by Gods command bound to keepe the Sabbath day, as well as the Iewes, and when [Page 152] they were in the Land of Canaan, were constrained unto it by the Magistrates, as may be seene in the 13. Chapter of Nehem. vers. 28. it followeth, that the observation of the seventh day of Sabbath is a morall point, and not simply ceremoniall.

9 I answer, that to give refreshment to servants and poore beasts after they have beene wearied with labour, and to be carefull that servants learne to serve God, and apply them to so holy a duty, as well as their Masters, is a thing naturally just and equitable, and that the words of the fourth Commandement, as farre as they have respect to that duty, doe denote a perpetuall morality, and therefore Christians ought to give a time of relaxation and rest from labour to their servants and beasts, instruct their servants in the feare of God, and be carefull that they serve him, both in their par­ticular devotions at home, and publike abroad with the rest of the faithfull, in such times and places that are appointed for that service by the order of the Church, which if they doe not, they sin. But to set apart for the rest and easing of servants, and their imploy­ment in Gods service one of seven daies, rather then one of another number, and to rest precisely on the seventh day, according to the words of the Commandement, The seventh day is the rest: In it thou shalt not doe any worke, that I say againe and againe, is a thing simply belonging to order and Church-governement, and bindeth not necessarily for ever.

As for the instance taken from the words whereby strangers are bound to keeke the Sabbath day, it is altogether vaine and frivolous. For there mention is made onely of strangers that were within the gates of the Iewes, that is, dwelling and sojourning among them. These strangers were either Proselytes converted to the religion of the Iewes, which were in effect obliged by religion to the observati­on of the Sabbath, just as the Iewes themselves, because they were of the same religion that the Iewes were of, and by their conversion were become Iewes: Or they were strangers, Pagans and Infidels, sojourning in Iudea for divers temporall occasions, such as were those of whom mention is made in Nehem. Chap. 13. These indeed were constrained by the Magistrate to keepe, or rather not to violate the Sabbath publikely, as those were of whom mention is made in the foresaid Chapter of Nehemiah, not for their owne sake, but on­ly in consideration of the Iewes, lest they should offend them, and [Page 153] give them occasion to breake the Sabbath after their example. For the observation of the Sabbath did no more oblige them naturally, then the other observation of the Iewish religion. lust as in all poli­tick regiment, which is well ordered, it is usuall to hinder those that are strangers to the religion professed in it, from giving any distur­bance to the exercises of devotion, & namely in the solemnities and holy daies. To urge this point, is it not true, that among the Iewes, strangers were obliged to keep all other Sabbaths, new Moons, holy daies, solemnities after the same manner that they were constrained to keepe the Sabhath, that is, not to violate them publikely and with offence? Were they not forbidden as well as the Iewes to eate lea­vened bread, during the seven daies of the Passeover, Exodus 12. verse 19. as also to eate blood, Levit. 17, vers. 10. 12, 13. Will any man upon this inferre, that the ordinances of all these Sabbaths, new Moones, Feasts, unleavened bread, abstinence from eating blood, were not ceremonies, but morall ordinances obliging for ever all men, and consequently all Christians under the new Testament? Sure this must be concluded by the same reasoning, the vanity whereof is by this sufficiently demonstrated and discredited.

10 Fifthly, they inforce their opinion with these words; For in sixe daies the LORD maae heaven and earth, the sea, and all that in them is, and rested the seventh day. Whence they gather, that sith the creation must be in perpetuall remembrance, and God or­dained to the Iewes the seventh day for a memoriall therof, and of his rest, all men ought to keepe it continually for the same end, and in that follow his example, which also hee proposeth in the words before mentioned, to the end, that as hee made his workes in sixe daies, and rested the seventh day, so likewise men following his ex­ample, should give themselves to the workes of their calling, during the sixe daies of the weeke, and rest on the seventh day, that they may apply it to the consideration of the works of God; which they pretend to be no lesse obligatory towards Christians under the new Testament, then towards the Iewes under the old Testament, be­cause wee cannot follow and imitate a better example then the example of God.

11 To this I answer, first, that it may be denyed that Gods end in the institution of the Sabbath day was, that it should be a memoriall of the creation of all his workes on sixe daies, and of his rest on the [Page 154] seventh day. That is not said any where, but this onely is specified, that God sanctified the seventh day, because in it he rested from his workes after he had made them in sixe daies. Which sheweth on­ly the occasion that God tooke to ordaine and establish the Sabbath day, but not the end of the institution thereof, which is declared un­to us in the foresaid places of Exodus 31. vers. 13. and of Ezech. 20. vers. 12. where it is said, that God ordained it, to be a signe between him and the Israelites, that he was the Lord that did sanctifie them. This end of the said institution, as likewise the motive and occasion thereof, are coupled together in the 16. and 17. verses of the said 31. Chapter of Exodus, in these words; The children of Israel shall keepe the Sabbath throughout their generations for a perpetu­all covenant: It is a signe betwene me and the children of Israel for ever. Whereof a signe? Certainly, that they may know that I am the Lord that doth sanctifie them, as it is written in the 13. verse. This is the end of the Institution of the Sabbath, which must be sup­plyed from thence. After that it followeth: For in sixe daies the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. This is the occasion and motive of the said insti­tution. There be some that would faine of this For make That, and joine the two members of the 17. verse, as if they were but one, af­ter this manner; It is a signe betweene me and the children of Israel for ever, that in sixe daies the Lord made heaven and earth, to in­ferre from thence, that the Sabbath was ordained expresly, to the end it might be a memoriall of the Creation; but although the particle [...] signifieth That, as well as For, yet that in the foresaid verse it should rather signifie For, and that the said verse should have two distinct members, and each of them its owne particular sentence, it appeareth probably, both by the changing of the forme of speech that God useth, speaking of himselfe in the first person in the first member, It is a signe betweene mee and the children of Israel for ever, and in the third person in the second member, For in sixe daies the LORD made heaven and earth, whereas if it had beene the continuance of the same period without distinction, hee should have rather have said, It is a signe betweene me and the children of Israel, that I have created in sixe daies, or that I am the Lord, who have created in sixe daies heaven and earth, &c. As also by the Hebrew accent, Athnach, which it put at the end of the first mem­ber, [Page 155] and is an accent denoting usually a pause and notable respirati­on, and a distinction of a compleate sentence.

12 Secondly, to stand longer upon this first answer, although I should yeeld that the seventh day of Sabbath was instituted of God purposely to be a memoriall of the Creation, the argument is never­thelesse inconsequent. For although things past should be in perpe­tuall remembrance; It followeth not that the signes and memori­alls of such things instituted under the old Testament, should be perpetuall: Nay, they ought not to be, if they have beene therewith types and figures relative to the Messias. God made a covenant with Abraham, and promised unto him to be God unto him, and to his seed after him, Gen. 17. vers. 7. which is a perpetuall benefit, and worthy to be remembred, by all his spirituall posterity, till the end of the world: Yet the signe and memoriall that hee gave him at that time, of this covenant, to wit, the Circumcision, was not to be perpetuall, and hath continued onely till the time of the new Testa­ment. Likewise all the Sacraments under the old Testament have beene signes, and memorialls of perpetuall benefits, to wit, of justi­fication, sanctification, &c. Notwithstanding they ought not to persist for ever, because they also were types. The same is the condi­tion of the Sabbath. We may and ought to call to minde under the new Testament the benefit of the Creation, and of Gods rest after it, although we have no particular signe thereof, which by Gods ordinance is a signe of remembrance. In the Kingdome of heaven we shall celebrate eternally the remembrance of our Creation and Redemption without any signes. And I cannot see a cause, why un­der the new Testament, we should burthen our selves with a signe, which God declareth to have beene ordained by him to the Iewes in their generations, as if without it we could not remember the thing signified unto them by it. Let us content our selves with the graci­ons signes and memorialls, which Iesus Christ hath instituted and given us, of the worke of our Redemption fulfilled by him, of our justification, of our sanctification, &c. These are Baptisme and the Lords Supper, which being signes of a worke farre more excellent then the Creation, have caused the ancient memoriall of that other worke to cease, which notwithstanding we may and ought to record, having in nature continually many memorialls thereof be­fore our eyes, to wit, the heavens, the earth, all the creatures, [Page 156] which advertise us of their Author, and of the beginning of their existance: And in holy Scripture many documents which enter­taine, and hold us most frequently in the consideration of this worke. Yea, the Sacraments also signifying unto us our Regenerati­on and new Creation, draw us back consequently to the meditation of our first Creation. And we may in all places and times indiffe­rently call to minde, and for it glorifie the Lord our God possessour of heauen and earth, although we be not tyed by the Law to any particular day. For of him, and through him, and to him, are all things. To him be glory for ever, Rom. 11. 36.

13 The example of God, who made in sixe daies heaven and earth, and rested on the seventh day, is of no force to this purpose. For to say, without restriction, that Gods example is of necessity to be al­waies followed, as being of it selfe and of its nature imitable, or ra­ther that God in all his works proposeth himselfe as a paterne and president to follow, is a proposition too generall. God may be con­sidered, either in regard of his attributes, or in regard of his actions. Of his attributes there be some, which wee ought to imitate, and they are in the Scripture laid downe unto us as examples of imitati­on. Such are his goodnesse, his mercy, his love, his justice, as it is written; Be yee holy, for I am holy, Levit. 19. vers. 2. 1 Pet. 1. vers. 16. Be yee perfect and mercifull as your Father which is in heaven is perfect and mercifull, Matth. 6. vers. 48. Luk. 6. vers. 36. Let us love one another, for love is of God, for God is love, 1 Ioh. 4. verse. 7, 8. If yee know that he is righteous, yee know that every one that doth righteousnesse, is borne of him, 1 Ioh. 2. vers. 29. There be others, which, to speake properly, are not paterns of imitation, neither are we in any sort able to imitate them. Such are his Eter­nity, the Infinity of his Essence, and Knowledge, his omnipoten­cy, &c. which also we are nev [...] exhorted to imitate.

14 It is consequently even so of his actions, and of his fashion in working. Of them some flow immediatly from these first attributes of his holinesse, bounty, mercy, love, righteousnesse, &c. and are essentially actions charitable, mercifull, bountifull, righteous, &c. These of their nature, and of themselves are imitable, and that al­waies. For example, God is bountifull, and doth good unto all, for­giveth all those that have recourse to his mercy, giveth a convenient and sutable reward unto vertue, and a due punishment to vice, pro­tecteth [Page 157] those that are strengthlesse and oppressed, upholdeth those that are infirme and weake, &c. whereof hee hath given triall by divers experiences: From thence wee may conclude truely and soundly, that, by reason of the righteousnesse, holinesse, goodnesse, which are essentially imprinted in these actions, men ought to imi­tate them in all times, to their power and abilitie, according to the calling wherein they are called, and the rules that he hath in his holy Word prescribed unto them.

There be other actions proceeding from these other attributes or proprieties of God: For example, from his omnipotency, Such as are his miraculous actions; God hath created the world of nothing, hath framed man of the dust of the earth, and doth a thousand more or such great wonders: These actions oblige us not to imitate Gods example in them; also God propoundeth them not unto us as ex­amples to be followed, for we are not able to imitate them.

Likewise wee are not bound to immitate the actions and pro­ceedings of God, which are grounded on his Will pure and simple, whereof, although God had the reasons in his owne brest, yet we cannot on our part, alledge any reason taken from an essentiall righ­teousnesse inherent in them, but onely say for all reason, he hath done as it pleased him: As that he made the walls of Ierico to fall downe by seven blasts of seven trumpets of Rams-hornes, in seven severall daies, Iosh. 6. vers. 3. 4. 20. cured Naaman of his leprosie, sending him to Iordan to wash in it seven times, 2 King. 5. vers. 10. 14, &c.

15 Like in all things is unto this the course which God did observe in the Creation, making all his works in sixe daies, and resting on the seventh day. For no man can tell why he did so, saving onely, because he would; the thing it selfe not having in it any naturall equity, or evident morality. And therefore no kinde of obligation to doe the like can be naturally inferred from thence, I meane to observe sixe daies of worke, and one of rest. All these, and other semblable proceedings of God are not an example, and oblige not any man to imitate them, saving in case God be pleased to com­mand them to doe so: as hee would, not through any necessity which was in the thing, and whereby he was bound to make such a Commandement, but because such was his good pleasure, com­mand the Iewes to worke sixe daies, and rest the seventh day, who [Page 158] also afterwards observed that precept, not through necessity of imi­tation taken from the thing it selfe, nor that naturally it was empla­ry unto them, but because it pleased God to command them so to doe: As also in the fourth Commandement this reason, that God in sixe dayes made and finished all his workes, and rested the seventh day, is not alleadged immediately for an example, and a cause of ob­ligation to the Iewes to doe the like, but as an occasion that GOD tooke, according to his free will, to bind them by that Commande­ment to this observation, which also in consequence of the said Commandement they practised. For it is said in expresse tearmes, In sixe dayes God made all his workes, and rested the seventh day, Therefore he blessed the seventh day and hallowed it, to wit, to be observed by the Iewes. And it was this blessing and hallowing, notified by Commandement, which obliged the Iewes to the obser­vation of the seventh day, and not Gods course of proceeding im­mediately. For undoubtedly this will be advowed, that if God had not declared his will by a Commandement, the Iewes had not thought themselves bound to this observation, and Gods procee­ding alone had not beene obligatory unto them, nor had the force of a Law among them: Which sheweth, that in it there is no morality, no example binding the conscience necessarily and for ever.

16 This being so, it followeth not, that if God was pleased to give this ordinance to the Iewes by occasion of the order that he ob­served in the Creation, he would also have it to continue among Christians, seeing it was not grounded in any morall thing, which should have life and vigor for ever, no more than so many other or­dinances which he had given to that people upon good considerati­ons, oblige not Christians, because the reasons were not morall And as these ordinances are changed and abolished, without any blame of variablenesse or of turning that God hath incurred on his part, even so that ordinance concerning the Sabbath might and ought to cease likewise. All the morality that can be gathered from Gods ex­ample, is, that as God after he had made all his workes in the space of some dayes, rested on another day, so we should have some day wherein, leaving off our ordinary occupations, we may busie our selves about Gods service, But not that Gods example obligeth us to the same day of rest which God observed.

[Page 159] 17 And indeed, the Christians in the observation of their day of rest doe not any more ground themselves upon Gods example in the Creation. For although they keepe sixe dayes of worke, and a se­venth of rest, yet it is not the seventh day that God rested in, for they work on that day, and rest on the first day of the weeke, which God began in to make all his workes, and so they change Gods or­der: Which sheweth, that this example of God is not obligatory of it selfe, and for ever. For if it were, we should be bound to keepe, not only one of seven, but the same seventh which God gave us example to rest in, there being no reason wherefore one and the same example of God should neither be obligatory for ever in one of its parts, to wit, in that hee observed sixe dayes of labour, and a seventh of rest, then in the other, to wit, in that hee im­ployed the first sixe dayes of the weeke to worke in, and the last to rest in.

18 They get no advantage to say, that under the New Testament the alteration of the Sabbath day hath beene made from the last day of the weeke to the first, because IESUS CHRIST rising on this day rested from the worke of our redemption, which is greater and more excellent than the worke of Creation, seeing that by it, man, who was created in the flat mutable state of nature, and of a na­turall grace, from which he fell away, and was also to remaine up­on earth, is put in the supernaturall and immutable state of grace, to be received in heaven, to be admitted to the contemplation of God himselfe, and to live there in a light and purity, farre more per­fect then that which he had in the first Creation: That also heaven and earth shall be renewed, and established in a state a great deale more beautifull and excellent then the state they were created in; Nay that the Angels themselves have thereby received many and great benefits: In a word, that in vertue of that worke, hath in part beene already made, and one day shall be made compleately a new Creation of all things, as Christ himselfe speaketh, Matth. 19. verse 28. And therefore it deserved well, that the day where­in Christ, after he had finished it, did rest, should be consecrated by all those that pretend to have part in it, and to whom the benefit thereof is offered, if they reject it not by their owne fault, to be a day of rest under the New Testament, instead of the day which was observed under the Old Testament, in remembrance of Gods [Page 160] resting from the workes of the Creation.

19 For I grant willingly this to be true: But with all I say, that the altering of the Sabbath day upon the occasion of Christs Re­surrection, sheweth plainely, that the example of Gods procee­ding in the Creation, and the observation of one of seven dayes, and of the last of seven founded thereupon under the Old Testa­ment, was not morall. For if it had beene, no alteration, no chan­ging could have beene made of that time, neither altogether, nor in part, for any occasion occurring and falling out sithence, because all morall things are perpetuall, have beene confirmed and ratified by Iesus Christ, and have not been casheered by him, nor by his Church. Now it is constant by the practise of all Christian Churches, that a change hath beene made, and in the beginning of that innovation the order of the observation of one of seven dayes was of necessity subject to be changed, and ceased to be obligatory. For when Chri­stians began, or might have begun to omit the last day of the weeke, and to keepe the first, they might also then have neglected and vio­lated the foresaid order of dedicating to GOD one day of seven, which neverthelesse is pretended to be morall, sith by the death of Iesus Christ all the Iewish ceremonies, and amongst them the an­cient day of Sabbath, that is, the precise observation of the seventh, or the last day of the weeke, which is not denyed to have beene ce­remoniall, being abrogated of right, in the weeke wherein hap­ned the death of Christ, and on the Friday of that weeke, the Dis­ciples were not obliged to observe the last day of that weeke, which was Saturday, or the Sabbath of the Iewes immediately follow­ing, but they might have observed another in the weeke following: which being true, it followeth, that they might have overslipt all the seven dayes of the said weeke, without consecrating any of them to God: And in effect, in whatsoever time the Church be­gun at first to overpasse the last day of the weeke, of necessity she passed a whole weeke, wherein there was no seventh day of Sab­bath, which she could not have done lawfully, if to observe one day of seven were a morall point.

20 Furthermore, according to this maxime, which proposeth the necessity of the observation of one day in the weeke, yea, of a whole day, as of a pointmorall, sith none can institute such a day but God alone, this also of necessity must be layd as a fundamentall point of [Page 161] our Religion, that our Lord Iesus Christ on the same day that he rose from death to life made this alteration of the last day into the first, and gave notice of it to his Disciples, who other wayes could not have acknowledged so soone the necessity of this changing. For if he did it not, seeing they were no more obliged to the Sab­bath day of the Iewes which was abrogated by his death, they might have beene not only in the weeke wherein Christ died, but also in the weeke following wherein he rose againe, free from all obligation tying them to any Sabbath day, which the aforesaid maxime rejecteth, as unlawfull. Now what certainty or probabi­lity is there, that Iesus Christ on the first day of his appearing to his Disciples gave them this ordinance? Further, although he had gi­ven it, sith he appeared not unto them till the evening following the day, in the morning whereof he rose againe, they were, at least all that day preceding his first manifestation unto them, free from all bond tying them to the observation of any particular seventh day, and their obligation to the observation of a certaine day hath begun by the extremity of the day, to wit, at the same time when CHRIST appearing unto them injoyned them to heepe it, which difficulties I see not how those that hold the aforesaid maxime can well resolve.

21 They say, that when the first change was made, the Disciples kept two Sabbaths consecutively, to wit, the last of the weeke, to put an end to the order of the ancient Testament, and thereafter the first day of the weeke immediately following, to begin the new or­der, which was to remaine for ever under the New Testament, and to keepe alwayes one day of seven.

But this saying is a pure imagination. For who hath told them that the Disciples did keepe that course? Besides, this giveth no sa­tisfaction to the difficulties afore mentioned. For Iesus Christ being dead, and having by his death abrogated all the ceremonies of the Law, the last day of the weeke, at the same very instant that he gave up the Ghost ceased to be obligatory: And so, although Iesus Christ shewing himselfe to his Disciples on the first day of the weeke that he rose in, had ordained unto them expressely that day, and made them to sanctifie it in quality of a Sabbath day to persist afterwards till the end of the world, neverthelesse sith the day be­fore, which was the Sabbath, had not obliged them to keep it, and if [Page 162] they observed it, they did it not through any obligation binding them thereunto, because it was abolished, it followeth manifestly that the obligation to one day of seven was caused in one weeke at least, yea, in more then one, if he ordained not Sunday to be kept as soone as he shewed himselfe unto them after his resurrection: Nay, is casseered in them all, if he gave them no ordinance at all concer­ning that or any other day, which is more probable, as we shall see more fully hereafter: Howsoever of this ariseth this conclusion, that the order of one of seven daies is not morall, sith it could suf­fer, once at least, an interruption in the obligation, or binding power which it had.

22 I would againe faine know, sith Christs resurrection might, without inconvenience, cause the changing of the particular day, wherein the Sabbath was before observed, which was the last day of the weeke into another day, which was the first wherein it came to passe, why it might not likewise, without any inconvenience at all, give occasion to change the whole generall order of the observa­tion of one day of seven, and deliver the Church from all obligation unto it, Sith, as we have already shewed, there is no greater necessi­ty to observe one day of seven, then the last of seven? Sith also this resurrection of Christ, which was, as it were, his rest from the worke of our Redemption, cannot be said to have happened, as Gods rest from the worke of Creation, after sixe daies of labour, to ratifie thereby the observation of this number, but to reckon since the day wherein Christ began to be in agony in the garden, which was, to speake properly, the beginning of the worke of our Redemption, till the day that he rose out of the grave, which containeth the space of three or foure daies, wherein he suffered, died, was buried, came to passe after three or foure daies only of labour and of paine, where­by he redemed us, why may it not, with as good reason, be a founda­tion and powerfull motive, to change one day of seven into one of foure, sith Christ rose on the fourth day after the beginning of his passion, as well as the observation of the last day of the weeke into the first, in consequence of his resurrection on that first day? For there should be as little evill or danger in the one as in the other.

23 But here is the maine point of the matter. For as much as the order which God observed of sixe daies for his labour in the Crea­tion, and of a seventh day for his rest, carrieth not with it any ne­cessary [Page 163] and naturall obligation to imitate it, and was not obligato­ry under the old Testament, but because it pleased God to command and establish it by his Law, for that time onely, under the new Te­stament there was no obligation to keepe it, and therefore the ne­cessity of observing it, as of all other legall ceremonies, having come to an end, and being expired, the last day of seven hath wihout sinne, yea, with good reason been changed into the first that Christ rose in; the Church thinking it fit to do so, whereunto she was not moved by an opinion, that the consideration of Christs rising from the dead on that day was of it selfe obligatory. For why should the day of Christs resurrection of its nature oblige us to observe it, as a day holy and solemne, rather then the day of his nativity, or the day of his death whereby he said All was fulfilled, Ioh. 19. vers. 30. to wit, all that was requisite for the expiation of our sinnes, and redemption of the world, conformably to the ancient prophecies and figures of the Law, or the day of his ascension, which might as well and better be called the day of Christs rest, then the day of his resurrection? Sure the Church might have in any of those daies called to minde and ce­lebrated the remembrance of the worke of our Redemption as well as in the day of the Resurrection, because all the actions of Christ have respect unto it. Nay, she might have as well changed the or­der of one of seven into a day of another number, seeing the worke of Redemption was not tyed to the same number of daies was that the worke of Creation. But because there was no necessity in this, she thought it expedient to keepe this order of one day in the weeke observed by the Iewes, amongst whom the weeke had its beginning, and to change onely the particular seventh day of the Iewes into an­other, to make a distinction between them and that servile people, as also to keepe a memoriall of Christs Resurrection. Of all this it appeareth evidently, that the reason taken from Gods example, as it is alledged out of the fourth Commandement, hath no force to prove that which it is produced for, and to shelter those that make a buckler of it.

24 Finally, they rely much upon these last words of the Comman­dement; God hath blessd the Sabbath day, and hath sanctified it. Now, say they, if GOD hath ordained this seventh day to be ob­served, and to be a meanes that procureth his blessing corporall and spirituall, temporall and eternall, upon those that keepe it, as these [Page 164] words doe insinuate, have we not as great need of these blessings of GOD, as the Iewes? God will he not grant them to us as well as to them? Wherefore then shall we not keepe that which he hath ordained to be a meanes whereby he doth communicate them, or if we keepe them not, how can we promise to our selves, that he will grant them unto us? Which is, as if wee should promise to our selves the grace of God by the usage of the Sacraments which hee hath instituted as meanes thereof, changing the elements which he hath ordained in them. They say also, that if God had not ordained unto us who are Christians a Sabbath day, he had left us in a worse condition then the Iewes.

25 I answer, that verily we have as great need of Gods blessings, as the Iewes had, and that God promiseth them unto us as well as unto them: But it followeth not, that he should impart them unto us by the same outward meanes. God bestowed of old his blessings upon the Iewes, not onely by the observation of the seventh day of Sabbath, but also of their Sabbaths, solemne Feasts, Sacrifices, Offe­rings, Sprinklings, and other legall ceremonies, and saith often, that he hath sanctified them, and would blesse them to their use. As then it followeth not, that we should keepe these things, and that they should be unto us meanes of Gods blessing: Likewise up­on God saying, that he had blessed and sanctified the Sabbath day to the Iewes, doth it ensue, that we are still bound to keepe it. In­deed, if the Iewes, to whom, under the old Testament, God had ex­presly ordained the observation of the seventh day, to be unto them a meanes of the grant of his blessings, had neglected or rejected that day, and had of their owne fancie chosen another, they had depri­ved themselves of the blessing of God, by rejecting a meanes of the communication thereof ordained by him. And if it were constant, that to us also God had ordained the seventh day, as it is constant that he hath ordained unto us the use of cercaine elements in the Sacraments, and that the fourth Commandement obligeth us, as it did the Iewes, the same danger were to be feared for us, in case we observed it not, but sith that is not, we have no cause to feare.

26 To come neerer unto them, I say, that the seventh day, in its nature, was not a holy day, nor a meanes of blessing, more then ano­ther day, but onely in regard of the duties of religion and of godli­nesse, [Page 165] whereunto it was particularly destinated, and which were practised in it. Therefore when we shall practice religiously, and ac­cording to the will of God under the new Testament, the duties of religion and Christian godlinesse, which Iesus Christ hath prescri­bed unto us in the Gospel; they shall be unto us meanes of blessing, as were unto the Iewes their exercises, and whatsoever day the Church shall appoint ordinarily for that use, seeing Iesus Christ hath left unto her that liberty, and hath not made any particular determinati­on thereupon, it shall be unto us, by reason of those holy duties, a blessed and holy day, as well as was unto the Iewes their seventh day, which God injoyned them to keepe.

27 It is against all reason to esteeme, that if God hath not ordained unto us a particular day, as he did to the Iewes, our condition shall be worse then theirs. For that is alike as if they should say, that Christians are in a worse condition then the Iewes, because God hath not appointed unto them a particular place whereunto he hath allotted the publike exercise of his service, as he did to the Iewes. It is true, that if Christians did not ordinarily meet together in one place and time, to serve GOD publikely, they should be farre infe­riour to the Iewes, and should have farre lesse religion and devotion then they had. Whereas it is their great advantage above the Iewes, that God would not stint unto them any place, nor any time of their holy exercises, but would have the choice and setling of the one, and of the other to depend on their liberty, and left that to their zeale and wisedome, even as it is their great prerogative, that he hath made them free from all other legall ceremonies: which testifieth, that he hath loved them more, and would not use them rigidly as little children, or servants, but as children of a ripe age, and as a willing people.

28 So it hath beene shewed, that although the fourth Commande­ment obligeth us alwaies to appoint an ordinary day for Gods ser­vice, yet no solid thing can be gathered from the nature and words thereof, to prove the morality of a seventh day of Sabbath, farre lesse of Sunday, and a perpetuall obligation in Gods intention, to the observation thereof under the new Testament. And it is a most im­pertinent argumentation, that because all the particularities of the fourth Commandement may be applyed unto us, as well as to the Iewes, and that we may now, as they of old, rest on the seventh [Page 166] and last day of the weeke, as in it God rested, therefore we should doe it. For we may also observe all the holy daies and ceremonies which of old the Iewes observed, and find reasons to apply them un­to us: For example, as they observed the new Moones, or the first daies of their moneths, to give thankes to God for his continuall government, and favorable intertainment, which his divine pro­vidence had shewed to them, making, after the last moneth, a new moneth to come, and to pray him to perpetuate the grace towards them, as also that it might be unto them a figure of the future renu­ing of the Church by the Messias. Also as they observed the feast of Pentecost, for a memoriall, as many doe esteeme, of the Law given on that day, or, which is more certaine, to give thanks to God for the cornes, which by his favour, they had reapt, and whereof they offered unto him two loaves of new and fine flower: Likewise, as they observed the feast of Tabernacles for a remembrance that they had beene pilgrims in the wildernesse, and had sojourned in Tents, during the time of their journey to the Land of Canaan, as also for a thanksgiving to God, for the gathering in of all the fruits of the Land: Even so might we observe all the same feasts, by an application of the reasons of their institution unto us. For God from moneth to moneth continueth his providence towards us, and hath granted us the renuing of the holy Ghost. The Law which he gave in Sina to the people of Israel, appertaineth to us in all the morality thereof, as well as unto them. It is his gift, that we ga­ther in yeerely the cornes, and other productions of the ground for our nourishment, as they did. We are pilgrims, and strangers in this world, and we aspire to the heavenly Canaan &c. All these things might be capable to afford unto us subject and occasion to celebrate a thankfull and religious remembrance of them on solemne daies answerable to these of the Iewes. For although there were some particular reasons belonging only to the Iewes, and taken from cer­taine circumstances, for which God ordained these feasts and others unto them, and though there was in them a figure of the good things to come by Iesus Christ, Hebr. 10. vers. 1. in which respects they cannot be observed by us (which also, by the confession of those against whom I dispute, is to be found in the Sabbath day) that is no let, but that the generall reasons, which are to be found in them, may be unto us a ground of observation, and that we may [Page 167] practise and celebrate, as a memoriall or signe relative to the time past, or present, that which they practised as a figure relative to the time to come. And what they observed in a respect circumstanced after a fashion which was proper to them, that we may observe in another respect somewhat diversified, and fitted to our estate. Even as, although we observe not the Sabbath for some particular reasons, in regard whereof it is avouched that it was appropriated to the Iewes, yet many doe maintaine eagerly, that we ought to keepe it for some other generall reasons. Yea, sith almost all the Iewish ce­remonies had some morall foundation, reason, or end, which con­sidered in it selfe regardeth us, as well as them, that might be set abroach as a subject and occasion to observe them under the Gospell.

30 Yet for all that, it followeth not that God obligeth us to such an observation. Yea it should be contrary to the liberty and simpli­city of the Gospel. Likewise whatsoever generall reasons may be considered, as capable in themselves, to be motives unto us, to ob­serve the Sabbath, it followeth not that God hath prescribed and determined the observation thereof under the Gospel.

31 All these reasons which were motives to ordaine these ceremo­nies, were not naturall essentiall, and necessary reasons of their in­stitution, but depended simply on the will of God, who had the power to make them, and give value and authority to the said rea­sons by the observation of these ceremonies for a certaine time only, and at another time without ceremonies, or by ceremonies of another kind: As he willeth us to give him thankes under the new Testament, for the continuation of his favourable providence over us, in the ordinary course of daies, of moneths, of the revenues of the earth; for giving us, not only the Law, but also the Gospell of grace, and for preparing for us the heavenly inheritance, after the few and evill daies of the pilgrimages of this life, all which things concerne us, and yet he bindeth us not to celebrate in remembrance of these his blessings, the ancient festivall daies, nor any other. Even so he will have us to celebrate the remembrance of our Crea­tion, and after we have bestowed daies upon our owne businesses, to appoint also some for his publike service, and to assubject unto it our wives, our children, our servants, and all other persons depen­ding of us: As likewise to give a sufficient time of rest to our ser­vants [Page 168] and beasts, after we have kept them at worke for us; which are the reasons of the fourth Commandement that concerne us also. And yet of them no inference can be made, that God will have us to observe one of seven, or the last of the seven dayes of the weeke, as in consideration of them he ordained the seventh day to the Iewes. For we may doe it as well on another day, ordained after another manner.

32 He had ordained the Sabbath, as all other ceremonies to be signes for that time, and not for the time of the New Testament, under which the world being, as it were, renewed, all things pertaining to the order and government of the Religion were also to bee made new. New Ministers, new Sacraments, &c. were to be established, as it is written, Esa. 65. verse 17. Agg. 2. verse 6. Heb. 8. ver. 13. Heb. 12. verse 26, 27. 2 Cor. 5. verse 17. And therefore it was convenient and sutable to this New estate, that there should be a new day of Gods service, different from the day which the Iewes observed under the Old Testament: But it was not necessary, that it should be one of seven, or that Christ Himselfe should have or­dained it; which notwithstanding they indeavour to prove by di­verse other passages and arguments gathered out of holy Scripture, pertaining directly to the New Testament, and obliging all Chri­stians living under it, to keepe the Sabbath, as much as the Iewes were under the Old Testament, yea to keepe a certaine and set day of Sabbath, not by ecclesiasticall constitution, but by divine ordi­nance, as they deeme.

CHAPTER Eight.
Answer to the Sixth Reason.

1 THey say to this purpose, that the 56. Chapter of Isaiah is manifestly referred to the time of the New Testament, and that God declaring there, how he would not any more put a difference betweene the strangers and the Iewes, and how the Eunuchs, the barren, and those that want Children shall no more be a reproach, and shall not be excluded from the privileges of his house, as they were under the Old Testament, saith in plaine tearmes, that those whom he calleth Eunuches and sonnes of the stranger, shall keepe his Sabbaths, verse 4, 6. From whence they make this inference, that God would have the Sabbath to be kept by Christians under the New Testament, as well as by Iewes under the Old Testament.

2 To this I answer, that this argument hath little or no strength: For it is well knowne, that the Iewes doe referre it to the time that followed the captivity of Babylon.

3 But not to debate about this question, whether this prophesie is to be referred to the old, or to the New Testament, and to grant willingly that it is to be understood of the dayes of the New Testa­ment, it is a thing notorious, that when God in the Old Testament speaketh by his Prophets of the service that should bee yeelded unto [Page 170] him under the New Testament, he expresseth himselfe ordinarily, in termes taken from the fashions and formes used in his service under the Old Testament: so he saith, that under the New Testa­ment he should have Altars every where, that in every place in­cense should be offered unto his name, that from one new Moone to another all flesh should come to worship before him, &c. And in this same Chap. 56. ver. 7. he saith concerning these Eunuches, and the sonnes of the stranger which shall keepe his Sabbaths, that hee will bring them to his holy mountaine, and make them joyfull in his house of prayer, and that their burnt offerings and their sacrifices shall be accepted upon his Altar.

4 If then of that which is said, that they shall keepe his Sab­baths, they will inferre, that the Sabbath day is obligatory under the New Testament, as it was under the Ancient, by the same reason any may inferre, that the Temple of Ierusalem, the Altar and the sacrifices should remaine in use, namely seeing God in the fourth verse speaketh of his Sabbaths in the plurall number, and it is ma­nifest, that besides the seventh ordinary day there was a great deale of other Sabbaths ordained of God to the Iewes, it may be as truly gathered, that under the New Testament the faithfull ought to keepe all the Sabbaths of the Iewes, and the same dayes of Sab­baths that the Iewes did keepe, and particularly the same seventh day, to wit, the last: which should be a conclusion most absurd.

5 The truth is, that the Sabbath, according to the stile of the An­cient Testament, was taken of old for all the outward service of God, and God using the same stile or manner of speech according to his custome, in this prophesie concerning the time of the New Testament, when hee saith, the Eunuches, and the sonnes of the stranger shall keepe the Sabbath, by the Sabbath denoteth all the outward and solemne service which was to be rendred to him in that time of the New Covenant; but joyned with the spirituall service, signified in the second verse by these other words; And keepeth his hands from doing evill: And consequently, he signifi­eth, that that outward service should have its times ordained in the Church, even as the Sabbath day was of old the time appointed for his service. But that it was Gods intention to stint to the Church of the New Testament a seventh day, or any other particular day whatsoever for a Sabbath day, and that he hath not left the determi­nation [Page 171] thereof to the liberty of the Church, that shall never be pro­ved by the aforesaid passage.

6 This answer may serve for a sufficient reply to the passage of the 46. Chapter of Ezekiel, where God continuing to represent unto the Prophet in a high and magnificent vision, and difficult to bee understood, of a most glorious and sumptuous Temple, the state of the Church under the New Testament, saith in the first, and third verses, that the gate of the inner Court shall be shut the sixe working dayes, but on the Sabbath it shall be opened, and the people of the land shall worship at the entrance of this gate. From whence it is fancied, that a necessity of keeping the Sabbath under the New Testament may be inferred.

7 But it is evident, that in all this vision contained in the nine last Chapters of Ezekiel, the state of the Christian Church, and of the Evangelicall service, is designed in tearmes and phrases taken from the Temple and legall service, which must not be understood literally, but mystically, if we will not under the Gospell bring backe, not only the Sabbath, but also a great deale of other ceremo­nies, which are mentioned in that vision; As for example, The New Moones, which in the aforesaid verses are joyned with the Sabbath. For it is said there, verse 1. that the gate shall bee opened on the Sabbath day, and in the day of the New Moone it shall be opened, and that the people of the Land shall worship at the entrie of this gate before the Lord on the Sabbaths, and in the New Moones, verse 3. Which must be understood spiritually of the truth figured by the Sabbaths and New Moones, and not properly of these things themselves, which were but figures, that is, not that the faithfull should celebrate Sabbaths and New Moones, but that they should rest from their workes of iniquity, to practise the workes of the spirit of Sanctification, and of Gods true spirituall service, and should be renewed and illuminated for ever by the Lord Iesus their true and only Saviour, and by him have alwayes free accesse and en­trance to the throne of grace.

8 All that can be, at the most, inferred of the forealleadged pas­sage, concerning the externall service of the Christian Church, is, that the New Testament shall have solemne dayes, wherein God shall be publikely served by all his people, but in no wise that they should be the same which were stinted under the Old Testament. [Page 172] For so we should be bound to observe the dayes of New Moones, the last day of the weeke, and other holy dayes of the Iewes mentioned in the aforesaid place, and betokened in the plurall num­ber by the name of Sabbaths.

9 Whereunto I adde, that it may be said, that the Sabbath day, and the day of the New Moone spoken of there, representeth the time of eternall life in heaven, where the faithful are in a perfect rest, and are new Creatures without any blemish of sin, or defect of righte­ousnes: As the sixe work dayes, are a representation of the time of this present life, during which they travel, they rove, and trot up and downe upon earth, where so long as they sojourne, the Prophet sig­nifieth, that the marvels of the glorious grace of God are alwayes shut unto them, but in heaven shal be opened unto them, by a full and unconceivable manifestation, and perfect fruition of that joy, which is in the face of God, and of those pleasures that are at his right hand for evermore, whereby they shall worship and serve God per­fectly for ever and ever. Amen. This then is in meaning the same that wee read of in the 66. Chapter of Isaiah verse 23. where it is said, that in the new heavens and in the new earth, which God should make, from moneth to moneth, and from Sabbath to Sabbath, all flesh, (i. all the faithfull) should come to worship before him. Of which passage I have spoken before. Of all that hath beene said it is manifest, that all the passages of this kinde, which are to bee found in the Prophets, are not to any purpose, when they are produced to prove that which is debated about the Sabbath day.

CHAPTER Ninth.
1. Answer to the seventh Reason.

1 AS little to this purpose are the words of Christ in the fifth Chapter of Saint Matthew verse 17. I am not come to de­stroy the Law and the Prophets, but to fulfill them. From which [Page 174] words they make this conclusion, that seeing the Commandement of the Sabbath day is a Commandement of the Law confirmed from time to time by the Prophets, IESUS CHRIST hath not abo­lished it. And therefore the obligation to keep the Sabbath day lieth upon us still, and shall dure to the worlds end.

2 To this allegation of Christs words I returne this answer, that indeed sometimes, to wit, when a morall matter is in hand, the Scripture by the Law and the Prophets, understandeth only the pre­cepts of the Law and of the Prophets pertaining to this morality. As when in the twelfth verse of the seventh Chapter of Saint Matthew, Christ saith, All things whatsoever yee would that men should doe to you, doe yee even so to them: For this is the Law and the Prophets.

3 But sometimes also, when the speech is of the fulfilling of things foretold or figured of old, by the Law and the Prophets, are to be understood only the prophesies, and the typike ceremonies of the an­cient Testament, as in S. Matthew 11. Chap. v. 13. S. Luke 24. verse 27. Acts 24. ver. 26. Acts 26. verse 22.

4 To apply this to the passage objected out of the fifth Chapter of Saint Matthew, I say, that in it by the Law and the Prophets are to be understood, not only the precepts concerning the morall duties of this life, but also the ceremonies of the Law, as may be clearely seene by these words of our Saviour that are generall, I am not come to destroy the Law, nor the Prophets, but to fulfill them. Now the ceremonies are a part of the Law of Moses, are called in the Scripture by the Name of the Law, and make a part of the Sermons of the Prophets, as well as the moralities: The conjunction of the Law and of the Prophets in a generall matter, such as this is, shew­eth that by the Law we must understand all that is contained in the bookes of Moses, as by the Prophets all things contained in their bookes. Now of the bookes of Moses and of the Prophets the ceremonies make a notable portion.

5 I adde to this, that the predictions, types and promises are here as much, nay much more to be understood, then morall duties, as may be seene evidently by these words of our LORD in the 18. verse following, Uerily I say unto you, Till heaven and earth passe, one Iot, nor one title, one point, or one pricke of a letter, shall in no wise passe from the Law, till all be fulfilled. It is cer­taine [Page 175] that these words Iota, Title or pricke, are not to be in this sen­tence taken properly, because letters, and titles or pricks of letters are not capable of accomplishment; but by them Christ understandeth the least things propounded in the Law. Having properly regard to all the things, whether great or small, figured by the ceremonies of the Law, and foretold and promised by Moses and the Prophets, whereof he confirmed by these words the future accomplishment. Neither can these words of the 18. verse be so fitly applyed to the morall Commandements, as to the ceremonies, promises, and pro­phesies. This sense, The heaven and earth shall passe, rather then whatsoever hath beene figured, promised, and foretold by the Law and the Prophets, shall not be effected and fulfilled, being manifestly more sutable to the foresaid words, then this, The heaven and the earth shall rather passe, then the morall Commandements shall not be kept and executed.

6 The instance made upon these words, Till heaven and earth passe, &c. is vaine, when they conclude, that there Iesus Christ speaketh of things of the Law that were to continue in their being, and oblige all men to observe and keepe them till the worlds end, which is not true of the ceremonies which soone after expired by his death. For Iesus Christ doth in no wise say, that whatsoever is contained in the Law was to continue stable in force and vigour, and to be kept till heaven and earth passe: But his meaning in this kind of speech is the same that I have touched, to wit, that heaven and earth shall passe more easily, and rather, than the Law shall fall short of a full accomplishment, and the truth thereof shall faile to be ratified and exhibited in all the things contained therein, the impossibility of this being denoted by a comparison with that we have this explication in the 16. Chapter of S. Luke vers. 17. where Christs intention is thus expressed, It is easier for heaven and earth to passe then one title of the Law to faile: where also the Evange­list sheweth, of what points of the Law Iesus Christ did purposely speake, to wit, of the types and prophesies. For in the sixteenth verse immediatly preceeding he had said, The Law and the Prophets untill Iohn, where we must understand the Verbe prophefied, which S. Matthew addeth in the eleventh Chapter and 13. verse, saying, For all the Prophets and the Law prophefied untill Iohn, that is, the ancient prophesies and figures, as having respect to Iesus Christ, [Page 176] finished in the time of Iohn Baptist, not in him, but in Iesus Christ, who lived in the same time, and whom Iohn seeing comming unto him, shewed with his finger, saying, Behold the Lambe of God, which taketh away the sinne of the world, Ioh. 1. vers. 29. After then that Christ had said, the Law and Prophets prophesied untill Iohn, S. Luke addeth these words following, as spoken by Christ to that purpose, And it is easier for heaven and earth to passe, then one title of the Law to faile, where by one title are to be understood all the ceremonies, figures, and productions contained in the Law and in the Prophets.

7 Againe, the same is clearely seene by the intention and end of Iesus Christ in the passage that is in question, which is to shew, for the justification and clearing of himselfe, that although he urged above all the observation of the most weighty points of the Law, such as are the morall points, and blamed the Scribes and Pharisees for tying themselves principally to the ceremonies, as to Sacrifices, Purifications, Sabbaths, &c. which were of little importance in comparison with morall duties, and exhorted his Disciples to be carefull that their righteousnesse should exceed the righteousnesse of these Hypocrites, and for that cause, was by them accused as a De­stroyer of the ceremonies commanded by the Law, and authorized by the Prophets, neverthelesse he was not come to destroy them, but to fulfill them.

8 The instance that they make, saying, that the Lawes which Iesus Christ expoundeth in the verses following of the fifth Chap­ter of S. Matthew are all morall, is too weake. For they are not all such. In them there is something which hath expresse regard to the ceremonies, and a comparison of them with the moralities vers. 23. 24. And some other things which belong to the politike or judiciall Law, vers. 25. 31. 38.

9 But besides this, although they were all morall, that inforceth not by a necessary proofe, that in the seventeenth and eighteenth verses, Christ hath spoken of morall duties, or that the twentieth one, the twentieth two, and verses following have so strait a con­nexion with the 17, and 18. verses which goe before, that they speake all of the same subject and matter. For how ordinary is it in the same sequele of a discourse to diversifie the particular subjects, and to passe from one to another? And indeed our Lord IESUS [Page 177] CHRIST passeth most conveniently from the Ceremonies, which the Scribes & Pharisees accused him falsely to destroy, to the moralities, which they destroyed in effect: The tenor of his dis­course being this, I am accused by the Scribes and Pharisees to de­stroy the ceremonies and ordinances of the Law, because I blame the superstitious usage, and preferring of them to morall duties, which are of greater importance. But that is most false: For I destroy them not, but doe shew their true usage, and am come to exhibite the truth of them in my person, neither is there any of them, nor of the Prophesies that shall not be fulfilled in me. But this accusation may be truly laid in the dish of the Scribes and Pharisees; For they are the men which destroy the Law, yea, in things that in it are of grea­test moment, debasing and disrespecting it, as if it were nothing in comparison of their traditions and ceremoniall observations. Therefore, I say unto you, that except your righteousnesse shall ex­ceed theirs, yee shall in no case enter into the Kingdome of Heaven. For they make glosses upon the morall Commandements which pervert their true sense, and in so doing, teach men to breake them. This then being evident, that in the foresaid 18. verse mention is made of the Law, as much, nay much more as it containeth the ceremoniall ordinances, then the morall, the argument taken from it remaineth without force on the behalfe of those that alledge it, if they will not by the same meanes render us necessary keepers of all other ceremonies of the Law, as well as of the Sabbath day, which is not their intention.

10 Neither doth that follow of the saying of Iesus Christ. For it is most true, that he was not come to annihilate and destroy the ceremonies of the Law, either by his Doctrine or by his Actions: Not by his Doctrine by declaring them to be vaine, idle and frustra­tory things: not by his Actions, by saying or doing any thing contra­ry unto them, by casseering and abolishing them without fulfilling the truth of things figured by them. The verbe [...] used by the Evangelist imports as much; for it signifieth often to overthrow, and destroy, and is here equivalent to the word [...] used by the Apostle in the same subject, and to the same intention, Rom. 3. vers. 31. saying, that through faith the Law is not made void, but established, where by the Law, he understandeth not onely the mo­rall Commandements, but also the Ceremonies, figures, and prophe­sies, [Page 178] as appeareth by the 21. verse, where he speaketh of the righte­ousnesse of faith witnessed by the Law, which belongeth to the whole Law given by Moses, yea, properly to the ceremoniall Law, which led men directly to Christ, which the morall Law did not, but by an oblique and indirect way; Christ, I say, was not come to destroy the Law of ceremonies, but to fulfill them, which he did both by teaching what was the end they tended unto, and by a reall exhibition in himselfe of the body of their shadowes, and of the truth of their figures, which was no impediment unto him, why he should not make them to cease, after he had fulfilled them: Nay, much otherwise, it was necessary hee should make them to cease, seeing they had no other end but to figure and represent him, which was not a destroying of them, but rather the true meanes whereby he made them to obtaine their perfection, making them to abut to their end, In which respect the Apostle in the tenth Chapter to the Romans, vers. 4. calleth Christ the end of the Law. Now the Sab­bath day being a ceremoniall point of the Law injoyned in the 4th Commandement of the Decalogue, in that wherein it was ceremo­niall, as hath beene shewed before, Iesus Christ ought not destroy it, but by fulfilling the truth that it figured, make it to cease and ex­pire, as all other legall ceremonies. And therefore, although Iesus Christ in the foresaid passage had intended to speake onely of the Law of the ten Commandements, the objection taken from this place, should not be of any moment and consquence.

11 Of this that wee have said, ariseth an answer to the instance taken from the ninteenth verse following in the same Chapter: Whosoever therfore shall breake (or rather shall destroy) one of these least Commandements, and shall teach men so, hee shall bee called the least in the Kingdome of Heaven: Of which words, presuppo­sing still that Iesus Christ in them intendeth to speake only of the Commandements contained expresly in the Decalogue, they in­ferre, that seeing the Commandement of the Sabbath is one of them, Iesus Christ condemneth for ever the inobservation or trans­gression, and on the other part, ordaineth and establisheth the obser­vation thereof.

12 Wherevnto, granting unto them, for their greater advantage, that Iesus Christ in these words hath regard to the Commandements of the Decalogue only, I answer, that he speaketh of the dissolving, [Page 179] annihilating, and overthrowing of these Commandements (For this the signification of the word [...] in the originall) And condem­neth all those that dare to doe it. But to abrogate the Sabbath day injoyned by the fourth Commandement, seeing it was a figure and type, and that by fulfilling in himselfe, and in his faithfull servants, the truth of the thing figured by the outward Sabbath, to free them from the necessity of the observation thereof, was not a dissolving and overthrowing of it, neither on his part, nor on theirs, but ra­ther an effectuall ratification thereof, as in the same sence he hath not dissolved any of the legall figures, but hath fulfilled them all.

13 Secondly I say, that of necessity the broachers of this argument must advow, that Iesus Christ doth not blame in this place all in­observation of the Sabbath, neither doth he establish precisely and absolutely the observation thereof for ever, according to all the tearmes, and the whole sence of the fourth Commandement. For it should from thence follow, that he blameth for ever and ever the inobservation, and commandeth for evermore the observation and sanctification of the last day of the weeke, by a legall service, in re­membrance of the Creation of Gods workes in sixe dayes, and of his rest on the seventh, because the Commandement carrieth with it that necessity, to which is contrary the practise of the Christian Church. Therefore this limitation must be added, that Christ's in­tention is, to forbid the transgression, and to command for ever the observation of the Commandement touching the Sabbath, and of all the rest, as farre as it may and ought to oblige us according to the tearmes of the Gospell. Now we have shewed, that it obligeth us not, as it ordaineth one day of seven, or a certaine seventh day, or a legall sanctification, but so farre only, as it commandeth, that Gods publike service be practised for ever, according as it shall be establi­shed by him, and that an ordinary day be appointed for that purpose. And therefore Iesus Christ in this respect only, and no further, con­demneth the transgression, and injoyneth the observation of the fourth Commandement.

14 Thirdly, Iesus Christ, in the place before alleadged, hath not re­gard to the Decalogue only, but universally to all the Commande­ments of God, whether morall or ceremoniall, contained in the Law and in the Prophets, which he had spoken of in the 17. verse, that is in all the bookes of the ancient Testament; and, to repulse [Page 180] the false accusation that the Scribes and Pharisees laid to his charge, declareth, what was his minde concerning all these Commande­ments, to wit, that there was not any one of them, nay not of those that are the least, or may by men be esteemed, that ought to re­maine unprofitable, vaine, and without effect, and that the man, whatsoever he be, that either by teaching or by practise shall despise and reject any of them, shall be despised and rejected of God. That on his part he fulfilled them all, and extended and setled the accom­plishment of them for ever, to wit, of those that are morall by obey­ing them all in his owne person, and charging his Disciples with their perpetuall observation, and sanctifying them inwardly, that they may observe them: Of those that are ceremoniall, by perfor­ming and exhibiting the truth of all things signified and figured by them, which truth he should make to have an eternall continuance and efficacy towards all that are his, although he was to make the use of the figures to cease, as the intention of God, and reason did require. But that the Pharisees were the men, who on their part made void the Commandements of GOD, both ceremoniall and morall: The ceremoniall, by adding unto them over and above a thousand superstitious observations: The morall, by corrupting them with false glosses and interpretations, and preferring unto them the traditions of men, which he layeth to their charge in di­verse places, and namely in the verses following of this fifth Chap­ter of Saint Matthew. Now according to this sence, which is true and naturall, it is evident, that they which alleadge this passage can inferre nothing of it for their purpose.

15 They pretend in vaine to fortifie and confirme it with the words of Saint Iames in the second Chapter and tenth verse, where the Apostle speaking of the Law of the Decalogue saith, that whoso­ever shall keepe the whole Law, and yet offend in one point, hee is guilty of all, because the same God who hath injoyned one of the points, hath also injoyned all the rest. Whence they would inferre that the inobservation of the seventh day of Sabbath, which is a point of the Law, maketh a man guilty of the transgression of the whole Law, that therefore wee are obliged to the observation thereof.

For I answer in few words, that indeed Saint Iames saith, that to faile, or to commit a sinne against any Commandement of the [Page 181] Law, maketh him that committeth it guilty of the universall transgression of the Law. But I deny the inobservation of the Sab­bath, as it is commanded by the Law, to be under the New Testa­ment, a sinne and a fault properly so called, because in so farre as it commandeth the Sabbath, it obligeth not any more: For it was for the Iewes, and not for us. And therefore, not to observe the Sab­bath according to the tenor of the Law, is not a fault and a sinne in any point, as Saint Iames understandeth it. So if one should say, that he that hath kept the whole word of God, if he offend in one point thereof, should make himselfe guilty of all, that saying should be true according to the meaning of Saint Iames: But if any should inferre upon this, that not to observe still, under the Gos­pell, all the legall ceremonies, because they make a part, and are points of the Word of God, is a trangression whereby a Christian is made guilty of all this word, and therefore he is bound to keepe them all, it should be an absurd illation; for not to keepe these ce­remonies now, is not a fault nor sinne to us, because they oblige not any more. No man sinneth against a Law or word but in as much as it obligeth: But neither the word of God, as it commandeth the legall ceremonies, nor the decalogue, as it commandeth the Sab­bath, is any more obligatory to us ward: wherefore we sinne not now, by not observing these points, and therefore we make not our [...]lves, in that behalfe, guilty of the Law and word of God, who is author of all the points of this Law, and of this word, but hath not given them all to all men, nor to continue in all times, but some of them only to some men, and to have vigor and being for a certaine time only.

CHAPTER Tenth.
Answer to the Eighth Reason.

1 IEsus Christ speaking in the 24. of Saint Matthew and twen­ty verse, to his Disciples, of the desolation that was to come upon Iudea, and namely upon Ierusalem, said unto them, Pray ye that your flight be not in the winter, nor on the Sabbath day. Not in the winter, because then the wayes are incommodious, and there is neither driving, nor marching, but with difficulty. Not on the Sab­bath day, by reason of the holinesse of that day, which being appoin­ted and set a part for Gods service, although it was lawfull unto them to flie in it, to save their lives, yet they should not be able to doe it, but with griefe, and sore against their will, being constrai­ned to spend, on trotting, toyling, and much hurrying up and down, a day particularly consecrated to the publike exercises of Religion, and so should have a just occasion to pray to God to keepe them [Page 183] from being brought to such a necessity. Some alleadge this passage, esteeming it to be pressing, and of great weight. For, say they, Ie­sus Christ speaketh to his Disciples of a thing that was to fall out forty yeeres after his Ascension, when all the ceremonies of the Law should be abolished in the Christian Church, and yet notwithstan­ding, he speaketh unto them of the Religion of the Sabbath, as of a thing that they ought alwayes to take to heart, in so high a measure, that they should be sorry and throughly grieved to be in that time of desolation constrained to flee on so holy a day, instead of applying themselves to Gods service. Therefore the Sabbath day was not a ceremony comming within the compasse of those that he was to abrogate, but a morall point, and of perpetuall necessity: Other­wise he had not done well to intangle their mindes with an unne­cessary Religion towards the Sabbath day in the time of their flight, seeing it being abrogated by him, they might with as little grieve, in respect to the day, get packing as fast as they could, trot and toyle on that day, as on another day.

2 I answer, that this argument is a silly one, and of no value. For Iesus Christ speaketh not in that place of Saint Matthew of the day of rest that Christians were to observe after his Ascension, but of the Iewish Sabbath day, as this word, Sabbath day, sheweth clerely, which his Disciples were farre from understanding other wayes, then for the last day of the weeke observed among the Iewes. For it is certaine that it signified nothing else at that time, seeing there was not, as yet, any other day of rest in vigour, saving that alone. And Iesus Christ had not at all made himselfe to be under­stood of them, nay he had purposely given them occasion to mistake him, if by the Sabbath day his intention was to denote another day then the last of the weeke, because this alone carryed that name, nei­ther shall it bee found in the whole Scripture, that any other day is specified by that name.

3 The heavenly rest under the Gospell is once called by the Apo­stle in the Epistle to the Hebrewes Chapter 4. verse 9. by a name drawne from the Hebrew word Sabbath, [...] because it was figured by the Sabbath of the Iewes. But our day, wherein wee apply our selves to Gods outward service, and to that intent doe cease from our ordinary labour, is alwayes called in the New Testament The first day of the weeke, or The Lords Day, and not the Sabbath [Page 184] which name the Apostles and first beleevers had not failed to give unto it, if Iesus Christ had so qualified and stiled it. Now if they would never tearme it by such a name, although it might have been in some sort attributed unto it, but only, The Lords Day, or The first day of the weeke, to distinguish it from the day which was so called among the Iewes: For the same reason Iesus Christ in the foresaid place, if he had minded to speake of the day, which Chri­stians were to observe after his death, he had intitled it by some o­ther name then of the Sabbath day, to make a distinction betweene it, and the day of the Iewes.

Wherefore those which use this argument doe most fondly sup­pose, without proofe or likenesse of truth, that by the Sabbath Iesus Christ meaneth the Lords day. Now if it be understood of the Sabbath of the Iewes, as it must, for the foresaid reasons, and as all the interpreters, whom I have read and perused, doe take it, this ar­gument, being urged according to the ratiotination of those that have set it on foot, shall yeeld, against their intention, this conclusi­on, that after the death and ascension of our Lord Iesus Christ, the Sabbath day of the Iewes ought to bee yet kept in the Christian Church, and that the faithfull are obliged unto it by Religion and conscience, and ought bee hartily sorrowfull, when being constrai­ned to flye on it, to save their lives in a great desolation, they should not be able to consecrate it to Gods service.

3 The true sence of this passage is, that indeed our Lord Iesus < Christ commandeth his Disciples to pray to God, that their flight happen not on the Iewish Sabbath day. Yet it was not his intenti­on to make that day necessary unto them, and to urge them with the observation thereof, nor also to imbrew their spirits with a super­stitious opinion, as if it were not lawfull to flye on that day for the saving of their lives from the day of desolation, although they had beene obliged to keepe it still, seeing on both sides it is agreed on, that a man may lawfully flie, and doe all necessary things on any Sabbath day whatsoever, without feare of breaking it. In this speech the Lord hath regard to this onely, that because there was a Law amongst the Iewes, forbidding them to travell on the Sabbath day ordinarily, further then a certaine number of steppes, to wit, two thousand, and that for a religious end, which was called a Sab­bath dayes journey, Acts 1. verse 12. he knew well, that many, [Page 185] not only of the Iewes, which were not converted to the faith, but also of those which had professed the Gospell, moved with devoti­on and Religion towards the Sabbath, for want of sufficient instru­ction, should bee scrupulous to prepare things necessary for their f [...]ight, and to flee far on that day, the desolation comming upon them on a suddaine, through feare to breake Gods Commandement con­cerning the Sabbath: as we see in the History of the Maccabees, that many of the Iewes, which were gone downe into the secret places of the wildernesse, the battell being given them on the Sabbath day, chused rather to be slaine with their Wives, Children, and cattell, then to make resistance for the safety of their lives, least they should profane the Sabbath day, 1 Maccab. 2. verse 32. &c. There is another example of a like scruple in the second booke, Chapter 6. verse 11. And we read in Iosephus, in the eight Chapter of the foureteenth booke of the Antiquities of the Iewes, and in the first booke of the Warres of the Iewes Chapter 5. that when the Ro­mans under their generall Pompeius, beleagured the Temple of Ie­rusalem, the Iewes, which were fled thither, although they defen­ded themselves on the Sabbath day, if they were assaulted, yet they remained quiet and bonged not, if they were not assaulted; which when the Romans had perceived, they set not on them, and threw nothing against them on the Sabbath day, but prepared only things necessary for the assaults, dressed terrasses and forts, brought neere their engines, to make use of them the next day, and the Iewes of Religion and great devotion toward the Sabbath, suffered them to doe what they would, without disturbance. And Iosephus appro­veth this Religion, or rather superstition, as if it had beene con­formable to the ordinance of the Law, saying that the Law permit­teth on the Sabbath day, if the enemies come to wage battell, or give blowes, to drive them backe.

Many might have beene intangled with the same superstition, during the desolation wherof Christ speaketh in the place before al­leadged. For although that upon such an occasion as this was, to wit, to save their lives, they should and might have beene informed, that they had full liberty to work and flie, yet the devotion so ancient, so usually practised, so exactly and scrupulously observed towards the Sabbath, specially in these times, as may be seene in sundry places of the Gospell▪ this devotion, I say, was more than sufficient to forme [Page 186] many difficulties in their mindes, and cast into many perplexities, concerning the practise of this knowledge, even those that had it. Wherefore our Lord Iesus Christ foreseeing, that many, in the dayes of the future desolation of Ierusalem, should be disquieted with such feares, should make such difficulties, or at least conceive a great displeasure to be constrained to worke and travell on the Sab­bath day, for the preserving of their lives, adviseth them, to pray to God that their flight be not on that day.

4 If they reply, that Iesus Christ spake these words to his Disci­ples, who were infallibly to be well instructed before the desolati­on of Ierusalem concerning the Evangelicall day of Sabbath, and concerning all things that may be lawfully done on it, and there­fore there was no occasion to feare, that they should suffer them­selves to be carryed away with any Religion, or rather superstition towards the Iewish Sabbath day, which before that time should be abrogated.

To that objection I answer againe, that verily Iesus Christ spake to his Disciples, who apparantly were alone with him, but not in regard to them. For he knew well, that about the time of the desolation of Ierusalem they should be either dead, or farre remo­ved from Iudea, among the other nations of the earth, and there­fore this danger was not to be feared on their behalfe. Wherefore in their persons he spake to all the Iewes, who were all to be in com­mon partakers of this desolation; or at least to all the faithfull, who in that time should be conversant in Iudea, as if they had been present before him with his Disciples: This is evident by these words in the 16. 17, 18, 19. Verses, Then let them that be in Iu­dea flee into the mountaines: Let him which is on the house toppe, not come downe to take any thing out of his house: Neither let him which is in the field, returne backe to take his clothes: and woe unto them that are with child, and unto them that give sucke in those dayes, &c. For these are common advertisements to all that were to be insnared in that danger, and so is likewise this, Pray that your flight be not on the Sabbath day, which must be understood as said to all the Iewes, to whom the preceding warnings are directed, amongst whom Iesus Christ knew that many Christians conver­ted unto him, and carryed away with a Religious respect towards the Law, should still have the opinion of the Sabbath which I have [Page 187] specified. Nay he knew, that amongst the faithfull Iewes, the best instructed should tye themselves, for a certaine space of time, after his Ascension into heaven, to the observation of certaine legall ceremo­nies, and specially of the Sabbath, although of right they were all made of no effect by his death, not for any conscience to them­ward, nor through an acknowledgement of any obligation on their behalfe to the ceremoniall Law, which had beene a thing hurtfull and dangerous, but simply through love, to shunne all occasions of giving offence to the other Iewes, to imbrace all meanes of gaining them more easily to the faith, and to bury the ceremonies with ho­nour, which in that respect was lawfull. So then for these reasons he might well exhort them all to pray that there flight should not befall on the Sabbath day; because those that are weake, and not so well instructed, should not dare to flie, or should flie with scruple of conscience, and the strong that had greater knowledge, should doe it, although without trouble of Conscience, yet not without some griefe, remembring that on that day they were accustomed, till then, to apply themselves to religious actions, and foreseeing that their flight might be offensive, and make them odious to some, that also they might be hindered in their flight, and preparatives for it, by those which should superstitiously sticke fast unto the prohibiti­ons, not to worke, to run, and to toyle on the Sabbath day.

5 I adde, that although we should consider this Commandement of Christ, Pray that your flight be not on the Sabbath day, as di­rected to the Disciples only, and should advow, that being well in­structed there was no cause why they should feare to flie on the Sab­bath day, and therefore no cause why they should pray for their par­ticular, that their flight should not happen on that day, we may fitly say, that Iesus Christ commanded them to pray so, having regard, not to them, but to others that he foresaw should be ignorant and weake, and to whom the Sabbath day should be an impediment to flie. For although Christians strong in the faith make no such diffi­culty, and in that respect have no cause to feare for themselves, yet knowing that such difficulties to some other ignorants and weake in faith wil be a stumbling block, they ought to pray to God, having re­gard to them, that the causes and occasions of such difficulties happen not, if it be possible, and [...]in this respect Iesus Christ might have said to his Disciples, Pray that your flight from the desolation to [Page 188] come be not on the Sabbath day, if not for your owne sake, who, be­ing well informed and instructed in the faith, shall know that yee may flee on that day, and make no difficultie for conscience sake, yet in regard of others, who shall be distressed with the same necessity to flee with you, but who being altogether ignorant of the liberty of the Gospell, as the Iewes not as yet converted, or the weake ones retaining, after their conversion and profession of the Gospell, a religious respect towards the ceremonies of the Law of Moses, as many Christians, who, for conscience sake towards the Sabbath will be scrupulous to flie on it, for whom, in respect of their igno­rance and weakenesse, you ought to pray, that your common flight be not on that day. For yee are all members of one body.

6 I say more, that although Iesus Christ by the Sabbath day had signified the first day of the weeke, which after his Ascension was to be observed by all Christians, and had commanded his Disciples to pray, that their flight should not fall out on Sunday, least they should be compelled to imploy, upon bodily working, travelling, and hur­rying up and downe, a day, which otherwise they had applyed to GODs service, of that no man can conclude, neither that a seventh day of rest is a morall point, nor also that Christs minde was to injoyne the observation of the first day of the weeke, but only, that he foresaw, that after his Ascension the first day of the week should be kept by Christians, of their owne free will, through respect to his resurrection, which should befall on that day, and that it should be loathsome and grievous unto them to weary themselves with flee­ing on a day wherein they were wont to rest from all worldly im­ployments, and to addict [...]hemselves to serve God in his house.

Verily although a day be not ordained of God to be stinted for his service, yet if by the custome of the Church it be ordinarily im­ployed for that use, a true Christian will be hartily sorry that hee should be forced by necessity to busie himselfe in other exercises, then those which are proper to Gods service, and he may with good rea­son make humble suit unto GOD, that he be not brought to such a hard strait; And therefore CHRIST might advise his Disciples to pray, that their flight should not befall on the Saturday, without any other inference that can be gathered from thence, saving a fu­ture use and custome to observe such a day in the Church, and not any obligation proceeding from him, farre lesse a naturall and mo­rall [Page 189] obligation towards a seventh day of the weeke which is the point in question.

CHAPTER Eleven.
Answer to the Ninth Reason.

1 IT is with as little shew, nay it is rather against themselves, that to prove a necessary and perpetuall obligation to keepe the Sab­bath, some make use of that which is noted in diverse places of the Acts of the Apostles, as in the Chapter 13. verse 14, 43, 44. and 16. verse 13. and 17. verse 2. and 18. verse 4. and other where, that the Apostles, after the Ascension of Iesus Christ, kept the Sabbath, going to the Synagogues of the Iewes, and expounding the Scriptures there.

2 For this argument, if it were good for any thing, would prove, that under the New Testament the Iewish Sabbath day, to wit, the last of the week, is to be kept, because in the foresaid places mention is made of that day only.

But the going of the Apostles to the Synagogues on that day, came not from any obligation of the law, tying them to the Sabbath, nor from any religious respect to that day, as if it had beene still a necessary point of Gods service, but because it was the ordinary day of the congregations of the Iewes, whom they desired to convert, and it was expedient, for that end, that they should be present at such times and places that the Iewes did meet in, to wit, on the Sab­bath day and in their Synagogues, as, for the same reason, they obser­ved also the annuall feasts, and indeavoured to bee at Ierusalem on such dayes, as may be seene Acts 20. verse 16.

I adde, that they applyed themselves in this point, as in many other legall ceremonies, to the infirmitie of the Iewes, Acts. 15. v. 3 29. Acts 16. verse 3. Acts 21. verse 24, 26. and 1 Cor. 9. ver. 20. to gaine them more easily to the faith, and to preserve them in it after their conversion. For it is certaine, that the faithfull Christi­ans, converted from the Iewish Religion to the faith of Christ, kept still a great zeale for the ceremonies, as it is said in the Acts Chap. 21. verse 20. and consequently for the Sabbath day.

4 There be some who would have the Iewish Sabbath to be still kept in the Christian Church, and to prove that the Apostles did particularly and carefully observe the seventh day of the weeke without any occasion of condescent to the Religion and devotion [Page 191] of the Iewes towards the Sabbath, doe alleadge the thirteenth Chapter of the Acts verse 42, 43, 44. where it is said, that when Paul and Barnabas were on the Sabbath day gone out of the Syna­gogue of the Iewes, the Gentiles besought them that they would preach the word unto them the next Sabbath: which being granted unto them, the next Sabbath day, almost the whole City, wherein were comprised more Gentiles than Iewes, came together to heare the Word of God. They alleadge also the sixteenth Chapter of the Acts verse 13. where without any mention of Iewes, or of Synagogue, it is said, that Paul and Silas being in Philippi, a Towne of Macedonia, where they sojourned certaine dayes, on the Sabbath went out of the City, by a river side, where prayer was wont to be made, keeping the Sabbath amongst the Gentiles, with­out any respect to the Iewes.

5 To this I may answer without great difficulty. And first to the passage in the Acts Chapter 13. verse 42. I might say, that this intreaty made to Paul and Barnabas to preach the next Sab­bath day, is not by all the interpreters ascribed to the Gentiles, but to the Iewes, who before, as may be seene in the fifteenth verse, had intreated them to propound some word of exhortation. For the word Gentiles, in some Greeke editions, and in some versions, is not to be found: Besides this, some are of opinion, that the word [...], may be taken, not for the Gentiles, as they are distingui­shed from the Iewes, but indifferently for the multitude of people that was there present, in this sence, and the folke or people be­sought Paul and Barnabas, which may be referred to the Iewes as well as to the Gentiles.

6 But not to stand upon that, I say Secondly, that the originall Text doth not shew manifestly, that the request made by the Gen­tiles to Paul and Barnabas was, that they would preach unto them the next Sabbath day, for it may signifie in the intermedium of the Sabbath, that is, in any time betweene the Sabbath wherein they had presently preached to the Iewes, and the next Sabbath follow­ing; For seeing the Sabbath was the day which the Iewes reserved for themselves, and which the Apostles imployed amongst them for their instruction, the Gentiles, belike, desired to take some other day for them, wherein, with more commoditie, they might heare the word. And verily, there is no likelihood that Gentiles, not as [Page 192] yet instructed, neither in the Law, nor in the Gospell, would aske, of their owne head, the Sabbath day, rather than any other, and it is more likely, that they did aske any other commodious day be­tweene the Sabbath of the Iewes, such as Paul and Barnabas should be pleased to appoint unto them, whiles they were not busied with teaching the Iewes. The words in the originall are [...], which many interpreters doe translate, not the next Sab­bath day, as if the Gentiles had chused that day, but in the Sabbath or in the weeke betweene, that is, in any day betweene, till the next Sabbath.

7 And there are some which probably esteeme, that these words should be red [...], and not [...], and that [...] should bee taken for [...], and so [...], for [...], which signifie cleerely, in any day whatsoever betweene the Sabbaths. This interpretation is not sufficiently refuted by the al­legation of the 44. Verse, where it is clearely said, that the next Sabbath day came almost the whole City together to heare the Word of God. For it is not necessary, that this 44. Verse should declare the accomplishment of the request made by the Gentiles in the 42. Verse: It is rather likely, that the Apostles having already fulfilled it betweene the two Sabbaths, when the Sabbath day came, wherein the Iewes, according to their custome met together, and Paul, as his manner was, preached unto them, as we may see Acts 17. verse 2. and Acts 18. verse 4. the whole City being moved with curiosity, by the rumour spread abroad of the former sermons made both to Iewes and Gentiles, ranne together in a farre greater number than before, to heare the word.

Thirdly, seeing the word [...], Sabbath, is sometimes ta­ken 8 Luk. 18. 12. [...], I fast twice in the weeke. Act. 13. ver. 14. [...]. And the next weeke. both in the Old, and in the New Testament, not particularly for the Sabbath day, but for the weeke, as in Leviticus 23. verse 15. and 25. verse 8. in Saint Matthew 28. verse 1. in St. Luke 18. v. 12. wherefore may we not in the foresaid passages under­stand, that the Gentiles, seeing it was the end of that weeke, intrea­ted Paul and Barnabas to preach unto them the next weeke verse 42. and that they did so the next weeke, conformably to their de­sire, ver. 44. without expression of the particular day of that week? So the sence shall be this, And the next weeke came almost the whole City, &c.

[Page 193] But although we should grant, that both in the request of the Gentiles, verse 42. and in the accomplishment thereof, verse 44. the Sabbath day must be understood, it followeth not, neither that the Gentiles ought to observe that day, nor that the Apostles had any regard unto it for Religion and conscience sake, but only that the Gentiles of whom mention is made in the 42. Verse, having beene present at the Sermon which Paul and Barnabas made to the Iewes on the Sabbath day, and not having a particular day or time appointed to them for the hearing of the word of the Gospell, be­cause the Christian Religion was not as yet received nor established in their Towne, as the Iewish Religion was, having her Sabbaths and Synagogues free, which the Apostles resorted unto, intreated them, that they might heare them againe on another Sabbath day, and in the Synagogue of the Iewes, because it was a most fit time and place for them, by reason of the liberty that the Iewes injoyned for the exercises of their Religion, which Paul and Barnabas yeel­ded unto, whereof the speech being spread abroad through the Towne, great multitudes trouped together on the next Sabbath, through curiosity, and ran to the Synagogue of the Iewes to heare them. So it was not any devotion, neither of the Gentiles, nor of the Apostles to the Sabbath, but the simple commodity, that moved them to make choice of it.

10 To the other passage cited out of the sixteenth Chapter of the Acts verse 12, 13. I say likewise, that Paul and Silas tooke oc­casion to observe the Sabbath, because the Iewes met together for the exercise of their Religion on that day. For although it be not said, that those which resorted unto the place of prayer were Iewes, no more is it said, that they were Gentiles: But it may be gathered out of the Text, that they were Iewes, either by birth and of the same nation, or by Religion, and religious communion, because they were persons which ordinarily assembled together to call upon God on the Sabbath day verse 13. and who already served God, as a­mongst others it is said of Lydia, verse 14. with whom the Apo­stles made no bones to joyne themselves. Which cannot in any wise be taken of Gentiles Infidels, and of their devotions to their Idols, as is evident, nor also of the Gentiles converted to the Chri­stian Religion, seeing Paul, Silas and Timothy were but new arri­ved in that place, where the word of the Gospell had not beene as [Page 194] yet preached, as appeareth by the nine and tenne Uerses. There­fore of necessity they were Iewes of Religion dwelling in Phi­lippi, and worshipping GOD according to the Law wherein they were instructed.

11 It imports not much, that no mention is made of a Synagogue where these persons came together, but only that they went out of the City, by a River side, where prayer was wont to be made. For it may be, they had no Synagogue, because they were but few, or wanted meanes to build a Synagogue, or because in that Towne, which was a Roman Colony, they were not suffered to build one, and therefore they assembled together neere the River in some secret place out of the way, not daring to meet openly in the Towne. Peradventure also they had a Synagogue, but, if that which is writ­ten [...]. 80. by some be true, that the manner of the Iewes was to meete, not only in their Synagogues in Townes, for the reading of the Law, but also out of Townes in the fields, for the exercise of prayer, even so these persons mentioned in the place aforesaid, went out of the Towne by the River side for that end, and that Paul and Silas made good use of that place and time of their holiest devotions, as most commodious to goe and to speake to them, because since their comming to the Towne, which was a few dayes before, undoubt­edly they had not found the opportunity to speake unto them there nor elsewhere.

12 Yea, according to the exposition of some learned men, the word [...] may be taken in the thirteenth and sixteenth verse, for an house builded for the exercises of prayer, and other religious actions accustomed among the Iewes: As also it was an ordinary Philo legat. ad Cerema. Iuvenall. Satyra 3. In quâ te qu [...]ro pros­eucha. name, whereby were entitled these houses wherein the Iewes did flocke together to read, and to pray; we may, keeping the significati­on of the word, call them Oratories, or houses of prayer, as the Temple is called, Esa. 56. verse 7.

13 So then it is evident, that this place of the Acts, as the former, is most conveniently expounded of the Iewes, and therefore that for their sake onely Saint Paul and his fellowes made choice of the Sabbath day to intertaine them with Religious and wholesome speeches of the Gospell; Neither shall any place be found, where the Apostles are said to have observed the Sabbath, but with re­spect to the Iewes, to whom they applyed themselves, seeking fit [Page 195] times, places, occasions to convert them, and not having any so fit as the Sabbath, which they behoved to keepe to come to their intent. For at another time they could not have assembled the Iewes so commodiously as they would, to preach unto them the Gospell publikely, and loosing the Sabbath day, they had lost the most favourable and advantageous commodities for the propagati­on and setting forward of the Gospell. Whereunto they had a spe­ciall regard, catching that opportunity above all others, namely see­ing to observe the seventh day, or any other day, is in it selfe a thing indifferent under the Gospell, which hath onely abolished the type and ancient obligation to that day, leaving to the liberty of the Churche to serve God on any day or dayes whatsoever which are or shall be appointed by them.

14 Which is, to my opinion, the reason why they did not preach against the Sabbath day, nor also against the other holy dayes of the Iewes, so vehemently as they did against other ceremonies, namely against circumcision, Acts 15. v. 1. Acts 21. v. 21. Gal. 5. ver. 2. But condescended to the one farre more easily then to the other: Because there cannot bee under the New Testament any lawfull use of the circumcision, nor of other ceremonies like unto it, but very good use might bee made of the Sabbath day, and of other dayes, after the manner before specified. Yet they have not concealed the abrogation of the Sabbath and of the feasts, but have sufficiently spoken of it, as is manifest by the prooffes before propounded. And therefore, of the custome they had to keepe the Sabbath day, cannot bee inforced any obligation ty­ing us to observe it, no more than other ceremonies, to which they conformed themselves for a time, because they did it onely to become as Iewes unto the Iewes, as the Apostle witnesseth 1 Cor. 9. verse 20. having otherwise both in their discourses and in their writings taught cleerely and fully the abrogation of all these things.

15 I scorne to ranke among the foresaid reasons, or to honour with the name of a reason that, which neverthelesse is by some set on foote, and inforced as a good reason, when they tell us of a certaine river in Palestina, which, according to the relation of some writers, ranne regularly with swiftnesse enough, and waters in a sufficient abundance in the sixe dayes of the weeke, and on the [Page 196] Sabbath day vanishing away in his force left his channell empty and drie: Or on the contrary, as the thing is related by others, vanished away, or was dryed up all the sixe dayes before the Sabbath, and on the Sabbath dayes filled up his channell. Iosephus maketh mention of this river in this last fashion, in the seventh booke of the warres of the Iewes Chapter 24. and saith, that the Emperour Titus pas­sing that way remarked it. Plineas also maketh mention of it, but in the first fashion, in the 31. booke of his naturall History, Chap­ter 2. and some Rabbins likewise: whereupon some seeke to build pretty allegories, to prove the observation of the Sabbath on a Se­venth day of the weeke.

But they take not heed, that in so arguing they imitate the Iewes, who upon the marvellous nature of this River called Sab­baticall, seeke to inferre the perpetuity of their Sabbath day, wher­in they are better grounded, then Christians, who from thence in­ferre simply the perpetuity of a seventh day. For it was particular­ly on the last of seven dayes, and not on any other day of the week, that this River rested, or flowed; and therefore we should be bound to observe the seventh and last day of the weeke, if the changings of this River could be a precedent to the matter in hand. But, if allegorizing were sound Divinity, a conclusion might be made flat contrary to the former upon the proprieties of this Sabbaticall Ri­ver. For as Galatinus saith, in the 9 Chapter of the eleventh book of the secrets of the Catholike truth, the drying up of this River and the want of water in it on the Sabbath day, betokened that the Sabbath should be denyed, and loose all obligatory vertue under the New Testament. If it ranne on the Sabbath day, it could not bee a precedent of rest. For running is not resting. But whether it be true that such a River hath beene, or that it hath never beene, sith it is not now, and is no where found by the travellers that seeke it, the cessation and bringing of it to naught, teacheth, that the Sabbath hath ceased, and is abrogated.

And so having refuted all reasons that are put abroach for the morality and perpetuity of the Sabbath, I end here the second part of this Treatise.

CHAPTER First.
Establishment of the opinion most admittable concer­ning the originall and institution of the Lords day.

1 IT is plaine, and generally agreed on, that the first day of the weeke was kept from the beginning of the Christian Church, and that undoubtedly upon the consideration of the Resurrecti­on of CHRIST, which came to passe on that day. Yet this ob­servation was not grounded upon any necessity of the thing it selfe, obliging Christians to keepe that day of the weeke, rather than ano­ther. For, as it hath beene shewed before, it is impossible to expli­cate with shew of reason, either what morall necessity one day of seven hath in it, more than hath another number, or wherefore it was necessary that the day of the week that Christ rose in, should be kept in the Christian Church, rather than the day wherein he was borne, or the day wherein he suffered on the Crosse, or the day wher­in hee ascended into heaven. Or if the day of his Resurrection must be observed, why these others of his birth, death and Ascensi­on ought not to be also kept weekely. The resurrection of Christ might, did give occasion unto the observation of that day, but that it was a cause obliging necessarily, and having a fundamentall rela­tion, [Page 199] or that CHRIST by his Resurrection on that day inten­ded to sanctifie it particularly to the Christian Church, cannot bee proved.

2 Neither also hath the fourth Commandement obliged Christi­ans to observe this day. For it injoyned the last day of the weeke precisely, and not the first, and in that respect was ceremoniall, which also hath beene shewed. And therefore the observation of the first day of the weeke cannot be grounded upon the tearmes thereof. For the foundation thereof should be absurd and unreaso­nable, thus. God ordained under the Old Testament, as a point of ceremony and of order for that time, the last day of the weeke, wherein hee rested from all his workes: Therefore in vertue and through obligation of this Commandement, men are bound under the New Testament to observe the first day of the weeke, wherein God began to apply himselfe to the production of his works. Who seeth not the manifest absurdity of such an illation? Therefore this observation of the first day of the weeke, must of necessity bee attributed to some other free and voluntary institution made con­cerning it in the New Testament.

3 Here beginneth a new question, whether the institution therof be divine, or Apostolicall; If it was our Lord Iesus Christ that ordained it after his Resurrection, to be kept by all Christians du­ring the whole time of the New Testament, if the Apostles also injoyned it to all the faithfull till the end of the world, so that they are all bound to the observation thereof by the institution of Christ, or of his Apostles: Or whether the faithfull did not, of themselves, without any commandement, through respect to the Resurrection of our Lord Iesus Christ, keepe the day wherein it came to passe, as also to make a distinction thereby between them and the Iewes, and to shew that they were made free from all Iewish observations, types and figures, amongst which was the Sabbath day, and that they observed not a day in quality of type and figure, but onely for orders sake, and for Ecclesiasticall government, to apply themselves together to the exercises of Religion, and for that cause had changed the seventh day of the Iewes into another: which usage and custome, as very fit and convenient, being begunne first amongst a few, faire and softly prevailed, and was established with the Christian Religion amongst all those that imbraced it, [Page 200] and since that time hath continued in the Christian Church till this day.

4 Although the first of these opinions were true, it cannot inforce the morality of a seventh day of rest, but only, that the first day of the weekes was instituted by IESUS CHRIST, or his Apo­stles, as a point of order, whereunto, in such a case, the faithfull should be bound by the necessity of a divine and apostolicall com­mandement. But I see not that this opinion hath any solid ground, whereas the second is well founded. For there is nothing found in the New Testament concerning the observation of the first day of the weeke, importing a commandement of Christ, or of his Apostles, neither is there any such commandement inferred, but by remote and most weake consequences, and it is more likely that all the places alleadged to that purpose denote onely a simple usage among some Christians in those dayes, which by succession of time hath beene setled, and is become universall.

5 Indeed, if Iesus Christ, or his Apostles by expresse commande­ment from him, or by divine inspiration, had ordained that day, as a point so necessary, as it is thought to be, I doubt not but their com­mandement should have beene expressely set downe in the books of the New Testament, as are all other ordinances of necessary things; and that in them we should finde reprehension against those that had neglected the observation of that day, as in them there are repre­hensions against all kinde of sinners. But seeing there is no such commandement to bee found in them, that it cannot bee gathered from them but by consequences which are of no force, that no man is blamed in them for the inobservation of that day, whereas under the Old Testament God taxed so often and so sharply those that kept not his Sabbaths, this is to mee a most firme and assured proofe, that neither IESUS CHRIST nor his Apostles have or­dained it.

6 I adde, that if had beene an ordinance of Iesus Christ or of his Apostles, undoubtedly the Apostles and other Ministers of the Gospell, when they found and established the Christian Churches had established the observation of this day, as a point of the will of Iesus Christ, and of his service under the New Testament, and it had beene kept equally by all the Churches. For why had they not received it, as well as the other points of the Christian Religion and [Page 201] doctrine of the Gospell, sith the same authority obliged them ther­unto? Now this is most true, that the observation thereof was not practised throughout them all, and became not universall & wel set­led, but by the commandements and constitution of the Emperours.

There diverse imperiall constitutions for the observation of the first day of the weeke, Eusebius in the fourth booke of the life of Constantine Chapter 16. and after him Sozomene in the first booke of his Ecclesiasticall History, and in the 8 Chapter, relateth, that Constantine the first made a Law, and ordained that on Sunday which is the first day of the weeke, and on Friday, all publike judg­ments should surcease, that all other affaires should be intermitted, that on these dayes all should apply themselves to serve GOD by prayers and supplications, and that so he reverenced Sunday, because on it Iesus Christ rose from the dead, and Friday, because on it hee was crucified.

7 This passage is considerable; For it sheweth, that Sunday was not observed throughout al the Churches, but that it was used as a work­day, and that on it common pleas and publike judgements were practised, whence we may conclude, with a great shew of truth, that it was not an institution of Christ, nor of his Apostles: For if it had beene, questionlesse the observation thereof had beene better known and practised, and Christians had thought themselves more obliged unto it, for the commandement of Christ and of his Apo­stles, then for any imperiall constitution. The writers of that sto­ry telling also what reason Constantine had to make a constitution concerning the observation of Sunday, say simply, that he made it, because on it Iesus Christ rose from the dead, which indeed hath al­wayes beene the foundation of this usage, but they say not, that it was because Iesus Christ and his Apostles had ordained, which they ought not to be silent of, if that had been true, and it had been need­lesse to alleadge any other reason.

9 This is also worthy to be marked, that Sozomen joyneth the Fri­day with the Sunday, and saith, that Constantine ordained that day, as wel as this day: That day, because on it Christ was crucified; this day, because on it Christ rose againe: Which sheweth plainely that the day of Christs Resurrection is not of it selfe more obligatory to make christians keep it, then is the day of his passion upon the Crosse, or of any other of his actions or sufferings: That the one may [Page 202] yeeld as just and peremptory a cause thereof, as the other, that Christ also had not given a commandement more expresse and more ne­cessary for the one then for the other, but had left all this to the li­berty of the Church. For if he had given a particular commande­ment concerning Sunday, it had bin in Constantine a great temerity to ordaine another day, in equall ranke with that which Christ had ordained, because he ought to thinke, that Christ had good reasons for the institution of that day, which had not beene valuable for any other day, and that by the institution of one day in the weeke parti­cularly, and of no moe, he would have all Christians to know, that no man ought to attempt to institute any other, besides that which he had instituted.

9 Constantine had beene guilty of farre greater rashnesse and in­discretion, by making Friday, which was of his institution, equall to Sunday, which Iesus Christ had ordained, yet he did so, as is ma­nifest by the words of Sozomen who maketh no ods betweene the ordinance made for Friday, and that which was made for Sunday. But seeing Constantine in what hee did, did nothing amisse, it is evident thereby, that the observation of Sunday was not of divine institution, but of usage and custome only, which was not received every where, nor well practised where it was received, because it was not esteemed necessary. Wherefore Constantine by his consti­tution made it necessary, adding another like unto it for Friday, all this is flat contrary to the assertion of those, which to prove that Sunday is of divine institution, yeeld this reason of their opinion that no humane authority can sanctifie a day. And lo, Constantine sanctified Friday, ordaining that it should be imployed in exercises of Religion only: wherof we shall speake againe something hereaf­ter, God willing.

10 Socrates in the fifth booke and 21 Chapter of his Ecclesiasti­call story, marketh sundry customes in the Churches about the day of their assemblies, which some kept in one day of the weeke, some in another: And saith expressely, that Iesus Christ and his Apo­stles have not ordained any thing concerning holy dayes, but have only given precepts of godlinesse, and of an holy life: And it is most likely, that the Christian Churches, which in the beginning God assembled among the Iewes, kept not for a long while any other day, for the exercise of their religion, saving the 7th and last day of [Page 203] the week: And it is a thing most certain, that many Churches of the Gentiles, especially in the last more than three hundred yeeres after Christ, observed the Sabbath day of the Iewes with the Sunday, and made of the one a day of devotion, as well as of the other.

Saint Ignatius Martyr, an hundred yeeres after Iesus Christ, in 11 Concil. Lao­dicen. Can. 29. Non o­portet Chri­stianos ju­daizare, & in Sabbatho vacare, sed operari eos in eadem die, domini­cum praepo­nendo eidem diei. Si hoc eis placet, vacent tan­quam Chri­stiani. Quod si inventi fuerint ju­daizare ana­thema sint. his Epistle to the Magnesians, exhorteth the Christians to observe the Sabbath, not after the manner of the Iewes, which there he de­scribeth, but after a spirituall and holy manner, such as hee setteth downe, and addeth, that after they had observed the Sabbath, they should also observe the first day of the weeke. The Councell which met in Laodicea, in the fourth age after Christ, ordained, that Chri­stians must not keepe the Sabbath day, and rest in it after the man­ner of the Iewes, which sheweth, that till then they observed it. Nay, according to the translations which we have, the Councell did not forbid them absolutely to keepe the Iewish Sabbath, but permitted it unto them, if they would, with this caveat, that it were not after the fashion of the Iewes, and that they should pre­ferre Sunday before it.

Saint Athanasius, in the homily of the seed, saith of himselfe, and of other faithfull Christians, that they assembled together on the Sabbath day, not through malady of spirit, for Iudaisme, but to worship the Lord of the Sabbath. Gregory of Nisse calleth these two dayes, to wit, the Sabbath day and the Lords day, brethren. Sozomene in the seventh booke and 19 Chapter of his History saith, that at Constantinople, and almost in all other parts of the Easterne Church, the ecclesiasticall assemblies met together on the Sabbath day, and on the day following. Socrates in the sixt booke and eight Chapter of his History, calleth the Sabbath day and the Sunday the weekely feasts wherein Christians came together in the Churches: and in the foresaid 21 Chap. of the fifth book, amongst many diverse customes of the Churches of these times, concerning their assemblies and exercises of Religion, he alleadgeth a frequent and common observation of the Sabbath.

12 Which sheweth, that the Churches beleeved not Sunday to be of divine institution, and subrogated to the Sabbath by our Lord Ie­sus Christ. For if they had beleeved any such thing, they had not observed another day: But knowing they had no particular com­mandement for any day of devotion, they observed both the Sab-

[Page 240] because it had beene a long while a solemne day of devotion ordai­ned of God to the Iewes, and Sunday, because it was made honou­rable by the Resurrection of our Lord Iesus Christ.

This that we say shall be better seene; by the consideration of the reasons which are broached to prove, that the institution of the first day of the weeke to be a holy day, is of God himselfe, of Iesus Christ, and of his Apostles.

CHAPTER Second.
Answer to the first Reason, taken from some Texts of the Old Testament, to prove the divine in­stitution of the first day of the weeke.

1 IT were a losse of time to stay here upon the refutation of the reasons taken from the ancient circumcision, which was cele­brated on the eight day, and which some say to have beene a fi­gure of the spirituall circumcision that we were to obtaine by our Lord Iesus Christ one the first day of the weeke which is as the eight day, succeeding immediately to the seventh and last day there­of: [Page 205] Nor also of these which are overthwartly wrested out of these Psalmes, which have in their titles or inscription [...] Has­cheminith, Psal. 6. v. 1. Psa. 12. ver. 1. &c. that is super octava, upon the octave, as if in these titles mention were made of the first day after the seventh, which is Sun­day. For although these reasons have beene alleadged by some of the ancients, they broached them rather as allusions and allegories, then as solid proofes to rely upon. Wherefore leaving them, I goe for­ward to the consideration of two others, which have greater like­nesse of truth.

2 They would faine take advantage of the hundred and 10. Psalm, and of the 3. ver. as also of the hundred and 18. Psalme, and of the 24 v. thereof, as if in these places there were a prophesie, that Sun­day, or the day of the Resurrection of our Lord Iesus Christ, should be observed in the Christian Church. In the hundred and 10 Psal. verse 3. mention is made of a day wherein Christ should raise an army in a holy pompe, and his people should be a willing people. In the hundred and 18 Psalme verse 24. the people is exhorted to rejoyce and be glad in the day which the Lord had made, day where­in the stone, which the builders refused, should become the head stone of the corner verse 22. Stone which is Christ. Now Christ in his ignominious death was like a stone rejected by the builders, that is, by the governours and rulers of the Iewes; and it was by his glorious Resurrection, that he became the head stone of the corner, Act. 4. ver. 10, 11.

3 To this I answer, that no certaine argument can be drawne from the two foresaid allegations. For who dare affirme, that in them a particular day is denoted, and not rather indefinitely the time of the publication of the Gospell, and gathering together of the Christian Church, which was done by the Apostles after the Re­surrection of Christ? It is said in the hundred and tenth Psalme ver. 2. that the Lord should send out of Sion the Scepter of Christs strength; the meaning of which words is, that out of Ierusalem he should send forth, and spread every where the preaching of the Gos­pell, to wit, by the Apostles and other Ministers, and that in the day, that is, in the time wherein he should raise his army, that is gather together his Church, she should be a free, voluntary and forward people. Now the first assembling of the Christian Church happe­ned not in one day, more than in another, but the Apostles ap­plyed [Page 206] themselves to that worke every day, preaching the Gospell, wherefore we must not understand in that place of the Psalme any particular day, but the whole time wherein this worke was done by the Apostles, and their Disciples.

4 I say the same of the hundred and eighteenth Psalme. For Ie­sus Christ is not become the head stone of the corner simply by his Resurrection, but in as much as after his Resurrection, he hath, by the preaching of the Gospell, built up the faithfull upon himselfe, as so many lively stones, to be a spirituall house, as we may see in the first epistle of Saint Peter Chapter 2. verse 4, 5, 6, 7. And there­fore this day which the Lord hath made, and wherein the Psalmist exhorteth the faithfull to rejoyce, is not a particular day, but all this time, blessed and sanctified by the LORD, wherein should begin and goe forward this great worke of the preaching of the Gospell for the edifying in all places of the Church upon Iesus Christ: for this is ordinary both in Scripture and in the common language, when mention is made of a day wherein a thing is a doing, or shall be done, to understand, not alwayes necessarily a certaine particular day, but indefinitely the time of such a thing, which may be such that it cannot bee performed in one particular day, but requireth a continuation of time. So the Apostle applying to the Christians of his time the words of God in Isaiah Chapter 49. 8. saith, Be­hold, now is the accepted time, behold, Now is the day of salvation, 2 Cor. 6. verse 2. This time, and this day is now also in our time, and shall be till the worlds end. Such was the worke where­of mention is made in the foresaid Psalme, a worke which hath ever beene a doing since Christs Ascension into heaven, and shall not be performed till he come visibly from heaven, to judge the quicke and the dead.

5 But granting that the Psalmist speaketh of a particular day, which God ordained then for the Resurrection of Iesus Christ, and wherein it was afterwards fulfilled, it followeth not, that he would binde the faithfull under the New Testament to make weekely of that day a day of rest. For he exhorteth them only to rejoyce and be glad for it, as for a day wherein a great thing, and belonging to their salvation should bee performed, which they may well doe, according to the exhortation of the Psalmist, although they make not that day every weeke a day of rest. For they may and [Page 207] ought to rejoyce every day privately at home, and also publike­lie in the congregation as often as they meete together to serve GOD.

6 And if the question be of the stinting of a solemne day for the commemoration of this great worke, the exhortation of the Psal­mist obligeth them not more particularly to one ordinary day in the weeke, then to a yeerely day. Esay in the ninth Chapter prophe­sieth, that the faithfull shall rejoyce with a great joy for the day wherein the child was borne, and the Sonne was given, and the Angels of GOD on that day brought to the Shepheards good ty­dings of great joy, which should be to all people, because unto them was borne that day in the City of David a Saviour, which is CHRIST the LORD, Luke 2. verse 10, 11. And yet these words inforce not, that the day of CHRISTS birth must ne­cessarily be observed as a day of rest, and farre lesse as an ordinary day everie weeke. And the Church which hath thought fit to make commemoration thereof on a set day, was pleased to ap­point for that purpose one day only in the whole yeere. Neither can there a greater obligation then this be inferred of the foresaid passage, for the day of the Resurrection. For we may, yea wee ought to rejoyce for the day of the Nativity of Christ, of his passi­on, of his Ascension, and likewise of his Resurrection, but for all that, we are not bound to make of them Sabbath dayes. And so the foresaid places conclude nothing.

CHAPTER Third.
Answer to the second Reason, whereby they seeke to prove, that Sunday was sanctified by our Lord Iesus Christ for Gods service.

1 THey alleadge out of the New Testament, that our Lord Ie­sus Christ, after his Resurrection, was forty dayes with his Disciples, speaking unto them of the things pertaining to the kingdome of God, Act. 1. verse 3. that is, to the training and government of the Christian Church, which is often called the kingdome of God, as Acts 19. verse 8. Acts 28. verse 23. Col. 4. verse. 11. &c. To which government, say they, did pertaine the determination of one day, wherein the Evangelicall service ought to be publikely celebrated to God. For as God, when he gave the ancient Covenant by Moses, and taught him how hee would have his Church to be trained, had a particular care to name unto him a certain day for his service, even so our Lord Iesus Christ, when he taught the New Covenant to his Apostles, and how under it he would have his Church to be governed by them, and by their [Page 209] successors, hath not omitted to appoint unto them a certaine day for his publike service.

2 I answer, that this argument is not founded, but upon uncertaine conjectures, and so concludeth nothing necessarily. By the king­dome of God is meant ordinarily in the New Testament, the word of the Gospell, the Christian Religion, the state and condition of the Church; and is so taken in the places before alleadged. Wher­fore, when it is said in the first of the Acts verse 3. that Iesus Christ spake to his Apostles of things belonging to the kingdome of God, it is likely, that the meaning of these words is, that Iesus Christ spake unto them of things pertaining to the Gospell, to the Religion, and to the government of the Church, and thence may be inferred, that he declared and prescribed unto them all things that are of the substance of the Gospell, of the Religion, and of the essentiall matter of his service, such as is the preaching of the points of faith and of doctrine, and the administration of the Sa­craments of the New Testament, things that God himselfe ordai­neth necessarily, and will never leave to the liberty of men, to dis­pose of as they think fit, but will have all men in these points to de­pend on his declaration and ordinance. As also they are most expres­ly declared in the New Testament, as being established by our Lord Iesus Christ.

3 But as for the circumstance of a particular and ordinary time, for the practising of these exercises, no man can inferre of the foresaid Text, that Iesus Christ prescribed it to his Apostles, yea it is most likely, that he resigned that care to the wisdome of his faithfull ser­vants, because there being no necessity nor essentiall importance of such a determination of one day, it is more agreeable to the state of liberty, which the Scripture assigneth to the Christian Church un­der the Gospell, that Iesus Christ would have it to depend on her liberty and wisedome, rather than prescribe it himselfe.

4 Vnder the old testament God ordained by Moses a set day for the Sabbath, because it was the time of bondage, as also he prescribed for a mark of that bondage an exact cessation from all servile works, yea of the least on that day, and besides, ordained unto them diverse o­ther dayes and times for his service, as also a particular place for the publike exercise thereof, a Tabernacle, a City, a Temple, &c.

5 Now if under the New Testament he hath left altogether to the [Page 210] first liberty and wisedome of the Church the determination of pla­ces, such as she shall thinke fit, as also of diverse other times and dayes, which she may ordaine, and hath ordained in effect, for the celebration of the remembrance of sundry benefits which God hath vouchsafed upon us through our Lord Iesus Christ, and for the so­lemnization of them by the godly exercises of Religion, I see no reason, why we may not say, that he hath likewise left unto her Christian wisedome the determination of the day of his service, which is more common and ordinary, specially seeing in the whole New Testament there is not at all any expresse mention of a parti­cular day instituted and ordained by him for that end; which the Evangelists and Apostles had not, as it were with one accord, beene silent of, if it were true, that our Lord Iesus Christ had ordained such a day.

CHAPTER Fourth.
Answer to the third reason brought to prove the fore­said opinion.

THere is no greater force in the observation gathered out of the twentieth Chapter of Saint Iohn verse 19. and 26. where it is said, that Iesus the same day of his Resurrecti­on at evening, being the first day of the weeke, appeared to his Dis­ciples where they were assembled, and after eight dayes the doores [Page 212] being shut, he came and stood in the midst of them, to wit, on the [...] pretend to have beene the day of Pentecost, wherein he sent downe from heaven [...] Holy Ghost upon the Apostles: from which places they inferre, that by this practise hee hath sanctified that day, for the preaching of his Gospell, and the administration of his service.

2 To this I answer, first, that it may be debated, if it be said in the foresaid passage of Saint Iohn, that our Lord Iesus Christ appea­red to his Disciples on the first day of the week, and not rather, af­ter the first day already ended, and the second begun. Although the first interpretation was true, and that it was the first day of the week wherin Christ shewed himselfe to his Disciples after his Resur­rection, it carryeth not with it any consequence prejudiciall to my opinion, as shal be seene hereafter; Yet I wil confirme the second in­terpretation as only true, and take this occasion to speake of the di­stinction of dayes, fetching frō thence the grounds of my reasoning.

3 The day is ordinarily distinguished into a Naturall day, and an Artificiall day. The naturall day is composed of foure and twen­ty houres, which is the time of the daily circuit of the Sunne, ari­sing, going downe, and returning to the place where he arose, in which day is comprehended all the time of light, and all the time of darkenesse. The day is so taken ordinarily both in Scripture and in all common languages, when mention is made simply of dayes: As for example, when we say a moneth hath thirty dayes, such a thing shall bee done or come to passe within so many dayes; A­braham, Isaac, Iacob died being full of dayes, we understand all the time of their continuance, as well of the night, as of the day.

The Artificiall day continueth as long as the Sunne is upon the horizon of every place, and by his light affordeth commodity to men to goe forth to their labour, and to worke in their arts, professions, and trades.

The naturall day, although amongst all people it be composed of foure and twenty houres, yet it varieth in the distinction of the beginning and end thereof. For some take the beginning thereof at midde day, and count the continuance thereof till the next midde day. Others from midde-night till the next midde night. Some from the rising of the Sunne till his next rising againe; and some from the sunne setting till the next setting. This diverse supputa­tion [Page 213] amongst diverse people, proceeding from a civill constitution, addeth to the distinction of the day in artificiall and naturall, a third member, to wit, The civill day, which is the same with the naturall day, in regard of the continuance of foure and twenty houres, but is diversely counted in diverse places in regard of the beginning and of the end thereof.

4. Now among the Iewes, this naturall or eivill day began by the evening, and ended at the next evening. Moses distinguisheth it so, when he relateth the story of the Creation. For he endeth al­wayes the workes of each day, in these words, so was the evening, so was the morning, which was the first, the second, the third day, &c. Where by the evening, he understandeth the whole night, which beginneth by the evening, and by the morning the whole day which beginneth by the morning, considering the evening and the morning, the night and the day, or the light, as integrant parts of the naturall day, and the evening or the night as the first part which goeth before the other part, which is the time of light. As indeed this distinction is grounded on that order and course of pro­ceeding which God kept in the Creation, making the darkenesse to goe before the light, as may be seene in the first Chapter of Genesis ver. 1, and 2.

5 Some doe reply, that Moses, when he saith, so was the evening, so was the morning, &c. by the evening understandeth the whole time after noone, and by the morning the whole time of light in the same day, from the dawning till midde day, or the afore noone. This reply is not grounded on reason. For if that were true, Mo­ses had not fixe times put constantly the evening before the mor­ning, there being no convenient order that could move him therunto seeing in all respects whereby one thing is first, and goeth before another, the aforenoone goeth before the afternoone. He might in the 5. v. name conveniently the light before the darknes, the day be­fore the night, because he had not regard there to any natural depen­dance and following of the one upon the other, but only to the or­der of dignity, whereby the day is first in regard to the night: But when he saith, without varying, in the sixe dayes of the week, so was the evening so was the morning, it is evident, that he hath regard to the order of the Creation, wherein darknes was first in time before the light, and the night went before the day, and that so by the eve­ning [Page 214] he understandeth the night which is formost, and by the mor­ning the day that followeth, which evening and morning make one naturall day.

6 Now as in the creation GOD observed this order, to make the night goe before the day, and to compare the naturall day of the darknesse and of the light; even so he prescribed the same observa­tion to the Iewes, commanding them to begin their naturall day by the night, and to celebrate their Sabbaths or solemne daies of rest from the beginning of such a night, till the beginning of the next night. This is manifest by the 23. chapter of Leviticus vers. 32. where God commanded them, that in the ninth day of the seventh moneth, at even, from even unto even, they should celebrate as a solemne Sabbath, the Feast of atonement, which was to be on the tenth day of the moneth, vers. 27. And so the tenth day began by the night, and continued till the night following. And such was consequently the order of all the dayes of the weeke, from night to night.

7 There is no force, no weight at all in the answer broached against this, when it is said, that this feast of atonement consisted not in one day alone, but in a part of two daies, to wit, of the ninth, and of the tenth, because it is said in the 27. vers. On the tenth day of the seventh moneth there shall be a day of atonement, and in the 32. vers. In the ninth day of the moneth at even, from even unto even shall ye celebrate your Sabbath; whence they would faine inferre, that both the ninth and the tenth day entred into this Feast. For it is cleare, by the 28, 29, 30. verses, that the day of atonement con­sisted only in one day; seeing in these verses mention only is made of one d [...]y. Ye shall do no worke in that same day, for it is a day of atonement; Whatsoever soule shall not be afflicted in that same day, whatsoever soule doth any worke in that same day: which had not beene so often set downe, if two dayes had entred into the compo­sition of this Feast. The same is apparent by the sixteenth chapter of the same book, vers. 29, 30, 31. where the foresaid feast of atone­ment being the only matter handled in them, no mention is made but of one day, to wit, of the tenth of the seventh moneth; and the ninth day is not so much as mentioned, whereas it had not beene omitted, if it had pertained to that Feast. Besides, it is without all likenesse, and as I beleeve, without example, that God would have [Page 215] any Feast to begin at the end of one day, and to continue and end in a part of another day, and so establish Holy-daies by halves. Now the 27. vers. teacheth us which was the day of this Feast, to wit, the tenth day of the seventh moneth; and the 32. vers. sheweth how long it ought to continue, to wit, the whole tenth day; beginning at the end of the ninth day, and continuing as long as the tenth day should last, from one even unto the next even. So the ninth day is not mentioned as a part of the Feast, but as the terme that it was to begin at; like as the even following is mentioned, as the other terme that it was to end at. In the ninth day of the moneth at even: that is, at the end of the ninth day ye shall begin the Feast, and it shall last from even unto even; that is, during the whole tenth day. Like as in the twelfth chapter of Exodus, 18. vers. God ordaineth, that on the fourteenth day of the first moneth, at even they should eat unleavened bread untill the one and twentieth day of the moneth at even: Where the fourteenth day is not specified as one of the daies of unleavened bread: for so there should have beene eight, whereas it is expresly said, vers. 15. and every where, that they were but seven. But it is named in the end and extremity thereof, as the terme that the Feast of unleavened bread began at, and the one and twentieth day finishing at even, as the terme it ended at.

8 This observation of the daies of unleavened bread, which made up the Feast of the Passeover, is of great validity to confirme our in­tention. For as it is written, Exod. 12. v. 6. 8. 14, 15. Levit. 23. v. 5, 6. Num. 28. v. 16, 17. Neere to the end of the fourteenth day of the first moneth; that is, betweene the declining of the Sunne after midday, and the setting thereof; the Paschall Lambe was kil­led and rosted, and eaten at even with unleavened bread, at the en­trance of the night. The use of unleavened bread in the eating of the Lambe, began precisely with the fifteenth day, which was the first solemne day of the Feast, and lasted seven whole dayes to wit, till the one and twentieth day at even, which was also another Feast-day, holy and solemne, as the fifteenth was. For it was not lawfull during those seven dayes to have leavened bread, neither in the day nor in the night, which also was comprised in the appella­tion of dayes: Whence this infallible conclusion is gathered, that the naturall day among the Iewes began at even, and ended at the next even; seeing the first day of the Feast of unleavened bread, [Page 216] which was the fifteenth day, began at evening, when the Paschall Lambe was eaten, and the last day thereof, which was the one and twentieth, ended at even, as it began at even.

9 For whereas in S. Matthew Chap. 26. ver. 17. and S. Marke Chap. 14. v. 12. and S. Luke Chap. 22. v. 7. the day wherein the Paschall Lamb was prepared and rosted, is called the first day of un­leavened bread, that is said figuratively because of the immediate cō ­junction of the time wherein the Lamb was prepared, with the time wherin it was eaten with unleavened bread: For it was prepared at the end of one day, and eaten at the beginning of the next day. Or because the same day wherein the Lamb was prepared, the Iewes put away leaven and leavened bread out of their houses, and prepared unleavened bread for the day following: Or also, because amongst the Romans, of whom the Iewes did at that time depend, the naturall day began by the light, and the night was the last part ther­of, whereunto it may be, the Evangelists had regard.

But otherwise, to speak properly according to the ordinance of the Law, it is most certain, that the day wherin the Lamb was rosted and prepared, was not the first day of unleavened bread. For that was the 14. day betweene the two evens, this was the 15. day at the en­trance thereof: On that day leavened bread might be eaten, on this day, and on the dayes following all leaven was most strictly forbid­den. That was not a day of rest, but of travell, and of preparation, as it is often called in the Gospel, Mat. 27. v. 62. Mar. 15. v. 42. Luk. 23. v. 54. Ioh. 19. v. 14, 31. because on it were all things prepared for the feast following, as to search and put away all leaven, and leave­ned bread out of their houses, to kill, to slay, to rost the Lamb, &c. Nay we see that on that day, the Iewes caused the Lord Iesus to be crucified, and two thieves with him, and vexed themselves ex­treamly all that day to come to their intent: This was a great and solemne Sabbath, wherein it was not lawfull to doe any manner of worke.

10 Let us adde to that hath beene said, the practise of the observati­on of the Sabbath, which we read in the thirteenth Chapter of Ne­hemiah. It is said there ver. 15, 16, 17, 19, 20. that because all manner of ware was brought into the City of Ierusalem, and sold on the Sabbath day, Nehemiah commanded, that as soone as the Sunne should withdraw it selfe from the gates of the City, before the Sab­bath, the gates should be shut, and that they should not be opened till [Page 217] after the Sabbath, so that the Merchants and sellers of all kind of ware lodged without Ierusalem once or twice, from whence we ga­ther manifestly, the Sabbath began at the going downe of the Sun, and that the night made the first part thereof. For if the Sabbath had not begun then, wherefore did Nehemiah command so carefully, to shut the gates, as soone as the sun should withdraw his beames from them, and it should begin to be darke? And if, not the night pre­ceding the day, but the night following had made a part of the Sab­bath, surely the Merchants had beene of necessity constrained to re­maine two nights out of Ierusalem, whereas it is only said, that they past the night once or twice without the Towne, to wit, the night after Nehomiah had given order that the gates shold be shut, as soone as the Sun should retire from them, and therfore that night with the day following composed the Sabbath, which ending on the next even at the setting of the sun, Nehemiah commanded that they should be opened again v. 19. a cōmandement being necessary for the opening of them then at that time, because the night returning, it was the time to keep them barred and locked, seeing they were already shut. If the Sabbath had ended with the end of the night, it had not beene needful, that Nehemiah should command to open the gates after the Sabbath. For it was usuall to open them after the night was ended, and a particular commandement for that was needlesse. But al­though I had omitted these reasons which I have alleadged, the words of the original shew plainly and of themselves, what we say. These they are v. 19. [...] (Causher Tsallou Shahare Ieroushalaim liphne Hasshabbat) that is, as the gates of Ierusalem were darkned before the face, or in the pre­sence of the Sabbath, or before the Sabbath: For the ordinary signi­fication of this word [...] Liphne, is before the face, in the presence. And therefore seeing the gates were darkened before the face, or in presence of the Sabbath, it followeth that when the sun was setting, the Sabbath was comming, and began at that same instant to shew it selfe, if I may speake so.

11 Likewise, we read in St. Iohn Chap. 19. v. 40, 41, 42. that Io­seph of Arimathea and Nicodemus, having obtained leave of Pilate to take away the body of Iesus as soone as he was dead, tooke it, wrapt it in a winding sheete, with spices, as the manner of the Iewes was to bury, and laid it in a new Sepulchre, which was in a Garden, in the same place where he was crucified, and laid it there, [Page 218] because of the Iewes preparation day, for the Sepulchre was nigh at hand, that is, the night being at hand, the beginning of the Sabbath being nigh, and comming apace with the night, and the day of pre­paration, which preceded the Sabbath, drawing nigh the evening and making hast to finish, they carryed not farre the body of Iesus, but laid it in a Sepulchre hard by, after they had wound it in linnen cloathes with aromaticall and fragrant drugs only, without any im­balming at that time, because they had no leasure to anoint and im­balme him, by reason of the neerenesse of the Sabbath, which was unto them an high day of Sabbath, as it is called in the one and thirtieth verse of the same Chapter, for as much as at that time the extraordinary Sabbath of the first day of the feast of unleavened bread occurred with the ordinary Sabbath of the weeke. For the same reason the Iewes ver. 31. that the bodyes of those that were crucified should not remaine upon the Crosse on the Sabbath day, be­sought Pilate that they might be taken away betimes, that is before the end of the day, as the Text sheweth plainely.

Now if the Sabbath had not begun in the evening, but only in the morning, the Iewes should not have had a cause to urge the ta­king away of the bodies from the Crosse so quickly, nor Ioseph and Nicodemus to bury the body of Iesus so speedily, and to interre it in the same place where hee was crucified, which the Text sheweth they did on a sudden: For the Iewes should have had all the eve­ning and all the night following to procure the taking away of the bodyes, Ioseph and Nicodemus should have likewise had time e­nough to imbalme, transport, and interre at leasure the body of the LORD, where they should thinke fit. This is distinctly observed by Saint Luke Chapter 23. verse 53, 54. where he saith, that the day wherein Ioseph laid the body of Iesus in a Sepulchre was the preparation, and the Sabbath [...], that is, drew on, was a com­ming, or at hand. Which terme [...], signifieth properly to shine, but is taken improperly by the Evangelist, and signifieth to ar­rive, to draw neere. Or he hath regard unto to the evening star, w ^ch was nigh rising: Or rather to the lampes which on the evening of that day, were lighted betimes, and a little before the Sabbath, as also great fires were kindled, that at the comming of the Sabbath they should not have any such thing to doe. Iosephus in the 16. booke of the antiquities of the Iewes, Chapter 10. relateth a de­cree [Page 219] of Augustus Caesar, that the Iewes should not be bound to ap­peare in judgement on the Sabbath day, nor on the parasceue, or day of preparation before the Sabbath, after nine houres, that is, a­bout three after Noone, because soone after that houre at evening, their Sabbath day began. Of all this it is most cleere, that the Sabbath gan by the evening, and the night was the first part thereof.

12 Against that I have laid downe, some arguments are opposed, to prove, that even amongst the Iewes the naturall day, and conse­quently the Sabbath-day began by the break of day, and the night made the last part thereof.

First, they alleage out of Exodus, chap. 10. v. 13. That the Lord brought an East winde upon the Land of Aegypt all that day, and all that night, and when it was morning the East wind brought the Locusts: and out of the booke of Numbers, chap. 11. v. 32. that The people stood up all that day, and all that night, and all the next day, and they gathered the Quailes. In which places they pretend, that the night, which is put betweene two dayes, is joyned with the first day as a part thereof, and separed from the second.

13 But these places and other such like that may bee found, are nothing to the purpose. For they speake of the artificiall day, di­stinguished from the night, which is expresly named, without any declaration, whether it pertained to the day preceding, or to the day following, to make with it the naturall day. The placing of the day before the night, is according to the order of the things re­lated in these bookes, and as they came to passe. For the East wind began to blow in the day, and continued all night, to bring the Lo­custs: and the people begun by the day, and continued all night the gathering of Quailes. Moreover, when the day is considered di­stinctly and severally from the night, the day, as being of greatest dignity, is named first, without regard to the precedency of either in the order of nature, and in the naturall day.

14 It is written in the Gospell of Saint Iohn, 1 chap. 39, vers. that two disciples of Iohn Baptists, went and saw where Iesus dwelt, and abode with him that day: for it was about the tenth houre: from whence they infer, that seeing these disciples entred into Christs lodging at the tenth houre, that is, two houres afore the going down of the Sunne, according to the counting of the Iewes, and it is said, that they abode there that day, we must understand, that they abode [Page 220] also the night, to the intent they might be instructed by the Lord; which was not possible to be done in two houres: wherefore the night was the last part of the naturall day.

But this ratiocination is of small weight. For what necessity can move us to say, that these two Disciples abode longer with Christ, than the two last houres of the day, preceding the setting of the Sun. The particle for, from whence it is inferred, They abode with him that day: For it was about the tenth houre, is not properly in [...]. the Originall, which is better translated by and, than by for: And it was about the tenth houre; which may be fitly understood after this manner, that being come to Christs lodging at the tenth houre, they abode with him the remnant of that day, and about night went home, and tarried no longer with the Lord. It is true that in the space of two houres, nay, not if they had staied the whole night, they could not be sufficiently instructed by the Lord. But also it was not then only that they came to him, and abode with him: for they might have returned afterwards now and then; as indeed An­drew, who was one of the two, and brother to Simon Peter, be­came one of his ordinary and domesticall Disciples.

15 They make use also of the twenty eighth chapter of S. Matthew, vers. 1. Where it is said, that in the evening, or in the latter end of the Sabbath, as it began to dawne towards the first day of the weeke, came Mary Magdalen, and the other Mary to see the Sepulchre; the words of the Originall are, [...]. from whence they would infer, that the Sabbath ended about the morning, when it beginneth to shine; and then began therewith the first day of the weeke.

16 Whereunto I answer, that the Evening, or the latter end of the Sabbath, whereof mention is made in this place, must be understood of the evening properly so called, when the Sun setteth: which time is in this place specified, as the end of the Sabbath day, or of the whole weeke. For the word [...], hath both significations. Besides that the word [...] is fit to shew as much: For it cannot be conveniently taken for an end of time confined unto the morning; the conference of the other Evangelists demonstrate it more force­ebly. For S. Marke in the 16. chapter, 1, 2. verses, saith, that When the Sabbath was past, Mary Magdalen, and Mary the mo­ther of Iames, and Salome, bought sweet smelling spices, that they [Page 221] might come and anoint Iesus; and being come very early in the mor­ning (to wit from home) they came to the Sepulchre when the Sun was risen: or if these words very early in the morning, betoken also the time of their comming to the Sepulchre; and signifie the same that is signified by the words following, when the Sun was risen: we must understand these last words, not as if the Sun was already ascended upon the horizon; but only that it was risen, in regard of the first appearing of his shining beames above the horizon, at the breake of day: so both shall be true, that the Sun was risen, and that they came to the Sepulchre very early in the morning. And this shall agree very well with the words of S. Iohn, chap. 20. vers. 1. Upon the first day of the weeke, when it was yet dark: and with these of S. Luke, chap. 24. vers. 1. Uery early in the morning the women came unto the Sepulchre; where it is added, that they brought with them the sweet odours which they had prepared: from whence I in­fer, that the Sabbath ended in the evening, at the going downe of the Sun: sith after the Sabbath was ended, these women bought sweet smelling spices, and prepared them to anoint the body of Ie­sus, as S. Mark saith expresly. To whom is not repugnant S. Luke in the 23. chap. 56. vers. Where he saith, that the women after they had beheld the Sepulchre, and how the Lords body was laid, retur­ned, and prepared odours, and ointments, and rested the Sabbath day according to the Commandement; which words seeme to im­port, that they prepared their spices before the Sabbath. For the order and coherence of these words doe not designe the like order and coherence of things, but they must be understood after this manner; being returned they prepared their odours, And, or rather But, they rested the Sabbath day; to wit, first, and before this pre­paration; as appeareth by the conference of the 54. vers. where it is said, that when the body of Christ was laid in the tombe, and the women beheld where it was laid, the Sabbath [...], drew on, that is, was at hand, and ready to begin, as hath beene said be­fore. So that it was impossible to them to prepare any kind of thing for the inbalming of Christ before the Sabbath. Whence it follow­eth, that sith then it was evening, the end of the same Sabbath fell upon the dawning or evening of the night following; and so was both the end of the last day of the weeke preceding, and the begin­ning of the night following, whereby the first day began. And that [Page 222] was the time betokened by the [...] mentioned by Saint Matthew, and the night preceding the first day of the weeke, which he nameth afterward, did belong to the said first day, ma­king with it the naturall and civill day of the Iewes, and did not belong to the Sabbath. For if it had pertained to the Sabbath, and the first day of the weeke following the Sabbath had begun in the morning, sith it is constant that before the Sabbath they prepared not their aromaticall drugs, when should they have found the opportunity and leisure to prepare them? They durst not doe it on the Sabbath day, for it was a day of rest, and of cessation from all work. As also S. Luke saith, Chap. 23. vers. 56. That they rested the Sabbath day according to the Commandement. After the Sabbath upon the first day of the weeke they could not doe it, granting that this day began in the morning; For very early in the morning, as it was yet darke, they went with their spices already bought and prepared: And therefore we must of necessity say, that they bought their spices in the evening, after the Sunne was set, and the Sabbath ended, that during the night, which was the beginning of the first day of the week, they pre­pared these drugs, and that in the morning of the same day they came to imbalme Iesus.

Which being so, we must interpret the words of S. Mat­thew after such a sort, that they may agree with the sayings of the other Evangelists. And it is in no wise necessary to joyne the evening or the latter end of the Sabbath, with the beginning of the light of the first day of the weeke, as if the one and the o­ther had met together in one time, and at once, as is pretended. There is betweene these two the intervall of a night, which pertained to this first day of the weeke, and we may translate the words [...], which is the same with [...], as S. Marke speaketh, that is, in the evenining, at the extremi­tie, or latter end of the Sabbath, this extremity being already come and past: or in the evening, that is, in the night (the first part thereof being taken for the totall) after the Sabbath, [...], to wit, [...], at that same houre or time which began to shine, yet with a little remnant of the nights darknesse: [...], to bee the first day of the weeke, that is, the first day of light, the first artificiall day, which is a part of the natu­rall [Page 223] day: Or wee may take these words, [...], for [...], in the time that was to shine in the first day of the weeke. For it was not S. Matthews intent to specifie unto us the immediate con­junction of the first day of the weeke with the Sabbath finishing, but only at what point of time the woman came to the Sepulchre, to wit, at the first glimpse of the light of the first day of the weeke: and hee made mention of the evening, or of the latter end of the Sabbath, in respect that the Sabbath had hindred them till then to apply themselves to this pious and charitable worke which they had intended.

17 Moreover, they produce a passage out of the twentieth chapter of the Acts, vers. 7. 11. where it is said, that the Disciples in Troas being come together upon the first day of the weeke, to breake bread, Paul preaching unto them, continued his speech untill midnight, and after he had broken bread, and eaten, continued to talke unto them even till the breake of day. In which words they pretend that the night is mentioned, as the last part of the first day of the weeke.

But first, nothing obligeth us to grant, that the night there men­tioned, ought to be referred to the first day of the weeke. For we may affirme as well, that it pertained to the second day, and made the beginning thereof: The words of the Text are very well verified, if we say, that the first day of the weeke, and towards the end there­of, the Disciples were assembled, and their assembly having begun about the end of the first day, continued a good while with and after the beginning of the second day, Paul, because he was to depart on the morning after the first day, taking this occasion to extend his discourse within the night following, which was the beginning of another day.

There is no weight in the objection they make against this expo­sition, saying, that if it were true, Paul had remained longer then seven dayes at Troas, to wit, a part of an eight day, against that which is said in the sixth verse. For they presuppose without any ground, that Paul was not precisely but seven dayes at Troas, which the Text saith not, but only that he abode there seven dayes, which should be very well expressed so, although he had remained there a part of the eighth day, which might have beene past under silence, and not counted with the dayes going before, because it was not a full and whole day, but only a part of a day. And putting the case, [Page 224] that it should come within the compasse of the seven dayes of the Apostles aboade at Troas; we may say, it was taken for the seventh and last day. For it is not told exactly on what day Paul came to Troas, nor that he abode there full seven dayes, but only in gene­rall, seven dayes. Now although he had beene there but a part of the first, and a part of the last of seven, it may be well said, that hee was there seven dayes.

Secondly, granting that the night mentioned in the foresaid place, was the last part of the first day of the week, nothing can be proved from thence, but this only, that after the resurrection of our Lord Iesus Christ, the faithfull among the Gentiles celebrating in their congregations the first day of the weeke, in remembrance of the said resurrection, began it in the morning about the time that Christ rose, as, perhaps the nations of whom they were, began the day by the morning; but it followeth not, that such was the beginning of the day among the Iewes.

18 These things being thus cleered, it shall follow, that when Iesus Christ did shew himselfe to his Disciples in the time mentioned, in the 20. of S. Iohn, vers. 19. it was not in the first day of the week, but after it, in the second day. The conference of the twenty foure of Saint Luke sheweth, that at least it was midnight when Iesus Christ appeared first unto them. For it is said in that chapter, that the same day of his resurrection he drew neere to the two Disciples that were going to Emmaus, went with them, came thither with them towards evening, the day being far spent, and that they sup­ped there; That after the Lord had left them, vanishing away out of their sight, they rose up the same houre, returned to Ierusalem, di­stant from Emmaus threescore stades, that is, a three houres journey; entred where the Apostles were, told them all the things that had happened unto them in the way, and in the Village; that after this Iesus stood in the midst of them: therefore it was far in the night: whence it followeth, that seeing among the Iewes the day ended at evening, and another day began; the first day of the week was then finished many houres before, and the second day was well forward. The words of the Text say nothing that is not consonant to this. These they are, [...], that is, the evening or the end of the first day of the weeke being come, in the same sense that [...] is taken in the foresaid place of Matthew, [Page 240] Chap. 28. verse 1. the Disciples being assembled, and the doores shut for feare of the Iewes, came Iesus, and stood in the midst of them: which words have no other sence but this, that at the eve­ning of the first day, which was also the end thereof, the Disciples being assembled, and having shut themselves up in a certaine place, Iesus Christ a while after appeared unto them. So of that hath beene said it is manifest, that the opinion of Christs appearing to his Disciples on the first day of the weeke, is not grounded on a sure foundation.

20 But although it were generally agreed on, that Iesus Christ appeared the first time to his Disciples on the first day of the weeke, and the second time eight dayes after, I say, that his appearing to his Disciples at two diverse times since his Resurrection on the first day of the weeke, cannot inforce, by any good consequence, that his intention was to authorize that day, and to sanctifie it to bee a day of rest. To prove this with some shew of reason, it were necessary, that Iesus Christ, during the whole time of his abode on earth af­ter his Resurrection, should have shewed himselfe unto them regu­larly and constantly on each first day of the weeke, and not in any other day. For if he appeared not unto them every first day of the weeke, we may inferre quite contrary, that it was not his purpose to sanctifie that day unto them, more than another: And if he ap­peared unto them on other dayes, it may be said, with as good rea­son, that he consecrated them to be Sabbaths, as that he sanctified the first day of the weeke to be a Sabbath.

21 Now we read nothing of his appearing to his Disciples on each first day of the weeke constantly and regularly after his Resurrecti­on, till his Ascension. Nay it is written in the first Chapter of the Acts verse 3. that after his passion he shewed himselfe alive unto them, by many infallible proofes, being seene of them forty dayes, and speaking of the things pertaining to the kingdome of God, whereby wee see cleerely, that he shewed himselfe on many other dayes then the first of the weeke. For Saint Luke had not said, that he was seene of them forty dayes by many infallible proofes, if hee had not beene seene of them but five or sixe dayes of these forty. And there is no appearance, that he was forty dayes on earth after his Resurrection, to shew himselfe only every first day of the week, and to withdraw himselfe, remaining solitary and apart, all the dayes betweene.

[Page 226] In the one and twentieth Chapter of Saint Iohn ver. 4. wee see that he shewed himselfe to them on a day when they were gone a fishing, commanded them to continue their fishing, and did then a notable miracle, neither is it said, that it was the first day of the weeke: And if it was, they wrought on it, and kept it not holy.

Moreover, when it is said in the twentieth Chapter of Saint Iohn verse 26. that eight dayes after the first day of the weeke wherin he first appeared unto them, he shewed himselfe again to his Disciples, a question may be made, if it was on another first day of the weeke. For this should be true, if in the number of eight be in­cluded the first day of the weeke, and the eight day following: But if they be not included and if we take the words of the Apostle, that after eight dayes fulfilled and past, Iesus shewed himselfe unto them, as the words [...], beare that sence, then it was not on another first day of the weeke, but one the next day after that he stood in the midst of them. And so the argument built up­on this sand shall fall to the ground.

20 Neither doth the sending of the Holy Ghost upon the Disciples and Apostles assembled on Pentecost day evince a divine instituti­on of the LORDS day, granting that it was also on the first day of the weeke. For by what consequence shall it follow, that by this miracle IESUS CHRIST intended to make that day an ordina­ry day of rest, and of Gods service? Seeing by the same reason it will follow, that all the dayes, wherein Christ did some solemne action, have beene established and ordained to be stinted and ordi­nary Sabbaths in every weeke: which is not so.

CHAPTER Fifth.
Answer to the Fourth Reason.

THey alleadge againe out of the twentieth Chapter of the Acts verse 7. that Paul being come to Troas, and the Disciples being assembled to breake bread, that is, to cele­brate the Lords Supper, upon the first day of the weeke, St. Paul came to their assembly, and preached unto them, continuing his speech untill midnight, being ready to depart on the morrow, &c. [Page 228] Where they note that this meeting of the faithfull of Troas on the first day of the weeke, is propounded there, as a thing ordinary and accustomed, and not as occasioned extraordinarily by the Apostles arrivall to the Towne. For it is said in the sixt verse, that he and his company abode there seven dayes; and in the seventh verse, that upon the first day of the weeke, which was the seventh day prece­ding his departure on the day following, the Disciples being come together he preached unto them. Which sheweth manifestly, that he stayed expressely till that first day of the weeke, as being the or­dinary day of the meeting of the faithfull: Otherwise having been already amongst them five or sixe dayes before, he might have taken as well another day, as that day.

2 To this I answer, first, that there is no necessity to grant, that the assembly of the faithfull of Troas mentioned in the foresaid Chap. met on the first day of the weeke. For the termes of the originall, which are [...], may be as wel translated, on a cer­taine day of the weeke, or on a Sabbath day, on a day which was a Sabbath. Because [...] is taken in holy Scripture sometimes for the week, sometimes for the Sabbath day in the weeke, and [...] sometimes for one, sometimes for the first. [...] is taken so in a like construction, [...], On a certaine day, Lu. 5. v. 17. Luk. 8. ver. 22. Luk. 20. v. 1. And the Article [...] is superfluous, Col. in Loc. Eras. in Pa­saph [...]. as it is often elsewhere, Rom. 5. v. 15. and 1 Cor. 9. v. 19. and 2 Cor. 2. verse 6. and 2 Cor. 9. verse 21. This sence is approved, not only as admittable, but also as more probable than any other, by great Divines. And although we should explaine [...] by first, wee may translate, vpon the first day of Sabbath, to wit, which occurred in these seven dayes that Paul was in Troas, and which was the last of seven, so according to this sence an argument may be brought for the Iewish Sabbath day, rather than for the Sunday of Christians.

3 But Secondly, although we should grant, that the words should be translated upon the first day of the weeke, as the same phrase is ta­ken, Luk. 24. verse 1. Iohn 20. verse 1. Which interpretation I yeeld unto willingly, it is to no purpose in this question, because upon the meeting of the faithfull of Troas the first day of the week, to heare the word of God, it followeth not that the observation of this day was ordinary and regular for the end which is supposed. It [Page 229] may be they did this indifferently on that day, as they did in all o­ther dayes, as they had occasion. It may be also, that they came to­gether on the night of that day, because Saint Paul was ready to de­part on the next morrow, and they desired to see him, to heare him, to receive the Communion with him, and recommending him to God bid him the last farewell: As hee likewise was desirous to speake unto them, and to intertaine them immediately afore his de­parture, which in such an occasion was very convenient and requi­site. Of such an action done for particular causes, can any reaso­nable man, with the least shew of reason, inferre a generall custome tyed ordinarily to that day amongst all Christians?

4 It may be likewise, that this their meeting on the first day of the weeke is marked, as an occasion only of the narration which is made incontinently after, of the disaster that befell the young man Eutychus, who being fallen into a deepe sleepe in the place of the assembly where Paul preached, sunke downe with sleepe from the third loft, and being taken up dead, was miraculously raised to life by the Holy Apostle: But is not specified, to denote an order ac­customed by that Church to meet together every weeke on that day. And indeed, seeing Paul in the visitation of the Churches tooke not heed to the observation of particular dayes, but as long as he abode among them, was carefull to preach and instruct them every day, least he should loose the time and leasure that he had, and which or­dinarily was not long in each place, as we may see, Acts 19. verse 9. and Acts 20. verse 16, 31. who shall beleeve, that having tari­ed sixe dayes at Troas, he or the Disciples let slip sixe of them with­out any meeting to heare him? Now if they came together in the former dayes, as well as on the first day of the weeke, as it is more seeming to be true, the argument taken from their meeting on the first day of the weeke is utterly undone.

5 If it be said, that they met together on this day, as being a day more solemne then the rest, and because also they came to breake bread, that is to receive the Lords Supper, the argument is of no value: For the breaking of bread that mention is made of in that place, may be taken, not for the Lords Supper, but for a common re­fection, and one of the feasts of charity which in those dayes were frequent amongst the faithfull, as we see in Saint Iude verse 12. It may be so taken in the second Chap. of the said booke of the Acts, [Page 230] as many interpreters in both these places understand it so. And it seemeth that the conference of the 42 verse with the 46 in the se­cond Chapter, and of the seventh verse with the eleventh requi­reth it.

6 Moreover, seeing it is most certaine that the Apostolike and primitive Church did most frequently celebrate the holy Supper, yea in many places daily, as may be seene in the foresaid verses of the second Chapter of the Acts, if they be understood of the Lords Supper, and in the 118 Epistle of Saint Augustine, second Chap­ter, no man can inferre of the meeting of the faithfull of Troas on the first day of the weeke, to communicate to the Lords Supper, that day to have beene more solemne unto them then any other day of the weeke. And it may be, they delayed the communion till that day, rather than till another, because Saint Paul was to take his journey on the morrow after, judging they should doe well to end their con­versation with him, which they had injoyed during seven dayes, by the celebration of this Sacrament, which is a band of friendship and of brotherly conjunction, and so to testifie their mutuall love and Christian respects, and by that meanes take and give a full assu­rance, that their separation and absence in the body, which was to happen the next day, should never be able to disunite it.

7 Adde unto this, that no mention being made in the foresaid passage, but of a meeting in night time, which began at the even of this first day of the weeke, without telling us on what exercises the day was imployed by the faithfull, I cannot see how an infe­rence can be made upon a meeting by night, that the day preceding that night was then, and ought to be for ever sanctified for a Sab­bath day.

8 Further, supposing it was an ordinary custome in Troas to keepe the first day of the weeke, it followeth not, that it was then observed every where abroad. We find in other places of the Acts, as, amongst others, in the 11 Ch. v. 26 and in the 14. Ch. v. 23, 27. mention made of many meetings of the faithfull, whereof the day is not particularized, and if we consider well the circumstances of these places, it is likely, that it was as well on others dayes of the weeke, as on the first, and that in those dayes Christians made no dif­ference of dayes. Nay in the booke of the Acts we find often, that the faithfull held their assemblies on the Sabbath day of the Iewes, [Page 231] Acts 13. verse 14, 44. Act. 16. verse 13. Act. 17. verse 2. &c.

9 But to grant willingly that the Churches after they were once established, were wont to keepe the first day of the weeke, that con­cludes not this day to have been appointed by Christ by or his Apo­stles, but onely that it was observed by use and custome, at the first through respect to the resurrection of the Lord: which custome grew up afterwards into a constitution of the Church, binding all Christians unchangeably to the observation of it.

CHAPTER Sixth.
Answer to the fifth Reason.

[Page 232] THey argue also from the sixteenth Chapter of the first Epistle to the Corinthians vers. 1, 2. where the Apostle saith, Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so doe ye: Vpon the first day of the weeke, let every one of you put aside by himselfe, as God hath prospered him, that there be no gatherings when I come. Where they pretend to have found clearely an Apostolicall Or­dinance, injoyning the observation of the first day of the weeke for the exercises of religion. For in these words mention is made of the keeping of it for the collections, which could not be levied so commodiously, as in the ordinary day of Ecclesiasticall assemblies. Now, as they say, the Apostle ordained nothing but what he had received of the Lord, 1 Cor. 11. vers. 23. Therefore seeing hee ordained to observe the first day of the weeke, this day must needs be an Ordinance of Christ and of his Apostles.

2. Whereunto I answer, as before; First, that these words of the Originall, [...], signifie not necessarily upon the first day of the weeke, or on each first day, but may signifie indefi­nitely, on a day, on a certaine day, or in each day of the weeke, as they are interpreted by some Divines: And so the Apostles Heming. in loc. exhortation shall have this sense, that the Corinthians on a cer­taine day of the weeke at their choice, or on every day of the weeke, should keepe in store by themselves a part of the goods that God had liberally bestowed upon them, that the whole summe which should be gathered amongst them, might be laid out for the subvention of the faithfull of Ierusalem, which at that time was required of them, and be ready at his comming.

3. For this is worthy to be noted, that the Apostle doth not e­stablish in these words a generall and continuall order of colle­ctions to bee received, and practised in all the Christian Chur­ches, for the entertainment of their poore, and publikely levied in their meetings and congregations, but onely a particular col­lection, which he enjoyned to the Church of the Corinthians, and to some other Churches of the Gentiles, for the poore stran­gers of Iudea, which collection he himselfe was to come and to receive, after he had sent before him some of the brethren to put it in order: Whereof hee advised the Corinthians a­forehand, that they might prepare it before his comming, and [Page 233] that nothing more were to be done at his comming. This is ma­nifest by the second, third, and fourth verses of this Chapter: by the eighth and ninth Chapters of the second Epistle, and by the fifteenth Chapter of the Epistle to the Romanes, vers. 25. He required also, that it should be prepared, not by a publike distri­bution in the Ecclesiasticall assemblies, but by a particular separa­tion, that every one should make a portion of his goods at home, and by himselfe: For such is the meaning of the words in the origi­nall, [...], Let every one of you lay aside by himselfe, putting in store, as God hath prospered him: which words doe signifie a particular and domesticall reservation, and not a publike distribution, which consequently was to be done indifferently in any day whatsoever, according as every one should have the commoditie, till the Apostles comming, and was to cease, after he (at his comming) had received the whole summe that these contributions should amount unto. And so of this passage cannot be gathered the observation of any day, and farre lesse of the first day of the weeke, for Ecclesiasticall meetings, whereof, according to this Exposition, which hath a great likenesse of truth, no mention is made in it.

4 But secondly, although the Apostle had intended to stint the Corinthians to a particular day, wherein they were to put a part, eve­ry one with himselfe, a portion of their goods, to goe and distribute it that same day in their Ecclesiasticall assemblies; for all that, it appeareth not that he meant by that day the first day of the weeke; For these words [...], may be translated in this other Calvin in loc. Idem In­stit. lib. 2 ca. 8. sect. [...]33. Aretias in loc. sense, On a Sabbath day, or on every Sabbath day, as excellent in­terpreters alleage, and approve this exposition; and hath nothing for the divine institution of our Sunday.

5 Thirdly, put the case that the Apostle speaketh of the first day of the weeke, as of a day appointed for Ecclesiasticall meetings, and in them for Gods service, and for publike collections, no other thing can be proved from thence, saving that it was a custome re­ceived in the Church of Corinth, in the Churches of Galatia, and probably in others, to meet together on the first day of the weeke, but in no wise that the Apostle had given them an injunction con­cerning that day. It is true, that in the foresaid words mention is made of an injunction given by the Apostle, but of the collections [Page 234] only, not of the time wherein they were to be made, which time the Apostle supposeth onely, as received and observed among them on the first day of the weeke, but commandeth it not.

6 Fo [...] the words are, Concerning the collection for the Saints, as I have given order to the Churches of Galatia, even so doe yee, 1 Cor. 16. vers. 1. where we see the injunction hath reference to the collections, as to the end thereof, and by no meanes to the day that they were to be levied in. He saith againe in the next verse, Upon the first day of the weeke let every man lay aside by himselfe, and put in store, &c. where also the injunction is of the collection, and the day is not named by way of commandement, but onely as supposed to be ordinary for the ecclesiasticall meetings, and conse­quently for the collections.

7 I say therefore, that it appeareth not, that the Apostles have in­stituted the first day of the weeke. But although they had ordained it, it should not follow, that they had received of the Lord an ex­presse commandement so to doe. It is true, that in matters concer­ning the doctrine of the Gospel, and things essentiall to Gods ser­vice, they have taught nothing, but what they received of the Lord, as the Apostle protested, 1 Cor. 11. vers. 23. and as Christ had gi­ven them the commandement, Matth. 28. vers. 20. But as for things which are wholly of order, they had power to dispose and ordaine of them with Christian wisedome, as they should thinke fit.

8 Of that hath beene said we may see the vanity of the argumenta­tion framed by some Divines, upon the words of the Apostle to the Philippians, chap 4. vers. 9. The things which ye have both learned and received, and beard, and seene in me, do them. They saw in him the observation of the first day of the weeke, which we call Sun­day: therefore he willeth them to keepe also that day.

9 Whereunto I answer, first, that by a like ratiocination they may conclude, that the Apostle would have the faithfull to observe and celebrate all the dayes of the week, but namely the Sabbath of the Iewes: for he was heard and seene often preaching all the dayes of the weeke, but principally every Sabbath day: for his manner was to doe so, Acts 17. vers. 2.

Secondly, that the foresaid argumentation may have some value, it must presuppose, that it was an order established by the Apostle, [Page 235] and observed regularly by him, to celebrate the first day of the week. For to beleeve, that whatsoever he was seene to do sometimes acci­dentally and by occasion, the faithfull ought necessarily to doe it alwayes, were a too great impertinency. For he was seene shave his head, according to the ceremony of the Mosaicall Nazareat. Num. 6. vers. 18. Acts 18. vers. 18. Acts 21. vers. 24. 26. and circum­cise Timothy Acts 16. v. 3. But such a presupposition hath no foundation, as hath beene shewed.

Thirdly, the Apostle himselfe betokeneth by the connexion of the 9. vers. with the 8. going before, what things he would have the Philippians to do by imitation of his example, and according to his instructions, to wit, whatsoever things are true, honest, just, pure, loveable, of good report, if there be any vertue, or any praise; that is, these things properly which are a part of godlinesse towards God, and of love towards the neighbour. But to observe for Gods service the first day of the weeke, rather than an other day, is not of that nature, as being a thing meerely indifferent, and establi­shed by custome onely. It is also a conjecture without apparance, that the Apostle among the things which he designeth in the ninth verse, meant to comprise the observation of Sunday.

CHAPTER seventh.
Answer to the sixth Reason.

1 IT is said in the first Chapter of the Revelation and the tenth verse, That Iohn was in the Spirit on the Lords day: whence also they would faine inferre, that the first day of the weeke, which hath obtained the name of The Lords day, was instituted by the Lord Iesus, or by his Apostles to be a day dedicated to the exer­cices of godlinesse.

2 But from hence we cannot conclude a divine or Apostolicall in­stitution of that day, for S. Iohn might make mention of that day, in respect of the Lords rising on such a day, and not to signifie that it ought to be appointed, or was already set a part more so­lemnely than any other day, for Gods service, and for the com­memoration of Christs benefits, and especially of his Resurrection.

Yea although he had qualified it with this title, in respect of the consecration thereof, which was ordinary at that time, and in consideration whereof it had commonly the name of The Lords day amongst Christians in their times, as it hath had many hundred yeeres sithence in the Christian Church, which honoureth the first day of the weeke with the name of the Lords day, it followeth not, that this consecration did proceed from the institution of Christ, or of his Apostles; Seeing it might be founded in the onely practice and custome brought in among the faithfull. Iust. Mar­tyr. Apol. 2. Ignat. ad Magnes. Aug. epist. 119. Idem de Civit. Dei l. 22. c. 30. I­dem de verb. Apost. ser. 15, &c. The ancient Fathers speaking of the observation of Sunday, give no other reason thereof, saving the Lords Resurrection on that day, and not any comman­dement of the Lord, which they had not forgotten, if there had beene any.

3 Certaine Divines, without any shew of good reason, will hold us in hand, that the first day of the weeke is called The Lords day, even as the seventh day is called The Lords rest, and the holy Sup­per, The Supper, or the Table of the Lord, to wit, not onely in consideration of their end, which is, to be a memoriall, that of Gods rest after the Creation, this of Christs death, but also of their institution, which is from the Lord himselfe.

4 It is true indeed, that the one and the other are so called in these two respects. But this is also most true, that wee have in holy [Page 237] Scripture an expresse declaration, that God of old gave to the Iewes the seventh day, because on it he rested, and would have it to be a signe that he was the Lord that sanctified them. It is true also, that Iesus Christ instituted the holy Supper in the roome of the an­cient Passeover, to be a memoriall of his death, not a simple memo­riall, but a Sacrament exhibitive and confirmative of the benefits flowing from his death, which it could not be, but by an expresse institution from himselfe, necessary in all Sacraments, because o­therwise they cannot be Sacraments.

It is not so of this day which is called The Lords day. For we finde not any institution or subrogation thereof in roome of the ancient Sabbath day, neither by the Lord himselfe, norby his Apo­stles: And it may be the faithfull called it the Lords day, in regard of that solemne action of our Lord Iesus Christ, when on it he rose from the dead, an action whereof they thought fit to make in it an ordinary and weekely commemoration. The place. where the ho­ly assemblies meet together, is called in Greeke [...], in Dutch, (and Scots) Kirk, by abbreviation (in English, Church) as if we should say, The Lords place, albeit there be no such place of the Lords institution, but onely of the Churches, who gives that name to the Temples, because they are consecrated to the Lords service. And wherefore, I pray, might not likewise the first day of the weeke be called [...], the day of the Lord, seeing the Church hath appointed it to the honour and service of the Lord, which she might doe, without any necessity of a divine institution by Iesus Christ our Lord, or by his Apostles?

This was the meaning of many of our most excellent Divines, 5. Calvin Inst. l. 2. c. 8. sect. 34. Bullinger. in Apoc. ca. 1. vers. 10. Vrsin. in Ex­posit. decalo. Aret. loc. commun. de Sabbatho. Zanch. de o­perib. Re­dempt. l. 1. in 4. Praecept. Paraeus in Gen. c. 2. Simler. in Exod. c. 20. which speake of the observation of the first day of the weeke, as of an observation proceeding, not from some apostolicall commande­ment, which is not to be found in the Gospel, but from a custome introduced and received in the Christian Churches: custome which in it selfe is free, and without obligation of conscience: They ac­knowledge also, that the argument drawne from the appellation of the Lords day, is weak. Their testimonies I might recite in this place and oppose them to the testimonies taken from others that are of a contrary opinion. But my intention is to dispute by reasons, and not by authorities of men, which in this point are different.

CHAPTER Eighth.
Answer to the seventh Reason.

1 OF that hath beene said in the former Chapters, it is ap­parent, that the passages, whereby our Opponents pre­tend to prove, that the Lord, either immediately by him­selfe, or by his Apostles, hath instituted the first day of the week for his solemne service, doe not prove any such thing: But they take another argument from that which is constant by the story of the Gospel; which is, that the first day of the weeke Iesus Christ rose againe from the dead: as if this day, for this only cause, that Christs Resurrection happened on it, had beene sanctified unto us, and ob­ligeth us to a religious and solemne observation thereof. For, say they, Christ rising from death to life on the first day of the weeke, came victorious out of the great combate which he had sustained, and rested from the dolorous and painfull travels which he had suf­fered in his death, and so ended the worke of the redemption of the [Page 239] Church, and re-established it into a new estate. So the day that he rose in, was a new day, which he brought, as it were, from the Se­pulchre for her sake. And therefore if the day wherein God re­sted from the Creation of the world was to be sanctified under the Old Testament, in remembrance and to the honour of that worke, so long as there was not another more excellent then it; by the same reason, yea farre more, the day wherein Christ rising hath accompli­shed the wonderfull worke of redemption, which is a second Crea­tion of a new world, farre more excellent than the first, was to bee sanctified under the New Testament, in remembrance, and to the honour of this great worke, and the other day to give place unto it.

2 I have already said diverse things pertaining to the solution of this argument. But I adde over and besides, and for better illustra­tion, that it is grounded upon an attribution given to the Resur­rection of Christ, of things, which being exactly considered, shall be found, that they belong not unto it, neither particularly, nor pro­perly, as to have fulfilled the worke of our redemption, and second Creation, and to have re-established the world, or the Church in the world, into a new estate.

3 Which things, if we speake of fulfilling them by merit, or of purchasing the right to performe them really, have beene fulfilled by the death and passion of Christ, which is the price of our redempti­on, whereby both the state of grace here below, and of glory in heaven is purchased unto us.

4 But if we speake of fulfilling them by actuall execution, they have beene performed by the vertue of Christs Divinity, after his Ascension into heaven, from whence he sent the Holy Ghost upon his Apostles, to beget and assemble his Church here beneath in all the parts of the world, by their ministry.

5 The Resurrection hath no other correspondency to the meri­torious fulfilling of those things, but of a token and marke, evident, certaine and necessary, that Christ by his death hath merited them unto us, having payed a most sufficient price for our redemption, which had not appeared to be, yea, on the contrary, had seemed not to be, and indeed had not beene at all, if Christ had remained in the grave of death, and had not risen againe: Even as the comming of a debtor out of prison, is a demonstration that he hath payed, al­though it bee not the payment it selfe. But if he did remaine al­wayes [Page 239] in prison, that were an evident signe that he hath not satisfi­ed. We must take in this sence the Apostles words saying; Rom. 4. verse 25. that Christ died for our sinnes, and rose againe for our justification, that is, to demonstrate that justification is purchased unto us by his death, and withall to confer and apply it unto us effi­caciously. To which efficacious collation and application of all that was purchased by the death of Christ, and to the actuall accomplish­ment of the second Creation, and of the re-establishment of the Church into a new estate, his Resurrection hath no corresponden­cy, but as a necessary antecedent thereunto. For it was necessa­ry hee should rise, as also ascend into heaven, that from thence he might operate that great and notable alteration.

6 Wherein is seene a manifest difference betweene the day of Christs Resurrection, and the seventh day that God rested in from the worke of Creation. For this day followed the Creation fini­shed and intirely effected, and it was a rest from it already done and accomplished: But that day cannot be called the day of rest from the second Creation, saving only as it was merited by the death of Christ: For it goeth and that many dayes before the actuall execu­tion thereof, sith Christ began not properly to frame and establish the Church of the New Testament till many dayes after he rose againe. Wherefore there is by no meanes the like reason to keepe the day of Christs Resurrection, as there was to keepe the Sabbath Day.

7 Yea the day of the Resurrection in it selfe hath no advantage beyond the dayes of Christs Passion, or Ascension, or of Pentecost, wherein came to passe the solemne sending of the Holy Ghost, wher­by it was more worthy to be observed then they. For it was inferi­our to the day of Christs passion and death, in regard of the merit to purchase, and to the day of Pentecost, in regard of the efficacy to communicate the spirituall and heavenly gifts. The Ascension day is conforme and equall unto it in the same correspondency, both to the acquisition, and to the execution of the establishment of the Church.

8 The preferring of it by the faithfull to all other dayes, to bee kept ordinarily as a solemne day, came not from any worthier pre­rogative that it hath in it selfe, but because on it began to shine up­on the faithfull a new light of joy and comfort. The death and bu­riall of Christ had filled their hearts with sorrow, and abated their [Page 241] hope, because it seemed to them, that his death, and the Sepulchre had taken him away, and ravished him out of the world for ever­more. No wonder, for they knew not in the beginning the nature nor the consequences of that great humiliation, as is apparent by the discourse of the two Disciples going to Emmaus, Luke 24. verse 21.

After then that he rose againe, shewing himselfe to be the Sonne of God with power, Romans 1. v. 4. and that their hopes were re­vived by his Resurrection, they thought fit to observe solemnly and weekely the day thereof, which began their joy, shewing unto them the first beames of the rising of the Sunne of righteousnesse, rather than others which afterward increased it much by a greater manife­station of his glorious brightnesse, though they were not lesse un­worthy to be kept and as frequently: And further they did it to change the ancient day of the Law, into a new day of the Gospell. In which change, that there was a convenient reason it cannot be denyed: The thing I deny is, that there was any necessary reason thereof.

10 Yea although all that in the objection is attributed to the day of the Resurrection did belong unto it properly and particularly, it should not follow that in vertue thereof, and by a naturall conse­quence, the said day ought to be observed, rather than any other. For if the day that God rested in from the worke of the Creation, had no naturall obligation in it, tying men to the observation thereof, but it was Gods Commandement onely that bound them to that duty, no more can the day wherein Christ rested, though in another respect which is not so proper, from the worke of redemption, ob­lige us of it selfe to observe it. To tye our consciences to such an observation, it must needs have a divine institution, whereby God hath commanded us to observe it, which, I say, is not to be found.

CHAPTER Ninth.

1 SOme fetch an argument from diverse solemne things recited in holy Scripture, which they marke to have beene done on the first day of the weeke, as that on it the light was created, the pillar of a cloud covered at first the people of Israel, Manna rai­ned from heaven upon them, Aaron and his children began to ex­ercise the Priest-hood, God at first blessed his people solemnely, gave the Law on the Mount Sinai, CHRIST was borne, bap­tized, turned water into Wine, fed five thousand men with five loaves and two fishes, shall come from heaven to judge the quicke and the dead.

2 But, it is most uncertaine, that all these things were done on the first day of the weeke. For the Scripture saith no such thing: Besides this, although all these things had beene done on the first [Page 243] day of the weeke, it shall never follow by any necessary argument, that for such a cause the first day of the weeke ought to be solemni­zed under the New Testament. Diverse other things very solemne may be found, which God and Iesus Christ effected in other dayes of the weeke, whereof we might conclude with as great probabili­ty, that under the New Testament the day wherein they were per­formed ought to be solemnized.

3 This argument is like to another that is produced, to prove the necessity of the observation of one day of seven, when it is said, that this number of seven is perfect and mysterious, and hath beene observed in the Scripture in diverse things, which some have sear­ched with great curiosity, but with no profit.

4 For there is no certainty to bee found in this observation of numbers. Some for some reason find a great perfection in one num­ber, and others for other reason give the preference of perfection to another number. The Mathematicians doe hold the number of six for the most perfect, and the first of perfect numbers. And if the Scripture pointeth out unto us the number of seven observed in many things, she doth the like in other numbers. The author of Ecclesiasticus Chapter 33. verse 15. and Chapter 42. verse 24. saith, That God in all his workes hath observed the number of two and made them all double, coupling two and two, one against another. Wee marke that God in the beginning made the two principall parts of the world, heaven and earth, two great lights the Sunne and the Moone, of all living creatures the Male and Fe­male, in wedlocke two in one flesh. There were two Tables of the Law, two Cherubims upon the Ark, two precious stones wher­in were graved the names of the twelve Children of Israel, and put upon the shoulders of the Ephod. Every day two Lambes were offered in Sacrifice to God, there be two Testaments, two great Commandements, two ordinary Sacraments of the Iewish, and as many of the Christian Church. Hee that would search parti­cularly all things subsisting in this number of two, or of three, or of foure, might devise thereupon a thousand mysteries.

5 In summe, such arguments have no solidity. Many also which dispute for the necessity of the Sabbath in one of seven dayes, and for the divine authority of the first day of the weeke, disclaime them, acknowledging freely, that Christ had no respect to these faire acti­ons [Page 244] which are pretended to have beene done on the first day of the weeke under the Old Testament, and was not moved by them to institute that day for Gods service under the New Testament: That also these mysteries of the number of seven have no certainty, and were not the cause of the institution of one of the seven dayes of the Weeke, to be a day of rest, and that God had no regard unto them in that institution.

6 For rather, if the number of s [...]v [...]n be in the Scripture a mysti­call number, which I would not deny absolutely, seeing that among all other numbers it is used in it to denote perfection and perpetui­ty, it must be Gods observation thereof from the beginning, when he rested on the seventh day, that made it mysterious, and the cause why God useth it, rather than any other day, in holy Scripture, to denote perfection, for as much as he ordained and established the se­venth day wherein he rested, for figure and type of the heavenly, perfect, and eternall rest which he hath prepared for all those that are his: But this consideration is of no force to make the number of seven or the seventh day to be mysterious under the New Testa­ment, and to be kept as a day of rest. For the types and mysticall figures of the heavenly rest, which God had established under the ancient Testament, bind not Christians under the New Testament, seeing all old things are past away, and behold, all things are become new, 2 Cor. 5. ver. 17.

CHAPTER Tenth.
Answer to the allegations of some pretended instan­ces, conjectures, and inconveniences.

1 ALL the foresaid arguments, taken in some sort from the Scriptures, being most weak, as is cleere by what hath been said, it is to no purpose that some of those with whom we are indifferent, dare say, that the keeping of Sunday hath as good a foundation, and prop in the Scripture, as hath the baptizing of lit­tle Children.

2 For although we find no expresse commandement in the New Testament to baptisme little Children, no more than to keepe Sun­day or the first day of the weeke for a seventh day of rest, yet we find baptisme expressely ordained by Iesus Christ, to be a seale of the covenant of grace, and of Gods promises contained therein, which because they appertaine to little children, as S. Peter saith, Act. 2. verse 39. and that in a manner so expresse, that St. Paul affirmeth the Children of faithfull Parents to be holy, 1 Cor. 7. ver. 14. we conclude very pertinently, that the seale of these promises, which is Baptisme, pertaineth to them.

[Page 247] 3 But we find not any ordinance in the Gospell to observe the se­venth day, neither in generall, nor in particular, neither I say, one of the seven dayes of the weeke in generall, nor in particular the first day, or any other comprised in the order of seven. The Com­mandement to observe the seventh day under the Old Testament was ceremoniall as was Gods ordinance concerning circumcision, and had in the Law of the decalogue the same respect that circum­cision hath in the covenant of grace. And as our Lord Iesus Christ leaving the covenant of grace, firme and steady, hath abolished the signe of circumcision; even so leaving the Law stable in the princi­pall substance thereof, which is the whole morality therof, he hath abolished the ceremony of the seventh day established in it of old.

4 Yet although he thought fit to put in the place of circumcision, which was ministred to little children, and which he hath abolished, the holy Sacrament of Baptisme, which consequently ought to be ministred to infants, he hath not judged convenient to doe the like, by establishing another stinted day in the roome of the seventh Iew­ish day, which he hath abrogated. For if he had esteemed it con­venient, hee had left us an institution thereof as expresse as of Baptisme, which he hath not done, but was pleased to leave to the wisdome and liberty of the Church the appointing of a time for his service.

5 As indeed the Church from her first beginnings, and as it were from her cradle, hath observed Sunday. But of this practise and custome so long continued, some doe inferre too rashly, that the keeping of Sunday is an institution of Iesus Christ or of his Apo­stles. For by the same reason may be inferred, that the keeping of Easter, and of some other holy dayes under the Gospell, is a divine institution, because it hath beene practised in the Church from her first age, not long after the times of the Apostles. To which con­clusion these disputers wil not consent unto, because our Lord Iesus Christ hath made us free from the necessity of keeping feasts, by any divine obligation as is evident by the texts of Saint Paul alleadged and explaind in the first part of this treatise. The truth is, that custom hath introduced, and ever fithence hath intertained that day, and some other holy dayes in the Church, without any commande­ment of Iesus Christ, or of his holy Apostles, which also Socrates hath recorded in the fifth book of his ecclesiasticall History Ch. 21.

[Page 248] 6 They produce also examples of divers judgements of God up­on sundry persons, who neglected or contemned the Lords day, whence they would prove, that God thereby hath ratified the ob­servation thereof, as ordained by him. Whereunto I answer, that undoubtedly God may have punished many for the profanation of the Lords day, not because he hath ordained and commanded it, but because (according to the order of the Church) this day hath beene appointed for the excrcises of Religion, which hee hath com­manded. All persons which set at nought the preaching of the Word, the administration of the Sacraments, publike and com­mon Prayers in the assemblies of the faithfull, and the order of the Church, whereby these holy actions are ordinarily practised on the first day of the weeke, deserve (in the righteous judgement of God) to be punished with exemplary and publike plagues: and when the wrath of God is revealed from heaven against their ungodlinesse, the cause of their punishment (to speake properly) is the carelesse disregard of the holy Congregations, of the religious and fruitfull exercises practised in them, and of the order of the Church, and not any necessity proceeding from a commandement given of God, to observe the first day of the weeke, rather than another day.

They urge also the backwardnesse which is naturally in men to the sanctification of the Lords day, which is our Sabbath day. All wicked men are altogether averse unto it, and the faithfull and truly regenerate too remisse and restie. Of this they inferre, that the com­mandement concerning the Sabbath is morall, and the Lords day is a divine institution, considering the great contradiction and oppo­sition of the flesh against it.

8 But it is easie to answer this argument. For this rebellion and stubbornnesse of the flesh, is not simply against Sunday, no more than against another day, but against the keeping and applying of Sunday to serve God, to heare his Word, to powre out prayers be­fore him, to meditate on godlinesse and other exercises of religion, whereunto the naturall man hath no inclination, no more in other dayes, than on the day that is stinted for them. For otherwise, to to observe a day for passing the time in sporting, in gaming, or in worldly solemnities, the flesh is too too forward to that. Whence it followeth, that verily Gods service, true religion, and godli­nesse in it selfe is a morall thing established of God, seeing the flesh [Page 249] is so averse unto it. But it is not necessary, that the keeping of a certaine day of Sabbath, as of Sunday, should be of the same na­ture, because the flesh hath no aversion to that, saving in as much as the observation of such a day is ordained for Gods service.

9 But say they, if one of seven dayes (and namely Sunday) be not under the new Testament necessary to be kept by divine instituti­on, but onely by the order of the Church, it shall follow, that the Church hath authority of her selfe to sanctifie a day for Gods ser­vice, 1 and consequently, that she is Lady and Mistresse of the Sab­bath, which prerogative pertaineth not to her, but to God alone. 2

That if she hath that authority, she may ordaine as many, and as few dayes as pleaseth her, make all the dayes, or the most part of the dayes of the weeke Sabbath dayes, or onely one of ten, or of fifteene, or of a whole yeere, if she will.

That particularly, 3 she may change Sunday into another day, which should be absurd, seeing there shall never be any action so important to oblige us to the keeping of another day, as was the Resurrection of our Lord Iesus Christ, which fell upon the first day of the weeke, and to move us to consecrate that day to be a Sab­bath day.

4 That Easter, Whitsunday, and other Holy dayes instituted by the Church, shall be equall in authority to Sunday.

5 That there shall be nothing in the fourth Commandement in­joyned to particular men, saving, perhaps to keepe the time which shall be appointed in the Church, whereupon they shall brabble and strive about the number of dayes; namely, about the particular day which is to bee observed, some jarring for one day, some for ano­ther, and so contending one against another, without hope of a­greement, and comming to a certaine resolution. Yea, they shall take licence themselves, to observe any day whatsoever they shall thinke good, and dispence with keeping of Sunday, when they shall thinke that they are not tied unto it by Gods Commande­ment.

10 I answer, that none of these inconveniences is to bee feared. As for the first, That the Church should have authority to sanctifie a day for Gods service, if so be God hath not appointed one, I see no inconvenience in it. It is true, that it is Gods prerogative ex­clusively to all men and Angels, to sanctifie a thing, if sanctifica­tion [Page 250] be taken for a reall and inherent sanctification, by impression of holinesse in the thing, or if a thing is to be sanctified, to bee an essentiall part, and properly so called, of Gods service. For God will be served according to his Ordinances, and not according to the ordinances of men. But this is not the sanctification that wee treat of here, for a day is not susceptible of such an impression of ho­linesse. And to speake properly, it maketh no part of Gods service under the new Testament, but is onely an accidentall circumstance thereof, whereof God hath left the determination to the liberty of the Church. For in that he hath not in himselfe given an expresse, and particular Ordinance concerning it; hee hath testified that hee did leave that power to his Church, teaching her onely in generall to doe it conveniently.

And indeed, doth not she sanctifie places, when she appointeth, and setteth them apart, that in them God may be served? Doth she not sanctifie times, other than Sunday, ordaining fasting dayes, when necessity doth require it; and feast dayes, which she causeth to be solemnized in remembrance of the Birth, Passion, Ascension of Iesus Christ, and of the sending of the holy Ghost, &c. All Christians hold this sanctification to bee indifferent, and no man brings her authority in question in that respect, neither doth any blame the holy use of those dayes, providing shee carry her selfe wisely, and keepe a due proportion and fit moderation in her stin­ting of them. Why then might she not in the same manner, after Ie­sus Christ had abolished the Iewish Sabbath, sanctifie the first day of the weeke, to be an ordinary day of Gods service, in remembrance, that on it Christ rose from the dead? Wherein she takes not upon her a masterie that belongs not unto her. It is true, that she is not Mistresse of the Sabbath, to change a day that God hath ordained, and to dispence at her pleasure with the keeping thereof. But since there is no day ordained of God to the Christian Church for his ser­vice, and that which he had ordained of old being expired, she hath as great authority to appoint a day for Gods service, as to ordaine other circumstances and helpes thereof.

11 To the second inconvenience, I say, that the two extremities of excesse and defect are to be avoided in this point: For there must be, neither so many Holy dayes ordained, that the faithfull bee in­thralled and surcharged with them, as with an onerous yoke, which [Page 251] they are not able to beare, Act. 15. vers. 10. nor so few, that they become unto them an occasion to give themselves over unto pro­fanenesse and irreligion. It is certaine, that a day ordinary and frequent is necessary for many good and excellent uses, as for the maintenance of the true religion & godlines, of union and Christian society among the faithfull, for the celebration of the Name of God, and conservation of the remembrance of his benefits towards us, by hearing the same Word, receiving the same Sacraments, and above all, by Common-Prayers, and other points of Divine Service, which being practised in the same time and place with an holy affection, by many faithfull incouraging and exhorting one another, both by word and by example, are of great efficacie and a­vaile much with God. If there were not such a day, these exerci­ses not being practised ordinarily, these duties would also easily decay by little and little, and men would become slacke and faint­hearted in the performance of them: As on the contrary, if this day returned too often, and the one upon the heele of the other, that might bee troublesome to the faithfull, and would not onely incommodate them in their temporall affaires, which God is well pleased they apply themselves unto, but also would make the exercises of religion to bee grievous and loathsome unto them, by reason of their infirmities in this life.

12 Therefore the Church ought not to sinne in this point, neither by excesse, nor by defect, and farre lesse through defect than through excesse, but having the establishing of Gods publike service committed to her wisedome, ought to refraine from establishing, either an excessive number of dayes, lest shee should render the yoke too heavie; or too few, as one in a fortnight, in a moneth, in a yeere, or in many yeeres, lest she should seeme to be slightly affe­cted to devotion, and carelesse of Gods service. For dayes so rare, and so distant, should not be sufficient for the entertainment of the ends above specified, which be so necessary for her edification.

Also God hath so governed her by his providence, that although Iesus Christ hath given her no ordinance for a particular day, yet we see that from her beginnings she hath alwayes kept at least one in the weeke, to wit, Sunday, not through an opinion that in a seventh day there was some greater moment and efficacie for the entertainment of godlinesse, & for the obtaining of Gods bles­sing, [Page 252] then in another number, but judging it a fit and convenient thing to keepe the distinction of weekes, which was already accu­stomed and usuall in the Church, and to consecrate to God as ma­ny dayes, at least, as did the Church of the Iewes; that is one of seven in ordinary, and some others extraordinarily, returning and following the one the other afarre off, as from yeere to yeere in re­membrance of some things considerable, either in the person of Iesus Christ, or of some of his most excellent servants.

13 This hath by time growne to a great abuse, through the multi­plication of too many and divers feasts, serving almost for no use, but for idlenesse and riot: This we see in the Romane Church, which hath ordained an excessive number of Holy dayes, not onely to the honour of God, but also of Angels, of he and she Saints of Pa­radise; yea, of sundry which having never beene men on earth, can­not be Saints in heaven: to which dayes they oblige mens consci­ences, as to dayes more holy, and more capable to sanctifie the actions of religion done in them, than all other dayes; nay, as more holy than those things which God hath commanded, foun­ding that attempt (but most fondly) upon the fourth Commande­ment. Therefore the Church, in her reformation, hath most justly redressed this abuse, and hath reduced the observation of the time of Gods service, either to Sunday onely in the weeke, or besides to a few moe, more rare in their revolution, and consecrated to the honour of God alone, to be observed onely for orders sake, and for ecclesiasticall government, that in them her children may apply themselves more particularly, then they doe on other dayes, to Gods service, but without tying the consciences of the faithfull far­ther than to the order of the Church; not urging the Holy dayes ob­ligatorie immediately on Gods part.

14 To the third inconvenience, that she may change Sunday into another day, if the stinting of a day depend on her. I answer, that happily she might in the beginning have made choice of another number than of seven, and in the number of seven of another than the first, which is Sunday. For although it be true, that since the resurrection of Christ, no action hath, or shall be done so impor­tant as this, which came to passe on the first day of the weeke, it followeth not, that the remembrance of that action was of neces­sity to be celebrated once in the weeke, and that a day should bee [Page 253] appointed for that end, more than for the remembrance of others of the Lords wonderfull actions, or that the Church was tied by necessity to appoint the first day of the weeke for that purpose, ra­ther then another day, upon the sole consideration, that it happe­ned on that day, which in it selfe is not more obligatory now, than it was then; because the celebration of Christs actions, in any day whatsoever, is (in it selfe) a thing indifferent, and the Lord doth not require, that we tie our selves to the dayes wherein they were performed. And so this consideration was no hinderance, why in the beginning the Church might not have made choice of another day then Sunday.

But seeing Sunday is established by a long custome, for the re­gular and ordinary day of Gods service, seeing the faithfull Christi­ans kept it in the beginning, through respect to the resurrection of Christ, and so it is become usuall every where by degrees, seeing al­so time hath confirmed this custome, and it hath beene ratified by Imperiall constitutions, and divers ecclesiasticall ordinances, I esteeme it should be an imprudent and impudent course to attempt the changing thereof into another day.

15 The fourth inconvenience, that particular men shall have no­thing injoyned of God unto them in the fourth Commandement, nor in any other part of Scripture, concerning the time of Gods publike service, saving that they observe the time prescribed in the Church, according to the will of those that are in authority, is not an inconvenience, but is in effect the whole substance of the Commandement, in regard of particular men, to whom God ha­ving injoyned in the three former Commandements, to serve him particularly every day, and upon all occasions, in the fourth he in­joyneth them to doe it publikely together, and to observe the time appointed for that purpose by ecclesiasticall discipline.

16 The inconvenience to be feared should be, in case no order at all were established in the Church for the time of Gods publike ser­vice, and every particular man were left to his owne choice, which should cause a disordered diversity. But this were to forge feares, where there is no cause. For order hath beene taken with that in the Christian Church from her beginning, and it hath beene forti­fied by use and custome, so that particular men, if they happen to come to places where there is no Church, no discipline ordered, [Page 254] will not omit, being religiously disposed and fearing God, to ob­serve the day which the Christian Church hath chused and practised since so many ages. And as God, when he commandeth a frequent resorting to the holy assemblies, giveth no injunction to particular men, but in dependancy upon the order which shall be established in the Church for such meetings, even so he tieth them to the same de­pendancy, when he ordaineth that a certaine time be appointed for the said publike meetings.

17 For the fifth and last inconvenience, some feare least particular men should presume to observe any other day at their leasure, and neglect the keeping of Sunday, if they be taught that they are not bound unto it by Gods command. Whereunto I answer, that if these particulars be profane men, which make light of the exercises of godlinesse, and of the order of the Church, in all likelihood they will doe worse, and keepe no day at all. But for such unruly wights wee need to disquiet our selves too much. For it is not in our power to prevent and hinder all the abuses and profanations which they would commit, although they were perswaded that Sunday is a divine institution. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: Nay although R [...]. [...]. v. 11. they might be recalled, it is not reasonable, that to rescue them we should speake or write any thing against truth.

If they be men which take to heart religion and godlinesse, and carry a due respect to the order of the Church, no such unrulinesse is to be feared of them: For because the preaching of the word, the ad­ministration of the Sacraments, publike and common prayers are meanes ordained of God for the maintenance of godlinesse and of true Religion, and Sunday is established by the order of the Church for the practise of these exercises, they will make great account of that day, and observe it, not for its owne sake, knowing that it is not in it selfe more esteemeable, nor more belonging to Gods service then another day, not also through opinion that God hath particu­larly sanctified it by his ordinance, and that their conscience is in that respect more tyed unto it then to another day; but because they have a speciall regard to the order of the Church, which being very good and profitable, they know they are bound to submit them­selves unto it, seeing God hath commanded it, although in generall termes, yet most expressely in his holy word. They will also feare [Page 255] to contemne that day, and in so doing to sinne, not in consideration of any dignity of that the day hath of it felfe, or that God hath gi­ven it, whereby it should oblige more than another day, and make the contempt thereof more blame worthy; but in consideration of Gods service whereunto it is applyed by the ordinance and custome of the Church. So then a particular Church will conforme her selfe to the order of all other Churches, and the particular mem­bers of each Church will submit themselves to the order received in it, and so all shall religiously celebrate Sunday, because by the order of the Church, it hath beene observed so long and in all places where the Gospell was preached, for the publike exercise of Gods service.

18 To shew that the foresaid inconvenience is not so much to be feared, it is a thing common and well knowne, that our Churches ordaine upon diverse occasions extraordinary dayes of fasting, and of particular prayers, and command the whole people to come together for that end in these dayes, which are otherwise common and worke dayes.

There are also in many Churches yeerely feasts injoyned by the or­der and discipline of the Church, as of the Nativity, Passion and As­cension of Christ, &c. wherein the people is gathered together to heare the word of God, and all the parts of divine service. Do they not know that God hath not bound them by speciall cōmandement to the observation of such dayes, and that their conscience is not ty­ed unto them in that name? And yet we see not any of them under that pretence neglect the keeping of those dayes, or presume to or­daine others at their pleasure. Some profane men may attempt such a thing, but honest men which love the Word of God, and the ex­ercises of godlinesse, will submit themselves to the order of the Church, and observe such dayes, not as I have said, for any particu­lar commandement that God hath given concerning them, seeing in this respect they know they are free, yet through respect and affe­ction towards the order of the Church, and true devotion towards the holy exercises whereunto shee hath thought fit to apply such dayes.

It is even so of Sunday, betweene which and these other dayes there is not in effect any difference in regard of a necessity to keepe them, saving that Sunday is more ordinary and frequent then these [Page 256] others are, which being joyned to the antiquity and generality of the observation thereof ever since the beginning of the Christian Church, hath worthily purchased unto it the precedence of credit and respect, to all other dayes which may be extraordinarily now appointed by the Church for the exercises of Religion.

This is all that I have to say concerning the institution and set­ting a part of Sunday for Gods service, which hath beene the mat­ter of the third part of this treatise.

CHAPTER First.
What was the observation of the Sabbath day under the Ancient Testament.

1 HAving declared sufficiently the nature of the Sab­bath day, which was the maine point in this que­stion; I will dispatch briefely the last point con­cerning the observation thereof, by a holy rest and cessation of all servile workes commanded of God, and will shew, how farre the Iewes were bound unto it under the ancient Testament, and how farre, or whether Christians are obliged unto it under the New Testament: For this also is called in question.

2 This is of it selfe cleere inough by that hath beene already said in the three first parts. Neverthelesse to give a more full decla­ration and satisfaction, I say, that we know sufficiently what was the observation of the Sabbath day under the Old Testament, seeing God had both in generall and particular ordered it by his lawes. In generall he commanded a most exact rest and cessation, and decla­red it by a redoubling of the words which he makes use of in this point, saying sometimes that the seventh day is a Sabbath, or Rest of Rest, Exod. 16. verse 23. Exod 31. verse 15. Exod. 35. ver. 2. Leviticus 23. verse 3. that is, a day wherein he would have them to rest most precisely from all workes, as it is said in the same places, which workes he otherwhere intitleth servile workes, Leviticus 23. verse 7, 8, 21, 25. Numbers 28. verse 25. that is, appertaining to their temporall and ordinary callings, which they were wont to doe on the sixe former dayes of the weeke, either for profit, or for recreation, and other uses simply civill, domesticke, earthly; which he particularizeth in diverse places, as for exam­ple, to husband the ground, to reape, to cut grapes, to tread wine presses, Exod. 34. verse 21. Nehem. 13. verse 13. to buy and to sell, Nehem. 10. verse 31. hold markets and faires for buying and [Page 259] selling of wares, meat, drinke, to Cart, to carry burthens, Nehe. 13. verse 15, 16, 17, 18. Ierem. 17. verse 21, 22, 23, 24. to goe out of their houses for any end whatsoever besides their resor­ting to the holy convocations, as to goe a voyage, and to doe such like actions, Exod. 16. verse 29.

3 This ordinance to doe no manner of work on the Sabbath day, was so precise, that God forbad them to doe the least workes, even those which might be done without travell or distraction. For ex­ample, they were interdicted not only to make long and painefull voyages and courses, but also to goe out of doores to walke, al­though softly, without urgent necessity, as to goe out for to gather Manna when they were in the Wildernesse, Exodus 16. ver. 27. which they might have done without paines, because it was to bee found at their doores, and they were not to goe farre, nor to take more paines than to stoope a little, nor bestow above a very short time, and that betimes in the morning, because when the Sun wax­ed hot it melted, neither could that have hindred them from sancti­fying the Sabbath with all the exercises of Gods service.

4 Neverthelesse, God forbad them that light and small worke, and least they should take that little and small diversion, purposely he rained not downe Manna upon them on that day, but the day be­fore gave them bread for two dayes, and when some of the people went out to see, if there was any on the Sabbath day, they were ea­gerly blamed, as breakers of the Sabbath verse 27, 28. And there­upon God commanded them to abide every man in his place, and that no man should goe out of his place on that day to gather Man­na verse 29. Likewise concerning that measure which they had ga­thered the day before, for the Sabbath day, he injoyned them also, to bake and prepare it on the sixt day, and to beware to delay and put off the preparing thereof to the seventh day, least they should pro­fane the Sabbath. This is expressely set downe in these words, Exod. 16. verse 23. To morrow is the rest of the holy Sabbath un­to the Lord: Bake that which you will bake to day, and seeth that yee will seeth, and that which remaineth over, lay up for you to bee kept untill the morning. The sense of which words is evident, that as God on the day before the Sabbath rained Manna for two dayes, so they should prepare it on the same day for two dayes, baking that which they would bake, seething that they would seeth, and frying [Page 260] that they would prepare so, and after they had eaten of it sufficient­ly for that day, they should lay up the rest so prepared, to be kept un­till the next day.

5 For if, as some doe esteeme, God would have suffered them to prepare on the Sabbath day that which remained over, and the sense of the foresaid words were onely, that on Friday they should prepare and made ready such a portion as they should thinke sufficient for the meat of that day, and keepe the overplus to be pre­pared the next day, God had not given them on Friday bread for two dayes, and had not forborne to raine down Manna upon them on the Sabbath day. For it had been farre lesse paines unto them to gather on the seventh day the measure that was needfull unto them, then to make it ready afterwards. Neither is it likely, that after he had forbidden them, and had taken from them the meanes to gather any on the Sabbath hay, hee gave them liberty to bake, seeth, frie and prepare it on that day. Therefore when he sent them twice as much Manna the day before the Sabbath, he did it manifestly, that they might both gather and prepare double portion the same day, and refraine from preparing any on the Sabbath day.

6 And wherefore had Moses advised them so carefully on Fri­day, rather than on the other dayes to bake that which they had to bake, but to tell them that the same day they ought to bake the dou­ble measure which they should gather? For otherwise this advertise­ment had beene to no purpose, because they were wont every day to bake the portion which they had gathered for the day, knowing that without a warner. But they could not well know, without information, that they were bound to prepare on the same day the two portions which they had gathered for two dayes. And to shew yet more cleerely, that what they layd up for the next day they kept it baken, Moses said not unto them, bake to day that which yee have laid up, but only, Eat that to day, For to day is the Sab­bath unto the Lord, verse 25. which reason was as valuable to hin­der them from preparing, as from gathering it, the one being no more necessary then the other. For as GOD gave them the meanes to gather double measure on the sixt day, so had they on the sixt day the means and leasure to bake and prepare that double mea­sure, and were not constrained by any necessity to reserve a part, or to prepare and bake it on the Sabbath day.

[Page 261] It is objected against this, that if they had layd by the Manna prepared and baken till the next day after, it had not beene a won­der, that it did not stinke, neither was there any worme therein, where neverthelesse is related as a marvell, verse 24. seeing baking and seething hinder all stinke and breeding of wormes. But this objection hath no weight, and is not to be regarded. For although the Manna so prepared might naturally remaine sound and whole­some untill the next day, yet by Gods Almighty power and righte­ous judgement, it had stunke and bred wormes, if it had beene kept otherwise then hee had expressely commanded: For undoubted­ly, the Manna unbaken and unprepared might have beene kept on any other day of the weeke, till the next day, without corruption or any noysome smell. The only cause why it stunke, and bred wormes, was Gods prohibition to leave of it till the morning, ver. 19, 20. which prohibition, proceeding from so powerfull and righteous a Lawgiver, was of such force, that it had stunke, and bred wormes being kept till the next morning of any day whatsoever, al­though the Israelites had done their utmost indeavour, by baking, seething, frying, and by all other possible meanes to keepe it from putrefaction. And therefore it is well noted to the purpose, that being laid up baken and prepared on Friday for Saturday, it stunke not, because that being done according to Gods commandement, he restrained his judgement, which he had displayed in another day, if they had kept it till the next morning.

8 Moreover, God gave another prohibition to his people, saying, Ye shall kindle no fire thorowout your habitations on the Sabbath day, Exod. 35. vers. 3. although it was an action of little impor­tance, soone done, and bringing no disturbance to Gods service. A man went out, and gathered stickes on the Sabbath day, for his present necessitie, as it is to be presumed. For this hee was, by Gods expresse command, stoned to death, as a manifest transgres­sour of the Commandement concerning the Sabbath, Numb. 15. vers. 32, 33, 34, 35. To say, that he was stoned, not so much for gathering stickes on the Sabbath, as for doing it through a too bold contempt of that day, is a supposition uncertaine, and it is farre more likely that he did it through negligence and unadvisednesse, than through contempt and presumptuous audacitie: and that this unwarinesse, whereof he made an open declaration, or some other [Page 262] apparent excuse, wherewith he shielded himselfe, and which was thought to be true, or also the manifest slightnesse of the action was unto them a cause of doubting, if they should put him to death, according to the Ordinance of the Law, Exod. 31. vers. 14, 15. And so much the rather, that God shewed indulgence to those which through errour sinned against his Commandements, as may be seene in the same fifteenth Chapter of Numbers, verse 22, 23, 24. And therefore it was thought necessary in this occasion to consult the mouth of the Lord, who ordained, that this man should bee stoned to death by the whole multitude: This he commanded to conciliate so much more credit and reverence to his Law touching the Sabbath, to give to understand, that it had particular reasons wherfore it ought to be exactly observed, and that the lightest faults against the rest of the seventh day were not pardonable, and to make (by this example of severity) the Israelites so much the more feare­full to violate the Sabbath, and carefull to abstaine in it from all servile workes, even from the least. And indeed, God in the de­nunciation of the punishments against the transgressours of this Law, had not said, that he onely who should profane and vilipend the Sabbath, but more generally, that he who should doe any worke therein should be put to death, and so cut off from among his people, as may bee seene in the foresaid 35. Chapter of Exodus, verse 2. Also some of the contrary opinion to this which I defend, acknow­ledge that it is so, and thereupon vouch, that in this rigour of the Law, condemning a man to die for gathering stickes on the Sab­bath day, there was some ceremonie added to the moralitie of the Commandement concerning this day, and injoyned to the Iewes in that time of infancie, and that it obligeth us no more than o­ther ceremonies annexed at that time to moralities: Whereof speech shall be againe made hereafter.

Mary Magdalene, and Mary mother of Iames, durst not worke on that day, to imbalme Christs body, but delayes to doe it, and to buy the spices necessary thereto, till it was past, though they might have done it in a short space, resting on that day, ac­cording to the Commandement, Mark. 16. vers. 1. Luk. 23. ver. 56. and thinking themselves bound to the precise observation of the said Commandement, because they knew not that it was abolished by our Lord Iesus Christ.

[Page 293] 9 So it is evident, that the observation of the Sabbath was to the Iewes most precise and exact. Neither was it lawfull unto them to doe any outward and corporall workes, saving those that were ne­cessary for the outward and ceremoniall service which GOD required on that day, as to the Levites and Priests, to kill and dresse the beasts for the Sacrifices, and to burne the fat upon the Altar, Numb. 28. vers. 9. Matth. 12. vers. 5. to particular men to cir­cumcise their children, Iohn 7. vers. 22, 23. to walke a certaine space from home to the place of Gods service, where there was an holy convocation ordained of God on the Sabbath day, Levit. 23. vers. 3. which may be gathered out of the second booke of the Kings, Chap. 4. vers. 23. Where the husband of the Shunamite asked her, wherefore she would goe to the Prophets, seeing it was neither new Moone, nor Sabbath: which sheweth, that it was lawfull to goe on the Sabbath day to the places where Gods Pro­phets abode to teach the people, Or the Priests to minister to the Lord in things belonging to his service. And this distance of way was by tradition limited and stinted to two thousand common steps, as may be gathered out of the twelfth verse of the first chap­ter of the Acts, where the distance betweene the mount of Olives and the towne of Ierusalem (which was of so many steps) is called A Sabbath dayes journey: which tradition and ordi­nance concerning a Sabbath dayes journey, which is not formally prescribed in the Law, some are of opinion that it had its originall from the injunction given to the Israelites in the second Chapter of Numbers and the second verse, to pitch under their standards about the Tabernacle of assignation over against it, or a little farre off from it. And in the third Chapter of Ioshua, verse 3, and 4. which doe explicate this distance, to goe after the Arke of the Covenant, keeping betweene them and it the space of two thousand cubites by measure, which journey by consequent they were of ne­cessity to make every Sabbath day during their abode in the wilder­nesse, to come to the Tabernacle of assignation where the Arke was, and to assist there to the holy convocation; which by Gods com­mand was solemnized on that day, Levit. 23. vers. 3. which after­ward the Doctors of the Iewes tooke and established for a rule of the journey, which a man might make on the Sabbath day for Gods service, and for holy and religious ends. There be some who [Page 264] say, that they extended this licence of two thousand cubits, to walke for recreation and pastime. But this hath no ground in the Law, as I conceive.

Moreover, they were also permitted on the Sabbath day to doe workes of charity, mercifulnesse, and compassion; necessary to themselves, or to their neighbours, yea and to their beasts also. As to flie, and to fight, to save their lives, and to defend themselves in time of warre. As Eliah threatned by Iezebel fled for his life, and went forty dayes and forty nights unto Horeb, wherein there were many Sabbaths, 1 Kings 19. v. 3, 8. As the Iewes decreed to de­fend themselves on the Sabbath day, if their enemies came to make battell with them on that day, 1 Maccab. 2. v. 41. having learned wisdome by the example of their brethren, who being assaulted on the Sabbath, chused most unadvisedly to dye rather than to make resistance for their lives, v. 36, 37, 38. As, according to the opi­nion of some, it was on the Sabbath day that the Israelites fought against Ierico, Ios. 6. verse 15, 16, 20, 21. and against the Syri­ans, 1 King. 20. verse 29. but this is not evident enough. As al­so to care, dresse, cure, heale sicke folkes, which Christ taught the Iewes to be lawfull, and did often himselfe, as we see in diverse places of the Gospell: As to lay hold on a poore beast, and lift it out of the pit, that it was fallen into on the Sabbath day, Mat. 12. ver. 11, 12. lead it to watering, give it foode, and doe unto it all other necessary things, Luk. 13. ver. 15.

11 An important and urgent necessity, which could not be fore­seene, prevented, hindred, and admitted no delay, made lawfull un­to them on the Sabbath day, actions which otherwise had beene un­lawful; As although they were forbidden to prepare meat to eat it on the Sabbath day, yet if a man could not get meat to prepare, or was deprived of all possible meanes to prepare the meat he had, nor find meat made ready on the Sabbath day, and that he were in danger to starve, I esteeme that rather than he should suffer incommodity in his health, or danger in his life, God was well pleased that hee should prepare some on the Sabbath for his sustentation. For upon this ground Iesus Christ maintained against the Pharisees the acti­on of his Disciples, who being an hungred in following him pluck­ed eares of corne, and did eat, rubbing them in their hands, Mat. 12. verse 1. Luk. 6. verse 1. likewise, although they were for­bidden [Page 265] to kindle the fire on the Sabbath day, yet if they had beene pinched with some urgent necessity, I doubt not but to kindle the fire had beene acceptable to God. I esteeme, that the like judge­ment is to be made of all other actions of the like nature, although otherwise forbidden on the Sabbath day.

21 These reasons taken from Gods service, when externall and corporall actions pertained unto it, from charity and compassion or from some great and urgent necessity, being excepted, it was not lawfull to doe any workes of common and ordinary labour, nay not the least, during either the time of Gods service in his house, either afore or after it, publikely or privately in the whole space of 4. and twenty houres betweene the two evenings, as is evident by the pro­hibitions, so expresse, so particular, so frequent made concerning that matter. Philo in the second booke of the life of Moses, saith, that it was not lawfull to the Iewes to plucke on the Sabbath day a bough, a fruit, a leafe of a tree. And all the Rabbins of the Iewes, which writ of the observation of the Sabbath, goe farre beyond whatsoever is exact and precise in the Law of God, forbidding acti­ons farre lighter, and of farre lesser moment, then all those that are particularized in the Law.

CHAPTER Second.
What is the obligation of Christians to the observation of Sunday for the man­ner of it.

1 AS for Christians living under the New Testament, they are not obliged to such an observation of their Sunday, as the Iewes were to their Sabbath day. And I beleeve not, any worke externall, corporall, servile of their ordinary callings, law­full on another day, to be unlawfull on that day, by a divine prohi­bition, and obligation of conscience, to abstaine from it in conse­quence of such a prohibition.

2 This resulteth by necessary consequence from that hath beene said before. For if the fourth Commandement, in as much as it prescribeth a certaine day of rest, to wit, a seventh day, or the last of seven, bindeth them not, as hath beene shewed; there is no rea­son why it should rather oblige them in the exact prohibition of all worke on the Sabbath day, because this was as well a part of the ce­remonies and government of the Iewish Church, as was the ap­pointment of a seventh day of Sabbath.

3 If they keepe not their Sunday by Gods Commandement, but according to the order and use of the Church, as I have also proved, no more are they bound by Gods Commandement, to cease on Sun­day from all their ordinary workes, but only as farre as the use and order of the Church established for the publike exercise of Gods service on that day doth require it, without any further obligation of their conscience. Now this order cannot and should not ob­lige them to an abstinence like unto that of the Iew [...]s under the O [...]d Testament. For it were needfull for this, that God himselfe had sub­stituted Sunday to the Sabbath day, and posted over to that day the rigorous right of this day, commanding the same abstinence in the one and in the other; which is not. The substitution of one day to the other was done by the Church, and the reasons of an abstinence so precise on the Iewish Sabbath, which were wholly typicall, ha­ving no place at all in the New Testament, the said abstinence ought not to be any more in vigor, neither ought our Sunday to [Page 267] usurpe the same rigour of authority over us, to make us refraine from all kind of worke, which the Sabbath day possessed over the Iewes, by Gods expresse commandement.

4 The same is easily proved by good reason, grounded upon things which those against whom we dispute are constrained to advow. For if Christians were obliged also to an abstinence of outward and servile workes, which to the Iewes were unlawfull on the Sab­bath day, it must be in consideration and by vertue of the prohibiti­ons given to the same Iewes in the fourth Commandement, and in other places of the Old Testament, to doe such workes on that day; seeing otherwise, to doe them is not a sinne, if we consider the thing absolutely in it selfe. This power of the fourth Commande­ment is extended to all Christians by those that are contrary to the opinion which I maintaine. And neverthelesse, they avouch al­most all of them, that under the Gospell we are delivered from the rigour of an exact observation, such as was the observation that the Iewes were subjected unto, that we have greater liberty, that wee may on our Sabbath day kindle the fire, make meat ready, not only for our ordinary refection, but also for feasts and bankets, so they be not too sumptuous, goe abroad for other ends then for Gods ser­vice, as to walke, and doe other such things, and that without the case of urgent necessity, which sometimes made them lawfull to the Iewes themselves. They call such actions workes of Christian liberty, which they acknowledge to be permitted to Christians, al­though they were not permitted to the Iewes, as were the workes of godlinesse, mercy, and urgent necessity, whereof there is no dif­ficulty but they may be done on the Sabbath day. This only they require, that these workes of Christian liberty bee done without scandall, without any disturbance of Gods service, and without any hinderance to the Sanctification of the Sabbath.

5 Now it is most true, that we are delivered from the necessity of this so rigid observation. But I aske them, wherefore we shall bee permitted to doe some workes which were prohibited to the Iewes on the Sabbath day, as to kindle the fire, prepare and dresse meat, walke abroad without necessity, and not other workes, which were not forbidden more severely than the former, as to plough, sowe, reape, carry burthens, &c. The one and the other were alike un­lawfull to the Iewes, in vertue of the interdiction given in the [Page 268] fourth Commandement, and reiterated so often elsewhere. If this interdiction tyeth still our hands under the New Testament, and suffereth us not to do these last workes and other such like, I would faine know, upon what ground they hold, that it releaseth and suffe­reth us to doe these former workes? What reason have they to ex­tend our Christian liberty to the one, and not to the other, seeing there is no relaxation given us for the one more expressely than for the other? Seeing also meanes may be found to doe the last, as well as the first, without scandall, and without any let by either to the Sanctification of the Sabbath day?

6 Therefore we must of necessity confesse, that they are equally permitted, or equally forbidden, seeing the fourth Commandement maketh no distinction. Now they advow that some workes are permitted to us, which were by the fourth Commandement forbid­den to the Iewes, and are workes of Christian liberty. Whence I conclude, that all other workes are also of the same nature, that we have liberty to doe them all on our Sunday, and that as the fourth Commandement obligeth not Christians to keepe the seventh day which it prescribeth so precisely, no more doth it oblige them to do no manner of worke on that day. For these two parts of the Commandement are alike precise, and the one is of as great autho­rity as the other.

CHAPTER Third.
Answer to a reply made to the argument of the prece­dent Chapter.

1 SOme of the contrary opinion have seene the difficulty pro­pounded in the former Chapter, to wit, that there is no rea­son to say, that some workes which the Iewes were forbid­den to do, as wel as all other, by the fourth Commandement are per­mitted, but the rest are not permitted, if it be true that the prohibi­tion of the fourth Commandement obligeth us, as they pretend. Therefore they say, that these workes, which, as they confesse, we are permitted to doe, as to kindle the fire, and to make meat ready on the Sabbath day, were permitted to the Iewes as well as unto us, and are not comprised in the prohibition of the fourth Commande­ment, and that the particular prohibitions which are made in Exo­dus Chapter 16. and 35. were temporall, had respect only to the time of the peoples sojourning in the wildernesse, and were groun­ded on reasons particular to that time.

[Page 270] 2 But this is an affirmation without ground, and without all likelihood. For to speake of the injunction given them, to tarry every man in his place, and not to goe out of it on the Sabbath day, Exod. 16. vers. 29. it is true, that it was given them by occasion of the Manna, to the intent that they should not goe forth to seeke any, yet undoubtedly it was extended also to all other things of the like nature, to wit, to all bodily and earthly ends, God by that one example forbidding them to apply themselves to the seeking of them, there being a like reason for all. I say, bodily and earth­ly, because a spirituall and heavenly end was excepted by the third verse of the three and twenty Chapter of Leviticus, and there was no other end but such a one, which might be an exception from the said prohibition. Will any man say, that during their abode in the wildernesse, they might freely and without offence goe about other worldly businesses, the gathering of Manna excepted? This goeth beyond all semblance of truth: And therefore, if this was not left to their liberty, the prohibition of the sixteenth Chapter of Exo­dus had a farther regard than to the Manna onely. Now if they were restrained in the wildernesse, and durst not goe forth for earthly imploiments, as to gather Manna, what reason can be allea­ged, why in the land of Canaan they were free to come and to goe, and trouble themselves with the care and pursuit of the bread that perisheth, and of other things of this world?

3 The same judgement ought to be made of the prohibition to to cooke and dresse meat in the wildernesse on the Sabbath day, which meat was Manna: wherefore ought not this prohibition to have place in the land of Canaan for all other meats? The Israelites had they not leisure in Canaan to prepare their meat the day before the Sabbath, as much, nay more than they had for the Manna in the wildernesse? Neverthelesse, the day before the Sabbath, which was the sixth day of the weeke, God said to them concerning the Manna, Bake that which ye will bake, and seethe that which ye will seethe, and all that remaineth lay it up to be kept till the morning for you. And why? To morrow, saith he, is the rest of the holy Sabbath unto the Lord, Exod. 16. vers. 23. words which shew, that the observation of the Sabbath day by him prescribed unto them, with respect not onely to their pilgrimage in the wildernesse, but also to their abode in Canaan, was the cause why hee rained not [Page 271] Manna upon them, and suffered them not to prepare any on that day, and by his law forbade them universally in their generations to cooke and prepare any meat on the Sabbath day. For if it were a thing that he left to their libert [...] by the Law, wherefore did hee not raine Manna upon them on the Sabbath day? Or if hee gave them not any, lest they should goe forth and gather it on that day, and if he obliged them to gather twice as much the day before, gi­ving them that day bread for two dayes, vers. 29. which necessity forced them to doe, seeing the next day there was not any to bee found in the fields, wherefore did he not, at least, suffer them to deferre till the Sabbath day, the cooking of that portion which they had gathered and laid up for that day, rather than to injoyne them, as he did, to make ready twice as much the day before, and so take from them all occasion of preparing it on the Sabbath day, which they might have done easily, although there was none to be found in the fields that day? Certes he did betoken, that not onely the seeking and gathering, but also the cooking and preparing of meat on that day displeased him, because it was a day ordained by him to rest in: which is a perpetuall reason for all the dayes and times that the Law of Moses was to continue.

4 To say, that God commanded both to gather, and to prepare the Manna the day before, and to keepe it till the Sabbath day, be­cause he would manifest his miraculous power in preserving from corruption the Manna, which else had bred wormes, and stunke, Exod. 16. vers. 20. from one of these dayes to the other, is an un­sufficient answer. For first, the same miracle had beene although the Manna had beene kept crude and unbaked, to be sodden and pre­pared the next day. Secondly, God might have done, if it had plea­sed him, the same miracle in respect to another day, as well as to the Sabbath day. Wherefore then did he it for the Sabbath day, but to ordaine to the Israelites the cessation from all workes, and amongst others from making meat ready on the Sabbath day in their genera­tions? Also wee see no examples of preparing of meat on the Sab­bath day among them.

5 To prove that they did, is unfitly alleaged the first verse of the fourteenth chapter of S. Luke, where it is said, that Iesus Christ entred into the house of one of the chiefe Pharisees, on the Sabbath day, to eat bread, that is, to take his refection. For it is not said, [Page 272] that this Pharisee had caused the repast to be made ready on the same Sabbath day, which he had never done, seeing the Pharisees found sault with the simple action of Christs Disciples, who on the Sabbath day going thorow the corne fields, plucked some eares of corne, and did rub them in their hands to eat them, Luke 6. vers. 1.

6 Which is againe a most manifest argument, that in those dayes the Iewes prepared not any meat on the Sabbath day, and also that it was not permitted by the Law. For if it had beene permit­ted, the accusation of the Pharisees against Christs Disciples had wanted all ground and colour of reason, when they said unto them, Why do ye that which is not lawfull to do on the Sabbath dayes? Luk. 6. vers. 1. And it had not beene needfull, that Christ should have alleaged, to defend them, that the hunger wherewith they were pinched, and their present need of sustenance, excused their action, even as a like cause excused the action of David, and of those that were with him, when being an hungred they tooke and ate the Shew-bread, which was not lawfull to eate but for the Priests onely: as also that God will have mercy, and not Sacrifice, Matth. 12. vers. 3, 4, 5. For he might have answered in one word, that the action of his Disciples to prepare meat, was not at all forbidden by the Law, and that there was no semblance of reason to blame it; whereas by his answer he supposeth, that indeed it was forbidden ordinarily, as well as to eat of the Shew-bread to all others but Priests, and he maintaineth not his Disciples to be excusable, but by their present necessity, which made lawfull that which other­wise had beene unlawfull unto them. For if that whereby hee defended them had beene lawfull otherwise than in case of ne­cessity, what need had hee to excuse them upon their present ne­cessitie. S. Austin in the fourth chapter of the sixth booke against the Manichees, saith that the Iewes on their Sabbath gather not any kinde of fruit in the field, that they mince and cooke no meat at home.

7 Also S. Ignace Martyr in his Epistle to the Magnesians, tea­ching how the Sabbath is to be observed, and that by opposition to the fashions of the Iewes, amongst other things saith, that it ought not to be kept by eating meats prepared and kept the day before, ( [...]) which sheweth, that the Iewes prepared not their [Page 273] meat on the Sabbath day, but the day before, which for this cause they have called [...], that is, Preparation, Mar. 15. 42. because on it they prepared all that was needfull for the Sabbath following: As also the same name for the same reason is given to the day that went immediately before the first day of the unleavened bread of the Passeover. This abstinence from making ready all kinde of meat on the Sabbath day, was undoubtedly the cause that moved some Pagans to beleeve and say, that the Iewes fasted on that day, Moses septimum diem more gentis Sab­batum appel­latum in om­ne avum je­junio sacra­vit.as we see in the one and thirtieth Booke of the History of Iustin, and in the life of Augustus Caesar written by Suetonius, Ne Iudaeus quidem tam diligenter Sabbatis je­junium ser­vat. chap. 76.

8 The inference which is made from equality, or rather odsof rea­son, that sith the Law permitted the Iews to lead their cattell to the water on the Sabbath day, as is cleare by the testimony of S. Luk. 13. 15. it permitted them also to prepare their own meat, is of no value. For there is not a like necessity of the last, as of the first. A man must every day water his beast, that it may be fed & entertained, but it is not necessary that a man prepare meat every day for himselfe: for he may in the day before prepare meat enough for the day following. The inference that can be lawfully and in equall tearmes made of the foresaid permission concerning a mans beast, is, that farre more should a man be licensed to eat and drinke on the Sabbath day, if he be an hungred, or a thirst, and give meat and drink to another that is very hungry or dry, yea & to make meat ready too in an urgent and present necessity of hunger and thirst, in case there were not any al­ready prepared to be found, which I would not deny but the Law did permit. But it followeth not hereof, that it was permitted to make an ordinary preparation of meat on the Sabbath day, as on o­ther dayes, and to deferre the preparation thereof, which might have beene wisely done the day before, till the Sabbath day, which is the point in question, and which I have clearely shewed before to be ex­presly forbidden by the Law, Exod. 16. 23. Which ordained not for the time onely of the abode of the people in the wildernesse, but also for all their generations in time to come, that all workes ne­cessary for the Sabbath should be prepared before it came.

9 Wherein may be considered a type and a mysterie, God giving to understand thereby, that during the time of this life, we ought to prepare good workes, to the end we may injoy the profit and uti­lity issuing of them, and eat their fruit, as the Scripture speaketh, in [Page 274] the eternall Sabbath of the life to come, and not to differre from day to day, till that great Sabbath come, the preparing of our lampes, and filling them with abundance of oyle, left we knocke and cry in vaine, Lord, Lord open unto us, Matth. 25. 1. &c. Mat. 7. vers. 22, 23.

10 As for the prohibition to kindle fire on the Sabbath day, Exod, 35. vers. 3. it is cleare, that it speaketh, not onely what the Israe­lites were to do in the wildernesse, but also in Canaan. The words are plaine, Ye shall kindle no fire thorowout (or, in any of) your ha­bitations upon the Sabbath day; which words thorowout, or in any of your habitations, ought to be referred rather to the land of Ca­naan, [...] than to the wildernesse, because it was in Canaan that they were to have their habitations and seats, as is implied by the word in the originall, whereas in the wildernesse they sojourned onely in tabernacles: And it is very unreasonable to imagine, that because immediately after mention is made of the building of the Taberna­cle of God, this prohibition to kindle fire on the Sabbath day had respect onely unto it, as if God had forbidden onely to kindle fire for preparing and fitting their tooles, and imploying them on that day about that work. For although the speech of the building of the Tabernacle followeth immediately after the prohibition to kindle fire, yet it followeth not, that there is any connexion betweene these things, and that they are relative one to another: Nay they seeme rather to be dis-joyned and severed in the text it selfe. For af­ter the injunction to kindle no fire, these words are added, And Moses spake unto all the congregation of the children of Israel, &c. which may very well denote a discourse depending on the former, made upon another matter, and perhaps also in another time.

11 But although this last discourse had beene made in dependance upon the other, & the other relatively unto it, that is, though Moses had forbidden in the third verse to kindle fire for the use of the Arti­ficers & handicrafts men that were to build the Tabernacle, wherof he speaketh afterward, lest the Israelites should surmise, that it was lawfull unto them for to doe it, for the hastening and setting for­ward of that excellent edifice, which God had appointed to be his house, it should be nothing else but an application of a prohibition, in it selfe generall, to a particular subject, whereunto it extended it selfe as unto others; even as the prohibition of the second verse [Page 275] to doe any work on the Sabbath day, under the paine of death, is un­doubtedly in the meaning thereof generall, although Moses had in that place referred it particularly to the edifice of the Taberna­cle. Yea, Moses of set purpose had applied the one and the other to the particular subject or the building of the Tabernacle, to make better knowne, and to inferre from thence the generality and ex­tent of both.

12 For if it were forbidden to worke, and to kindle fire on the Sabbath day for the edifying of the Tabernacle, farre more was it forbidden for all other worke, sith scarce could there be any more important than that, and which could so well deserve a particular licence to labour and kindle fire to doe it, as which had no other regard, saving the accelerating and rearing up of the house of God.

13 The prohibition to cooke meat on the Sabbath, whereof I have spoken before, sheweth that this kindling of fire, should be referred unto it; to wit, that it was not lawfull to kindle any to make meat ready, which must be also understood of all other ends of the same nature. This is confirmed by Philo the Iew, who in the Booke of Abrahams Pilgrimage, and in the third Booke of the life of Mo­ses, among the works which it is not lawfull to doe on the Sabbath day, putteth these two, to dresse meat, and kindle the fire.

14 I adde, that the fourth Commandement of the Law, was to the Israelites the cause of their abstinence and cessation on the Sab­bath day, when they were in the wildernesse. So was it in Canaan also, and after the same manner as it was in the wildernesse. The particular prohibitions given afterward unto them, and which they received, were onely explications, illustrating the sense and the end of the Commandement. Now sith the words of the Com­mandement are generall, In it thou shall not doe any worke, with what shew of truth can it be said, that the workes to bake and cooke meat, to kindle the fire, and such like, were not forbidden by these words, but onely by particular and speciall commandements, and that for the time of the abode of the Israelites in the wilder­nesse, seeing there is no place to be found, where they are excepted from this generall tearme, Any worke, expresly set downe in the Commandement, and where licence is given to the Israelites to do them in the land of Canaan?

[Page 276] 15 If God had meant that it was lawfull to the Iewes to kindle fire, dresse meat, and travell on the Sabbath day, questionlesse hee had made an exception & particular declaration therupon, as he did concerning the two Sabbaths, the first and the last of the feast of the Passeover. For he forbade also to doe any work on these two daies. But he excepted the preparation and dressing of as much meat as e­very man must eat, Exod. 12. vers. 16. and he permitted them after they had rosted and eaten the Paschall Lambe in the evening, to returne to their home the next morning, Deut. 16. vers. 7. Vn­doubtedly the same is to bee understood of the Sabbaths of other feasts, but not of the ordinary Sabbath properly so called, wherein God required a rest more exact, because this day was ordained to be a particular type of the spirituall and heavenly rest, as we have de­clared before, and shall touch it againe hereafter.

CHAPTER Fourth.
Confirmation and illustration of the matter set downe in the precedent Chapters.

1 THerefore seeing those against whom this Treatise is made yeeld unto us, that certaine outward and servile workes are under the New Testament permitted on the Sabbath day, which, as I have clearely shewed, were forbidden to the Iewes by the Law; I conclude againe, that all other workes for­bidden by the Law on the Sabbath day, are likewise permitted to us after the publike & solemne service of God, & that the prohibition of the Law to doe any worke on the Sabbath day, concerneth us not. Surely if it pertained to us, as containing a point necessary of Gods service, as well under the New, as under the Old Testament, I see no reason why we should not be as exact in this Service under the New Testament, as the Iewes were under the Law: Nay, wee should be farre more affectionate to doe, as well, or more precise­ly, with an equall or greater care than the Iewes were, all things belonging to the true service of God, commanded by him.

2 But here is the point, which will furnish us with a new reason, why it is neither necessary, nor likely, that although the Iewes were [Page 278] bound to abstaine from all manner of worke on their Sabbath day, we should be bound to a like cessation on our Sabbath: seeing the time of the Old Testament was a time wherein Gods service con­sisted in Ceremonies, Elements, and Rudiments, which were servile, childish, weake and beggarly, as the Apostle saith, Gal. 4. vers. 3. 9. Col. 2. vers. 20. The observation of a certaine day of Sab­bath, rather than of another, and on it a cessation from all out­ward workes, made in it selfe a part of that service, and was not ordained by accident, as a helpe to Gods service, required onely for that end, but as being of it selfe properly a point of reli­gion, and of Gods service, and an essentiall duty of the Sabbath day: For which cause it was so exactly injoyned with an interdi­ction, even of the smallest and least things, as to gather and pre­pare Manna, to kindle fire, to walke a few steps abroad, and such like, which was not lawfull for any person to doe, although hee were alone, and out of danger, by doing them, to give offense to any man: Although also they might have beene done, as it were, in a moment of time, without any diversion of the minde to think on better things; as on God, on godlinesse, and on other holy ex­ercises, because that not to doe such workes was at that time a part of Gods service, and that which belonged to Gods service could not be too exactly recommended and observed.

3 For otherwise, if the substance of Gods service had not at that time consisted, partly in this exact cessation from all workes, and if it had beene injoyned, but as a helpe and furtherance of that ser­vice, such little workes, which were of no paines, and of lesse distraction, had not beene forbidden, because, in effect, they are no let to a true spirituall Sabbath. And when the Iewes were come backe to their houses, from the place of their holy convocations, it is evident, to consider the matter according to the state we live in under the Gospell, that they might easily compasse these actions, and other such like, without any prejudice thereby to true godli­nesse, and to the sanctification of their hearts. But as they were bound to serve God on the Sabbath day by divers sacrifices, offe­rings, perfumings with-incense, and other ceremoniall and bodily exercises, for which they had need of a carnall holinesse and puri­ty, and to restraine themselves from a great deale of ceremoniall pollutions, as to touch a dead man, or any meat declared to be un­cleane, [Page 279] &c. and as Gods service consisted in keeping themselves unspotted with such things, even so an exact refraining from all outward and servile workes made a part of that Sabbaticall holinesse and purenesse, whereof I have spoken. If they had put their hand to any ordinary worke, that worke had polluted them: And all the legall workes of the Sabbath, such as were the sacrifi­ces, &c. had beene in some sort profaned by the common workes of other dayes, if they had beene done on that day. Therefore they were bound by necessity to abstaine exactly from them all.

4 I adde, that as I have said formerly, the Sabbath was given them expresly, to be unto them a type figurative of the spirituall rest, whereby a man resteth from all iniquity, and namely of the heavenly, wherein there shall be a perfect cessation, not only from all sinne, but also from all bodily labours, that the Saints may give themselves wholly to glorifie God. And therefore, that the figure might correspond (the neerest that could be) to the truth, the signe to the thing signified, and to represent to the Iewes, and give them to understand, that they ought to abstaine from all kinde of sinne the most precisely and exactly as possibly they could, because sinnes are verily opposite to Gods service, and pollute all the actions thereof, and that in heaven they should injoy an intire and perfect rest, a most precise cessation from all bodily workes and imploy­ments was injoyned them. And these are, in my judgement, the true reasons of that injunction.

5 Now these reasons concerne us not under the New Te­stament. Wee have no day of rest ordained of GOD, to be unto us a type and figure of the spirituall and heavenly rest; And if sometimes our Sunday, which is our day of rest, bee imployed to represent the heavenly rest, as it is by some of the ancient Fathers, it followeth not that the end of the in­stitution thereof was to bee a figure and a type, seeing it is not so much as a divine institution. Wherefore the Fathers have called it so by application and allusion onely, grounded upon some outward resemblance.

6 No more doth Gods service under the Gospell, to speake pro­perly, consist in the observation of any particular day more then of another, nor in the abstinence of outward workes on it. And as one of the contrary opinion, speaking of the prohibition given to [Page 280] the Israelites, to kindle the fire on the Sabbath day, hath vouched and said, that it was unto them a childish restriction and instru­ction, and as for us who are Christians, and who live also in coun­treys farre colder than was Iudea, that wee have a greater liberty than they had, to kindle the fire, and that the said prohibition tieth us not, saving in the equity thereof; to teach us, that we must not abuse our liberty to the intertainement of a carnall licence, and hinderance of Gods service. Verily there is the same reason of all other outward workes, which God prohibited so exactly to the Iewes on the Sabbath day, for that was also a puerile instruction; we have a liberty to doe them that they had not on that day, and nothing obligeth us, but the equity of these prohibitions; to wit, that we must not doe these workes licenciously, making of them a pretence to neglect Gods service. Indeed, we are bound to serve God under the New Testament, as much, yea much more than the Iewes under the Old Testament, because we are farre more behol­den unto him than they were: But this obligation is to a more spi­rituall service, which is such essentially, consisting in the carefull practice of actions of true godlinesse, holinesse and righteousnesse: But we are not obliged after the same manner as they were, to serve him with a rudimentall, materiall and servile service, to which ap­pertained this abstinence so exactly prescribed, of all workes on a certaine day, and which was one of the points of the unsupporta­ble yoke of the ceremoniall Law. And as wee are made free from these actions which the Iewes were obliged to performe on the Sabbath day, with twice as much as on other dayes, such as were double sacrifices, double meat and drink offerings, &c. Num. 28. 9. by which things God fashioned them to the outward and typicall sanctification of the Sabbath; it followeth, that we are even so made free from the necessity of forbearing absolutely all workes, because this did belong also to these weake and beggerly rudiments of the world.

As the Apostle saith, that the kingdome of God, that is, the state of the Gospell, is not meat and drinke, Rom. 14. vers. 17. So may we say, that it consists neither in baking, nor in not baking meat; neither in kindling, nor in not kindling the fire; neither in carrying, nor in not carrying burdens. For the Gospell establi­sheth no holinesse in the abstinence of such actions upon one day [Page 281] more than upon another day, and declareth no man guilty for do­ing them, but leaveth in the one and in the other the conscience free.

8 When the same Apostle saith in the Epistle to the Colossians Chapter 2. verse 16. that we ought not to be tyed by our conscience to Sabbaths, no more than to meat and drinke, by Sabbaths he un­derstandeth not only certaine dayes, but also a scrupulous abstinence and cessation from outward workes in those dayes, which also is properly denoted by the word Sabbath, and obligeth us no more than the dayes doe.

9 Neither is it required of us immediately by God, but as it is a helpe to further us on any day whatsoever in the practice of Gods true service, as in hearing of his word when it is read or preached, in receiving the Sacraments that he hath instituted, in calling upon his Name, in meditating on him and on his graces, that so we may strengthen our selves in godlinesse: And, on the contrary, in case the busying of our selves about such workes, should be unto us a let and disturbance in these our heavenly exercises. So that the obliga­tion whereby we are bound under the Gospell to these essentiall points of Gods service, and the time wherein they are exercised, being excepted, all honest workes remaine equally lawfull on all the dayes of the weeke, to apply our selves unto them, without scruple and trouble of conscience. Neither is it a sinne to doe all corporall workes, that are lawfull, in one day, yea on Sunday, as well as on another day.

10 And as on other dayes of the weeke it is not ill done, yea it is rather well done, to bestow a part of them to preach and heare the word of God, to minister and receive the Sacraments, to pray and to sing Psalmes, not only privately, but also publikely in the eyes of the world, according to the order of the Church, and as occasions shall be offered; also on Sunday, to my opinion, it is not a sinne to a true Christian after service done to God in his Temple, to give him­selfe to some honest exercises, and wel ruled recreations of this pre­sent life. Neither can I see any greater inconvenience, or that a Chri­stian is more guilty, if, after he hath heard the Word of God, prayed and called upon his Name, and practised the other duties of Gods publike service in the holy congregation of his people, so if it be ac­cording to the order received in the Church whereof he is a mem­ber, [Page 282] he goe to plough and husband the ground, or to doe any other exercise of his lawfull trade, then if he kindle the fire, or cooke meat for his refection.

11 And considering that the spirit of man can hardly be continual­ly bent the space of a whole day to any serious and important action, such as are namely the holy actions of Gods service, with­out some intervall of relaxation, if betweene the houres that are imparted to this service publikely or privately, on the Sabbath day, he imploy some other houres to doe the actions of his temporall cal­ling, or other workes of the same nature, by way of diversion and refreshment, I cannot conceive that God should be displeased there­with, because Gods service and godlinesse are not hindred nor in­dammaged thereby. For I aske, after a man hath heard Gods ser­vice, read the Word of God, called upon his holy Name, or ended devoutely any other religious action, during a pretty space of time, and the vigor of his spirit slacken, so that he is not able to persevere in his attention and devotion any longer, he diverts himselfe, and sitteth quiet for a while, without doing any thing, to take his breath as it were and returne to his devotion afresh with greater force, doth hee sinne by this cessation? I thinke not. Now if hee sinneth not, when hee sitteth idle, and doth nothing, why shall it bee said, that hee sinneth, if hee doe some bodily worke, seeking thereby some diversion and refreshment, rather than by a meere cessation from all kinde of action? To doe no­thing at all shall it bee more acceptable to GOD, then to doe a worke that is honest and lawfull in it selfe? This shall it profane the day of holy exercises rather than that? I see no apparent reason in such an opinion: which moveth me to esteeme, that the liberty to doe the foresaid workes on the Sabbath day, was intirely taken from the Iewes, for some ceremoniall reasons, and that it was upon them a servile yoake in the ancient time of servitude, as hath beene declared before.

12 This is a most inforcing consideration upon this purpose, that in the whole Scripture of the New Testament, there is no injuncti­on at all concerning such an abstinence and refraining from all out­ward workes, as is urged and layd upon Christians on their Sun­day, conformably to the cessation that was imposed upon the Iewes on their Sabbath day. Verily, if Christ had required it under the [Page 283] New Testament as a thing necessary to his service, and if his inten­tion had beene to binde us unto it, undoubtedly he had given, or commanded his Apostles to give an expresse injunction concerning it, which because he hath not done, I inferre that he had no such in­tention.

13 Nay on the contrary, the liberty to worke on Sunday is rather authorized by the example and practise of Christ, and of the first faithfull. For in Saint Luke Chapter 24. we see that on the same day that Christ rose in, which was the first and most illustrious Sun­day of all, he met with two of his Disciples going from Hierusa­lem to Emmaus, and that questionlesse for the ordinary affaires of this present life, seeing it was not an holy day among the Iewes: Which voyage was of three leagues, or thereabout. He went with them, he spake unto them of the mysteries of salvation, as he would have done in any other day, if he had lighted upon them, according to his ordinary custome of every day during his conversation here below in the flesh, and as all Pastors are bound to do at all occasions that God offers unto them. But he advised them not, that in time to come they should observe that day, as a Sabbath day, and abstaine from voyaging, or doing on it any other toylesome and painefull worke. And indeed after he had left them at Emmaus, they retur­ned thence the same day to Hierusalem, as the Lord did also, going other three leagues. Now if it had beene the intention of Iesus Christ to ordaine the first day of the week for a Sabbath day, and to injoyn to all Christians a leaving and discontinuance of all ordinary worke on that day, it is likely, that he would not have forgotten to warne his two Disciples thereof on that first day, and thetwo Ma­ries to whom he shewed himselfe earely in the morning of that same day, and by the other Disciples, to whom he sent them, had made them practise the observation of that day, and he had shewed them the example of that observation in his owne person, which he did not then, Neither doe we find that he did it at any other occasion.

14 In the twentieth of the Acts we perceive, although uncer­tainely, as I have shewed before, some observation of the first day of the weeke by the faithfull of Troas. They met not together till about the evening of that day; For mention is made of an upper Chamber, of many lights, of Saint Pauls long preaching untill midnight, and thereafter till breake of day. Apparently they made [Page 284] choice of the night time, and of an upper chamber, for feare of the Infidels, even as the Apostles on the first day of the weeke that CHRIST rose in, were assembled at evening, and held the doores shut for feare of the Iewes, Iohn twenty verse 19. Now who doubteth, but all that day from the Sunne rising till the evening, that they came together to breake bread, they were busied, as in the other dayes of the weeke, about the ordinary exercises of their trades, handicrafts, and callings, as having liberty to worke on that day, like as on all other dayes, besides the care they had to shunne all giving of discontent to the Infidels amongst whom they lived, and the drawing, by an unnecessary cessation, a most certaine perse­cution upon themselves? There is no question to be made, but that all Christians in the places of their residence among Iewes or Gentiles did the like.

15 This is also a reason considerable in this question, that al­beit Cod. lib. 3. Tit. 12. l. 3. Theod. Ibid. l. 10. Leo & Authemius. among the Lawes of Christian Emperours there be sundry, which forbid the ordinary occupations of trades and handicrafts on Sunday, as to keepe a Court of pleading, and to goe to Law, to open the shops for buying and selling, to act stage playes in play houses and publike places, to hold Markets and faires, &c. which Lawes were made, to prevent in time to come the contempt of the exercises of Religion used on that day, and to establish an order in the state and in the Church which they most judiciously and religi­ously thought to be more recommendable, decent, and well suting to the holy actions whereunto it was appointed, yet all these Lawes shew, that, before they were published, Christians were wont, sa­ving the houres of the publike exercises of Religion, to apply themselves on that day to all the ordinary workes of this present life.

Yea, there be many other Lawes of other Emperours, and a­mongst 16 Cod. lib. 3. Tit. 12. l. 3. & l. 5. Va­lent. & l. 8. Valent. & l. 9. Honor. & Theod. others of Constantine that great and holy Emperour, which permit on Sunday some of these ordinary imployments, as to la­bourers, to sow the ground, to weed, to reape, to plant and set Vine­yards, if need bee; to Bakers to bake bread, to Masters to give li­berty to their slaves, to Iudges to put to death malefactors: which undoubtedly these Christian Emperours had never permitted by their Lawes, if it had beene in their time a received opinion in the Church, that the observation of Sunday, and cessation from all [Page 285] workes in it, was necessary by vertue of a Commandement of our Lord Iesus Christ.

17 But knowing certainely, that no dayes are instituted of God under the New Testament; that Sunday was not kept by a com­mandement from heaven, but by the use and custome of the Church; That a discontinuance and intermission so exact of all workes per­tained to the Ecclesiasticall policie and regiment of the Iewes, and is no where and in no wise commanded in the Gospell, they made no bones to permit diverse occupations, which might seeme to have some pretext of necessity, yet were not of such importance, but that they might have beene done before Sunday, or put off till the next day following it.

CHAPTER Fifth.
Declaration of diverse absurdities and difficulties in­suing upon the contrary opinion.

THose against whom we dispute doe hold, that our Sunday, cal­led also by them the Sabbath day, which is the name given in [Page 287] the Scriptures to the day that the Iewes hallowed weekly, obligeth us to keepe it during the whole space of foure and twenty houres, by a religious abstinence from all manner of workes, during all that time, conformably to the observation of foure and twenty houres practised by the Iewes on their Sabbath day.

2 This opinion is absurd, and bringeth backe under the New Testament a ceremonie, which is meerely servile and Iewish. For times and places were in themselves to the Iewes a part of the le­gall and ceremoniall service, as hath beene shewed before: And therefore they were precisely named and stinted unto them. When God appointed unto them Sabbath dayes, hee would that they should rest as long as the day lasted; that is, foure and twenty houres, even as when hee granted unto them dayes of worke, hee permitted them to worke night and day, which may bee gathered out of Leviticus, Chap. 23. vers. 32. where God said unto them, From Even unto Even shall ye celebrate your Sabbath. In Hebrew, ye shall rest your Sabbath: To rest all that time was unto them a part of the observation and hallowing of that day. But under the New Testament the times appointed in the Church make no part of Gods service, and are not observed, but relatively to the pub­like exercises of Religion and of godlinesse which are established to be practised in them. And therefore that practise being ended they oblige not necessarily.

3 And indeed, if Christians were bound, for conscience sake, to observe exactly full foure and twenty houres, by abstinence from all works, they should be in a marvellous great trouble & vexation of minde. For ere ought else be done, they must know certainely where they shall begin the sanctification of the foure and twenty houres of that day, if it must be from Even unto the next Even, beginning the day at the setting of the Sunne, as under the Law; or from the morning unto the next morning, beginning the day at the rising of the Sunne. For if they be not clearely informed of that, they may sinne by working, during a part of the time which makes a part of Sunday.

4 The Authors and Fautors of the foresaid opinion cannot give a certaine resolution of this Point. For they are at variance among themselves about it. Some deeme, that we must begin our Sunday by the evening, and continue it unto the next evening, like to [Page 288] the fashion of the Iewes, who rekoned so the houres of their Sab­bath. And so is this time stinted by the Authour of the 251. Ser­mon de Tempore in S. Augustines workes. Others will have it to begin by the morning, at the same time that our Lord Iesus Christ rose from the dead, and to end at the next morning; and there are some which hold, that the Iewes ordered so their Sabbaths. We finde others who beleeve, that God obliged not his people on the Sabbath day to a cessation from all workes, saving from the ri­sing till the going down of the Sun. The one and the other have ar­guments for their opinions, but which want a sufficient perspicui­tie to give a full satisfaction and resolution to a Christian, about the time when he must begin to forbeare all bodily and servile workes, least he should profane the Sabbath day, by doing them in a part thereof.

5 And so he shall be perpetually troubled in his minde with that difficultie, and farre more with the exact abstinence which is re­quired of him. An unnecessary walke, a bodily action about some­thing concerning this present life, which he hath done by occasion, will disquiet him. If he hath put his hand, how little soever, to the doing of any temporall and earthly thing, without urgent ne­cessity, if he have given but one stitch with a needle, hath fastened a button to a garment, if he hath swung a broome about his cham­ber, wiped a vessell, dusted his apparell, or done any other thing which he might have done the day before, or put off till the next day, he shall stagger and make a question, whether he hath broken the Sabbath, or not.

6 Yea, although the defenders of this opinion avouch, that it is lawfull to eat, drinke, sleepe on the Sabbath day, because these are workes of charity, and are necessary to every man for his subsi­stence; yet seeing the sanctification of the Sabbath consists not in such actions, and they are not permitted but in case of present ne­cessity, I know not, if, according to their maximes, a person that can well enough, and without incommoditie, be without meat, drinke, sleepe all that day, or at least can well enough away with lesse meat, drinke and sleepe, must not be grieved and pestered in his spirit, and feare lest he hath profaned and broken the Sabbath, in bestowing too much time to eat, drinke, and sleepe, and giving to his refection and sleepe a portion of time which he might have [Page 289] set a part for religious actions; As, if he hath beene halfe an houre at table, whereas a quarter of an houre might have beene sufficient; If he hath slept six or seven houres, when a nap of three or foure houres might have served his turne. In summe, no bodily thing can bee done, which shall not afford an hundred difficulties, and matter of great doubtes and scruples of conscience: Experience sheweth often in many which are made to beleeve that it is not lawfull to doe any worke on the Sabbath day, according to the pre­cise tearmes of the fourth Commandement, pitifull carkes, strange scruples and troubles of conscience, a superstitious precisenesse, tending to the detriment, not onely of the quietnesse and peace of God that should be in their soules, but also of the families where­of they are members, and of the Common-wealth wherein they live.

7 Nay, the Doctors that are the broachers and teachers of this opinion, intangle themselves and their followers in the explica­tion of the workes that are permitted or forbidden on the Sabbath day. They prescribe so many limitations upon divers actions of temporall callings, that may bee done so, but not so, after this manner, not after that manner, in that respect, not in this respect, that to pause on their minced distinctions, is to runne into a laby­rinth of most intricate difficulties, and inextricable vexations of spirit. Verily I beleeve, that the observation of the Iewish Sab­bath day, was not so onerous and full of difficulties, as is the ob­servation of Sunday, wherewith many of these Doctors seeke to master and bring under the consciences of Christians.

8 To verifie that I have said by some instances. First, the fore­said Doctors agree not among themselves about the obligation of Christians, to abstaine from all bodily and worldly workes, whe­ther it be as exact and precise under the New Testament, as it was ordinarily to the Iewes under the Old Testament; whether we be in the same servitude that they were in; or if they in that respect injoyed the same liberty that we possesse under the Gospell. For there be some among them that deny it, and doe say, that the rigo­rous observation of the Sabbath, prescribed of old to the Iewes, is abrogated, and the prohibitions to kindle the fire, to make meat ready, and other such like, which they acknowledge to have beene perpetuall during the whole time of the Old Testament, and com­prised [Page 290] in the generall prohibition of the fourth Commandement, not to doe any worke, did belong to the pedagogie and bondage of the Law. Others advance so farre, that they apply them to us also, saying, that we are obliged to that precise abstinence as well as they, that there is no worke of so great consequence for our tem­porall estate, that we may lawfully doe it, and that it is more ex­pedient that our temporall estate be indammaged, than the Sabbath violated. Likewise, that there is no worke so slight, and of so lit­tle and so short occupation about the affaires of this world, which is not prohibited to all Christians: As for example, they hold that a workman hath not the liberty to array his loomes and tooles, and set them in some order on Sunday at night, that he may set them on worke the next morning. Others againe affirme, that we are obli­ged to a rest as precise as the Iewes were ordinarily, and there is no reason why we should not be as precise and circumspect in this re­spect, as they were. But that the particular prohibitions, to kin­dle fire, to bake, and make meat ready, were extraordinarie, and for a short while; to wit, during the time of the pilgrimage of the Israelites in the wildernesse, and not perpetuall for the whole time of the Old Testament, nor comprised in the prohibition of the fourth Commandement. Behold a variety of opinions, capable to pester a man with great perplexities.

9 Secondly, when they speake of workes of necessity, which they acknowledge and teach to be permitted on the Sabbath day, they distinguish necessity into present necessitie, and into imminent necessitie, and say, that the workes of present necessitie are onely permitted, as to quench the fire when a house is burning: for then God giveth us commission, and establisheth us, as his ministers, to bring the best remedy we can to a present evill. But as for the other necessitie, which is not present, and whose event is in Gods hand, we must leave unto him the care to prevent it with such remedies as his wisedome shall thinke expedient, and not trouble our selves with it.

This also is a distinction able to intangle and disquiet a tender conscience. For how shall a Christian settle his minde upon this di­stinction of present and imminent necessities? Some will take for present necessitie, that which is imminent onely: others will e­steeme that to be imminent onely, which indeed is present. For [Page 291] example, when a house beginneth to be set on fire, but in such a sort, that there is no assured evidence that it shall continue, and endam­mage the house, but perhaps shall, perhaps not, and shall quickly die of it selfe, he that seeth the fire begin to burne, shall not know how to take this necessity, whether he ought to beleeve, that un­doubtedly his house shall be presently consumed, if he take not or­der suddenly to extinguish the fire, and upon this runne, worke, doe what he can, as in a present necessitie: Or if he ought to pre­sume, that the fire will cease of it selfe, which may happen, and therefore leave that to Gods providence, as an imminent necessity. Likewise, if a man begin to perceive a beame, a cheuron, or some other thing in his house cleft, and feare lest it breake, and breaking fall, and falling bring a notable dammage to the house, and to all that are in it, what shall hee doe? The necessity is not evidently present. For it be may that the beame shall subsist yet a pritty while, and no harme ensue thereupon; it may be also that it burst & fall the same day, and the house be overthrowne, and those that are in it hurt or killed. In this perplexity the poore man shall not know whether he shall call the Carpenters, and doe with all speed his best indeavours to prevent this uncertaine mischiefe, or leave the re­dresse thereof to Gods providence. For if the necessity be onely im­minent, as it seemeth to be, according to the foresaid distinction he must forbeare to doe any thing unto it, lest he breake the Sabbath. As also in time of warre; how shall we get a firme and assured re­solution, if we may lawfully worke, and prepare all things neces­sary for our defence on the Sabbath day? For it may be, there is no certitude that we shall be assaulted by the enemie, that there is no­thing but some suspicion of his approaches, that the danger is onely apparant, and not imminent: Yea, although wee should see the enemy hard by, and in a manifest resolution to set on, may not God by his All-wise, and All-mighty providence, forme and oppose unto him a thousand obstacles, dissipate all his counsels, disappoint all his enterprises and attempts, although we have no hand in it? Must we in this case be carelesse, stand still, and looke on? There is a great number of such examples: yea, wee shall finde few ne­cessities that are undoudtedly present, and which may not be con­sidered as imminent onely. For if in a danger, which is onely ap­parant and imminent, we ought to relie on Gods providence for [Page 292] the preventing and hindering thereof, as he shall thinke most ex­pedient, and not set our hands to worke to helpe our selves on the Sabbath day; In a present evill which is onely begun, and is in the beginning of no great moment, may wee not thinke and say, that wee must commit to God the care to stay the progression thereof, and not undertake to stay it our selves by our paines & endeavours, because that should bee injurious to his providence, as if he could not, or would not helpe us, in case he thinke fit so to doe.

10 Againe, how doth that consent with their deportments to­wards some Artisans, whose trades and handicrafts are, as they say, of such a nature and quality, that they require some travell and o­versight every day? Doe they not give them licence for such im­ployments on the Sabbath day, with this proviso, that they doe them early in the morning, or at night very late, after all publike exercises are finished? For they give not this permission, but in regard of some dammage that these workmen may receive, if they work not at all on Sunday: And yet that dammage is not present, is not to be feared but in the time to come, and withall is not in­fallible, unrepairable, and remedilesse. Doe they not say elsewhere, that no man ought to object the losse of some temporall gaine, and make it a pretence to worke on the Sabbath day, seeing such a losse is not to be parallelled with the losse of the glory of God, which is violated by the breaking of the Sabbath? Now, what can all these Trades-men alleage, but the losse of some temporall profit? Where­fore then make they an unequall distinction, and permit some tra­vell to them, rather than to others?

11 Moreover, how agreeth the foresaid distinction of present and imminent necessitie, with their doctrine concerning the nourish­ment, the application of remedies, and other actions of charitie, and of necessarie compassion towards men and beasts, which they avouch may be done on the Sabbath day? And yet in these things there is not alwayes present necessity. For although a man take no sustenance for himselfe, should not give any to other, should not give physicke, or apply some other remedy to a sicke man, it may bee the body should not bee enfeebled, nor receive any detriment thereby; and in case it did, it might bee easily repaired by taking food and physicke the next day. I would faine know why in this case, rather than in others, a necessity or a danger apparant onely, [Page 293] and not present, shall it licence any man to worke? They acknow­ledge, that on the Sabbath day is permitted, not onely that which is absolutely necessary for the entertainment of the creature, but also whatsoever is usefull for a convenient and comfortable maine­tenance thereof, as to prepare, give, take meat, apply a medicine to our selves or to another, although there be not in it any present necessity. If this doctrine be true, it is not a present necessitie that licenseth a man to worke, but also an imminent evill, the event and issue whereof is onely apparant, in case it be not prevented in time. Will they say, that more is permitted in things that con­cerne immediately a mans person, as nourishment and medica­ments, than in things that are more remote? But there is to be found a great deale of imminent necessities in these things that come not so nigh to mans person, which if they be anticipated by a prompt remedie, it shall be as much, yea more convenient, and bring greater comfort to a man; than if he should eat and drinke in his present hunger, and take physicke without delay when he is sicke: And the danger of delay in these present necessities should not be so great, as in those others that are onely imminent.

12 I will alleage to this purpose, an example of a thing, which the precise Defenders of a cessation from all workes on the Sabbath day, stand much upon; That is, to gather corne, to lay it up, or to doe some other worke for the preservation thereof on the Sab­bath day, in an imminent necessitie, I meane, in an apparant dan­ger, that if this be not done, the corne shal be endammaged, shall rot, and become unprofitable. Loe, the day is faire, dry, and commo­dious, the corne may be saved if it be gathered and laid up on this day, and a great losse to the owner prevented. This they will not suffer to bee done. Nay, when the corne is already cut, they cannot abide that it bee transported from the floore to the barne, saying, that the care thereof must bee wholly committed to Gods providence, who will keepe it, if hee thinke it expedient; and that we must rather chuse to let the corne rot and perish upon the ground, than to breake and profane the Sabbath day. But, I pray, in what fashion will they adjust this, and match it fitly with their other positions, that the workes of necessitie are permitted on the Sabbath day, which, according to their owne interpretation, are such, that if they be not done man shall be endammaged? Also, [Page 294] that it is lawfull to doe all things requisite, not only for the enter­tainment that is absolutely necessary, but also that is agreeable and comfortable to the creature; so that time may be taken before, be­tweene, or after the publike exercises. Now is not this a thing of great comfort to a poore Christian, that his corne perish not, as in all likelihood it shall, if he take not order at that same instant for the preservation thereof? If it be said, that this dammage is not infallible, I reply, that they should have much adoe (as I have be­fore) to explicate what infallibility and certitude they require, and that hardly shall they finde any danger which may be called infalli­ble, and for the preventing whereof they may put their hands to work on the Sabbath day. For Gods providence may anticipate evils before they come, or arrest them in their beginning, or repaire all their dammages if he suffer them to come.

13 I aske, shall it not be lawfull to a man in his pinching hunger, or of his familie, to gather on the Sabbath day of his owne wheat, to carry it home, and to prepare of it as much as they shall need, he having no other meanes, but that alone, to nourish himselfe and them in this extremity? Vndoubtedly, all Christians will confesse, that he may; yea, that although (to speake absolutely) they might want it for a day, yet the onely conveniencie to take meat when they are hungry, will permit them doe it. Now if it be lawfull to gather corne, to carry it home, or to doe some other worke to satisfie an hungry and barking stomacke, although this present evill be not such, that it should for a dayes fasting cause a great detriment without a present remedie: why shall it not bee lawfull to seeke (by the same meanes) a present remedie for the hunger to come, the danger whereof is apparent, and farre greater, if it be not remedied out of hand, than of present hunger? For if the corne of man (wherewith he and his family were to be fed many moneths together) rot, and perish; he shall have leisure e­nough to be hunger-starved farre longer, and with greater dam­mage, than if he suffered hunger one day. Will they say, that he must leave that to Gods providence, and trust that he will keepe his corne, or shall recompense the losse thereof, and supply his wants with competent food by some other meanes? But why ought he not much more to abstaine from seeking remedies to his present hunger, wherewith he is pinched on that day, relying upon Gods [Page 195] providence, trusting assuredly, that he will preserve him from being dammaged by that hunger, or in case he receive any dammage, will repaire it; namely, considering he seeth the danger to be lesser, as being but of one day, which is soone pas [...] and the remedie more prompt and easie then in the other?

14 The passage of the 32. Chapter of Exodus vers. 21. whereof they make a buckler, where God commandeth the people of Israel to rest in the seventh day, both in earing time, and in the harvest doth not prove that they pretend. For first, we may understand, that he forbiddeth onely in earing time, and in the harvest, to take li­berty to worke on the Sabbath day, as they were wont on all other daies of the week, but extends not the prohibition to the extraor­dinarie necessity of an imminent danger, as if he forbade in such a case to transport the corne from the field onely to the floore, or from the floore to the barne, whereof he speaketh not, which not­withstanding is the case or matter that is broached for a divine truth. For if other prohibitions of the Law concerning other kindes of labour are as precise, or more in the tearmes that they are set down in, as this is, receive by urgent necessities some modifications, wherefore not this also? Secondly, if the foresaid prohibition had sway in the necessity that hath been supposed, I returne the answer, that is made by some of them against whom I dispute, upon the prohibitions to kindle fire, to cooke meat on the Sabbath day, &c. that they pertained to the bondage of the Law, which is most true.

15 Furthermore, when they speake of bodily and worldly workes which some necessity permitteth, yea obligeth us to doe on the Sabbath day; they say, that they must be done through meere cha­rity and compassion for the preservation of the creatures which have need of our helpe, and not as workes of our callings whereby we win our living; for this cause, that we must doe them without any respect to any gaine and profit that may come to us thereby, and which we cannot lawfully receive, being bound to doe all things on that day freely and of meere good will. For example, if a Chirur­gion or Apothecarie give remedies to their patients on that day, that they must not gaine the value of a farthing, and if they take any money, it must be onely for the just and true price of the reme­dies, and not for the imployment of their industrie and painefull labour about the patient. Likewise, that he who waters his beast, [Page 296] or giveth it physicke, should have onely before his eyes the health and reliefe thereof, and in no wise the utility and service that hee hath received, and may receive hereafter of it, which is the end wherefore he feedeth an [...] entertaineth it in other times.

16 This indeed is a distinction and limitation very subtill, and is besides inveloped with many difficulties. It is true, that when a man is bound to these and such like workes on the Sabbath day, he ought to doe them through Christian love and compassion; and so ought he to doe all his workes towards his neighbours in all the dayes of the weeke: But that he ought to doe them without any regard to his owne profit and commoditie, that goeth beyond the reach of my apprehension and understanding. For if he may doe them in charity and compassion towards persons that are not so neere unto him, or towards beasts, why may hee not doe them through charity & love to himselfe and to his family? May he not be in such a condition and estate, that he hath not sufficiently where­with to entertaine himselfe and his family? The beast which hee feedeth, is, perhaps, the onely meanes whereby he gets his living. Therefore when God offers unto him the occasion, yea layeth upon him the necessity, to doe some worke, why may he not, when he intendeth and hath before his eyes the reliefe of his neighbour, or of his beast, thinke on his owne profit which depends on that worke, and proceedeth from it, and judge, that God by the occasion of this worke which he hath put in his hands, affords unto him the meanes to gaine something for himselfe, and for the maintenance of his wife, children, and servants? It may be that he worketh for rich folkes, which will not take his paines for nought, should thinke they receive a great injurie and affront, if he offered to give them freely, and hold him to bee a foole. What shall hee doe in this case? They are constrained to answer, that in such a case he may take the fees of his labour, but with this addition, that receiving them with one hand, he must with the other give them to the poore, to testifie that what he hath done, he hath done it onely for the Lord. But what if he be poore himselfe, having no more than is needfull, or not so much as is behoofefull for him and his familie? What if the hire which he hath received bee notable, and more worth then he shall be able to win in many dayes following, as if a Physician or a Leech that is poore, received on the Sabbath day of a [Page 297] rich patient a liberall and ample salarie of his industrie and paines, must he give it all to the poore? In these places where we live, and where we are constrained to goe a great way out of the townes of our abode, to the places appointed for the publike exercises of our Religion, there be coachmen that carry many persons by land in their coaches, which they let out for a certaine hire: And boat­men which doe the like by water in their boats. This is so neces­sary, that without these helpes, these persons cannot goe to heare Service, and to call upon God in the Congregation of the faith­full. These coachmen and boatmen are they bound by Christian charity to carry them for nought, to give them freely the usage of their coaches, boats, and labour, and to refuse all gaine, although it countervaileth all the profit they can make of their labour in the whole weeke, and the whole yeere affordeth not unto them so no­table, so certaine, and so present wages? Or must they be content to take no more then will suffice for the reparation of the damma­ges of their coaches and boats, which would be a thing of little consideration?

Now if it be lawfull to receive money on the Sabbath day, for recompence of a thing which I have furnished to another, and of the dammage that I have received by the furnishing of it, why may I not also receive a reward of my paines? There are Trades whose gaine consists in things which they give, and others whose gaine dependeth simply on their travell and paines, their paines and in­dustrie being the whole matter whereupon their gaine is formed, and answerable to the things furnished by others.

They will, perhaps, answer, that he who furnisheth some­thing, hath bought it first, and it is reasonable that he be rewarded. But what if he hath not bought it? If a Chirurgion or Apotheca­rie, for example, hath drugs that were given him, or simples and physicall herbs which he hath gathered in his garden, on the moun­taines, or in the fields, and he hath bestowed onely his paines to gather and prepare them, and to make of them by his industrie di­vers compositions and medicaments for the use of his patients, must hee give on the Sabbath day these drugs and medicaments for nought? He must, if all Christians be obliged to give their travell and paines freely, and bestow their labour upon their neighbours through meere and simple charity.

[Page 298] But I demand, Why may not he rather that hath imployed his labour upon another, receive of him that which he giveth; taking it, not as a reward, but as a benevolence? For the giver, to relieve him of all scruple of conscience, may say truly, that he giveth it in that quality. And indeed, if a man may give his money freely to one who hath not done or wrought any thing for him, and if this man may receive it without sinne, I see no reason why he may not, yea ought not to give money to one that hath bestowed his travell on him, or for his benefit, and why this man may not take it.

Moreover, what if after a man hath wrought upon the Sabbath day, and other dayes successively, and he for whom he hath wrought procrastinate his pay till all be done, and then satisfie him for all those dayes workes together, as commonly Chirurgions, Apothe­caries, Physicians are never otherwise paid; that is, never till the disease of their patient is come to an end, either by health or death: shall he in such a case separate the labour of the Sabbath day from the labour of other dayes, and if in the hire or reward that is given him, the salarie of the seventh dayes worke be comprised, must he defaulk the Sabbath dayes worke, and refuse to take any thing for it? I would be glad to know on what ground all these distinctions are founded.

17 They alleage, that God in his Ordinances concerning the Sab­bath, hath forbidden us to doe in it our workes, and servile workes, and that all workes which we doe for our profit and utility are our workes and servile workes, even as servants worke for their hire; which they say to be signified by the Hebrew word [...] imployed Habad. in the fourth Commandement, and translated by this generall word to doe, as likewise by this Noune, [...] which wee translate Melacah. worke, although it signifie not all kinde of worke, but that onely which is done for gaine and worldly profit: By which words God hath intimated, that he forbiddeth to doe any thing whatsoever for that end. But this is too much subtilizing about words, which signifie generally all travell, worke, function about any thing, and done to any end whatsoever. Is not Gods worke betokened by this name Melacah, Genes. 2. vers. 2, 3. Is not the offering of sacrifices called by this Verbe, Habad, Esa. 19. vers. 21. and the function of the Levites about holy things, 2 Chron. 13. vers. 10. Besides this, I say, that indeed God prohibited on the Sabbath day all worke for [Page 299] gaine, but even as he forbade all other bodily worke, which was not done for gaine; to wit, to make an ordinary course and cu­stome of it, as in other dayes, and when there was no necessitie. But as (in case of necessity) he permitted the labour that brought no gaine, even so hee prohibited not the worke that might bring gaine to the worker, nor the gaine that might come of the worke.

18 Thirdly, when they speake of servants, and others that are un­der authority, they say, that their servitude and subjection is not a sufficient warrant unto them, to worke on the Sabbath day by the authority of their superiours, to whom, when they receive any such commandement, they ought to answer, that they are first the ser­vants of Almighty God, who is the King of Kings, LORD of Lords, maker of heaven and earth, whom they ought to obey, rather than men, and suffer to be railed upon, and buffeted rather than to doe any worke on that day.

19 But how doth this consent with their decisions concerning messengers and posts? For they say, that being dispatched and sent away quickly by the Magistrates, they may runne and make hast on the Sabbath day, without inquirie of the necessity of that laborious voyage, which they are put unto, because simple subjects ought not to make inquirie of the affaires of their Princes and Lords, which often it is not expedient that they should know? For why may not, by the same reason, a domesticall servant doe some worke to obey his Master without searching curiously upon what necessity his Master layeth this worke upon him? For the Master may have good reasons and great importance to his family of this command, which it is not expedient his servant should be privie unto, nor that hee should bee inquisitive and curious to know them afore hee obey. For this should draw with it a most dangerous consequence.

Againe this permission that they give to posts to ride hard, and make hast for the affaires of the Countrey, how doth it agree with the difference that they have made betweene present and imminent necessity, permitting no worke for this, but for that onely? For the necessities, for which posts are hastened, and they post so speedily, are seldome present, and are often but imminent, having regard only to something that may happen in time to come.

20 Fourthly, when they give their advise concerning bankets, they distinguish betweene solemne bankets, and those that are bankets [Page 300] of friendship, and more moderate. And forbidding the first, they permit the last.

But they ought to have determined first, which bankets are to be called solemne, which not, how many courses of meat must be prepared, how many persons, and of what quality must be invi­ted, to make a solemne banket. Also a man shall be vexed in his minde, not knowing, if to invite so many persons, and to make ready so much meat, and so many services, will make his banquet solemne, or not. Besides that in regard of some persons of great riches and quality, such as are Kings, Princes, Lords, &c. it is not a solemne feast, which in respect of some other persons of lesser meanes, authoritie and dignitie, may carry that name. Now if these persons of great note and quality are suffered to make such banquets, which in regard of their degree and meanes are not so­lemne, yea are nothing but their ordinarie diet; why may not other persons of inferiour condition and meanes make them also, although to them they be solemne? For there is not greater distra­ction from Gods service to the persons whom the one put on work for the preparing of their feast, which to them is solemne, than to those whom the other set about the dressing of their feast, which to them is ordinarie, and not solemne.

If a great man may have a great number of servants busied a­bout the dressing of his ordinary refection, and if his table be every day well furnished, by reason of the eminencie of the noble stocke that he is come of, and of his dignity, and withall not breake the Sabbath; why may not a man of a meaner condition have (extra­ordinarily) as many people for a solemne banquet, which he hath occasion to make on the Sabbath day? And seeing a solemne ban­quet may be made by a great number of servants in as short time, as a banquet that is not solemne may be prepared by a lesser num­ber, I see no cause why a man shall commit a greater sinne, if hee set on worke twenty servants to dresse a solemne banquet, than if he set foure or five onely about the dressing of one that is not so­lemne. For twenty shall not toyle and have more adoe, they shall make as speedy an end of their businesse, and so shall not be more distraught and withdrawne from Gods service, than foure or five, and may equally (before or after their worke) get leisure to apply themselves unto it. And as for the persons invited, thirty [Page 301] persons in a solemne feast may have done as soone, and be as little diverted from the exercises of the Sabbath, as six or seven in a feast that is not solemne. A thing that many together cannot doe law­fully, cannot be lawfull to a few: or if it be lawfull to few, it is al­so to many.

But I wonder, how those which have made this distinction of banquets, can have the heart to make use of it, seeing they teach otherwhere, that it is not lawfull to doe on the Sabbath day, but things of present necessity, and not those that are simply of im­minent necessity, or at the most, they suffer onely those that are re­quisite for a comfortable entertainement of the person, as to prepare meat for his refection. For banquets, howsoever named and qua­lified, are not requisite for that day, for the entertainement either necessarie, or comfortable of men; they may be put off till some other day without harme or displeasure to any man by this delay, and cannot easily be kept without much hurrying up and downe, and divers discourses, which are not sutable to such a day, which they will have to be so precisely and exactly observed.

I wonder farre more, why they are not scrupulous to suffer weddings on that day: For seeing they will have all mens thoughts, words, and actions to be spirituall and holy all that day, and suffer not any that are naturall and worldly, otherwise than in a present and urgent necessity, seeing also there is no necessitie to marry on Sunday, that this may be done as well on any other day, and that the thoughts, words, and actions of weddings, can hardly have the qualities which they require; would it not be more sutable to their maximes, to forbid them absolutely on that day?

21 Fifthly, as for playes, games, pastimes, recreations, which are honest and lawfull, they forbid them altogether and absolutely on the Sabbath to all men, without exception of those that are sick, saying, that to those which are dangerously sicke, it is fit time to pray, and not to play, and spend time on gaming: And as for those that are not dangerously sicke, they need not these pastimes, and may apply themselves to heare, reade, conferre of things of instruction and consolation, and seeke in these holy exercises their recreation.

Wherein they speak, as if the one and the other might not be done successively, and a sicke man, or any other person, after an [Page 302] honest and short pastime, were not capable to seeke this spirituall recreation, although they be not incompatible, and that God im­proveth not the succession of the one to the other on our Sabbath day. I adde, that by this prohibition they overthrow their former position, that it is lawfull to doe on the Sabbath day things, not onely absolutely necessary for the entertainement of the creature; but also comfortable and agreeable unto it. Now some honest play or pastime taken by a man, and namely by a sicke man, may be ve­ry usefull for his comfort and recreation, and often much more, than if the best meats and drinkes, and most comfortative cordials were given him, if he stand not absolutely in present need of them; Nay, they may make him farre better disposed afterwards for Gods service, than the best restoratives of the best furnished Apothe­caries.

If then it be lawfull unto him, and to others also, to bestirre themselves to prepare for him, and make him take these things, why may he not likewise take some pastime, which are farre more necessary unto him? And although he hath no need of them by ab­solute necessity, may they not be needfull unto him for his commo­dity and comfort, as well as food and medicaments? If it be said, that he may deferre his pastime till another day, I answer, that so he may prolong, without any perill, the preparing of meat or of medicaments.

22 But not to say longer upon the rehearsall of the intricate dif­ficulties which occurre in their explications of workes that are per­mitted on the Sabbath day, and of the conditions and tearmes whereupon they are permitted; I say, that there is no kinde of workes, but they may be done as lawfully on that day, as on any other, and that as in the fourth Commandement the Ordinance to keepe the Sabbath day obligeth Christians in this onely, that be­cause God must bee served publikely in the Congregations of his people, by the exercises of religion which he hath ordained, it is necessary, that some time be appointed for that use, but not that it ought to bee one day rather than another by vertue of that com­mand, or that the day appointed ought to be kept during foure and twenty houres, which God hath not in any case prescribed to his people of the New Testament, as he did to his people of the Old Testament. But being pleased to injoyne unto them the exercises [Page 303] of religion wherewith he will be served, he hath left to their liber­tie the determination of some dayes, and of the continuance of the time wherein they are to be practised.

I say likewise, that the commandement to doe no worke on the day consecrated to Gods service, obligeth in this regard onely, and no more; to wit, that as much as the publike exercises of this service, when they are practised in the Church, doe require; wee must forbeare all ordinary imployments and workes, that with tranquillity of minde, and stillnesse of body, we may bend all our forces to these exercises; resort unto the holy assemblies, and glori­fie the Lord our God there in the company of the faithfull.

23 I grant willingly, that all travell about corporall and terrestri­all workes is forbidden, in as much as it is an impediment and hin­derance to the service of God. And therefore an honest and religi­ous man must observe publikely all the time of holy exercises obser­ved in the Church on the Holy-dayes appointed for that end, whereof he hath for rule, the Order of the Church. This time ex­cepted, the remnant of the day is his to dispose of it discreetly and conscientiously, and to doe on it all manner of worke which is lawfull on other dayes, according to the Order of the Church wherein he lives.

24 And sith Sunday hath beene appointed by the Order of the Church, for the prime day wherein these exercises are ordinarily to be practised, all are bound in regard of them, to cease from all o­ther workes, during the whole time that they are practised in the Church publikely, without purposing to doe, or give willingly any worldly businesse to be done on that day, capable to make the least diversion from so holy and necessarie a duty, and to dispose in such sort all their ordinary affaires of this life before Sunday come, that they be not, when it is come, an hinderance to sanctifie it: And so to shew that they are full of love and respect to those blessed ex­ercises of religion, and to the Order of the Church, from which they should never be absent without reasons of great consequence, whereof every ones conscience ought to iudge by the rules of godlinesse, and of Christian prudence.

25 I say without most important and weighty reasons. For con­sidering that Gods externall service, for which a day of rest is ap­pointed, is not the principall service that God requireth, and that [Page 304] it ought to give place to the workes of true godlinesse and love, ac­cording to Gods owne words, I will have mercy, and not sacrifice, Hos. 6. vers. 7. Matth. 12. vers. 7. It is certaine, there may be ma­ny lawfull reasons taken from true charity which we owe to our selves, or to our neighbours, whereby we may be dispensed with in the practise of Gods outward service on the Sabbath day, and li­censed to doe on it bodily und servile workes, in stead of that service.

26 But against this liberty which I maintaine all Christians have to worke, or to cheare up themselves on Sunday, in the manner before specified, it is objected; That worldlings, when they are lured with some worldly advantage, & when they seek or look for some gaine on market, or faire dayes, take heed lest they loose so good an occasion, shun all games and pastimes, that may withdraw or divert them from their gaine, make alwayes pleasure to plie and give place to profit. And therefore farre lesse ought Christians on the Lords day, which is, as it were, the great Market-day for their soules, wherin they have need to prepare to themselves a great spiri­tuall gain, and make all their provisions, to seeke or take any lei­sure for the occupations and pastimes of this life; namely, seeing our diligence cannot be so great, our care so vigilant, our labour so profitable, but that we have much more profit to be made, than all the profit we haue purchased already. But if we make of the Sabbath our delight, according to Gods exhortation in Esa. chap. 58. vers. 13. we shall finde neither leisure nor place for worldly affaires.

27 To the which I answer, that the care of worldlings, lest they should bee any wayes diverted from their trafficke, and from the search of gaine on market-dayes, by any game or pastime, is nothing to the purpose. It is true, that we ought to be more carefull of the spirituall food of our soules, than they are of the temporall profit of their bodies. But this argument is made, as if Sunday were onely Gods Market-day, to speake so, wherein wee may purchase unto us that profit, as if (it being past) our hope of the acquisition there­of on another day of the weeke were utterly lost; and as if a small and short occupation or recreation of this world, taken on that day, could bereave us of so great a good: which foundation being san­die, the building upon it fals to the ground.

[Page 305] 28 We ought to make of the Sabbath our delight, but not in the same sense as the Iewes, that is, not of an externall and ceremo­niall, but of a spirituall Sabbath, which the Prophet betokeneth in the place quoted; that is, Not to follow our owne wayes, and not to doe our owne will, which is the dayly Sabbath of the New Testa­ment. For God hath not ordained unto us a corporall one, saving in some respects specified before, which is much different from the Sabbath which the Iewes were obliged to observe.

29 It is manifest of that hath beene said, that our Sunday may in some sort be called a day of Sabbath or of rest, because wee ought, for the publike exercises of religion on it, give over all our ordinary workes. But it cannot be absolutely qualified with this name, and with regard to an abstinence as precise as was required on the Iewish Sabbath day. Moreover, as wee have observed heretofore, this name of Sabbath day, is the proper name of the ancient day of the Iewes, and not of the new day of Christians, wherefore it were better done to abstaine from denoting it by the qualification of that name, and to call it onely, The Lords day, or Sunday, see­ing these names have beene appropriated unto it by the Christian Church.

CHAPTER Sixth.
A more particular explication, how the faithfull ought to carry themselves in the observation of Sunday.

GOd for the edification and entertainement of his Church here below, injoyneth to those that have charge of her governement, to offer up prayers and thankesgivings, to preach the Gospell, to minister the Sacraments, to assemble the faithfull together, to establish good order in the Church; and to particular Christians to pray devoutly, to love Gods word, to keep it, receive the Sacraments, frequent carefully the holy assemblies, obey in things belonging to order and discipline those that have rule over them, and submit themselves unto them, not to be conten­tious against the good customes of the Church, and to doe this, not each of them for himselfe onely, but also to procure that all persons subject to their governement, their subjects, their children, their servants doe the same.

All Christians, when they know that there are holy convoca­tions for the hearing of the Word, and the practice of other reli­gious exercises, and that the Order of the Church hath appointed unto them set dayes, as in every week a Sunday, are bound by these injunctions to resort carefully unto them, and to take paines that their inferiours (over whom they have authority) follow their ex­ample: And if indeed they love the word of God, and the exer­cises of godlinesse, to shew it by a diligent frequenting, and serious practice of them, as of a thing which God hath injoyned to all, and for the things sake, to observe the day wherein it is practised, al­though God hath not prescribed nor appointed it, and it hath no other foundation but the Order of the Church, whereunto never­thelesse God hath commanded in generall all men to submit them­selves, 1 Cor. 14. vers. 40. For it is not for the dayes sake that we ought to practise and respect the holy exercises which ordinarily are done on it; but it is these exercises that make the day considerable, and give credit, authority, and respect unto it: The exercises are to [Page 307] be much esteemed for themselves, and for Gods sake, who hath ex­presly injoyned them: The day is not honoured and accounted of, but for their sake, in as much as the Church is pleased to doe them on it.

Yet, if a Christian were brought to that extremity, that hee must remaine in a place, where there is no Church, nor order esta­blished for the publike exercises of religion; neverthelesse, because Sunday hath beene alwayes used in the Christian Church for a day of divine service, and all religious exercises, he ought not to for­beare to apply himselfe unto them privately on that day, with grea­ter assiduity than on other dayes: And because, where there is an order and discipline established, the Rulers of the State, and of the Church, to prevent all disorders, and stirre up greater respect to the exercises of religion which are practised on Sunday, have thought fit to forbid on that day the publike and ordinary workes of the o­ther dayes of the weeke, he shall doe well to refraine on it from the ordinary workes of his worldly trade and calling, to obey these high powers that God hath subjected him unto.

It is then the order of the Church principally that must be to e­very Christian the rule of the abstinence and cessation from ordina­ry workes that he is to observe on Sunday, or on another day. That is, he must not apply himselfe to such workes without great neces­sity, during all the time wherein this order calleth upon him to re­sort to the house of God, to come to the holy assemblies, not to sit idle, not to busie himselfe about bodily occupations, when he ought to be in the congregation, hearing the word of God with attention, praying, and singing with heart and mouth to the Lord in the com­pany of his faithfull brethren.

If divine service be publikely practised before and after noone in the Church, whereof he is a member, he must not soothe him­selfe with a fond opinion, that he hath done his duty when he hath beene present at either of them, and forsaken one of the two, to be­stow it on some other thing. That time ordained by the Church being expired, and the whole service of that day finished, when he is come home, and is alone, he is free to doe what he will, so it be honest and lawfull; to worke, or to refresh himselfe, for in that he sinneth not against God, & transgresseth not his Commandements. If he will passe the rest of the day in actions of religion, he shall do [Page 308] well; if he will spend it on other ordinarie and common actions of this life, he shall not doe ill; with this proviso, that he be care­full to prepare himselfe by religious meditations for the publike and holy exercises before they begin, and take time to call them to minde after they are ended, that so he may make them faithfull and profi­table to his soule, feele in his heart their efficacie, and shew it by an holy conversation in the whole sway of his life. Otherwise the wicked one shall come, and catch away that which was sowne in his heart, Matt. 13. v. 19.

6 All that can, and should be propounded to teach us how wee ought to sanctifie the Lords day, must be grounded upon the neces­sitie, holinesse, and utility of the religious exercises of divine ser­vice, upon the respect due unto them, and upon the authority of the Church commanding upon these grounds. This is the only reason of the sanctification of that day; In this is the strength of all the argu­ments whereby Gods servants ought to stirre up devotion in the hearts of their hearers; And not in the nature of the day wherein God is publikely served, not also in any obligation whereby the conscience is tied unto it. Those that feare God, and have respect unto his Commandements, will not omit the observation of this day, although they be informed that it obligeth them not, neither of it self, nor also by a divine commandement, more than another day. For it is not the day that they regard, but the great need they have to be instructed, comforted, fortified in the knowledge of God, in the love of his glorious Majestie, in true godlinesse, by the exerci­ses which God hath ordained to that end, not onely particular at home, which they may doe at all times, as they shall have occasion, but also publike in the Church, in any day whatsoever the Church shall appoint.

7 On the other side, those that have not the love God, and of the exercises of religion in their hearts, will never be moved to give their minde with more affection and assiduity to Gods service, by beleeving, that Sunday is a day of Gods owne institution. For if they make no account of that which is the principall, and the end, which God hath injoyned, and urgeth so carefully, what reckoning can they make of a thing, which, putting the case it were a divine institution, could not injoy that prerogative, saving as a helpe and a meanes tending to that end?

[Page 309] If they should cover their forsaking of Gods service and of the holy exercises on Sunday, with this pretext, that it is not a divine institution; should they not discover a manifest profanenesse, for as much as that under a slight & frivolous pretence, they should dis­daine that which they cannot be ignorant of, but that God hath or­dained it; to wit, the holy convocations, the communion of the faithfull in them, his word, his Sacraments, the publike calling up­on his name? Such profane ones must be left to the judgement of God, who will finde them out in his owne time.

8 As for the true faithfull, the glory of God, and their owne sal­vation being their principall end, they will alwayes keepe religi­ously and chearefully all things whereby they come to their end: First, the meanes which essentially and by Gods ordinance belong unto it, such as are the exercises of religion particular and publike: Next, those which being in themselves indifferent, and having no obligatorie power over the conscience by a divine commandement, are notwithstanding lawfully established by the Church for orders sake, and to set forth the former by ordinary practice, such as is the institution of Sunday. By which behaviour, they shall draw upon themselves from the Father of lights, the blessing of grace during their abode in these low parts of the earth, and of glory in heaven, through the precious merits of our onely Saviour and Redee­mer Iesus Christ, to whom with the Father and the holy Ghost, be all honour, glory, and praise for ever and ever.